Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire

VERS. 4. But he answering said, It is written, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.

IN this answer of our Sauiour repelling the Tempter, 4. things are to be considered: 1. the manner. 2. the affection, negatiue, Bu••. 3. the matter of it, a testimony of Scripture, It is written. 4. the parts of this testimony: 1. negatiue: man liues not by bread one∣ly: 2. affirmatiue, but by euery word that proceedeth out of the mouth of God.

[ 1] The manner and quality of the answer appeares in the whole answere, that it was 1. a reasonable, 2. a meeke, 3. a modest an∣swer.

First, it was a reasonable answer: our Lord did not shake off the Tempter without an answer, though he deserued none; but, to shew that he did not refuse the motion, of a wilfull minde, but vp∣on iust ground, he makes him a sufficient answer: whence our Sauiour would teach vs, that

* 1.1Doctr. If we be to deale with our most deadly aduersaries, sup∣pose them as malicious as Satan to Christ, yet we must doe no∣thing, nor speake nothing of a wilfull minde, but take the guide of reason; and the ground of conscience with vs. For, 1. the will of man not ordered by reason,* 1.2 is like a wilde colt without a rider, most vntamed and vntractable, most hatefull to God, and most hurtfull to men: and a note of men reserued to the iudgement of the great day to be punished, i••, to be presumptuous and stand in his owne ••onceit,* 1.3 2. Pet. 2.10. 2. Reasonable men must haue rea∣son for their actions at the least: for herein i•• a difference between

the beasts and men, they are lead by sense and appetite, but men by reason, from which if men depart, they degenerate into beasts, beeing lead with sensualitie, 2. Pet. 2.12. 3. Our Sauiours example carrieth vs further,* 1.4 that we should not onely be lead by reason in our affaires, but by reason sanctified and renewed, reason directed by the word: and this not onely here, but in all his course of life: Mar. 10.40. when he refused the vnreasonable request of the sons of Zebedeus, he gaue a iust reason, saying, It is not mine to giue, but shall bee giuen to them for whome it is prepared: I must not giue the cheife seats in my Kingdome according to kinred and affection, but according to my Fathers election.

When he rebuked Peter, and called him Satan, he giueth a rea∣son for such vnwonted sharpenes; For thou art an offence vnto mee, thou sauourest not the things of God, thou wouldest hinder mans re∣demption, and Satan could haue done no more, Matth. 16.23. Act. 1.7. when the Disciples would knowe of Christ at his ascension, when he would restore the kingdome to Israel, he denies their re∣quest, and giues a reason, It is not for you to know this, my father hath put times and seasons in his owne power: yee haue another taske, to be witnesses to me, &c. intend this, looke to your Apostleship.

Vse. This reprooues the frowardnes and vnreasonable wilful∣nesse of men, and especially in their dealings with their aduersa∣ries, taking violent courses, not respecting conscience, religion, nor reason it selfe, but standing vpon their will, and saying, This I will doe, let see who shall hinder me, and let him vndoe it if he can. Now perswade this m••n, Oh, but let not passion guide you, but shew your selfe a man, cast away this impotent and womanish reason, to such as are bruitishly destitute of reason, I will because I will; No, he is an enemie to all your perswasion, his will out∣runnes his wit and reason, his lust is his law, his conscience, and his religion. But if any thing can reclaime such a man, if he bee not rather an heathen then a Christian, let him set Christs example here before him, who would not be wilfull without reason to the deuill himselfe in a most deuillish motion; and wilt thou to thy brother, to thy neighbour, yea to thy wife, children? &c. Either set thy selfe to walke in thy Lords steps, or get thee another Ma∣ster.

Secondly, this answer of Christ was a most meeke answer.* 1.5 Christ was omnipotent, able with a becke to haue confounded the deuil; he might by his power haue driuen him backe to hell, and made

him actually know and confesse he was the Sonne of God; but he [ 1] would not for sundry reasons: 1. To teach vs. that (as he did) we must rather ouercome Sathan by humilitie and patience,* 1.6 then by power; as Christ obtained his full victorie not by maiestie, but by abasement and passion. 2. To teach vs, that when we suffer indig∣nity and wrong of euill men, as Christ here of the euill one, wee [ 2] should rather turne our selues to doctrine, and conuincing them by the word, then to reuenge: so did Christ. 3. That wee might [ 3] hence knowe the power of the word of God, a part of our spiritu∣all armour, euen the sword of the Spirit, put into our hands by God to foile and vanquish him by: for the whole combate of Christ was exemplary, nay he sustaines here our person, and weilds [ 4] our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie, in two respects: 1. to the greater vexation of the aduersary, who thought himselfe so strong and cunning, as no flesh was euer yet able to resist him, onely he knew God had him in chaines; but now he is foyled by the seed of the woman, by the wisedome and weakenes of Christ as man, and not by his diuine power as God. 2. Christs meeknes lets him goe on, and passe through all his temptations, to his greater and vtter ouerthrow and silence: for if Christ by his diuine power had cut him short at the first, hee would haue said, that God fearing his weakenes would not suffer him to be tempted, or not to abide in temptation: Now his mouth is shut, Christ the sonne of man [ 5] foyles him. 5. To comfort vs: 1. By shewing vs that there is something else besides diuine power, to ouercome all hellish and Satanicall power withall: for else we that want diuine power, and are weaker then water, could haue small comfort: but now we see Satan may bee ouercome of weake men, by the meanes that Christ vsed, as fasting, prayer, and the word of God. 2. By per∣swading vs, that if Christ in his humility and abasement could en∣counter and foyle Satan, much more can he now helpe vs, beeing in his glorie and exaltation. If he can rescue vs out of the mouth of the roaring lyon, when himselfe is as a lamb before the shearer, much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah.* 1.7 Hence note, that

* 1.8Christ cut not Satan here so short as he did sundry wicked men, nay as he did some of his beloued Disciples? Peter, how sharpely was he checkt for disswading Christ from Ierusalem and, Ioh. 21.21. when he asked curiously concerning Iohn, what he should do;

Christ said, What is that to thee? so he might haue said to Satan, What is that to thee, whether I be the Sonne of God, or no? but he doth not.

1. Not because he loues his disciples and Gods children worse then Satan,* 1.9 but because the deuill and wicked ones must be let go on to the height of impietie, as Satan here: and Iudas, how pati∣ently did Christ beare him all the while; yea at his apprehension calling him friend? they goe on to confusion without checke or bands almost in their life and death: But he will take vp his chil∣dren in the beginning, they must not bee let runne too farre, as good Parents reclaime their children timely.

2. God declares his power in taking the wicked at the height,* 1.10 as Pharaoh: Rom. 9.17. for this cause haue I stirred thee vp, that I might shew my power in thee, and that my name might be decla∣red to all the world: if Pharaoh had been taken at the first, the Lord had neuer had such glorie of his ouerthrowe.

3. The Lord hereby declares his long patience to vessels of wrath, Rom. 9.22. all which bountifulnesse and patience,* 1.11 because they abuse, and are not lead to repentance by it, they are excuseles and condemned iustly, as hauing heaped coales of wrath on their owne heads. Who could so long haue endured Pharaoh, but pa∣tience it selfe?

4. The Lord hereby declares the riches of his glory vpon ves∣sels of mercie, whom he hath prepared to glorie,* 1.12 Rom. 9.23. for as he hath prepared them, that is, decreed to glorifie them, so hee daily prepares them to glorious vses, as we doe our vessels by rub∣bing and scouring, separating corruption from them, and the rust of sinne by his rough handling them, iudging them in the world, not to condemne them with the world.

If the Lord be not so quicke with thee in his corrections as with others,* 1.13 thou hadst need be the quicker with thy selfe to iudge thy selfe, and see what estate thou standest in, that thou be not in the vpper staires and roome of sinne. Take heed of thy selfe,* 1.14 when God lets thee alone to thy selfe. The greatest iudgement of all, is, not to be iudged at all. When a man hath cast off his sonne, and lets him runne his owne riotous wayes, as carelesse what be∣comes of him, it is a certaine signe he shall neuer enioy his land: so is it with God, and the sinner pacing on without controule in his sinne.

If Christ be thus meeke and patient with Satan himselfe,* 1.15 and

God vse so great patience to vessells of wrath, this commendeth vnto vs the grace of meeknes towards our brethren much more. 1. This is the commaundement of our Sauiour, who was a speciall Schoole-master of meeknes, Learne of mee, for I am lowely and meeke: He was herein testified to be the Sonne of God, because the Spirit descended on him in the likenes of a meeke and harme∣lesse doue: and thus we must testifie our selues the Sonnes and children of God, by the lighting of the same Spirit of meeknes vpon vs, Gal. 6.2. 2. A meeke spirit is much set by of God, and preserueh peace with men, by soft answers and readines to for∣giue and passe by offences.

