Works, Verse 7

Works · Verse 7

p. 156Verſ. 7. Jeſus ſaid unto him, It is written again, Thou ſhalt not tempt the Lord thy God.

NOw followeth the repulſe of our Saviour to this ſecond temptation, wherein are two things, 1 His reſiſtance: 2 His reaſon, drawn from a teſtimony of Scripture.

Jam. 4.5.Jas 4:5I. Chriſt reſiſteth, and yeeldeth not, albeit hee heareth Scripture alleadged. Why? If yee were of God (ſaith Chriſt) yee would hear his word: neither doth Scripture ſpeak any thing in vain. But the reaſon is, 1 Becauſe our Lord perceived that the Word was wreſted and abuſed by Satan: 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 Heaven ſhould bring it, wee muſt bee ſo farre from receiving it, as to hold him accurſed: 4 For our example, that wee ſhould not take all allegations hand over head (but as Chriſt here) try whither they tend; if to caſt us down, refuſe them.

II. Chriſt reſiſteth, but not without reaſon, but by Scripture, and oppoſeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right uſe of one, may overthrow the abuſe of the other: not in way of contrariety, but of commentary.

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

Anſ. This might indeed have confounded him ſufficiently: but our Saviour his Combate is not only victorious for us, but exemplary; and therefore we are herein trained in our fight and encounter: 1 To hold cloſe to the Scripture in anſwering the Devil; It is written again: which word of our Saviour noteth how he buckled the Scripture to him, both as a Buckler to defend him, and as a Sword to foyl and wound his enemy: and ſo muſt wee, who are not ſo able to diſpute with Satan about the true meaning of a place, as our Lord was. 2 To inform us, that the beſt and only way to diſcover the abuſe of Scripture is Scripture, it being the only rule and judge of it ſelf, and all the controverſies riſing out of it. And therefore the Devil, no ſooner heard this teſtimony, but his mouth was ſhut, as well knowing how the wiſdom of the Father had diſcovered his ſubtilty. The beſt Commentary of Scripture is Scripture; every man is the beſt interpreter of himſelf, and ſo p. 157the Author of the Scriptures is the beſt interpreter of them. 3 To let us ſee, that although Satan had abuſed the Scripture, yet he nor wee muſt overcome by no other weapon, and that the abuſe of a thing, takes not away the right uſe of it; nor good things to be rejected, becauſe they are abuſed by them that can uſe them aright. If Chriſt had been of the Papiſts mind, he would have condemned and ſhut up the Scriptures from common men, becauſe the Devil had abuſed them: for ſo doe they, becauſe Hereticks his inſtruments doe abuſe them, the Laiety may not meddle with them.

But it is plain, that in things neceſſary, no abuſe in one, takes away the right uſe in another. As for example: A murderer uſeth a ſword to kill a man; may not another uſe a ſword, or that ſword in his own defence? And are not the Scriptures, the ſword of the Spirit, more neceſſary? A Drunkard, a Glutton, a proud perſon, abuſe meat, and drink, and apparel, to ſurfeiting, drunkenneſs, ryot, and exceſs: ſhall wee therefore caſt away meat, drink, apparel, and refuſe the neceſſary uſe of it? And is not the Word a more neceſſary food? Becauſe a Wolf comes in ſheeps cloathing, muſt the ſheep 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.

Obj. Then it is no good argument, that we muſt reject ſuch and ſuch things, becauſe the Papiſts have abuſed them.

Anſ. If they be good, and neceſſary, it is not; as are the Word, Prayer, Sacraments, Churches, and whatſoever ſtands by Gods Ordinance in Divine or Civil uſe. But in things unneceſſary, that wee might bee as well, or better without their uſe, it is a good conſequence; Idolaters have abuſed them, therefore we muſt forbear them, as Biſhop Jewel ſpeaketh.

Doct. The infallible Judge, and ſpeaking-decider of all Controverſies in the Church, are the holy Scriptures in the true ſenſe of them. Our Lord here gives the true meaning of one Scripture by another, in this his Controverſie with the Devil. Deut. 17.9, 10. In any matter of difference, the people muſt come to the Prieſt or Levite, and they muſt judge and determine all differences according to the Law; and all the people upon pain of death muſt ſtand to that judgement. Now this Prieſt was a type not of the Pope, but of Chriſt, on whoſe mouth all muſt depend for the deciſion of all Controverſies. Joſh. 1.7. the Book of the Law was given to Joſhua, to decide all matters among the Jews, from which he muſt not depart to the right hand or left hand: He was an eminent type of our Jeſus or Joſhua, whoſe voyce ſpeaking in the Scripture (the Book of the Law) we muſt attend unto in all things. Joh. 5.39. Search the Scriptures: and our Saviour ſaid to the Sadduces, Yee erre, not knowing the Scriptures, plainly affirming that the Scriptures rightly known, were a ſufficient fence from all errour. Luke 16.29. They have Moſes and the Prophets; let them hear them. Matth. 19.4. Chriſt by Scripture refuted the Phariſees abuſe of that Scripture of Moſes, for putting away their wives. Iſa. 8.20. To the Law, and to the Teſtimony.

1 This is true by reaſon of the perfection of the Scripture: Pſal. 19.7. Reaſons. The Law of God is perfect, ſo perfect, as man and Angel are accurſed that ſhall adde unto it. Prov. 30.5, 6. Every word of God is pure, a ſhield to thoſe that truſt in him: put nothing unto his words, leſt he reprove thee, and thou be found a lyar. It is a perfect Canon or rule, which as a ſtraight line ſhews the crookedneſs of that which is not ſtrait. It is a touch-ſtone and trial of all truths. It is a perfect Law, which is an univerſal Judgement, to direct all, and for all to bee led by which live under it. It is perfect in the effect, 2 Tim. 3.16. It is profitable to teach, to improve, to correct, and inſtruct in righteouſneſs, and to make the man of God perfect.

Obj. The Apoſtle ſaith, it is profitable, but not that it is ſufficient alone.

p. 158Anſ. We ſay not it is therefore ſufficient, becauſe he ſaith it is profitable; but, becauſe it is profitable for all purpoſes of teaching, improving, and makeing the man of God perfect, therefore it is ſufficient and perfect.

2 In the Scripture we have the voyce of God ſpeaking from Heaven, than which voyce no voyce of man or Angel can be more clear or manifeſt, Prov. 2.…. Out of his mouth cometh knowledge and underſtanding. His wiſdom in the Scripture, is above Salomons, in anſwering all dark and deep queſtions; and no ca…e can be propounded, which hath not there his ſatisfaction and determination.

Object. But the Scriptures are a dumbe Judge, and cannot determine Controverſies.

Anſ. 1. We give earthly Kings leave to give definitive ſentence and judgment in caſes by their writing, by which, numbers who never heard their voyce but read the writing, underſtand their meaning: and ſhall we now call them …mb Judges? or ſhall we deny this priviledge to the King of glory, to determine by writing, but wee muſt blaſphemouſly account him a dumb Judge?

2 The Scriptures are not a dumb Judge, but a ſpeaking Judge: Rom. 3.19. That which the Law ſpeaketh, it ſpeaketh to them that are under the Law. Heb. 12.5. foreignYee have forgotten the conſolation which ſpeaketh to you as children. Joh. 7.42. Doth not the Scripture ſay? and what ſaith the Scripture? ſo as it is a ſpeaking Judge, and gives to it ſelf a mouth, and a voyce, and that a loud one, foreign. Rom. 9.27. the Apoſtle quoting the Prophet Eſay, ſaith, Eſay cries out concerning Iſrael, &c. 3 How doth their Speaking-Judge determine all Cauſes in Chriſtendom delated unto him at Rome, but by Writing, and Bulls, and Breves? and yet hee ſcorns to be counted a dumb Judge.

3 That is the noble and infallible Judge of all Controverſies, to which all fleſh muſt ſtand, which hath his authority of himſelf, no way delegate: but the Scripture is foreign, for it ſelf to bee beleeved, becauſe it is foreign, inſpired by God, from whom lies no appeal, whoſe judgement can by no means within or without it ſelf be corrupted, whoſe voyce alone cannot erre or be led by paſſion, affection, or reſpect of perſons, but is an unchangeable truth as God himſelf is, the Author of it. In every Common-wealth, the fitteſt decider of a Controverſie in the Law, is the Law-maker, the King himſelf: the ſame is alſo true in the Church.

4 Chriſt himſelf decided all Controverſies by Scripture: ſo did the Apoſtles: ſo the ancient beleevers brought all their doubts to the Scriptures, after their example.

Vſe 1. This ſerves to diſcover the wickedneſs of the Church of Rome: who, 1 That they may be Judges in their Cauſes, and 2 To avoyd the light of Scripture, which they ſee ſo direct againſt them; flie the Scriptures as an incompetent Judge of the Controverſies of Religion between us: and in ſtead of the Scriptures, they appoint us four Judges, the authority of all which is ſuperiour (by th…ir doctrine) to the authority of Scripture.¶

I. The firſt Judge is the Church: for that (ſay they) is to judge of the meaning of Scripture; and but for the authority of the Church, wee could not know which were Scripture.

Anſ. 1. We ask what they mean by the Church: They ſay, the Catholick Church. But that is impoſſible to be Judge upon earth, becauſe it is a company of all the elect in Heaven and Earth, which never was on earth at one time. Then they ſay, the viſible Church. But what if the Church bee not viſible ſometimes, as in Elias his time, or be in the Wilderneſs? Then they ſay, the Roman Church, which hath ever been viſible theſe fifteen hundred years. Now we know our Judge, and how our cauſe is like to goe, in which it is a party. But,

p. 1591 It is not the Catholike Church, unleſs a finger can bee an hand, or an hand the whole body, or a part become the whole, and falſly and ridiculouſly call themſelves Catholikes. 2 That is no true Church, which diſagreeth from Chriſt the Head, as Auguſtine ſaith, and is fallen off Chriſt by many fundamental errors; as Idolatry, Juſtification by works, and the like; which yet are maintained by Romaniſts. 3 Wee hold that the Orthodox and true Church is, 1 A witneſſe and keeper of the Scriptures: but a jewell hath his price and excellency from it ſelf, not from the keeper. 2 Having the Spirit of Chriſt, the Church can diſcern true Scripture from falſe and ſuppoſititious writings; but this by the help of Scripture: as a Goldſmith by the touch-ſtone can diſcern gold from other metals; but hee makes it not gold, but onelyonly tries it ſo to bee. 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 receives no authority from him. 4 The true Church is a miniſterial interpreter, as having the gift of Prophecy, but tyed to interpret and judge of Scripture by Scripture; Chriſt is a magiſterial interpreter.

But that the Church on earth ſhould have authority over Scriptures, is too unreaſonable. 1 It is to prefer mens voice and teſtimony above Gods, 1 Joh. 5.9. If wee receive mans teſtimony, the teſtimony of God is greater, Joh. 5. ult. If yee will not beleeve Moſes his writings, how will yee beleeve my ſayings? as if hee ſhould ſay, If yee beleeve not Scriptures, my teſtimony will do you no good. True it is, That our Saviour ſaid, I receive not teſtimony from man; that is, I need no mans teſtimony: for John gave witneſs to Chriſt: no more doth the Scripture in it ſelf. For Chriſt was the light, whether John witneſſed to it or no: ſo is the Scripture the Word of God, whether the Church bee witneſs or no. But wee admit the Church to give witneſs but not authority: ſee it in a familiar example: A man owes mee money, I have a bond, and witneſſes, hee denies it, I produce the bond, and the witneſſes, that clear the matter, and affirm the bond to bee his act and lawful; do theſe now make the bond true, or the debt good, or onelyonly clear it ſo to bee? for if they ſhould not witneſs, the debt and bond were true: Even ſuch is the witneſſe of the Church to the Scripture. 2 The voice of the Spouſe is inferiour to the voice of the bridegroom, and howſoever a man may bee moved by the Church to hear the Scripture if hee bee unconverted, as Auguſtine being a Maniche, yet a man indued with Gods Spirit, and the gift of faith, eſteems the Scripture for it ſelf above all the words of all men, as Chriſt himſelf at length was of far more authority than the woman of Samaria, when the men thereof ſaid to her, Now wee beleeve not for thy word, but becauſe our ſelves have heard him. So as when wee have the Papiſt asking us (as every one of them doth, when the Word hath put them to their ſhifts:) But how do you know Scripture to bee Scripture but by the Church? wee muſt anſwer, by the Scripture, taking with us the help of the Church, and eſpecially by the Spirit of God revealing the truth unto us: for the ſheep of Chriſt hear his voice, and follow him. And when wee aske the Papiſts, how they know the Church to bee the Church, or where it is, ſome ſay it is here, ſome there, ſome hold us off with one mark, 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 bee the determination which the Scripture determines.

3 The Church cannot bee judge, becauſe it muſt bee judged by Chriſts voice, and not bee a Law unto it. Common-wealths muſt receive Laws from the Prince, and not the Prince from his people: and as it is in bodies politick, ſo in the myſtical body of Chriſt. And as in the natural body the p. 160head ruleth the members, not contrarily, ſo is it here.

4 How abſurd is it to affirm, that that which is ſubject to error, muſt bee judge and ſuperiour to that which is free from it? But the Church may erre, even the true Catholike Church on Earth, may erre, and doth when it departeth never ſo little from the Scripture, although it cannot depart from the foundation, nor incorrigibly erre: for every man may erre, and therefore that which conſiſts of every man: even the Apoſtle was compaſſed with infirmity. Beſides, the main difference between the Church militant and triumphant, is, that one may erre, the other is quite freed from error.

II. The ſecond judge and decider of controverſies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1 They conſent not among themſelves, and ſeldome agree in the ſame ſenſe. 2 They borrow all the light and truth they have from the Scripture, as the ſtars from the Sun. 3 All their doctrin muſt bee judged of by Scripture, and only ſo far received as they agree with it. 4 They all preſent their writings to bee examined by Scripture, and ſo, many things in them are truely judged erroneous, even in the beſt of them. If I ſpeak, let none hear me; but if God ſpeak, woe to him that hears not. It muſt not go for current, This ſaith Auguſtine, Aug. Epi… 48. ad Vincent. Donatiſtam.or that ſaith Donate, but, This ſaith the Lord. 5 The Interpreter of Scripture muſt bee divine and infallible as it ſelf is, and certain: but the Interpretation of Fathers is humane, infirm, ſometime according to paſſion, or contention: ſo as often (even by Bellarmines often confeſſion) they ſpeak minus caut…; the beſt of them wrote Retractations, and other things being old, than they did being young. Seeing therefore there is no ſtability in Doctors, let Chriſt bee acknowledged of us the chief Doctor of his Church, Matth. 23.8. One is your Doctor, even Chriſt.

III. Their third judge and decider of controverſies are Councils, which (ſay they) is the Church repreſentative: but theſe are as unfit to be Judges of the Scripture as the former: For, 1 Even the general Councils diſagree among themſelves in interpreting Scripture, as might bee ſeen in a number of places. 2 The Popes Canon Law it ſelf affirmeth, that all the Councils (except the four general, namely the Nicen, Anno 332. Epheſius, Anno 450. of Chalcedon, Greg. lib. 2. Ep…ſt. 210.Anno 456. and of Conſtantinople, Anno 386.) may erre: and although it blaſphemouſly equal the four Councils to the four Evangeliſts, yet wee know that even theſe have erred. For that Nicene general Council 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 twelfth Canon of that Council condemned all kinde of war among Chriſtians. The thirteenth Canon holds the neceſſity of the Euchariſt, as the neceſſary viaticum, or proviſion of a Chriſtian at his departure. Alſo it erred in the matter of Miniſters marriage, ſtayed by Paphnutius. And the Conſtantinopolitan Council gave all equal honour and authority to the Biſhop of Conſtantinople with the Biſhop of Rome which the Papiſts themſelves generally hold to be a great error, and yet perhaps was none. Aug. lib 2 de baptiſm contra Donatiſt. c. 3.And the conſent of Ancient Fathers is, that Plenaria Concilia univerſal and Oecumenical councills may err & be mended by later Councils.

3 There was a true ſenſe and interpretation of Scripture in the Church before any of theſe general Councils. The firſt general Council was the Nicene, wherein were three hundred and eighteen Biſhops gathered by Conſtantine the Great againſt Arrius, but this was not till the three hundred twenty eighth year after Chriſt: and was there not all that while the gift of interpreting and judging of Scripture, that now we muſt ſeek a new means, erected ſo many hundred years after the Apoſtles?

4 The Councils themſelves determined by the Scriptures of the Scriptures as the firſt Nicene general Council, where Conſtantine enjoyned, and accordingly p. 161they determined all according to Scripture. It ſeems in thoſe daies the Scriptures were above Councils: and ſince Councils and Decrees of men got wings to fly above the Scriptures, it was never well, as one of themſelves ſpeaketh. Well may we now ſay with Nazianzen, who therefore avoyded all meetings of Biſhops, quod nunquam ullius Concilii bonum & foelicem exitum vidiſſet; yet he had ſeen ſome which the Papiſts ſtand unto.

And we alſo, ſeeing the groſs errours of Councils (as that ancient Council of Carthage under Cyprian, appointing rebaptization to ſuch as were baptized by Hereticks: the ſecond, Epheſin Council, in which were more than three hundred Biſhops, is called by Leo himſelf, living in Theodoſius his time, Conciliabulum latrouuns, a den of Theeves: the ſecond Nicene Council appointed Images made by mans hand to be worſhipped: a moſt groſs error and Idolatry. The Romane Council under Pope Stephanus, condemned Pope Formoſus, and all his Decrees: and the Council of Ravenua condemned Stephanus, and reſtored Formoſus. One of them muſt needs erre. The Council of Constance appointed a number of groſs errors, as that the Cup ſhould bee taken from Laickes, that faith given to Proteſtants, under the Emperours promiſe and ſeal, is not to be kept, &c. and it condemned a number of John Hus his Articles, which were orthodox and conſonant to Scripture. The Council of Trent was a ſink of all Antichriſtian errours:) now we, I ſay, ſeeing ſuch groſs errors of Councils, may not or ought not we with the ancient Fathers, appeal from Councils to the holy Scripture?

Jerome on Galath. 2. ſaith, The doctrine of the Holy Ghoſt is that which is delivered in Scripture, contra quam ſi quid ſtatnant concilia, nefas duco: If Councels determine any thing contrary thereunto, I account it abhominable. Aug. l. 2. de bapt. cont. Don. c. 3.And Auguſtine, being preſſed by the authority of the African Council, 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 we may doubt. Nay, Panormitan, the great Popiſh Canoniſt and Lawyer, ſaith plainly, Plus credendum est ſimplici la…co Scripturam proferenti, quam toti ſimul Concilio; We muſt more beleeve one poor ſimple Lay-man that bringeth Scripture, than a whole Council. I will adde nothing of the Romiſh trick of falſifying the Books of Councils, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more uncertain and inſufficient to rule the Scriptures by: this might be inſtanced in the Nicene and Milevitan Council, and others; but the further diſpute hereof belongs to the Schools.

IV. The fourth Judge to decide all Controverſies is the POPE himſelf: for they have but fumbled all this while, and now they deal plainly: for when they pretend the Catholick Church, Doctors, Councils, they mean all Romiſh: for, with the Rhemiſts the Catholick and Roman faith is all one. Rhem in Rom. cap. 1. verſ. 8Rom 1:8Gregory de Valentla, ſaith, By the Church, wee mean her head, the Roman Biſhop. Bellarmine hath theſe words, The Pope himſelf, without any Council, De Chriſto. lib. 2. cap. 2…may decree matters of faith. And the Canon Law ſaith, that all his reſcripts and decrees are Canonical 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 have authority at his pleaſure to judge the Scripture, is plain: 1 Becauſe a Council is above the Pope, Gerſon. A…neas Sylv.as the moſt and ancienteſt of Papiſts beleeve, and two general Councils, of Conſtance and Baſil decree, and that the Council hath power to reſtrain, yea and depoſe him, and ſo hath done. And yet a Council (as wee have ſeen) wanteth this authority over the Scriptures. Bellarmine would not beleeve or approve it, but for the obſervation of the Church, and common opinion. Now the Sorboniſts of Paris deny it.