* 1.16This reprooues men of a fiery and furious disposition, men as meeke as rough Esau; right Ismaels, their hand is against euery man, and euery mans hand against them, like Lamech who if he be prouoked, will reuenge a word with a blow, a scoffe with a stab. But others, let them alone, offend them not, you shall haue them meeke enough, tractable enough: but mooue such a one but a lit∣tle by a word, or the least neglect as may be, Oh he is presently as meeke as Dauid at Nabals churlish answer, he will kill and slay, euen all, presently in his hote blood. But is this Christian meek∣nes, to be so boisterous like a sudden winde, which thy selfe scarce knowes whence it is or whither it tends? no, but a brutish meek∣nes; for euen the beasts will scarce stirre vnprouoked; nay we say the deuill is good so long as he is pleased; and thou art good no longer. But thou that art so impatient, and thus betrayest thy meekenes toward thy brother, what wouldest thou doe, if thou hadst the deuill in hand, as Christ had here? Also this makes a∣gainst railers and scoffers of others: for Christ railed not on the deuill himselfe, nor would ouercome him otherwise then by humility.

* 1.17Thirdly, this answer of Christ was a most modest answer. Satan would haue him confesse himselfe the Sonne of God, this he de∣nieth not, nor yet affirmeth, but modestly acknowledgeth him∣selfe a man, Man liueth not by bread onely. The like wee may note elsewhere, beeing called to his confession before the gouer∣nours; If he were the King of the Iewes, Matth. 27.11. If he were the Christ, Luk. 22.67. If he were the Sonne of God: he did not directly affirme it, but either, Thou sayest it, or yee say that I am, not denying, but modestly assenting; and ordinarily he called himselfe the sonne of man, not the Sonne of God: teaching vs by

his example, when we speake of our selues, to speake modestly. Paul beeing to speake of great things of himselfe,* 1.18 speaketh all in anothers person, 2. Cor. 12.2. I know a man in Christ aboue 14. yeares agoe, &c. taken into paradise, &c. and Iohn, speaking of himselfe, saith, And when Iesus saw his mother, and the Disciple whome he loued: and, who leaned on Iesus at supper, chap. 19.26.

Alas how farre are we degenerate from this our patterne, who if we but the sonnes of meane men, we will stand vpon it much more then Christ did vpon beeing the Sonne of God? we will pride it out, and ruffle, and bragge, and beare our selues vpon our ancestors, if they be stept but one steppe aboue the lowest: Christ, whē he had good occasion, would not scarce professe him∣selfe the Son of God, beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward, All these will I giue thee.

Now to come to the second point in the answer, namely the [ II] affection,

But Iesus answered, and said,]

The coniunction discretiue sheweth our Sauiours disagree∣ment from Satan, and that his answer is negatiue to the temptati∣on: for although Christ both might by that miracle of turning stones into bread, haue shewed himselfe the Sonne of God, and now needed bread beeing hungry, yet he would not yeeld to Sa∣tan.

Quest. But seeing Christ, who as God could haue turned stones into sonnes of Abraham, could much more turne stones into bread, so easily by his word (for if he had spoken to the stones, as Satan desired, certainly they would haue had eares to heare him:* 1.19) why would he not doe it? what hurt had it beene? Answ. 1. Mi∣racles must confirme faith in beleeuers vnto saluation, Ioh. 2.11. but Christ knew the deuill could not beleeue, if he had all the mi∣racles in the world. Besides, he had euen now heard the Fathers [ 1] voice, testifying Iesus his beloued Sonne; and Christ knew, if he would not beleeue the fathers voice, he would not beleeue for the sonnes miracle. 2. Christ would not by this miracle giue the least [ 2] suspition, that either he distrusted his Fathers seasonable proui∣dence, or that hee would depend for his preseruation vpon the meanes, but vpon his Fathers word: he was in his Fathers worke, and lead by the spirit into the wildernesse, and therefore knew he should not want necessaries. 3. It was an vnseasonable motion, it [ 3]

was now a time of humiliation, of temptation, of affliction, wher∣in it was fit to auoid all shew of ostentation, which was the scope of the temptation: for Satan would onely haue him to shew what he could doe for a need, for a vaunt of his power. Now in a time of serious humiliation to aduance himselfe by a miracle, had been as seasonable as snow in haruest. 4. Christ would not giue the [ 4] least credit to Satan, nor doe any thing at his desire, were it good and profitable which he suggesteth: for his end and issue is euer wicked and deuillish: yea, he would shew, how he contemned the will of the tempter; for he is not ouercome, vnlesse he be contem∣ned. [ 5] 5. Christ Iesus beeing the wisedome of his Father wel knew, that Sathan grossely dissembled with him: for he spake as if hee wished we••l vnto him, and would haue his hunger satisfied: but could he indeed respect the releefe of Christ? did he desire Christs preseruation and welfare? knew he not that he was the promised seed, that must breake his head, and destroy his works? and there∣fore seeing Christ knew, that Satan must needs seeke his destructi∣on in all his attempts, he had iust cause to yeeld to none of them all, though they seemed neuer so beneficiall.

In that Christ here would not make his Diuinitie known to Sa∣tan, neither by word nor miracle, we may note, that

* 1.20Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him.* 1.21 Luk. 22.8. when Herod saw Iesus, he was exceeding glad: for he had heard many things of him, and hoped to haue seene some miracle: But Christ would not worke any signe in his presence, because he had wrought workes enough alreadie to prooue him the Son of God: neither was it fit to prostitute the power of God, to the pleasure of a vain man, who would haue made no right vse of it. Matth. 12.39. this euill and wicked generation seeketh a signe, and none shall be giuen them saue the signe of the Prophet Ionah. Why? had they not infinite signes and miracles both then and afterward? Yes, but they had none such as they would haue: for they would haue some extraor∣dinarie signe; as Matth. 16.1. Master, shew vs a signe from heauen: as if they had said. Either cause the sunne to stand still, or go back, as in Ioshuahs and Hezekiahs daies; or the Moone to stand, as in A∣ielon; or call for an extraordinarie tempest of thunder and raine, as Samuel did, which made all the people to feare the Lord and Sa∣muel exceedingly, 1. Sam. 12.18. or call for fire from heauen as E∣lijah did. These and the like they thought beseeming men of God:

as for turning water into wine, restoring of sight and legges, &c. those they saw little power in. But why would not our Sauiour giue them such a signe as they desired? Surely he had iust reason, the same in this our doctrine; for they did not desire it for a good end, but (as Luke saith expressely) to tempt him: not to helpe their infirmitie, but to feed their curiositie: neither to increase and strengthen faith, but to nourish their infidelitie. For had that bin their end, had they not beside the doctrine of the Prophets, and the fulfilling of the promises, the blessed doctrine of the Sonne of God, of whom some of themselues said, Neuer man spake like him; and for the confirmation of that, many and mighty powerfull mi∣racles, which were signes from heauen, shewing that he was from heauen? And yet for all this they beleeued not.

So, Matth. 27.42. the high Priests, Scribes, and Pharisies said, If he be the King of the Iewes, let him come down from the crosse, and we will beleeue him. No doubt, Christ could, but he would not; not onely because it was an houre of darkenes, but because he knew they would neuer haue beleeued him: Psalm. 22.22, 23. I will declare thy name to my brethren, to the seed of Iacob, to Is∣rael.

1. This practise of Christ is answerable to his precept,* 1.22 Matth. 7.6. Cast not holy things to dogges, nor pearles before swine. By holy things and pearles, are meant the things of Gods Kingdome, Christ and his merits, &c. so called, both to shew the excellencie of them in themselues, being aboue all pearles, Pro. 3.14. as also our dutie, to prize and lock them vp in our hearts, and keep them (as we do our pearles) safely in our memories. By dogges and hogges, are meant malicious and obstinate enemies, conuicted of enmitie a∣gainst Gods word, of whose amendement there is little hope: eue∣ry man naturally is an enemie to God and his word, and so a dog and a swine; as Christ called the heathens and Gentiles, It is not lawfull to take the childrens bread, and cast it to dogs. Now to such as these we must preach and offer the Sacramens, yea Christ offered himselfe and came to call sinners: but when his word and miracles were reiected, and himselfe euill intreated, as among the Phari∣sies, then saith Christ, Let them alone, they are blinde leaders of the blind.

2. Christ shewes himselfe vnto none but such as he loueth,* 1.23 and loue him, Ioh. 14.21. and this was the ground of Iudas his speach, Lord, what is the cause, that thou wilt shew thy selfe to vs, and not to the

world? the world sees him not; for none seeth him but to whome he sheweth himselfe; and he sheweth himselfe to none but such as loue him; and none loue him, but such as loue his word, and keepe it, vers. 23.

* 1.243. This was one cause, why Christ spake so many things in pa∣rables, that such as would be blind might not see; and such as would not make a right vse of his holy doctrine, might not vnder∣stand, Matth. 13.13. For many that heard them, let them go with∣out further question in a carelesse manner, whereas the disciples of Christ inquired of him his meaning, and one learned of ano∣ther; and so that which for the difficultie draue others away, be∣came in this manner of teaching, much more easie and familiar, yea much more perspicuous and cleare then any other.

* 1.254. Neuer could extraordinarie means, conuert such as belee∣ued not the word, the ordinary meanes: and therefore Christ ne∣uer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes, because they resisted his doctrine, per∣son, and workes: or if any wicked men saw any of his mighty workes and miracles, they saw not himselfe in them; as Pharaoh, what a number of miracles saw he? yet he was neuer the better, he would not acknowledge God nor his seruants: and in the wil∣dernes, they who saw miracles euery day and moment, yet not be∣leeuing the word of God in them, were neuer the better; the arme of the Lord was not made bare vnto them.