2 Becauſe we know the Pope can erre in his Chair in matters of faith, and interpretation of Scripture. As for example, Rom. 8.8. They that are in the p. 162fleſh, cannot pleaſe God: Pope Sirycius thus interpreted it, To bee in the fleſh, is to be married, therefore the Prieſts muſt not marry. John 6.53. Except yee eat the fleſh of the Son of man, and drink his blood, ye have no life in you: Pope Innocent 1. thence determined the abſolute neceſſity of the Euchariſt to ſalvation, and therefore it muſt bee given to Infants. Luke 22.38. Behold two ſwords here: Pope Boniface 8. interprets it of the temporal and ſpiritual ſword delivered to the Pope. Nay, they have not onelyonly erred many of them, but been groſs and wicked Hereticks.

Liberius Pope about the year 350. was an Arrian, and ſubſcribed to the unjuſt condemnation of Athanaſius, and afterwards as a obſtinate Heretick was depoſed. Honorius the firſt, Anno 626. was an Monothelite. held that Chriſt had but one will, and ſo but one nature: and for this Hereſy was condemned in three general Councils. In the year one thouſand four hundred and eight, at a Council held at Piſa, conſiſting of a thouſand Divines and Lawyers, two Popes were depoſed at once, to wit, Gregory the twelfth, and Benet the thirteenth, the tenor of whoſe deprivation calls them notorious Schiſmaticks, Hereticks, departed from the Faith, ſcandalizing the whole Church, unworthy the Papacy, cut off from the Church. What? muſt wee obey in error, ſcandal, and Hereſy? or can the Pope alter the nature of that which is falſe, and make it true?

3 When there were two or three Popes at once, and none knew which was the right Pope, or the chief Paſtor, whither ſhould men go for their determination of controverſies in Religion? or when themſelves diſagree in interpreting Scripture, how can wee know which of them to lean unto? See an example, Matth. 16.18. Thou art Peter, and upon this Rock will I build my Church: Some Popes underſtand it of Peters perſon, ſome of Peters Chair, which they ſay is at Rome, ſome of Peters Confeſſion. Wee have all unerring Popes, maintaining theſe ſeveral interpretations; how ſhall wee chuſe the beſt? what, upon a Popes word? every one of them hath that. Therefore there muſt bee a ſuperiour Interpreter, and more infallible, namely, the Spirit of God in the Scriptures.

4 How know we he hath any authority over any other Biſhop, ſeeing the Scripture gives him none? How may wee know hee is not carried by affection, ſeeing hee is a party in the Churches controverſies, and by Canon caſt our from being a Judge? How know wee no appeals lye from him, ſeeing the Fathers have appealed from Councils which are above him? How can wee know that hee ſits in Peters Chair upon earth, Cathedram in coelo habet, qui intu… docet corda. Aug.ſeeing the Father hath taught us, That hee ſitteth in Heaven, who inwardly teacheth mens hearts?

Therefore wee renounce all ſuch corrupt Judges, and lean to the uncorrupt Scripture.

Vſe 2. Secondly, ſeeing the Scriptures are the beſt Commentaries of themſelves, and the Judge and decider of all Doctrines and Controverſies; Miniſters that would ſtabliſh truth of Doctrin, muſt bee careful to prove and juſtify all their collections of Doctrin out of Scripture: for thereby they ſettle the faith of their people upon a ſure ground of faith and manners: all other foundations are ſandy, all other proofs liable to exceptions. Why then ſhould Proteſtant-Preachers, who defend againſt Papiſts the ſufficiency of Scripture to make Gods people perfect, and hold it the rule and ſquare of all doctrin, croſs their judgement by their practice? for every place of Scripture alleadging a dozen or twenty teſtimonies of Doctors, Fathers, Councils, nay, prophane Poets and Heathens; all which are darkneſs it ſelf, and without light, further than they borrow from the Sun in the Scripture.

I am not ſo nice, as that I think not there may be a ſparing and ſober uſe of p. 163humane teſtimonies in Sermons; ſometimes in caſes of Grammar; ſometimes in matters of great controverſy, to ſhew the conſent of the Ancient Church, eſpecially dealing with an Adverſary that will claim all antiquity for him; ſometime by way of conviction, to ſhame Chriſtians by the heathen, as the Lord did the Jews by Chittim and Kedar, and the ſluggard by the piſmire. Neither am I an enemy to Learning, but would have a man well ſeen in natural Philoſophy, in humane literature, in the writings of Fathers and Schoolmen, and bee as a good houſholder ſtored with things new and old. But needleſly, and for oſtentation, to give tongues unto dead men, and in the meſſage of God, to put to ſilence the voice of God, ſpeaking in the Scripture, to ſet up Hagar the handmaid above Sarah her miſtreſſe, is a fearful ſin againſt God and his Word, and a crying ſin of theſe daies; wherein for a man to tye himſelf cloſe to the Scriptures without ſuch flouriſhes, and to ſcorn to ſend a rich Jewel to the Painter, is to bring a blot on himſelf, that hee is a man of no learning. For what meaneth elſe that common cry, that no man is againſt this manner of preaching, but they that cannot uſe it? Well hath hee learned his art that can moſt hide it here, that God may have all the glory: for hee is not commended here, whom men praiſe, but whom God alloweth.

The Apoſtolical teaching of Chriſt was not in words which mans wiſdome teacheth, but Gods: hee is the beſt Scholar that can teach Chriſt plainlieſt: and for my part, if I would ſet my ſelf to bee idle, I would chuſe that kinde of preaching which is counted ſo laborious. The ſame I ſay for diſputations and controverſies in the Church and Schools: never can we look for an end of them, till wee tye the determination of them to the Scripture alone, the right Judge. A ſtratagem of Satan for Antichriſt to flye the Scripture which ſhould ſoon end controverſies, and hide his poyſon in the infinite windings of Fathers, Councils, Traditions, &c. Well I know, that God hath a ſecret work in puniſhing the unbeleeving world, by the continuance of the man of ſin till his time come: but having well thought of the props on which hee ſtandeth, yet in the daies of ſuch light, there is none that doth him more ſervice, than this hiding of his myſtery in ſuch a thicket of uncertainties, wherein it is impoſſible to come to any end or iſſue. Wee may follow the fox from one burrough to another, and from hole to hole, becauſe we are forced. But whoſoever looks to come to an end of controverſies, by following him from Father to Father, from Council to Council, from one Decree to another, from one Tradition to another, with infinite labour examining and ſcanning the words and ſyllables of ancient and latter times, hee ſhall fall ſhort of his expectation: For all this while the determiner of the Controverſy is not preſent but ſet aſide.

And what other Reaſon can bee given, that whereas the chaſe and purſute of that beaſt of Rome hath been continued with extraordinary ſpeed and ſtrength for above theſe hundred years laſt paſt, and hee hath been followed into every hole wherein hee hid himſelf, yet the controverſies ſo beaten and canvaſed, are in mans eye as far from compoſition or determination as at firſt, not one of them yeelded up on either hand? I ſay, no other better reaſon can bee given, but that wee are not agreed of the Judge of the cauſe, and ſo long as they can hold them off the Scriptures, they will not bee ſet down by any other authority.

Vſe 3. Thirdly, This Doctrin muſt provoke us to the diligent reading and ſtudy of the Scriptures: for hereby wee ſhall come to bee ſtabliſhed in the truth, and able to diſcern the abuſe of Scriptures: by conferring them with themſelves: this is the beſt way to keep us from errors and ſects, and to finde out the true ſenſe of Scripture.

Object. But do not our adverſaries read the Scriptures as diligently as wee? p. 164and are not they as skilful to compare Scriptures, and yet abide in errour and hereſie?

Anſ. Here we muſt conſider, 1 The perſon that muſt read. 2 The rules to be obſerved in reading.

1 The perſon muſt be a religious and rightly affected perſon, that muſt read the word with underſtanding.

Obj. So the Papiſts ſay, that only religious perſons ought to read the Scriptures.

Anſ. Every Chriſtian ought to have the Book of the Law with him, as the Jewes had before their eyes, and in their hands continually, Deut. 6.10. every Chriſtian ought to have the word of Chriſt dwell plenteouſly in him, Col. 3.16. every one ought to be ready to give a reaſon of the faith hee profeſſeth, to every one that will ask 1 Pet. 3.15. every one ought to attend to the ſure words of the Prophets and Apoſtles, as a light ſhining in a dark place: for ſo the Apoſtle Peter writeth to all Chriſtians, and not only the Clergy.

Yet no Chriſtian ought to read unprepared, neither can every one read to profit, but ſuch as are qualified, 1 With humility in the ſenſe of our own ſimplicity and infancy in heavenly things, becoming fools in our ſelves, that we may ſubſcribe to Gods wiſdome in the Scripture, and captivating all our own thoughts to the obedience of Chriſt. Pſal 25.9. God teacheth the humble. Matth. 11.25. Thou haſt hid thoſe things from the wiſe, and revealed them to babe…. And what is the reaſon that Hereticks, Sophiſters, and Papiſts of great learning, read the Scripture but underſtand not, but becauſe they give not up their reaſon and human wiſdom, which is enmity to God, and ſcorn to bee children, delivered to bee taught and formed by our heavenly Maſter?

2 With deſire and love of Chriſt, and his Truth: the ſcope of all the Scripture is Chriſt, and thou muſt deſire to know and advance nothing but Chriſt crucified. Prov. 4.13. Love wiſdom, and ſhe ſhall keep thee. When men come prepoſſeſſed with opinions to ſet up mens deviſes, and traditions, and wicked opinions, according to which they muſt interpret Scripture, and not examine them by the Scripture: or if they bring a purpoſe to magnifie the Pope, and advance his religion inſtead of Chriſts, no marvel if like the Images they have eyes and ſee not, read and underſtand not. They love not Chriſt, nor will have him to rule over them, but his Vicar, neither love they the truth in the Canonical Scripture further than it will ſtand with their Popiſh Canon Law. Or, if a man come to read out of cuſtom, and coldly without fervency and love, experience will tell him, though thus he read much, his profit ſhall bee but ſmall.

3 With repentance, and faith, and a good heart, 2 Cor. 3.14. when the heart of Iſrael ſhall be converted to the Lord, the veil ſhall be taken away: this veil is natural ignorance, and infidelity. VVhere the former is, no marvel if the word read and known be not underſtood, as a blind man cannot ſee the Sun ſhining in his ſtrength. VVhere faith is abſent, and is not mingled with the word, it muſt needs become unprofitable. Impoſſible it is that the wiſdom of God can dwell in a wicked heart; no man puts precious liquor into a fuſty cask. This is the cauſe, that men of great learning want ſound underſtanding, becauſe they want ſound conſcience. Hoſ. 14.10. The ways of God are right, but the wicked fall in them.

4 With a purpoſe not only to know, but to practiſe, Joh. 7.17. If any man will doe my will, he ſhall know whether my doctrine be from heaven. The ſcope of the Scripture, is not only to beleeve in the Son of God, but to walk in the obedience of faith. Now if men read over all the Bible an hundred times, either for knowledge only, or for vain-glory, or to advance themſelves into preferments, or to oppoſe the truth, as Hereticks and Papiſts doe, no p. 165marvel if they never attain the true ſenſe of them.

5 With prayer for the Spirit to lead us into all truth, becauſe the Scriptures were inſpired by Gods Spirit at firſt, and the ſame Spirit is only able to acquaint us with his own meaning. If any man want wiſdom, he muſt ask it of God, Jam. 1.5. ſo did David, Pſal. 119.18. Open mine eyes, that I may ſee the wonderful things of thy law. Is it any marvel, that they who flie the judgement of Gods Spirit, and ſtand to the Church, Pope, Councils, and only ſwallow that ſenſe which they give, and never look after Gods Spirit, ſhould miſs of the true meaning of the Holy Ghoſt, and fall into and tumble in a number of errors and hereſies?

To theſe might bee added meditation, diligence, keeping of order and time, ſpecial application, and the like. Theſe things let them be brought to the reading of Gods Word, and no man ſhall loſe his labour, hee ſhall bee taught of God, who hath promiſed to reveal his ſecret to them that fear him.

So much of the qualification of the perſon.

II. Now follow ſome rules, which a perſon thus qualified muſt learn, and keep by him, to try 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 plain places expoundeth thoſe which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with it ſelf, and ſo made the people to underſtand, as Junius noteth out of the original. So the Bereans having heard the doctrine of the Apoſtles, ſearched the Scriptures; that is, compared their doctrine with the doctrine of the Old Teſtament. Thus the Apoſtles themſelves, teaching Chriſts reſurrection, Acts 2.16. prove it out of the Old Teſtament: viz. Pſal. 16.10. Thou wilt not ſuffer thine holy one to ſee corruption. And to prove that thoſe words cannot be meant of David himſelf, he appeals to another teſtimony in 1 King. 2. where it is ſaid, that David ſlept with his fathers, and lay buried in his Sepulchre, and ſo ſaw corruption. This is a ſpecial way whereby the Scripture giveth wiſdom to the ſimple, Pſal. 19.7. And for this purpoſe the Lord hath in great wiſdom tempered the Scripture with ſome hard places, to exerciſe mens ſenſes, and try their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How comes it that many pervert, the Scripture to their own deſtruction, but becauſe they conferre not one part with another, which would lead them into the right ſenſe? How come the Arrians, when they hear Chriſt ſay, The Father is greater than I, and other ſuch ſayings, to hold to the death that Chriſt is not true God, co-eſſential and co-equal with his Father, but that they doe not compare this with other places? as Job. 1.1. That word was God; Philip. 2.6. He thought it no robbery to be equal with God; Rom. 9. — which is God bleſſed for ever. And conſequently, that the former place ſpeaks of his Human nature, the latter of his Divine nature.

How could the Papiſts ſuffer ſhipwrack of faith, and Heretically erre in the foundation of Religion, teaching juſtification by the works of the Law out of Jam. 2.21. Was not Abraham our father juſtified by works? but that they conferre not other places to help them into the right ſenſe? as Rom. 4.2. and 3.20. We are juſtified by faith, without the works of the law: and, Tit. 3.5. Not by the works of righteouſneſs which we had done, but according to his grace he ſaved us. Which places being compared ſhew, that one ſpeaks of juſtification before God, as Paul; the other of juſtification before men, as James; the former of juſtifying the perſon, the latter of juſtifying the faith of the perſon.

When they read ſuch places as theſe, Awake thou that ſleepeſt, and, Turn you, turn you, O houſe of Iſrael; hence they conclude, man hath free-will in his own converſion. Whereas, would they compare theſe with other places, p. 166as Gen. 6.5. The whole imagination of mans heart is only evil continually; and, it is God that works both the will and the deed, &c. the reconciling of ſuch places would force them to ſee, that till God work us, wee are meer patients, and after that, acts agimus, being moved we move: for his grace muſt not bee idle in us.

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

This conference of Scripture, is either in places parallel and like, or in ſuch as ſeem to be oppoſed, and unlike.

The conferring of like places bringeth great light to the reader. As for example: 1 Cor. 7.19. Circumciſion is nothing, and uncircumciſion is nothing. If we would underſtand what is meant by this nothing, compare we it with Gal. 5.6. In Chriſt Jeſus neither uncircumciſion availeth any thing, nor circumciſion: where nothing is, to avail nothing, and is not referred to Circumciſion, or uncircumciſion it ſelf, but to the perſon, it is nothing to his ſalvation. So Pſal. 110.1. Sit at my right hand till I make thy enemies thy foot-ſtool. If wee would know whom this is meant of, compare it with 1 Cor. 15.25. For Chriſt muſt reign till he have put all his enemies under his feet. Pſal. 2.7. Thou art my Son, this day have I begotten thee: this place is explained by the like, Heb. 1.5. For to whi…h of the Angels ſaid he at any time, Thou art my ſon, &c. Pſal. 97.7. Worſhip him all yee Gods: What is meant by Gods, and whom muſt the Gods worſhip? ſee Heb. 1.6. When he brought his firſt born into the world, hee ſaid, Let all the Angels of God adore him.

Concerning unlike places we have this rule, That they ſpeak not either of the ſame thing, or manner, or time; and by wary obſervation of the circumſtances, this will eaſily appear in examples.

1 Joh. 16.13. The Apoſtles after the gift of the Spirit were led into all truth, and freed from error. 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 converſation: now Peters error was not directly in doctrine, but in converſation with the Gentiles. So as the oppoſition is not in the ſame thing.

2 Iſa. 59.21. My word ſhall not depart from thee, nor from thy ſeeds ſeed for ever, ſaith the Lord: yet Matth. 21.43. the Kingdom ſhall bee taken from you.

Anſw. The Prophet ſpeaketh of the whole true Church of God, which ſhall be perpetual upon earth: our Saviour of the Nation of the Jews. So as the ſeeming oppoſition is not in the ſame.

3 Luk. 17.19. Thy faith hath made thee whole: here Faith is greater than Charity: but in 1 Cor. 13.13. Charity is greater than faith.

Anſ. They ſpeak not of the ſame faith: the former place ſpeaks of juſtifying faith conſidered with his object Chriſt, which not abſolutely as a quality, but relatively as apprehending Chriſt, is greater than Charity: the latter of miraculous faith, which is leſs.

4 Rom. 7.22. Paul delights in the Law of God: yet, verſ. 23. Paul reſiſteth the Law of God.

Anſ. 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 later, he rebelleth againſt it.

p. 1675 Luk. 10.28. Life is promiſed to the worker, This doe and live. Rom. 4.3. Not to him that worketh, but to him that beleeveth, is faith imputed to righteouſneſs.

Anſ. Both ſpeak 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 promiſeth life to the beleever.

6 Joh. 5.31. If I give teſtimony to my ſelf, my teſtimony is not true. Joh. 8.14. If I teſtify of my ſelf, my teſtimony is true.

Anſ. Conſider Chriſts teſtimony two ways: 1 As the teſtimony of a ſingular man, and thus conſidering himſelf as a meer man, he yeelds to the Jewes, that his teſtimony were unfit, and not ſufficient in his own cauſe, becauſe by the Law, out of the mouth of two or three witneſſes every word muſt ſtand: but 2 Conſider him as a Divine perſon, coming from Heaven, and having his Father giving witneſs with him, thus his teſtimony is infallible, not ſubject to paſſion or deluſion: And of this later the place ſpeaketh.

7 Matth. 10.8. Freely yee have received, freely give. Luke 10.7. The workman is worthy of his wages.

Anſ. The places ſpeak of the ſame perſons, but not of the ſame works; the former of miraculous works, which are not to bee bought and ſold for money (the uſe of them being only to forward their miniſtery:) the later, of the Function of Preaching, and labour in building the Church: equity requires that he that laboureth in the Miniſtry, ſhould receive recompence for his labour, Gal. 6.6.

8 Hoſ. 13.9. God is not the author of evil. Amos 3.6. There is no evil in the City which the Lord hath not done.

Anſ. It is not the ſame evil; but, that the evil of fault, this the evil of puniſhment.

9 Prov. 20.9. Who can ſay, my heart is clean? Matth. 5.8. Bleſſed are the pure in heart.

Anſ. 1. A man abſolutely conſidered in himſelf is all impure; ſo the former place ſpeaketh: but relatively conſidered in Chriſt, he is pure; ſo the later. 2 No man is pure in reſpect of the preſence of corruption, but the godly are in reſpect of the efficacy and rule of it.

10 Mark ….15. The Apoſtles muſt goe out into all the world. Matth. 10.5. They muſt not goe into the way of the Gentiles.

Anſ. Diſtinguiſh times, and the Scripture will bee conſonant enough: the former place is meant of preaching after Chriſts time; the latter, w…i…e hee was living on earth. Both are true, becauſe the times are diverſe.

11 Joh. 3.17. God ſent not the Son to judge the world. Joh. 5.27. The Father hath given all judgement to the Son.

Anſ, The time of his abaſement, at his firſt coming, when hee came not to judge, but to be judged, muſt bee diſtinguiſhed from his ſecond coming in Glory and Majeſty, to judge the quick and the dead: of this the later.

12 Exod. 20.15. Thou ſhalt not ſteal: Chap. 11.2. Robbe or ſpoyl Aegypt.

Anſ. A ſpecial Commandement of God never oppoſeth a general, but is only an exception from it. So of Abrahams mental ſlaying of his ſon. If a man of himſelf ſhould ſteal or kill, it is ſin; but if God bid, it is not.