* 1.26Ignorant persons, that knowe not Christ, no•• desire to knowe him, are in a wofull estate, beeing such as Christ counts vnworthy to reueale himselfe vnto: and therefore he either keeps the means from them, or leaues them without grace to make an holy vse of them.

* 1.27In worse case are they that haue the meanes, and yet no tast of them,* 1.28 no reformation by them: their couetousnes, their pride, their drunkennesse and vncleannesse will not be left; as many that come to Church to heare the word and receiue the Sacraments, and yet are no better then dogges and swine, and altogether vn∣reformed in their liues and courses. Some draw the word of God into question, and would be taught by Angels, or miracles, as Sa∣tan here: but Christ will not make himselfe knowne to them no more then to him: so saith Abraham to Diues in hell, when he denied his request, They haue Moses and the Prophets, if they will not beleeue them, neither would they beleeue if one should

rise from the dead. Some are resolued to liue as they list, let the Preachers say what they can: whereas he that is in Christ, to whom he reueales himselfe, is a new creature: for Christ speakes to the heart, not to the eare onely. Others say, they are decreed to life or death, and therefore, doe what they can, they cannot change Gods minde, and hence neuer goe about to change them∣selues: But, had Christ shewed himselfe to these, he would haue directed them to the meanes of sauing knowledge, namely to the Scriptures which testifie of him, Ioh. 5.29. and to faith, which vnites to him, and to the fruits of faith, which testifie the truth of it, to his glory and their comfort. Others will be saued by faith alone, and by a profession of the Gospell, and so neglect the workes which iustifie it, and the power of godlines: whereas, if Christ in the Ministry had reuealed himselfe to such, he had quick∣ned their faith, and not left it as a carkase: for faith without workes is dead. Others, poore simple people, will be saued by mercy alone, and neuer labour for knowledge, faith, or true fee∣ling of their owne estate, and care not how sinne abound, that mercie may abound much more: But, had Christ met with them, he would let them see their misery in the causes and effects, and teach them to hunger after mercie in the meanes, and, hauing obtained it, to goe and sinne no more, least a worse thing fol∣low.

Others, disclaiming the doctrine of mortification, and selfe-de∣niall, therefore dislike the word as too straite a doctrine, stripping them of their pleasures and profits: and hence some hold on in their lusts, some returne with the swine to their wallowing in the mire, they cannot die to sinne, they cannot liue without laughter, mirth, and sports: Whereas, had Christ reuealed himselfe vnto them, hee would haue taught them, that his yoke is an easier yoke then the yoke of sinne, and that there is no sound comfort but in mortified affections and actions.

Whosoeuer would haue Christ reueale himselfe fully vnto him, must labour to be thus qualified: 1. He must be humble:* 1.29 * 1.30 for he teacheth the humble in his wayes, Psal. 25.9. but the proud he sends empty away; as raine makes vallies fruitfull, but falls off the mountaines, which are therefore barren. 2. He must long and de∣sire to meet Christ in his ordinances: for Christ is the scope of the [ 2] word and Sacraments: therfore desire to know nothing but Christ crucified; goe to the tents of shepheards where he hath told thee

thou shalt meet him. And this desire, if it be sincere, will vent it selfe in earnest prayer, to be taught of God, Teach me thy statutes, Oh open mine eyes, that I may see the wonderfull things of thy law. And it hath a promise to be answered, Ioh. 14.21. I will loue [ 3] him, and shew my owne selfe to him. 3. He must haue a conscio∣nable indeauour and industrie to obey that part of Gods will, which he reuealeth vnto him: Ioh. 7.17. If any man will doe his will, hee shall knowe whether the doctrine bee from God or no.

[ III] The third part in the answer, is the matter of it, a testimony of Scripture,

It is written.]

Christ might haue oppressed the deuill by his diuine power, but, beeing as man to be tempted, he would as man ouercome: 1. to magnifie mans nature. 2. to torment Satan the more: and 3. to teach vs how to ouercome him. And by this his practise he giues to vnderstand, that,

* 1.31The word written is a chiefe part of our spirituall armour to foyle Satan by;* 1.32 yea indeed the principall weapon of our spirituall warfare is the word of God.

1. Eph. 6.17. Take vnto you the sword of the Spirit, which is the word of God:* 1.33 and therefore, as a sword, it serues 1. to defend vs: 2. to wound Satan: 3. to cut asunder all his temptations: so it did serue Christ here. Neither is it a carnall weapon, but the sword of the Spirit, that is, a spirituall weapon as the fight is spiri∣tuall, not made by man, but tempered, framed, sharpned, and put into our hands by the Spirit of God himselfe: for whose word else 〈◊〉〈◊〉 it? or whence hath it power but from Gods Spirit? Reu. 1.16. It is called the two-edged sword, which goeth out of the mouth of Christ: because it is sharpe and piercing, to wound all his enemies: it pierceth to the very bones and marrow. With this sword he slayes the wicked, Isa. 11.4. with this he visites Leuiathan, and slaies the dragon, that is, the mightiest enemies of his Church, Isa. 27.1. with this sword he consumes Antichrist, 2. Thess. 2.8. and with this sword he foiles the deuill here: with the same he slaies corruptions, and Satanicall temptations in the hearts of his owne children.

* 1.342. This part of our armour was signified by the sheilds, where∣with Salomons Temple was hanged, Cant. 4.4. and by the smooth stones, whereby Dauid smote the Philistim, 1. Sam. 17.40. here

the sonne of Dauid, and Dauids Lord, smites the Goliah of hell with a deadly wound: Sauls armour is here refused, worldly weapons, wisedome, and subtilty, and one stone is taken from the fountaines of holy Scripture, out of the bagge of his holy memory, and by it Satan falls. Yea, it is the armory of the Church, whence all other parts of Christian armour are to bee had.

3. All the contention and fight of Satan, is to fasten some error and falshood vpon vs: now therefore the onely fence from error,* 1.35 is to be girded with the girdle of truth: now the title of truth is often giuen to the word of God, Psal. 19.10. the iudgements of the Lord are truth: and Ioh. 17.17. thy word is truth: to shew, that so long as we hold to the word, we are sufficiently armed against all falshood and error, both in iudgement and practise. And the like may be concluded from that it is called light, discouering and chasing before it all mists and darknes.

4. The word is a complete armour, couers euery part of the soule,* 1.36 giues fence, and direction to the minde, vndeestanding, memory,* 1.37 thoughts, all the affections, and all the faculties of the soule: it couers euery part and member of the body, teacheth the eye to looke, the eare to heare, the tongue to speake, the feet to walke: it directs vs in all our conuersation and actions of life towards God and men, euen to all conditions of men, superiours, equalls, inferiours, poore and rich: further, it guideth vs in all conditi∣ons of life, in all times, in all places, in all ages, prescribing rules to children and men, young and old; in all exercise and vse of things indifferent, as meat, drinke, apparell, recreation: in a word, in all things concerning this life, or the life to come. So as here is a sufficient defence for all occasions.

5. Neuer did any man receiue any hurt from Satan, or his own corruptions, or from this euill world,* 1.38 but either because he did not draw out this sword, or did not rightly vse it. What other was the cause of the deadly wound of our first Parents, and ours in them, but that they drew not out this sword of Gods word, but suffred the serpent to wring it out of their hands? How could Peter haue beene so grieuously wounded in the High Priests hall, but that he forgat the word of Christ, which had admonished him of it, the power of which was such as it healed his wound as easily as it had done Malcus his eare, which he had struck off; and there∣fore wanted no power to haue preserued him, if he had remem∣bred

it? What a s••••refull wound befell Lots wife, because shee cast off this armour, and forgate the word charging her she should not looke backe? The like of Salomon, all his wisedome could not fence him if he cast off the word of God, which had charged him not to meddle with outlandish wiues; but neglecting that, must fall by them.

* 1.39This is a confutation of Romish teachers, who disarme men of the Scriptures, and wring this speciall weapon out of the peoples hands: common people may not haue the Scripture in their vulgar tongue;* 1.40 for this (saith Harding) is hereticall. But this place is suf∣ficient to prooue the contrary: whence I conclude thus: The wea∣pons whereby people are fenced from Satans temptations, are not to be taken from them; but the Scriptures are the weapons of de∣fence against Satans temptations: and againe, If all the common people be assaulted and wounded, and all haue to doe with Satan, then all haue need of this fence and couer against this most capital and deadly enemie: But the assaul•• is made against all, and Satan seekes without exception whom he may deuoure; and therefore all without exception need the fence of the Scriptures. And fur∣ther, Whosoeuer turne the people naked vnto all Satans tempta∣tions, and disarme them so as they cannot but be ouercome, are guiltie of all the wickednesse of the people, to which Satan draws them; and also of their destruction, vnto which they bee drawne: But Popish teachers by destituting the people of the Scriptures, turne them naked into temptation, and disarme them; and there∣fore are guilty of all their sinne and damnation.

* 1.41But this practise of theirs is, 1. Against the Scriptures: for God would therefore haue the Scriptures written, and commended to men in their owne language, not onely for the learned, but vn∣learned also, that it might be familiar to all sorts of men. Deut. 31.11, 12. Thou shalt read the words of this Lawe before all Israel, that they may heare it, and learne to feare the Lord: and he names their men, and women, children, and strangers. Obiect. But this belongs to the Iewes alone. Answ. No, the reason is perpetuall, all of all ages must feare the Lord; and therefore haue the meanes, the word of God. Ierem. 36.6. Ieremie commaunded Baruch, to read the word of the Lord in the hearing of all Iudah, and in the audience of the people. Iob. 5.39. Search the Scriptures. Obiect. Christ spoke to the learned, the Scribes and Ph••risies. Answ. But the reason of the precep▪ belongs to all, who desire life eternall. Col. 3.16. Let the

word of God dwell plentifully in you: and, 1. v. 9. hee prayeth, they may be filled with the knowledge of the will of God, in all wisedome and spiritu∣all vnderstanding: now all the Colossians were not Clergie-men. And how doth the Lord encourage all his people to vnderstand and o∣bey the words of the law? Deut. 4.6. Onely this people is wise, and of vnderstanding, &c.

2. It is against the example of Christ and the Apostles:* 1.42 Christ taught in a knowne tongue, so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue, and all the writers of holy scriptures did write them in the tongue best known, most vulgar & common, whereby it might more easi∣ly come to euery ones knowledge: for whatsoeuer was written, was written for our learning,* 1.43 that we by patience & consolation of the Scriptures might haue hope: so our Sauiour saith, These things are written, that ye might beleeue: so as whosoeuer must haue faith, hope, patience, comfort, must be acquainted with the Scriptures: and if these be entailed onely to learned men, so may they.

3. It is against common sense,* 1.44 and as if one should aduise ano∣ther who is to meet his enemy in the field, that if he would driue away his enemy and get the victory, he must lay downe his wea∣pon, or leaue it behind him. Obiect. But the Popish Doctors put other weapons into their hands to fight with, as crosses, holy-wa∣ter, charmes, and coniurations, wherewith the ruder sort yet content themselues. Answ. These are weapons of the deuills owne forging; the Leuiathan of hell accounts of these speares but as straw, and laughes at them: as if a man beeing to encounter a most furious and furnisht enemie, should couer himselfe with a cobwebbe, and thinke he were well furnished: No no, Satan puts these into mens hands, to keep them from the word, which is the onely charme, the onely crosse, the onely hallowed water, that can coniure him, which our Lord by his blessed example hath taught vs to vse.

4. It is against the auncient Fathers: Augustine saith,* 1.45 Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum & indocto∣rum: The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned. Iren••us saith,* 1.46 Hac omnia contulit 〈◊〉〈◊〉 Scrip∣turarum Dei ignorantia: The Valentinians fell into all their heresies through their ignorance of the Scriptures. But how should Papists beleeue Irenaeus, when they will not beleeue the Sonne of God,

who tells the Sadduces, that they erred because they knew not the Scriptures?* 1.47 Chrysostome hath these words, Audite quotquot estis mundani, & vxoribus praeestis ac liberis, quemadmodum vobis Aposto∣lus Paulus praecipiat l••ger•• Scripturas, id{que} non simpliciter, neque obiter, sed magnâ cum diligentiâ: and againe, Audite omnes seculares, com∣parate vobis biblia,* 1.48 animae pharmaca. And Hieroms glosse is good: Hic ostenditur (saith he) verbū Christi non sufficienter, sed abundanter Laicos habere debere,* 1.49 & se inuicem docere vel monere. Lastly, Origen shewes his iudgement in this affectionate speach, Vtinam omnes faceromus illud quod scriptum est, Scrutamini Scripturas: Oh that wee would all doe as it is written, Search the Scriptures.

* 1.505. It is against the Popish writers themselues. Cai••tan, a very ingenuous man, and a great scholler, saith, Hinc discamus arma no∣stra esse sacras Scripturas: Let vs take this for a good lesson, that the ho∣ly Scriptures are our onely weapons. Di••z a Portugall Fryer saith, That as Laban in the night deceiued Iacob, by giuing him in stead of faire Rahel, bleare-eyed Leah; so Satan deceiues vs in the night of ignorance, with vaine traditions for diuine Scripture. Yea, and Bernard himselfe, whom Harding brings in as a fauourer of his cause herein, saith, That at Bethlehem the common people sang Psalmes and Halleluiahs, yea in the fields as they were plowing and mowing, &c.

By all this we conclude with our Sauiour, Ioh. 3.20. They doe e∣uill, and therefore they hate the light: they haue a long time deceiued the world, by holding it in ignorance, a principall pillar of their religion; and labour still to hold it in blindnesse, dealing no o∣therwise then the Philistims dealt with the Israelites, 1. Sam. 13.19. who to hold them in base bondage and seruitude, tooke all their weapons from them, and left them not a smith in Israel, least they should get weapons, and so get from vnder their pow∣er.

* 1.51If the word of God be a principall part of our spiritual armour, then ought we alwaies to haue the Scriptures in a readinesse; not onely the Bibles in our houses (which many haue not, who haue their corslets hanging by the walls;) but put on vpon vs, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and studie of it, but especially by earnest prayer, that God would o∣pen our vnderstandings to see his good pleasure in it; we haue at∣tained such skill, as we can wisely shape an answer to the nature and, qualitie of any temptation.

Alas, how lamentable is their estate, that regard not the sound knowledg of the word, but content themselues in their ignorance, whereby Satan holds them vnder the power of darkenes? for im∣possible it is, till men come to knowe the truth, that euer they should come out of the snare of the deuill, and to amendement: see, 2. Tim. 2.25.26. Many spend their dayes in reading fables, or profane histories, or cannot tell how to passe their time, but by taking in hand the deuills bookes and bones (as one calleth them) cards and dice, or some other vnwarrantable exercise; all which giue Satan more power ouer them. But the armour of proofe, a∣gainst Sathan and their owne corruption, which is the word of God, lies in the booke vntouched, vntossed, as if men were at league not to disturbe Satan at all, but let him blind them, binde them, and leade them at his pleasure. Others will defie and spit at Satans name, but they haue no word against him, but doe as a foolish and inconsiderate person, that will quarrell with a man of might, and defie him, as though hee could make his partie good, but beeing without any weapon, carries away the blowes, the smart of which makes him feele his folly, which formerly he could not see.

Others are enemies to such, as would teach them the vse of this weapon: men of valour and strength will pay liberally such as take paines with them, to teach them the skill of their weapon, and willingly take their directions: but such cowards a number are in this field, that as they dare not looke an enemie in the face, so haue they resolued, neuer shall weapon come in their hands; they are enemies to such as would furnish them. Others would fight with Satan, and with the word, but in the wicked abuse of it, making charmes and exorcismes of sundry words of Scripture, highly ta∣king Gods name in vaine: some write the Lords Prayer in He∣brew, Greeke, and Latin: some the words of some of the Gospels; some the names of God and Christ: But all this is sorcerie and magicke, and a fighting for the deuill, yea a shooting in his owne bow. Others will haue the Scriptures to resist with, but they bee not readie nor at hand, they beare many blowes before they can recouer their weapons: when they get a Scripture against him, for want of exercise and experience, it is but as a sword in a childs hand, who can neither well help himselfe, nor yet much hurt ano∣ther more then he is like to hurt himselfe.

Then the word of God is vsed aright,* 1.52 when a man hath skill

thereby to cut off temptations,* 1.53 and containe himselfe in his duty: Psal. 119.11. I haue hid thy promise in mine heart, that I might not sin against thee: Prou. 2.10.11.12. When wisedome (that is, Gods word) entreth into thy heart, and knowledge delighteth thy soule, then shall counsell preserue thee, and vnderstanding shall keepe thee, and deliuer thee from the euill way, and from the man that speaketh froward things.

* 1.541. The word of God is the law of God: now what is the vse of a law, but to keepe a man within the bounds of godly life? then he liues according to the law, when he saith, I must, or must not doe such a thing, because the Law willeth me so: so he is a good Chri∣stian, that can say, I must doe this, because Gods word comman∣deth it;* 1.55 or not doe it, because it forbiddeth me. 2. It is called a light to our feet, and a lanthorne to our pathes: now what is the vse of light, but to shew a man the right way, and direct him to auoide the wrong, and keepe him from falling? 3. It is called the oracle or testimonie of God,* 1.56 wherein he testifyeth what he alloweth, and what not: and then we vse it aright, when we straiten all our paths according to this rule.

* 1.57Therefore let vs keep vs to Scriptures in all Sathans temptati∣ons; whereof we may say as Dauid said of Goliahs sword, 1. Sam. 21.9. Oh giue me that, there is none to that: put off all Satanicall suggestions with, It is written. Now it will not be amisse, to shew in some instances how a Christian may by the word furnish him∣selfe, and cut asunder by this sword euery temptation, though Sa∣tan be neuer so instant in tempting him.

These instances are foure: 1. temptations to despaire: 2. to presumption, or profanenesse: 3. to pride and ambition: 4. to in∣iustice and wrong.