13 Malac. 3.6. I am the Lord, I change not: yet it ſeems he is changeable, Jer. 18.7.

Anſ. The Scripture ſpeaks not in the ſame reſpect: God changeth not in himſelf, but in reſpect of us: he is changed (as the Schools ſpeak) non affectivè, ſed effectivè, in reſpect of his work, not of his affection: for ſo there is no variableneſs or ſhadow of change in him.

p. 16814 Pſal. 18.20. Judge mee according to my righteouſneſs. Pſal. 143.2. Enter not into judgement with thy ſervant.

Anſw. There is a twofold Righteouſneſſe, one of the cauſe, another of the perſon: by this later hee will not bee juſtified by himſelf, but in the other hee deſires to bee juſtified: his cauſe was good, there was no ſuch thing as they laid to his charge. If Job would diſpute with God, his own cloathes would make him unclean: but when he dealeth with his calumnious friends, hee ſaith, I will never let go mine innocency till I dye.

15 Luk. 1.33.—Of his Kingdome there ſhall bee no end. 1 Cor. 15.24. Hee ſhall deliver up the Kingdome to his Father.

Anſw. Luke ſpeaketh of Chriſts Kingdome in reſpect of it ſelf, the Apoſtle in reſpect of the adminiſtration of it. In the former reſpect it ſhall never bee aboliſhed, Chriſt ſhall alwaies have a people to rule, alwaies a Lordſhip and Headſhip; but hee ſhall give up his Kingdome in reſpect of the manner and means of adminiſtring it, hee ſhall not rule as now hee doth, by Magiſtrates, Miniſters, the Word, Sacraments, and other Ordinances.

16 Iſa. 64.6. All our righteouſneſſe is as filthy rags. Epheſ. 5.27. The Church is called glorious, not having ſpot or wrinkle, or any ſuch thing, but holy and without blemiſh.

Anſ. Both are true: the Prophet ſpeaks of the Church militant, the Apoſtle of the Church triumphant.

17 Act. 15.10. Circumciſion, and ſuch like rites, are called heavy yoaks, which neither the Apoſtles nor their Fathers were able to bear. 1 Joh. 5.3, To them that love God his commandements are not grievous, and his yoak is an eaſy yoak, Mat. 11.30.

Anſw. They were intollerable in reſpect of the rigour wherein Moſes propounded them, to bee fulfilled: but not in reſpect of imputation (of Chriſts righteouſneſſe) inchoation (of inherent righteouſneſs) and acceptation, God accepting the will and faith, for the deed: Chriſt ſtood between thoſe heavy burdens and us, and carried away the curſe of the law.

18 Act. 15.27. Circumciſion is abrogated: yet Paul circumciſed Timothy, chap. 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 ceremony.

19 Mat. 9.6. The Son of man hath power to forgive ſins. Luke 23.34. Father forgive them, they know not what they do: why praies hee thus to his Father if himſelf might forgive them?

Anſw. Though all the Perſons in Trinity forgive ſins, yet not in the ſame manner: the Father beſtows, the Son merits, the Holy Ghoſt ſealeth up, and applyeth remiſſion of ſins.

20 John 10.29. None of my ſheep, no elect ſhall periſh, none ſhall pluck them out of my hands. Judas was elected, Mat. 10.4. and yet periſhed, was the Son of perdition, Joh. 17.12.

Anſw. Election is twofold, either to life eternal, whereof John ſpeaketh, chap. 10.29. and ſo Judas was not elected: or to the office of Apoſtleſhip, and from this he fell.

21 John 1.8. Hee was not that light. Joh. 5.39. Hee was a burning and a ſhining light.

Anſw. It ſpeaks not of the ſame light: John Baptiſt was not the Sun of righteouſneſs, the Meſſias, that light that brought light in the world; but he was a light, and gave a notable teſtimony to that light.

22 Mic. 5.2. Bethlehem was little among the thouſands of Judah. Mat. 2.6. Thou art not the leaſt.

Anſw. The Prophet ſpeaks of it as it was in his time, in it ſelf, as it was of a little circuit and compaſs: but the Evangeliſt as it brought forth Chriſt the p. 169Son of God, the Meſſiah: in this reſpect it was great, which in it ſelf was but of ſmall eſtimate.

23 Gen. 2.18. God ſaid, It is not good for man to bee alone. Paul ſaith, It is good for a man not to touch a woman, 1 Cor. 7.1.

Anſw. God ſpeaketh ſo, 1 Ratione medii, becauſe of propagation: 2 Remedii, to avoid fornication, and wandring luſts: 3 Myſterii, becauſe marriage ſhould bee a type of the union between Chriſt and the Church: 4 Et adjutorii, becauſe man wanted a fit helper. But the Apoſtle ſpeaks not ſimply, but comparatively; 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 have the burthen of a family in ſuch times. Again, hee ſpeaks of ſuch as himſelf is, ſuch as have the gift of continency.

24 Joh. 10.27. Reach hither thy finger; and thy hand, and thruſt it into my ſide: yet verſ. 17. hee ſaith to Mary, Touch mee not. Why ſo?

Anſw. Becauſe Thomas muſt beleeve, and have his faith helped, who profeſſed hee would not beleeve, unleſſe hee might touch him: but Mary beleeved, and did not need this indulgence, ſhee would hold him with her, and have the comfort of his bodily preſence.

25 Rom. 14.9.—That hee might bee the Lord of the dead and living. Matth. 22.32. God is not the God of the dead, but of the living. Can God be the God of the dead, and not the God of the dead?

Anſw. Chriſt ſpeaks not ſimply, as the Apoſtle doth, but in the ſenſe of the Sadduces, and by an hypotheſis of their ſurmiſe: as if hee ſhould ſay, God is not the God of ſuch dead, as you ſurmiſe ſhall never riſe again, but becauſe they are indeed to riſe again, God is their God.

Rule 2. Another Rule to bee obſerved in Reading, to get the true ſenſe of Scripture, is this: If any place ſeem to uphold ſin directly, it muſt bee expounded by a figure; as, 1 King. 18.27. Cry aloud, for he is a God, either aſleep, or in a journey, or purſuing his enemies. Here is a manifeſt Irony. Mat. 26.45. when Chriſt took his Diſciples aſleep the ſecond time, after he had commanded them to watch, hee ſaith, Sleep on; which was a ſharp reprehenſion of their dulneſſe. The like may bee ſaid of theſe places, Judg. 10.14. 1 King. 22.15. Eccl. 11.9. Mark. 7.9.

Rule 3. In all doubtful places, let us ever receive that expoſition, which is according to the Analogy of faith: Rom. 12.6. If any man propheſy, that is, have a gift of interpreting, let him interpret according to the analogy of Faith: So that if the letter of a Scripture croſs the Analogy of Faith, that is, agree not with the ſum of the Doctrin of Faith, contained in the Decalogue, Creed, and Lords prayer, it muſt bee underſtood by a figure. As for example: Where the Text ſaith, This is my body: ſeeing the literal ſenſe fighteth with the Article of Faith, by which wee beleeve that Chriſt is aſcended into Heaven, and ſitteth at the right hand of God, till hee return to judge the quick and the dead, it muſt bee underſtood in the figure, uſual to Sacraments, by which the thing ſignified is put for the ſign: and contrariwiſe. So, Luke 7.47. Many ſins were forgiven her, for ſhe loved much: to gather hence merit of Remiſſion for our works of Charity, with the Papiſts, is againſt the ground of faith, by which wee beleeve remiſſion of ſins, which is directly oppoſite ro merit.

Rule 4. Great diligence muſt bee uſed to diſcern the right ſcope of the place doubted of; which being neglected, makes way to manifold errours. See an inſtance: The good Samaritan ſhewed mercy to the man that fell among Theeves, and was left half dead, and wounded. Now to gather hence, with the Papiſts, that men are but half dead in ſin, and being a little holpen by grace… are able to work out their ſalvation, is to miſs the cuſhion, p. 170and wander beyond, and beſide the ſcope of the place; which is, to ſhew who is our neighbour, and what Charity binds us to, and not what we can do of our ſelves. Beſides, being a parable, it proves nothing beſides the main ſcope. Elſe one might hence prove, that of all men Prieſts and Levites are moſt unmerciful, and that there is chance.

Rule 5. If a doubt riſe out of a promiſe or threat, know that they are all conditional, although the condition bee not expreſſed. Yet forty daies, and Ninivey ſhall bee deſtroyed; with a ſecret condition, except Ninivey repent. So a Promiſe of long life is made to the godly, and yet they often dye young: therefore a ſecret condition muſt bee underſtood, thus, unleſs God ſee it better for them to take them away young from the evil to come. Iſa. 38.1. See thy houſe in order, for thou ſhalt dye, and not live: yet Hezekiah lived fifteen years afterward: Therefore there muſt bee underſtood the condition of Gods Will, which was concealed. Gen. 20.3. God ſaid to Abimelech, Thou ſhalt dye for the woman, yet hee dyed not: the exception was, unleſs thou reſtore her. See this rule at large in Ezek. 33.13, 14.

Rule 6. Neither ſtick too faſt to the letter, nor yet inſiſt too much in allegories or metaphors. The Jews greatly ſinned in the firſt, and are yet held from their converſion by this plot of the Devil. For as the multitude of them in the Prophets time, while the Ceremonial Law ſtood in force, ſtuck to the outward Ceremony and Letter, and offered Sacrifices and Beaſts, and did ſuch things as were commanded, but went no further; they waſhed the outſide, but not the inſide; they offered the blood of Beaſts, but roſe not ſo high as the blood of Chriſts they killed the Bullocks and Sheep, but not their ſins, nor took notice of that mortification of corruption, which theſe would have put them in minde of: So at this day, reading the Prophecies of Chriſts ſpritual Kingdome, ſet out under the types of moſt flouriſhing temporal Kingdomes, they ſtick in the Letter, and loſe the ſenſe, denying the Meſſiah to bee come, becauſe they ſee not that flouriſhing eſtate, and temporal happineſs, which they groſly and carnally imagine.