[ I] 1. In temptations to despaire, Satan ouerthrowes many who want this sword of the Spirit,* 1.58 by these motions which we must by it resist. Obiect. 1. What hast thou to doe with God, or God with thee? how is he thy Father as thou professest; seest thou not his hand against thee, yea his wrath vpon thee? Answ. Yet it is written, that euen when the whole wrath of God (such as I can∣not beare, if I had all created strength) was laid vpon Christ, he remained the deare Sonne of God, and could say, My God, my God: and Rom. 5.8. God setteth out his loue towards vs, see∣ing that while we were yet sinners, Christ dyed for vs; much more now, beeing iustified by his blood, shall we bee saued from wrath.

Obiect. 2. Satan beeing thus put off, goeth on, and saith, Thy sinnes are infinite in weight and number, thy debt is aboue tenne thousand talents, how can God saue thee? thou hast not a farthing to pay: what? is it iustice, thinkest thou, for God to remit so many sinnes without satisfaction? Answ. It is written, Isa. 43.25. I, euen I am he that puts away thy sinnes for mine owne names sake, and not remember thine iniquities for euer: and againe, Where sinne hath abounded, grace hath abounded much more: and the parable saith, that the Master forgaue all the debt to the hopelesse ser∣uant.

Obiect. 3. Well, if thou hast thy sinnes forgiuen thee, where is thy ioy and peace of reconciliation? the Kingdome of God is peace and ioy, but alas poore fellow! thou art pensiue and melan∣cholie, and God hath left thee without comfort. Ans. It is writ∣ten, Psal. 97.11. that light is sowen to the righteous, and ioy to the vpright of heart: and, they that sowe in teares, shall reape in ioy.

Obiect. 4. What speakest thou of ioy? why, thy crosse is into∣lerable, sicknes and diseases eate thee vp, pouertie pincheth thee, and reproach euery where meetes thee. Answ. But it is written, Heb. 12.6. whom he loues, he chastens: and that no man knowes loue or hatred by all that is before him, Eccles. 9.2.

Obiect. 5. Thine are tedious afflictions, durable and lasting ones; thou hast prayed thrice, yea a long time to haue them remoo∣ued, and art neuer the better: why wilt thou goe on, and still loose all thy labour? why, thou knowest not, whether, or when thou shalt be heard? Answ. It is written, Psal. 50.15. Call vpon mee in the time of trouble, and I will heare thee, and deliuer thee: and Hab. 2.3. If the vision stay, waite: for it shall surely come, and shall not stay: and, the iust shall liue by faith: and, He that belee∣ueth, maketh not hast.

Obiect. 6. But wert thou not better to goe to this wise man, or that cunning woman? thou shouldst quickely recouer thy health, or stollen monie, or things that are lost: thy losse is great, and thou must vse meanes for thine owne. Answ. It is written, Leuit. 20.6. If any turne after such as worke with spirits, or after soothsayers, to goe a whoring after them, I will set my face a∣gainst such a person, and will cut him off from among his people: and it is written, that Saul was cast off for this practise.

The second sort of instances, is in motions to presumption or [ II] profanenesse.

Obiect. 1. But it is in vaine to serue the Lord, and what profite is there in his wayes?* 1.59 the worse the man is, the better is his e∣state; and the more godly, the more crossed in the world. Answ. It is written, It shall be well with them that feare the Lord; not so to the wicked: and againe, that the light of the vngodly shall be put out, when the light of the godly shall rise brighter vntill perfect day: and the ende of the iust is peace.

Obiect. 2. What need so much feare of condemnation, seeing there is no condemnation to them that are in Christ Iesus? Answ. It is written, that such must walke after the spirit, and not after the flesh: and, that such must worke out their saluation in feare and trembling.

Obiect. 3. But if thou beest predestinate, what needest thou care? and if thou beest not, all thy care will not auaile thee. Answ. It is written, that I must study to make my election sure, 2. Pet. 1.10. and, that I must beleeue in the Lord Iesus Christ, and bring forth fruites worthy amendment of life.

Obiect. 4. But what needest thou be so strict? shall none come to heauen but such strict persons, thinkest thou? why, God re∣quires no such strictnes. Answ. It is written, that the Master is a hard man, who will stand strictly for iustice: and, that wee must walke precisely, Eph. 5.15.

Obiect. 5. But why shouldest thou respect these preachers so much? doest thou not see how they take vpon them to disgrace thee for such and such courses? and they are men as well as others, no better, many of them worse. Answ. It is written, 1. Thess. 5.12. Haue them in singular loue for their workes sake: and, that our our Sauiour said, He that heareth you, heareth mee: and that the least Minister in the New Testament, is greater then Iohn Baptist, who yet was greater then any Prophet, Matth. 11.11. and, that God did send two beares, and destroyed 42. of those wanton children, that mocked and reuiled the Prophet Elisha, 2. King. 2.23.

Obiect. 6. But thou art young, thou mayest sweare, and game, and swagger, and be wanton; these are but trickes of youth, and sowing the wilde oates, &c. Answ. It is written, As a man sowes, so shall he reape: and, remember that for all this thou must come to iudgement.

Obiect. 7. Oh but thinkest thou, that God sees or takes no∣tice of euery thing? or if he should, he is mercifull and easily en∣treated, and thou hast time enough to repent. Answ. It is written,

that all the wayes of a man, are before the eies of the Lord: and to him day and darkenesse are alike: and, that to abuse the patience of God, is to treasure vp wrath against the day of wrath.

Obiect. 8. Oh but thou hast now a fit opportunity, and occasi∣on to take thy delight; the husband is gone a farre iourney, Bath∣sh••ba is at hand, and now it is twilight: why shouldst thou depriue thy selfe of thy pleasure? take thy time, thou canst not haue it eue∣ry day. Answ. It is written, Prou. 5.3.8. The ende of a strange wo∣man is more bitter then worme-wood: and, keep thy way farre from her, and come not neere the doore of her house: and, that neither fornicators nor adulterers shall enter into heauen, 1. Cor. 6.9. and Ephes. 5.3. but fornication, and all vncleanenesse, and couetousnesse, let it not once be named among you, as becommeth Saints.

The third ranke of instances, is in motions to pride and selfe-conceit, [ III] wherein sinne hath great strength. Obiect. 1.* 1.60 You are a man rich and high, well friended, well monied; why should you stoope to such a one? this were a base thing indeed: let him seeke to you, or doe you crush him. Answ. It is written, God resists the proud, 1. Pet. 5.5. and, in giuing honour, goe one before another: and, pride goes before the fall: and, that the haughtie eie is one of the sixe things which the Lord abhorres, Prou. 6.17.

Obiect. 2. But you are a man of knowledge, wise, and learned, what need you be so diligent in hearing sermons, especially of such as are farre your inferiours? you can teach them, not they you. Answ. It is written, Isa. 5.21. Woe be to them that are wise in their own conceits: and Christ hath said, Hee that despiseth you, despiseth mee, Luk. 10.16. and that Iob despised not the counsell of his maide, much lesse must I of the least Minister: and that we knowe but in part, and are to consider not who, but what is spoken: and that the same Spirit is mightie in one, and in another.

Obiect. 3. But you are a man of gifts and authoritie, and these will carrie you through all, and you may rise and treade such and such vnder your feete; who dare say any thing to you? Answ. It is written, Matth. 18.6. Whosoeuer offendeth any of these little ones that beleeue in mee, it were better for him a milstone were tied about his neck, and he cast into the midst of the sea: and, Hee that doth wrong, shall re∣ceiue according to the wrong that he hath done; and there is no respect of persons, Coloss. 3.25.

Obiect. 4. But you may followe the fashions of the world, in strange apparell, ruffian behauiour, monstrous tyres; who may els?

how else should you bee knowne to be a gentleman, or a gentle∣woman? Answ. It is written, 1. Pet. 3.3. that euen womens ap∣parelling must not be outward, as with broydered haire, and gold, &c. but the hid man of the heart must be vncorrupt: for Sa∣rah, and other holy women trusting in God, did so attire them∣selues: and againe, Fashion not your selues according to this world, but be renewed in the spirit of your mind: Bee euer of the newest fashion there.

Obiect. 5. But it is a small matter, and of great credit, to sweare, and curse, and speake bigge words: it is a way to get reputation, and be respected as a man of spirit. Ans. It is written, Leuit. 24.16. He that blasphemeth the name of the Lord, shall be put to death, all the Congregation shall stone him: and Iam. 5.12. Aboue all things, my bre∣thren, sweare not, neither by heauen nor earth, nor any other oath; but let your Yea, be Yea, and your Nay, Nay.

[ IIII] The fourth instance is in motions to wrong and iniustice. Obiect. 1. Thou art a great man,* 1.61 thou hast tenants, thou mayest and must liue by them; they are thy seruants, and thou must enrich thy selfe by them: racke their rents, bind them to suit and seruice, they can∣not resist thee. Or, thou art a Master, keepe thy seruants wages from him, make thy vse of it, wearie him, poore snake what can he doe? pay him at thy pleasure, he will endure any thing rather then loose thy worke. Answ. It is written, Iam. 2.13. Iudgement merciles belongs to them that shew no mercie: and, those that grinde the faces of the poore, shall one day be ground vnder the milstone of Gods heauie displeasure: and, Leu. 19.13. Thou shalt not robbe thy neigh∣bour: the workemans hire shall not abide with thee till the morning. The reason is in Deu. 24.15. Least thy seruant cry against thee to the Lord▪ surely it shall be sinne vnto thee.

Obiect. 2. But thou maiest make the best of thine owne commo∣dities, by hoising the prices, and diminishing or corrupting the quantitie or qualitie. No man can force thee to sell thy owne in deare times, vnlesse thou wilt; and much lesse to giue it away to the poore and needy: then shut vp thy heart, liue to thy selfe, let others shift for themselues as thou doest for one. Answ. It is writ∣ten, that couetousnesse is the root of all euill, and that it is idolatrie: and the Lord hath sworne by a great oath, euen by his owne excel∣lencie, Amos 8.4. that he will neuer forget any of their workes, that swallow vp thee poore▪ and make the needie of the land to faile; that were wearie of the Sabbath, because it hindred their setting of wheate to

sale; that made the Epha small, and the shekel great, and falsified their weights, and sold corrupt corne, that is, tooke all courses for gaine. Besides the fearefull fruits of couetousnesse in Achan, Gehazi, A∣hah, Iudas.

Obiect. 3. But thou lendest thy money too freely: ten in the hun∣dred thou maiest take by law; but if by cunning trickes and deui∣ses, thou canst get twentie in the hundred, thou shalt growe rich the sooner. Answ. It is written, Luk. 6.35. Lend freely, looking for nothing againe: and, Deut. 23.19. Thou shalt not giue to vsury to thy brother: and, Exod. 22.25. If thou lend money to my people, thou shalt not be an vsurer: and, Leu. 25.36. Thou shalt take no vsurie nor aduan∣tage, neither lend him money nor victualls to encrease: and, what shall it profit a man to winne the whole world, and loose his owne soule?

Obiect. 4. But thou art a poore man, and defraudest thy selfe of profit, thou mayest by an oath, or a lie, or a little cunning and sleight get good gaines: and why needest thou be so nice? Answ. It is written, Prou. 22.2. The rich and the poore meete together, and the Lord is the maker of them both, that is, in their persons, and in their estates: and Leu. 19.11.12. Yee shall not sweare by my name falsly, nei∣ther defile the name of the Lord thy God: and, that the curse entreth in∣to the house of the swearer and theife: and, yee shall not steale, nor deale falsly, nor lie one to another: and, that all that loue abhomination and lyes, shall be kept without the gates of the holy Citie with dogges, Reu. 22.15. and, that I must not lie for Gods glory, much lesse for my owne profit.

Obiect. 5. But thou maiest reuenge thy selfe vpon thy enemie, and make him know whom he hath in hand: broach some vntruth or other vpon him, and thou shalt at least disgrace him: and if thou le••st him goe with this, euery one will scorne thee. Answ. It is written, Vengeance is mine, and I will repay, saith the Lord: and, Thou shalt not beare false witnesse: and, Matth. 7.12. Whatsoeuer you would that men should doe to you, the same doe you to them: and, It is the glory of a man to passe by offences.

Obiect. 6. But the cause is good, the Catholike cause, it is but a title of rebellion or treason, indeed it is a meritorious worke, and thou shalt be canonized a Romish Martyr, if thou shalt kill a King, or Queene, or Prince that is an heretike: but aboue all, if thou canst by one terrible blow, not onely kill the King, Queene, and Prince, but also the whole Counsell, all the Lords, all the Iudges, all the lawes, all the law-makers, yea and blow vp the

whole Parliament house, and with that three hereticall King∣domes together. Answ. Here we can hold no longer, but in such a temptation as is to so direct a worshippe of the deuill, with our Lord say, Auoid Satan, be packing foule deuill, for it is written, Rom. 13.1. Let euery soule be subiect to the higher powers: and, 1. Pet. 2.14. Submit your selues to all manner ordinance of man: and the feare∣full iudgement of Corah, Dathan, and Abiram, with their compli∣ces betide such Catholike rebels as dare lift vp their hands against the Lords annointed, not to cut off his lap, but his life, which is the life and breath of all his people.

* 1.62The like vse hath the Scripture in the right vse of it against all errors & heresies:* 1.63 as we may see in these instances: 1. If the Papists would teach vs iustification by workes: Answ. It is written, Rom. 3.20. by the workes of the law shall no flesh be iustified: and the like in Gal. 3.3.4.5. And Paul had as many merits as any, yet he would not be found in his owne righteousnes, Phil. 3.9. and, our righteousnes is but as filthinesse, or filthie clouts: and, after our best endeauours we are but vnprofitable seruants.

* 1.642. If they vrge vs with transubstantiation and reall presence: Answ. It is written, that after Christ had giuen the Sacrament, he went into the garden, and suffered; which he could not, if he had beene eaten before, and not beeing glorified: and 2. remembrance is of things absent: 3. he continues in heauen till his comming to iudgement, Act. 3.21. 4. the Fathers ate the same Sacramentall bread, 1. Cor. 10.3. and yet Christ was not then in the flesh: 5. there is no alteration in the signe of Baptisme; and there is the same vse of the signe of the Lords Supper.

* 1.653. If they obiect vnto vs 7. Sacraments, we reply against their 5. bastard ones; as in that of Matrimonie for the rest, thus: 1. it hath no signe instituted by God; when he brought Eue to Adam, here is matrimony, but no signe: the ring which they make a signe, is not. 2. it is not proper to the Church, as Sacraments are, but common to Iewes, Turkes, and Infidels. 3. euery Sacrament belongs to euery member of the Church: but matrimony belongs not to their Priests and Votaries. 4. all Sacraments serue to con∣firme faith: so doth not Matrimony. Adam in innocencie had no need of faith, but he had need of Matrimony.

* 1.664. If they tell vs, that by Baptisme originall sinne is quite wa∣shed away, we answer: No: true Baptisme takes away the guilt, but not the beeing of sinne: and it is written of Dauid, Psal. 51.5.

that he confessed he was still in originall sinne: see also Rom. 7.7. and Iam. 1.13.* 1.67 5. If they would thrust vpon vs the absolute ne∣cessitie of Baptisme: Answ. It is written, that circumcision (being the same in signification and vse with Baptisme) was omitted in the wildernes 40. yeares: and, that Dauid doubted not of his vn∣circumcised childs saluation: and, that children are holy through their beleeuing parents, 1. Cor. 7.14.* 1.68 6. If they will administer the Communion but in one kinde, against this their sacrilegious practise we haue Christs institution, and the example of the Apo∣stles, besides the Primitiue Church.

This mighty effect of the word in the right vse of it,* 1.69 shewes the Scriptures to be of God, and the authoritie of God, and not of man (as the Papists teach vs) not of the Church, of Fathers, Councells, Popes in Peters fictitious chaire, or the company of Cardinals. What writing of man can haue authority ouer mens consciences as Gods word hath? Or who will beleeue the Church, that will not beleeue the Scripture? Is not the word truth, and all men liars and subiect to error? Now shall that which is not subiect to error, be subiect to that which is subiect to error?

Whatsoeuer writing doth indeed confirme error,* 1.70 is not Cano∣nicall Scripture: for this confutes all error, in practise and in iudgement: therefore Apocryphall bookes are not Canonicall and diuine Scripture; 1. because in euery of them there is some re∣pugnance to the Scripture: 2. because they were not wri••ten by any Prophet, nor in Hebrew: nor 3. giuen to the Iewes as Gods Oracles, as all the old Testament was, Rom. 3.1.2. 4. because Christ and the Apostles cited not any of them. This I speake not against the bookes (which containe in them many good moralls, and, in my iudgement, may of all humane histories be best vsed) but against the Papists, who would thrust vpon vs inuocation of Saints, and prayer for the dead, &c. from their authority.

See hence the reason,* 1.71 why Satan and all his instruments were euer enemies to the true preaching and professing of the word; namely, because in the right vse it is the only hammer of the King∣dome of darknes. He storms not at frothy and foolish deliuery, or at Professors that are loose and vngirt, & can take liberty for any thing they list. Onely faithfull Preachers and Professors, that rightly preach and professe, beare the burden of Satans and the worlds malice: Christs innocencie, and the Apostles power could

not fence them from it.

* 1.72Lastly, acknowledge it a singular priuiledge of the Church so beset with enemies, to haue so sufficient and perfect a word, 1. written, that all men might haue the benefit of it: 2. preached, and rightly diuided according to euery mans particular necessity. It is a great comfort, that poore as well as rich, base as well as noble, haue a share in it in an equall large manner. The cheife priui∣ledge of the Church of the Iewes, was, to keepe Gods word in the letter, Psal. 147.19.20. and Rom. 3.2. but it will be our pre∣heminence aboue them, if we locke vp the true sence of it in our hearts, Iob. 22.22. and Pro. 22. It is a sure stay, and a sheild to them that walke vprightly. No theefe, nor robber can steale it, no it cannot be taken away with our liues; it is Maries good part, which was neuer taken from her, neither can be from vs, beeing a perpetuall freehold.

[ III] Now followeth the fourth thing in this allegation of Christ, to wit, the parts of the diuine testimony: 1. Negatiue, Man liues not by bread onely: 2. Affirmatiue, But by euery word that proceedeth out of the mouth of God.