This was the judgement of God upon Origen, who was in ſuch extremities in both theſe, that although his wit ſerved him to turn all the Scripture almoſt into allegories, yet hee ſtood moſt abſurdly to the very letter: as in that of Matth. Euſeb. eccleſ. hiſt. lib. …. cap. ….19.12. Some have made themſelves chaſte for the Kingdome of Heaven: hee fooliſhly interpreted the place, and made himſelf bee made chaſte by men, not diſcerning Chriſts diſtinction; who ſpeaks of three ſorts of Eunuchs, ſome ſo born, ſome violently cut and made ſo by men, ſome voluntarily by repreſſing their luſts, abſtinence, temperance, &c. this laſt hee confounded with the former. And hee might as well have pluckt out one of his eyes, becauſe Chriſt ſaith, It is better to go into Heaven with one eye, &c.

So on the contrary, many Hereticks have defended their Hereſies onelyonly by tranſlating of Scriptures into Allegories. The Apoſtle ſpeaks of ſuch as denying the Reſurrection of the body, turn all the Teſtimonies of the Reſurrection into an Allegory, meaning thereby onelyonly the ſpiritual Reſurrection of the ſoul from ſin. Of which ſort was Hymencus, and Philetus, who deſtroyed the Faith of certain, ſaying, The Reſurrection was paſt already, 2 Tim. 2. v. 17. And of this ſort are the Familiſts at this day.

The Papiſts denying the Marriage of Miniſters, hearing the Apoſtle ſay, that a Biſhop muſt bee the Husband of one Wife, turn it into an Allegory (I had like to have ſaid a jeſt:) Hee muſt, they ſay bee the Biſhop of one Biſhoprick; as though his children muſt not bee governed in his own houſe, which is plainly diſtinguiſhed from his Dioceſs, 1 Tim. 3.4, 5. Thus they defend the Sacrifice of the Maſſe, by Gen. 14.18. where it is ſaid, that Melchiſedech brought forth bread and wine to Abraham, and hee was the Prieſt of the p. 171high God: with them this muſt needs ſignify, that the Prieſt offers Chriſt to God for the ſins of quick and dead.

Rule 7. In every ſmall diverſity and difference in numbers, which are hiſtorically mentioned, wee muſt not ſuſpect errour in the Scripture, but our own ignorance. Act. 7.14. All the ſouls which came with Jacob into Egypt, were ſeventy five: but in Gen. 46.27. They were ſeventy ſouls. Here are five odds. Some ſay, Luke follows 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 Stephen, and Moſes agreed. Mr. Junius thinks, that Stephen mentioned the four wives of Jacob, and his two ſons, Er and On… that were dead, excluding Jacob himſelf, but they came not into Egypt, Calvin and Beza think there was ſome errour in the Writers: which is not unprobable, ſeeing in writing the Greek, the word foreign, ſignifyng five (being in the margent) might eaſily creep into the Text for foreign, which ſignifieth all. And thus both Moſes, and Stephen, and Luke may bee reconciled, who both likely wrote ſeventy.

But howſoever, according to our rule, the Spirit of God often in ſetting down numbers, uſeth the figure Synecdoche, a part for the whole, and in a diverſe reſpect putteth down a greater or leſſe number, As for Example:

1 King. 9.28. Solomon ſent his ſervants, who took from Ophir four hundred and twenty talents of Gold: 2 Chron. 8.30. Hee took thence four hundred and fifty talents of Gold. Here is thirty talents odds.

Anſw. They received of King Hiram four hundred and fifty which they brought to Solomon, partly in ſubſtance, as the four hundred and twenty, partly in account, much being ſpent about the charge of the Navy, even the thirty talents.

1 Sam. 13.1. Saul reigned two years over Iſrael: whereas hee reigned forty years, Act. 13.21.

Anſw. Hee reigned two years well, de jure, lawfully: but being rejected from being King, the other are not numbred. Junius upon this place proves this interpretation by four arguments.

Matth. 17.1. Chriſt took Peter and John the ſixt day after: Luk. 9.22. Eight daies after.

Anſw. Both are true in a diverſe reſpect: Matthew accounts onelyonly the intermedial daies, not the two extream peeces; Luke accounts them all. Sometimes ſome numbers are cut off for brevity, and to make the number run more full and round: as in Judg. 20.46. Of the Benjamites were ſlain five and twenty thouſand; here wants an hundreth, as appears verſ. 35. for the aforeſaid reaſon.

2 King. 15.33. Jotham was twenty five years old when hee began to reign, and be reigned ſixteen years in Jeruſalem: yet it is ſaid in the 30. verſ. in the twentieth year of Jotham the Son of Vzziah.

Anſw. The former text ſpeaks of the years that Jotham reigned for himſelf: but hee had reigned twenty years in his fathers time, being ſtruck with leproſy for medling with the Prieſts office; and all the years hee reigned in his Fathers life time are counted to his fathers reign; for hee was not Rex for that time, but prorex.

The like rule alſo wee muſt obſerve in diverſities of names and places, if wee would not ſtick in the ſand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Jeremy: whereas it was ſpoken by Zachary, chap. 11.13. and not by Jeremy. Many learned men trouble themſelves more than needs in reconciling this place. 1 Some ſay that Saint Matthew joynes together both one place in Jeremy, chap. 18.1, 2, 3. of the potter, and this of Zachary, 11.13. But there is little or no agreement between p. 172them. 2 Some ſay, that it is not in Jeremies writings that are Canonical, but in ſome Apocryphal writings of Jeremy, which the Jewes had, and which Chryſoſtome confeſſeth he ſaw, wherein theſe words were. But it is not likely, that the holy Evangeliſt would leave a Canonical text, and cite an Apocryphal; or give ſuch credit to that, or ſeek to build our faith upon it. And by our rule that Book ſhould be Canonical, 3 Some ſay, that Matthew forgat, and for Zaehary put down Jeremy: but with more forgetfulneſs, that holy men writ as they were moved by Gods Spirit. This error Eraſmus takes hold of, from Auguſtine, who in his third Book concerning the conſent of the Evangeliſts, Chap. 7. defendeth and excuſeth this error. 4 Some think it the error of heedleſs Writers, who might eaſily ſo erre: but all the oldeſt Copies, and the moſt ancient Fathers have the name of Jeremy. 5 Some ſay, that Zachariah being inſtructed and trained up with Jeremy, did deliver it by tradition from Jeremy, and ſo Jeremy ſpoke it by Zachariah: which might be true, becauſe it is ſaid in the text, As was ſpoken by Jeremy, not, written. But 6 The moſt compendious and likely way of reconciling is this, that Zachary and Jeremy was the ſame man, having two names, which was very uſual among the Jews: as Gedeon was called Jerubaal and Jerub…ſheth; Salomon was called Jedidiah; Jethro was called Hobab and Revel; Jehoiacim, Ieconias, and Coniah; Heſter was called Ediſſa; Simon Peter, Cephas and Bar-Jona; Matthew was called Lev…; Jeruſalem, Jebus and Salem, &c.

4 Theſe are ſuch rules as not only the Learned (who beſides theſe have the benefit of Arts and Tongues, the knowledge of Phraſes, the benefit of Diſputation, and the like) but even the ſimpleſt may make good uſe of: 1 To underſtand the Scripture aright, and ſo diſcover the ſubtilty of Satan, and ſeducers. 2 To convince error, and let others ſee their errours, and ſo gently lead them back into their way again. 3 They be great means to juſtifie the truth, and glorifie God. 4 Practiſers of them have comfort in themſelves, that they are lovers of the truth, and deſire to find it, even 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, and are ſo indifferent that they cannot tell whether to leane to Papiſts or Proteſtants, and ſo hold doubtful to their death. Yea, and many goe away and fall off from us, and depart to Antichriſt: which is a juſt judgement of God upon them, becauſe they were ſo farre from receiving the truth in the love of it, as they would never take pains to ſearch into the Scripture, which witneſſe of the truth.

VVE are now come to ſpeak of the allegation it ſelf, and the force of the reaſon, taken out of Deut. 6.16. where the Iſraelites are forbidden to tempt the Lord, as in Maſſah. How they tempted him in Maſſah, is ſet down in Exod. 17.7. being in want of water, and diſtreſs, they contended with Moſes, and ſaid, Is the Lord amongſt us? 1 They doubted of his power, and ſo would try whether he could give them water in this their want: for the word naſah, properly ſignifies to make trial; as David is ſaid to have tried and proved before to goe in armour, 1 Sam. 17.39. where the ſame word is uſed. 2 They doubted of the truth of his promiſe, not beleeving him to be amongſt them, as he had promiſed, unleſs he would ſhew them in all haſte ſome ſign of his preſence, in preſent ſupply of their neceſſity; and therefore they ſay, I… God amongſt us?

Now mark how aptly and wiſely our Lord and Saviour applieth this place.

I. In his choyſe: he is now on the pinacle, and in a dangerous place, and well knows that this prohibition was a fitter place to ſtudy and meditate on, than thoſe large promiſes in that moſt comfortable Pſalm. For howſoever all p. 173Scripture is profitable and Divine, yet ſome Scriptures fit ſome perſons, and ſome occaſions, better than other. It is a true and comfortable promiſe, Iſa. 1.18. Come, let us reaſon together, though your ſins were as red 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 invite the Jewes till they be humbled. It is true, God hears not ſinners: but ſuch a place is not ſo fit to bee meditated on, and applied by ſuch as are ſeriouſly beaten down already in the ſight and ſenſe of ſin. He that provideth not for his family, is worſe than an Infidel: a true and holy ſpeech: but if a covetous man apply it, it hurteth him, hee hath other places to ſtudy on; as, Beware of covetouſneſs; and, covetouſneſs which is Idolatry, is one of the ſins which ſhuts out of heaven. The holy heart of Chriſt could equally meditate and apply all Scripture; but by this his choiſe, hee would teach us to make choiſe according to occaſions.

II. In direct meeting the Devils drift, which was to move Chriſt to vain confidence, and make trial whether he was the Son of God, or God his Father, by throwing himſelf down. Comparing this place with the former, he ſhewes him, that it gives him no leave to caſt down himſelf: for this were not to truſt God, but to tempt God, as the Jewes did in Maſſah: but I doubt not of my Fathers power, and therefore I need not try it. I diſtruſt not the truth of his promiſe, and preſence with me, what need I make trial of it? I have 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 Commandement, but hath his ground and dependance upon ſome Commandement or other. Thou wouldeſt have me caſt my ſelf down, and promiſeſt help, but no promiſe can ſecure him, that attempteth that wherein he tempteth God, as this action would.