First, of the sence of the negatiue part. Man] that is, a meere common and ordinary man, and much lesse I that am the Sonne of God. Liueth not] that is, preserueth not the naturall life of his body. By bread] is meant all necessarie and ordinary meanes of meat, drinke, rest, sleepe, physicke, recreation: for so it is also v∣sed in the fourth petition of the Lords prayer. Onely] here bread is not opposed to other meanes of sustenance, as flesh, fish, &c. but to Gods blessing, without which it cannot sustaine our bo∣dies. But by euery word] that is, euery thing, a common Hebraisme, verbum for res, and more specially for the decree and ordinance of God, appointed to sustaine man: so the words following im∣plie. That commeth out of the mouth of God] that is, whatsoeuer God hath decreed, commaunded, or promised that it shall preserue life.

Now the summe of Christs answer, in more words is this: Thou sayest I must now haue bread to satisfie my hunger, or else I can∣not liue; but thou speakest like thy selfe: If my Fathers word be to sustaine mee without this meanes, I shall liue thereby without bread: my Father is not tyed to ordinary meanes for preseruing of life, who is all-sufficient, and almighty, and doth what and how he will. And this cannot be doubted of, seeing it is written in

Deut. 8.3. by Moses, that when the Israelites were in the wil∣dernesse as I am, hungry and hauing nothing to eate, no more then I haue, he fed them with MAN 40. yeares, to teach them, that man liueth not by bread onely (for they had none) but by euery word and meanes which himselfe appointed. Besides, if I should distrust my Fathers prouidence, and turne all these stones into bread, yet, if his word come not to giue vertue and life vnto them, all this would not help, all this bread would be no better then stones, as it was before. And therefore I will still expect his word, and not turne stones into bread at thine.

The negatiue part affoardeth vs this lesson, that

Outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man.* 1.73 * 1.74 Luk. 12.15. mans life stand∣eth not in abundance. If we make an induction of all the cheife meanes, either of the beeing or wel-beeing of mans life, we shall easily see their insufficiencie.* 1.75 1. Bread is a speciall meanes appoin∣ted to strengthen the heart, Psal. 104.15. but yet there is a staffe of bread, which is another thing then bread, and this beeing broken, wee shall not bee strengthned, but fade in the middest of bread. Hence is the sentence accomplished against many, Leu. 26.26. Ye shall eate, and not be satisfied: the Lord gaue the Israe∣lites quailes in the wildernesse, enough to maintaine 600000. footemen for many dayes; but a secret poison was in it, that the more they had, the more they died, as of an exceeding great plague; so as the place was called the graues of lusting, Num. 11.33. Yea, although our bread did not grow out of the earth, but fell from heauen as Mannah did, yet our Sauiour saith, Ioh. 6.49. Your Fathers did eate Mannah in the wildernesse, and are dead. 2. Clothes are a speciall meanes to preserue a man in naturall heat: but yet raiment of it selfe cannot keepe him warme: Hag. 1.6.* 1.76 Yee clothe you, but ye be not warme: and of Dauid in his age it is said, that they couered him with clothes, but no heate came to him, 1. King, 1.1. 3. Physicke is a remedie appointed by God to regaine health and strength, distempered or decayed:* 1.77 but Asa goes to the Physitian, and pines away for all that, 2. Chron. 16.12.* 1.78 4. Money is a good meanes to prouide necessaries for the sustenance of mans life; and therefore men labour, and take much paines for it. But, both labour is in vaine, except the Lord build the house, Psal. 127.1. and, thou shalt earne money, and put it in a broken bagge, or a secret rust shall consume it, Hagg. 1.6. 5. Strength is for the warre,* 1.79 and a good

meanes for the defence of life and right: but strength alone is weakenesse: Psal. 20. An horse is a vaine thing in battell: and there∣fore Dauid goes against Goliah, not with a sword or a bow, but in the name of the Lord,* 1.80 that was his strength. 6. Counsell and pollicie is for a State both in peace and warre: we see how soone Reh••boam ranne through tenne parts of his Kingdome, by the bad counsell of the young men. But yet there is no counsel nor pollicie that can pre∣uaile against the Lord. Many are the deuices of mans heart, but the counsell of the Lord shall stand. The counsell of Achitophel, which was like vnto an oracle of God, was turned into follie.

* 1.811. The meanes themselues are without life, and in a very short time rot away of themselues; or if they be liuing things, as sheep, oxen, beasts, birds, and fishes, they must loose their liues before they can come to be helps of ours: how can they then giue life, or keepe life in vs by themselues, beeing dead? The death of the creatures sheweth, that our life is not from them, but from some∣thing else.* 1.82 2. God hath prescribed meanes of life, and tied vs vn∣to them, but not himselfe: he is able to doe whatsoeuer he will, and his prouidence is of equall extent and latitude with his pow∣er, which cannot be restrained to meanes, these beeing finite, that infinite. And hence it is, that meanes are ordinarily necessarie, but not absolutely, seeing God in his absolute power can feed vs with stones,* 1.83 as well as raise men out of stones. 3. If meanes alone could sustaine a man, how comes it that the same wholesome meate that feedeth some, should poison others? how comes it that men v∣sing meanes, as men in a consumption eate as much as others, and yet pine away, and are farnished? that men labour and toyle, and get money, and yet thriue not, but their state is in a consumption still? how comes it that they who are best fed, as great persona∣ges, are lesse liuely and healthfull? Poore day-labourers, who fare hard and course, laugh at rich men for maintaining Physitians, and yet are still sicke: poore mens children thriue better, and looke fairer with Daniel and his fellowes, feeding onely of course pulse, then many that fare daintily with the Kings children. See we not the Fathers before the flood, liuing some 700. some 800. some 900. yeares and aboue, of greater strength and stature by farre, and they carried neere a thousand yeares vpon their backes, more lightly then we can carrie halfe an hundred? and yet they liued vpon herbs onely: we haue also flesh and fish, of all sorts, with the best and most exquisite cookerie: so that if our liues were pin∣ned

vpon the meanes onely, where they liued neere a thousand yeares, we should by our meanes liue many thousands. 4. God is the God of life, it is he that continues our liues,* 1.84 and not the meanes; and all meanes are in his hand to bee either blessed, or blowne vpon at his pleasure. What can an hammer or saw doe, without the artificers hand? no more can the meanes, which in Gods hand are as a toole in the worke-mans, whose hand can do many things without tooles, but they nothing without his hand. 5. What meanes that petition, which euery man must daily vse for daily bread, euen hee that hath the most, but because hee may haue bread,* 1.85 and want that in bread which may doe him good and helpe?

1. Learne hence how to conceiue of meanes aright,* 1.86 namely as things not to be trusted to, because by one blast of God,* 1.87 they may become vnprofitable and vnsuccessefull, especially when men are loath to raise their thoughts beyond them. Asa his phy∣sicke shall not helpe him, because he trusts in the Physitians. Is∣rael shall die of that flesh, wherein they thought their life was. And it is iust with God, that when the meanes steppe vp into his place, and men ascribe that vertue vnto them, which onely Gods blessing addeth vnto them, he depriues men either of the meanes, or of the right and comfortable vse of them. And were not the meanes too too much magnified, and set aboue their owne place, men would not so spend their dayes in carking cares for them, with such instance and neglect of all things else, as if they were euer to liue by bread onely; not so wise as the foole and churle in the parable, who when he had goods enough for many yeares, would haue his soule take his rest; but these men hauing bread and meanes enough for many ages, are as restlesse and insatia∣ble, as euer before: their life stands in seeking and holding a∣bundance.

2. Let vs learne to trust God without the meanes; which the worldling cannot doe. In plentie, in health,* 1.88 when the barnes bee full, and the chests readie to breake with treasures, the most earthly churle can bee content, and praise God for all: but in pouertie and sickenesse his heart lets him downe, as though God is not as able and willing to helpe in one estate as in another. But now faith were it present, would most shew it selfe: it is a dead faith, that withdrawes it selfe from the liuing God, and sets it selfe on dead things.

* 1.893. Learne we to moderate our care for the things of this pre∣sent life, as such who valew them according to their right esti∣mate, which without a superiour vertue can doe vs no good: for what is food, apparell, and the like, but base things without Gods blessing, which men of thousands enioy aboundantly, and yet by a secret curse either vpon the wicked getting or holding them, want the comfort that many poore men haue, whose portion is but a mite to the others superfluity? And what is the reason, that men burie themselues aliue in the graues of their lustings and earthlines, but that they falsly conceiue of the meanes, and place them aboue their worth or worke? What saith the worldling? is it not my liuing? and must I not looke to that? I tell thee no, it is not thy liuing, vnlesse thou liuest by bread alone, or hast that animam triticiam, that wheaten-soule of the rich man in the Go∣spell, who thought he must now liue many yeares, because hee had wheate enough. Obiect. But you speake as though we were to expect miracles for our maintenance, or to cast off our callings, to neglect the meanes, and liue by the word of God. Answ. 1. Miracles are ceased, and yet if God bring vs into an estate where∣in all meanes faile vs, God remaines as powerfull and able, as mercifull and willing to help as euer he was, and rather then his children shall miscarrie, he will saue them by miracle. 2. Our cal∣lings and meanes are not to be neglected, because, 1. Christ denies not but that man liues by meanes, but not onely by them: 2. they are a part of that (euery word of God) whereby man liues; and if ordinary meanes be offred, we may not trust to extraordinary, without some speciall promise or reuelation: 3. it is a tempting of God, to pull pouertie on our selues, or cast our selues into dan∣ger, and is a breach of his ordinance, who inioynes euery man to get his liuing in the sweat of his browes. But one thing is a Chri∣stian care, another a carking care for the things of this world: one thing is the care of the world in Mary, who especially minds the one thing necessary, another in Martha, who distracts her selfe with many businesses, neglecting the good part which should ne∣uer be taken from her: one thing to possesse the world, another to bee possessed by it: one thing to vse meanes, another to trust in them.