In 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 think that the pronoun [Thou] is to bee referred to Satan; and [the Lord thy God] to Chriſt himſelf; as though Chriſt had ſaid, Thou ſhalt not tempt me. But, 1 It was never written, that Satan ſhould not tempt Chriſt: if it had, it had been falſe. 2 It is a negative Commandement of God, directed to his people, which bindes all perſons, at all times, in all places; and not to bee reſtrained to this occaſion. 3 Satan was irrecoverably fallen from the Covenant of grace; and ſo, although Chriſt was his Lord in reſpect of his power, yet not his God in reſpect of the Covenant of grace, which thoſe words have ſpecial reſpect unto. 4 Satan proceeds to tempt him ſtill, and therefore that is not the meaning. 5 Chriſt in this humble eſtate would not manifeſt himſelf, much leſs call himſelf Lord and God.

II. The perſon who muſt not be tempted, The Lord: if hee be a Lord, hee muſt be feared, obeyed, honoured, not tempted or provoked. Thy God: though he be my God and my Father, I muſt not preſume, I muſt not abuſe my Fathers goodneſs and providence where no need is. A loyal ſubject will not preſume upon the clemency of his Prince, to break his Lawes, or a loving childe upon his fathers goodneſs, to offend him.

III. The action of tempting. To tempt God, is to prove and try God (out of neceſſity) what he can doe, or what he will doe, and whether he be ſo good, ſo merciful, ſo juſt, as his word and promiſe ſay he is: ſo Heb. 3.9. Your Fathers tempted me, and proved me, and ſaw my works. The mother of this ſin is infidelity and unbelief, 1 Of Gods power, as if his arm were ſhortned: 2 Of his goodneſs, as if he were not ſo careful of his choſen as he is. For elſe what need I try that which I were aſſured of? The iſſue of it, or the branches that ſhoot from this root, are put forth, 1 In judgement. 2 In affections. 3 In counſels and actions of life.

p. 174I. In judgement and matter of doctrin, to prefer our own conceits above the Word of God, whereof the Apoſtle ſpeaketh. Act. 15.10. Why tempt ye God, to impoſe a yoak upon the Diſciples necks, which neither our Father no… wee can bear? as if hee ſhould ſay, Why do you of the Circumciſion, vainly ſwelling and truſting in your own ſtrength, falſly conceive and teach without warrant, to anger the Lord with, that by the fulfilling of the Law yee can attain ſalvation, binding up the power of God to the Law as neceſſary to ſave men thereby? what an intollerable yoak is this, which no man is able to bear? What ſhall wee think then of the Papiſts doctrin, who lay the ſame yoak upon mens ſhoulders? what is their whole Religion, but a plain tempting of God, and a provoking of his anger, while they lay on men the yoak of the Law? This is the ſin of all other Hereticks, who like the Phariſees, let the Word of God behind their own inventions, and properly and directly fight againſt Faith, which leaneth it ſelf wholly upon the Word of God. Faith looks at Gods conſtitutions, it ſuffers not judgement to arrogate above Gods judgement; it beats down humane wiſdome 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 di…idence and diſtruſt, Pſal. 78.18. They tempted God in their hearts, in requiring me at 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? verſ. 19.3 A denial of his preſence; If God were amongſt us, hee would prepare us a Table. 4 Making haſte, and appointing of time, and place, and the manner of helping them; he muſt now, in the wilderneſſe ſet up a Table: 5 Wantonneſs, having ſufficient and neceſſary Mannah and water by … immediate hand of God, they muſt have meat for their luſt. 2 By Curioſity, when men vainly deſire extraordinary things, and neglect ordinary, and muſt have …ch ſigns as they liſt, either out of meer curioſity, as Herod would have a ſigne onelyonly to pleaſe himſelf in ſome rare ſight; or in pretence of …firming them in the truth, as the Jews, when Chriſt had ſufficiently confirmed his heavenly Doctrin with powerful miracles, they rejected this, and muſt have a miracle from heaven Mat. 16.1.

Queſt. Is it not lawful to aske a ſign? did not Gedeon, Judg. 6.17. and Hezekiah ask a ſign, and Moſes, and it was granted?

Anſw. Yes, it is lawful in four caſes. 1 When God offers a ſign, wee may require and ask it, as hee offered one to Hezekiah: and not to require it is a ſin, as in Ahaz, who when the Lord bad him ask a ſign, hee ſaith, Hee will not ask a ſign, nor tempt the Lord, Iſa. 7.11. But he tempted the Lord now not in tempting him, and greived him much, v. 12.

2 When an extraordinary Calling and Function is laid upon a man, hee conſidering his own weakneſs, and the many oppoſitions which hee ſhall meet withall in the execution of it, may for the confirming of his Faith, demand a ſign: and this was Gedeons caſe, who of a poor man of the ſmalleſt Tribe of Iſrael, was extraordinarily called to bee a Judge and Ruler. Or when ſuch an extraordinary work or calling is to bee made manifeſt to the World to bee from God, for the better proſpering of Gods work, a man may deſire a ſign, as Moſes did, Exod. 4. and Elijah.

3 When God gives an extraordinary promiſe to his Servants, of effecting ſomething above all they can ſee or expect, hee pleaſeth to condeſcend to their weakneſs, and for confirming of their Faith hee bears them asking a ſign: as Hezekiah being extraordinarily reſtored, ſeeing 1 His own extream weakneſſe; and 2 The Word of God paſſed, Set thy houſe in order, for thou ſhalt not live but dye, required a ſign: and God afforded him an extraordinary p. 175one. The Virgin Mary had ſuch an extraordinary promiſe as never was, to bee a Mother without the knowledge of man; ſhee asked how that could bee: God gave her a ſign, ſaying, Thy couſin Elizabeth hath conceived, and ſhall bear a Son, and ſo ſhalt thou.

4 When anextraordinary teſtimony to a new form of Doctrin is requiſite, extraordinary ſigns may be required. As for example: The Goſpell at the firſt publiſhing of it, was joyned with the aboliſhment of all the Ceremonial Law, and all the Ordinances of Moſes, and bringing in a new Religion (in reſpect of the manner) through the world, againſt which both Jews and Gentiles could not but bee deadly enemies. Now the Apoſtles did deſire and obtain the power of working many ſignes and wonders, of healing, killing, raiſing the dead, commanding Devils, and the like.

But to ask a ſign out of theſe caſes, is a provoking and tempting of God: as 1. Out of diffidence or malice, as the Jews bad Chriſt come down from the Croſs, and they would beleeve him, aſſuring themſelves hee was never able to do that. 2 For curioſity and delight; as Herod deſired to ſee ſome marvail; or for ſatisfying our Luſt, as Iſrael. 3 For our own private ends, not aiming directly at Gods glory, and denial of our ſelves; as the Jews followed Chriſt, not for his Miracles, but for their belly, and the bread: and the Virgin Mary herein failed, requiring a Miracle of Chriſt, rather for a prevention of ſcandal for the want of wine, than the manifeſting of Chriſts glory; for which Chriſt checked her: for it was a private and light reſpect, to which miracles muſt not bee commanded, Joh. 2.4. 4 For confirming of that Doctrin and Authority, which is ſufficiently confirmed already, Joh. 2.18. Shew us a ſign, why thou doeſt theſe things, why thou whippeſt out buyers and ſellers out of the Temple. Hee ſhews them none, they tempt God herein; was not the whipping of them out, and the Authority hee had ſhewn, ſign enough of his divine authority? did not hee ſolely and alone overthrow and turn out a number of them without reſiſtance? did not he by his word, challenge the Temple to bee his Fathers houſe, and himſelf the Son of God? Having thus confirmed his authority by this ſign, hee would ſhew them no other.

Thus the Papiſts as a Phariſaical ſeed tempt God, looking for more miracles to confirm the ſame Doctrin, which Chriſt and his Apoſtles have ſufficiently confirmed by many and powerful Miracles. When they prove that wee teach another D…ctrin, wee will ſhew them other miracles.

III. To tempt God in action, is thus: 1 To enter upon any thing without a Calling: for that is to ſtep out of our way, when wee do that which wee have neither Word nor Promiſe for: this is in the Text. 2 To walk in a courſe of ſin, and live in our wickedneſſe, eſpecially when the Lord by bleſſings moveth us to repentance. Mal. 3.15. They that work wickedneſs bee ſet up: who bee they? in the next words the Prophet ſheweth, ſaying, They that tempt God are delivered. So as all wicked perſons are Tempters of God. 3 To preſume upon extraordinary means, when ordinary means may bee had: Thus the three worthies of David tempted God, that went for water in danger of their lives, whereas they might have had it nearer in ſafety, 2 Sam. 23.15. but when they brought it to him, hee conſidered how they had ſinned to ſatisfy his ſinful deſire, and would not drink it. And this is the tempting of God intended in this place, to flye down, refuſing the ſtairs. 4 To run into places, or occaſi… of danger, in ſoul or body, is to tempt God, as to run into wicked company, or exerciſes. Peter, notwithſtanding Chriſt foretold him of his w…akneſs, yet truſted on his own ſtrength, and went into Gaiaphas his Hall, and ſeeking the Tempter found him, and himſelf too weak for him.

p. 176Our Saviour would here teach us what a dangerous ſin it is to tempt the Lord, it being ſo abſolutely forbidden the people of God, not only in the Old Teſtament, but in the New. 1 Cor. 10.9. Neither let us tempt Chriſt, as ſome of them alſo tempted him.

Reaſons. For 1 It is a plain contempt of the Lord in his providence and conſtitutions, when a man either neglecteth the means, which God hath appointed to bring forward his purpoſes, or betaketh himſelf to ſuch means as God hath not appointed.

2 It is a manifeſt argument of infidelity, and hardneſs of heart. When a friend promiſeth me to doe me good at my need, or to ſtand by me in time of danger, I will feign a need or danger, to try whether he will be as good as his word or no; what doth this but imply a ſuſpicion in me, that my friend will not be as good as his word, therefore I will try him before I need him? And thus he deals, that will needleſly tempt God.

3 No relation between God and us may encourage us to tempt him. He is our Lord, a ſtrong God: doe we provoke the Lord? are wee ſtronger than hee? 1 Cor. 10.12. Let not the Princes of the Philiſtims dally with Sampſon, for he is ſtrong, and will revenge himſelf by pulling the houſe over their heads: the Lord is ſtrong and mighty, Sampſons ſtrength was but weakneſs to him, therefore let us not tempt him, leſt we goe away with the worſe, as the Philiſtims did. He is our God, even a conſuming fire, Heb. 12.29. it is no ſafe dallying with fire. He is our Father, therefore we muſt fear him, as Iacob knows Iſaac is his father, yet is afraid to goe to him diſguiſed, leſt (ſaid he) I ſeem to my father to dally or mock.

4 The greatneſs of this ſin will appear in the greatneſs of his puniſhment. It coſt good Joſiah his life, 2 King. 23.29. He would try what he could doe againſt Pharaoh Necho, when he was admoniſhed of the Lord, not to goe againſt him. For this ſin the Lord ſware that not one of the Iſraelites above twenty years old ſhould enter into Canaan. It coſt the lives of ſix hundred thouſand men, beſides women, who for tempting God, were deſtroyed of the deſtroyer, 1 Cor. 10.9. Good Zachary for not beleeving the Angel, which came with tidings of a ſon, was ſtruck dumb for requiring a ſign. Even the beſt, if they tempt God, ſhall not carry it clear away.

Obj. Pſal. 34.8. Taſte, and ſee how good the Lord is: and Rom. 12.2. prove what that good and acceptable will of God is.

Anſ. There is a two-fold knowledge of Gods goodneſs: 1 Speculative, by which we know God to be good in himſelf and to us: 2 Experimental, in ſome thing not revealed. The places alleadged ſpeak of the former, only this later is a tempting of God.

Uſe 1. This ſerves to diſcover unto us, our fayling againſt this doctrine, and that every of us cannot ſo eaſily put off this ſin as we think for.

1 Is it not ordinary amongſt us that read the Word, and of Gods power therein? we hear his promiſes, we taſte by experience how good and bountiful God is, and yet in any ſtraight, in every danger, we can be ready to tempt him, as in Maſſah, ſaying in our hearts, Is God with me? Doth God regard me? Am I not clean caſt out of ſight? Can I ever be holpen, and ſwim out of this diſtreſs? Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria, and Eliſha ſaid, To morrow at this time two meaſures of barly ſhall bee at a ſhekel, and a meaſure of fine flower at a ſhekel: a Prince anſwered, If the Lord would make windowes in Heaven, could it be ſo? he anſwered, Thine eyes ſhall ſee it, but thou ſhalt not eat of it. And hee was trodden in peeces in the gate for his unbelief. 2 King. 7. verſ. 19.

2 How generally are we in love with our ſins, which out of Malachi, we have ſhewed to be a tempting of God? God hath poured abundant mercies upon p. 177us the people of England, yet we goe on to provoke and tempt him; the more his mercies, the more our ſins: how can this abuſing of goodneſs but heap up wrath againſt our ſelves. Can there bee a greater tempting of God in his juſtice, than to goe on and trade in ſin without repentance, preſuming that God will not puniſh us? What a number of notorious wicked perſons are reſolved to adde drunkenneſs to thirſt, and ſin to ſin, and yet at laſt mean to be ſaved?

3 How hardly can we bee kept from wicked companies and occaſions? Though we be warned by Chriſts voyce ſpeaking in the Word, as Peter was, yet we thruſt into Caiaphas his hall, and the Players Hall, which is the Devils School, and will not avoyd occaſions, till the end of ſin bring ſorrow and bitterneſs incurable. How eaſily doe men loſe the watch over themſelves, againſt their own reſolutions, and the motions of Gods Word and Spirit? when they might redeem their precious time, gained from their ſpecial calling to the general, in reading, meditating, prayer, &c. preſently the Devil thruſts them out of both callings, to gaming, drinking, or bowling, or ſuch unprofitable exerciſes. O when God layes you on your Death-bed, this one ſorrow (if God ever give you ſenſe of your eſtate) will be ready to ſink you; that you have looſely and unfruitfully parted with your time, and now you cannot buy an after-noon to bewail the loſs of many in, with all your ſubſtance.

4 How prone are we to venture and ruſh upon any thing without a calling, or without a warrant? as when men caſt themſelves into unneceſſary dangers, hoping that God will deliver them. Many run on an head into unlawful contracts, without care of any word to guide them. Others ſtrike the hand, and undoe themſelves by Suretiſhip. Others caſt off profitable callings, and betake themſelves to unprofitable and hurtful; as Uſurers, and their Bawds; and keepers of Smoke-ſhops. And ſome will run upon 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 himſelf into the Sea, in hope he ſhould never be drowned; or on a perſwaſion he ſhould never be burnt, caſt himſelf into the fire? Wee having ſtayrs, are prone to leap down: Chriſt our Lord would not doe ſo.

5 How common a thing is it both in matters of ſoul and body, to ſever the means from the end, which is a plain tempting of God, as our Saviour here calleth it? Every man hopes to goe to Heaven, but never ſeeks the way.

I. What a number will be ſaved by Miracle? for means they will uſe none: faith, repentance, knowledge, mortification, ſanctification, they are ſtrangers, yea enemies unto. God fed the Jewes miraculouſly in the Wilderneſs, not in Canaan, not in Aegypt where means were. Chriſt fed many people by Miracle in the Wilderneſs, but being near the City, he bought bread, Joh. 4.8. God will never feed thee with the heavenly Mannah by Miracle, where the means are to be had, but are neglected.

How many will either be ſaved as the Thief was on the Croſs, or they will never be ſaved? they make their ſalvation but an hours work, and make as ſhort a matter of it as Balaam, who would but dye the death of the righteous. What a tempting of God is this, as if a man would adde his Oath unto Gods, that he ſhall never enter into his rest? Chriſt hath ſufficiently ſet forth his Divine power by that example of him on the Croſs, he need not, nor will not doe it again, in ſaving thee by miracle. It is a better argument, Chriſt ſaved the Thief at the laſt hour on the Croſs, therefore he will not ſo ſave me, than otherwiſe. VVhat a common ſin is it to neglect the means, and deſpiſe the word, as a weak and ſilly means, as the Preachers be ſilly men? Oh, if wee had greater means, ſome man from the dead, or ſome Angel from Heaven, or p. 178ſome miracles, we could bee better perſwaded. A great tempting of God: as though his wiſdome had failed in appointing ſufficient means for the faith of his people. Chriſt reproved this infidelity, Joh. 4.48. Except yee ſee ſigns and wonders, yee will not beleeve. 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 ſin, even in their own conſciences; which is nothing but to tempt God, and try whether he will be ſo juſt and ſtrict?

II. In the things of this life men tempt God many ways.

1 Idle perſons are tempters of God, that for working might releeve themſelves and theirs, but they will not, and yet hope to live: whoſe preſumptuous tempting of him, God revengeth either by giving them over 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 have water out of a rock, and be extraordinarily fed, thruſting themſelves out of the ordinary courſe which God hath put all fleſh under: viz. By the ſweat of thy brows, thou ſhalt get thy bread.

2 The omitting of any ordinary means of our good, or over-prizing of any means, is a tempting of God to take them from us, and a revenging of the abuſe. Hezekiah, though the Lord ſay he ſhall live fifteen years, muſt not omit means, but take dry figgs, and lay to the apoſtem. Aſa muſt not truſt to Phyſick: for then he ſhall never come off his bed.

3 In our trials, when wee murmure, grudge, make haſte, or uſe unlawful means, we tempt God, and incur this great ſin. So as none of us can waſh our hands of it, but it will ſtick with us: and we had need daily to repent of it, becauſe it daily thruſts us under the diſpleaſure of God.

Vſe 1. Labour we to nouriſh our confidence of Gods power and mercy, which is an oppoſite unto this ſin, and ſtrive againſt it.

Queſt. By what means?

Anſ. By obſerving theſe rules: 1 See that in every thing, thou haſt Gods word and warrant for what thou doeſt: ſay not, I hope I may doe this or that; but I know I may doe it. If thou haſt a word, thou mayeſt be bold without tempting God: that is the ground of faith, and tempting of God is from infidelity. Acts 27.34. when Paul was in extream peril, he tells the Mariners, they ſhould come ſafe to land. Why, what was his ground? even a ſpecial word; the Angel of God told him that night, that none ſhould periſh.

2 Walk with God, as Enoch, provoke him not by ſin, then mayeſt thou pray unto God, and ſecure thy ſelf under his wing in danger without tempting him. So long as a man hath a good conſcience with Paul, and an upright heart with Hezekiah, he may bee bold with God, and rejoyce in himſelf, and aſſure himſelf that Gods power and juſtice is his; he will not ſink in trouble, not ſay, Is God with me?

3 Vſe the means 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 themſelves into the ſea, nor goe out of the ſhip. Never did any promiſe of God make the godly careleſs in the means. Daniel had a promiſe of return out of Babylon after ſeventy years, and knew they ſhould return: and turning the Book, and finding the time expired, hee uſeth the means, and is diligent with faſting and prayer, that God would accompliſh his word, Dan. 9.2. Jacob had a promiſe of God, that hee ſhould return into his Country, he knew all the Devils in Hell could not hinder the promiſe; yet ſeeing his brother Eſaus wrath was a ſtop or bar, hee uſeth means to remove this let; he goes to God, and wraſtles with him by prayer, then he ſends his preſents, and orders his droves with all the wiſdome hee could; and by p. 179this means prevented the danger. Chriſt himſelf having ſtairs, will uſe them. Remember for ſpiritual life and natural, hee muſt eat that would live: for ſpiritual war and temporal, hee muſt carry his weapons that would overcome: for earthly and heavenly harveſt, hee that would reap muſt ſow. The ſick needs the Phyſician. In our earthly or heavenly travel, let us with Jacob prevent whatſoever lets would hinder us from our Countrey, or the end of our way.

4 Whether thou ſeeſt means or no, ſubject thy will to Gods in all things. If hee kill thee, yet truſt in him ſtill. David in the want of means of comfort, ſaid, Behold, here am I, let the Lord do whatſoever is good in his eyes. The three Children ſeeing no means of eſcape, anſwered the King thus, Our God is able to deliver us; and if hee will not, yet wee will not worſhip thy Image: wee are ſure of his preſence, either for the preſervation of our bodies, or the ſalvation of our ſouls.