* 1.90 * 1.914. If man liue not by meanes alone, be more carefull for Gods blessing then for the meanes; be more thankefull for that then for these: else he that made bread and gaue it thee, can breake the

staffe of it; else he can make thee great and rich, but lay a sensible curse on thy person and estate, either in thine owne time, or in thy heires. And as for thanksgiuing, Christ neuer vsed any meanes but by prayer and thanksgiuing, and taught vs to pray for daily bread, .1. for a blessing vpon bread. It is a greater mercy of God to giue vs comfort of the creatures, then the creatures themselues: Yet a number, as if they liued by bread onely,* 1.92 come to their ta∣bles as the hogge to his trough, or the horse to his prouender, without either prayer or thankes. A wonder, that euery crumme choakes them not: for without Gods blessing it might.

But by euery word that proceedeth out of the mouth of God.]

This affirmatiue part of the testimonie, alleadged by Christ,* 1.93 tea∣cheth vs, that, It is onely the word of God,* 1.94 and euery word of God that preserueth the life of man. But first wee must distinguish of mans life, which is either supernaturall or naturall; and also of the word, which is put forth either for the life naturall or supernatural▪ The former is a word of Gods power and prouidence, creating and gouerning all things according to their naturall courses, called in the text, a word that goeth out of the mouth of God: for no word of the creature, can produce the beeing or well-beeing of any other. The latter is the word of truth, whereby he doth quicken the soule, and repaire it to his owne likenes: and this word proceedeth not only out of the mouth of God, but of his Prophets, Apostles, & Pastors: and this word begetteth and preserueth a supernaturall life in man, as the other doth a naturall, Ier. 15.19.

Now our Sauiour meaneth here the naturall life of the bodie, and the word of Gods power and prouidence, generally sustai∣ning the beeing and life of all creatures: and not that a man can liue by the written word without meat and drinke. It is true,* 1.95 that the soule of man liueth by Gods word of truth: for, 1. he is be got∣ten a Christian by it, and borne of this immortall seed, Iam. 1.18. 2. he is nourished by it, as by sincere milke, 1. Pet. 2.2. 3. as bread increaseth the bodie in all dimensions, so the word strengthneth the soule in faith, patience, comfort, hope, loue; as children grow by milke. 4. bread strengthens the heart, and all the strength of a Christian is in the word; it preserues the naturall heate, and the word makes his heart burne within him, and keeps it in a readines to euerie good word and worke.

But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moses, who plainely speakes of the

bodily hunger of the Israelites, and the seeding of them with Mannah, that they may know that man liueth not by bread onely: nor yet with the mind of our Sauiour Christ; nor with his present con∣dition; nor with the drift of Satans temptation; nor with the sound repelling of his dart, which was, that Christ for the appea∣sing of his bodily hunger, after his forty dayes fast, would turne stones into bread.

And now, we knowing what is meant by the word of God, e∣uen the powerfull word of Gods prouidence, in creating and go∣uerning all things;* 1.96 we are further to consider, that our Sauiour ad∣deth an vniuersall particle, euery word: the reason is, because this word is twofold, ordinary and extraordinary. Ordinary, when God changeth not his ordinary course, but by meanes proporti∣oned vnto the ends (which are a part of his ordinary word,) pre∣serueth and maintaineth the life he hath giuen; as daily bread, sleepe, and the like. Extraordinary, when by his word and de∣cree, he pleaseth to preserue man either aboue, or without, or a∣gainst all meanes.* 1.97 I. Aboue the meanes, sundry wayes; 1. aboue all that man can expect: thus God gaue the Israelites Mannah in the wildernesse, and water out of a rocke: thus he tied a ramme to to be sacrificed in stead of Isaac: thus he brake the cheeke-tooth that was in the iaw, and water came thereout for Sampson, Iudg. 15.19. and by his word prouided a gourd to come ouer Ionas his head to shadow him, and deliuer him from his greife, c. 4.6. thus [ 2] he fed Elias by rauens. 2. when he makes a little meanes goe be∣yond themselues, as Christ made 7. loaues and 2. fishes to serue 7000. persons, and much left: thus he made a few clothes serue Israel forty yeares, so as their shooes did not weare out: thus the word of God made a little meale and oile serue the Prophet and a widow a long time: 1. King. 17.14. Thus saith the Lord God of Israel, the meale in the barrell shall not be wasted, nor the oile in the cruse diminished, till the time that the Lord send raine: and so it was, though they ate nothing else all the while. 2. King. 4.42. Elisha had 20. loaues sent him, and some eares of corne: he commaunded his seruant to set them before the people: Oh (saith he) what are these to an hundred men? but the Prophet said, The Lord hath said, they shall eat, and yet there shall remaine: and it came [ 3] to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality, and yet haue by this word an extraordinary blessing; as the course fare of Daniel. II.

Without meanes Gods word causeth man to liue, as Moses,* 1.98 Eli∣as, and Christ himselfe, who had immediately before seene the word of God preseruing him already 40. dayes and nights, and could further if he pleased. III. Against meanes, as the Disciples sent out, were promised if they dranke any deadly poison,* 1.99 it should not hurt them: so fire burnt not the three children, though cast into it, when it burnt their enemies, and their owne bands. All this is meant by that our Sauiour saith, euery word: and thus most aptly he returneth the temptation; Man liues not onely by bread, that is, the ordinary meanes, but by extraordinary also, euen a∣boue and beyond meanes, yea without and against meanes; And therefore, where thou sayest I must haue meanes, Gods word saith, there is no absolute necessity of them: my Fathers word can still sustaine mee without bread, as he hath done these fortie dayes already.

1. The word of God is it,* 1.100 which gaue beeing and beginning to all things when they were not, and much more doth it conti∣nue the beeing of them now when they are. Psal. 104.30. If thou send forth thy spirit, they are created. By Spirit, here is not meant the essence of God, but a power and secret vertue proceeding from God, all one with this word of God, by which things were not onely created at the first, but are still renewed, and that daily, and yearely as it were againe created. Ioh. 1.3. In that word was life, that is, not onely inherent in the Sonne of God himselfe, but as an efficient to communicate life to all liuing things.

2. The word of God is as it were the prop and stay of the world,* 1.101 without which all things would fall into confusion. Euery man knowes by nature, that God maintaines and preserues all things; that it is he that stretcheth out the heauens like a curtaine; that he sends forth the windes out of his treasure; and raiseth the waues of the sea like mountaines; which are great things: but nature tea∣cheth not, how God doth these things, by what meanes: onely the Scriptures teach that he doth all this by his word; that as in the creation God said, Let there be light, and there was light, and so of all other things Gods word was his worke: so in vp∣holding and preseruing it, he doth it by his word, as Heb. 1.2. who vpholdeth all things by his mighty word; which word when God calls in, the creature falls to nothing. Act. 17.28. In him we liue, and mooue, and haue our beeing.

3. The same word of God,* 1.102 which giues vertue & force to the crea∣tures

in themselues, doth also sanctifie them vnto vs: euery crea∣ture is sanctified by the word and prayer, 1. Tim. 4.6. the word shewes how to get them, how to vse them, and prayer obtaines of God a right tenure, and a pure vse, which indeed is the blessing or sanctification of them.

4. The same word carries them beyond the strength of their nature to doe vs good:* 1.103 bread and wine in their owne nature can but nourish and feede the body, but Gods word in the insti∣tution of the Sacrament, makes them feede the soule to eternall life.

Quest. But how may we conceiue of this word, whereby God doth gouerne and preserue the creatures? Answ. By Gods word we must not onely conceiue his decree and will, but a powerfull commaundement, and effectuall, to which all his creatures yeeld free and willing obedience. This commanding word was put forth in the creation, Psal. 148.5. hee commaunded, and they were all created. Men when they attempt, and performe any great mat∣ter, because their power is small, must vse great labour, and many instruments and helps: But by the word of the Lord the heauens were made, Psal. 33.9. He said the word, and all things were done. This commanding word is put forth in the daily gouernment of God: Psal. 147.15. He sends out his commandement vpon the earth, his word runneth very swiftly: that is, nothing can withstand and hinder the power of his word: here the word and commaundement are all one. The senslessenesse and deadnes of the creatures, their vastnes and fiercenesse hinder not his word, but without delay, yea with maruellous celeritie and swiftnesse they execute his word: Psalm. 148.8. If God speake to the heauens, they shall heare, and couer them∣selues with darkenesse at noone day, as in Christs passion. If he com∣mand the Sunne, it shall heare his word, and goe backe or stand still: If he command the winds or sea to be still, they shall be still; and presently there shall bee a great calme: If he send forth his word, the mountaines of yee shall melt, Psal. 147.18. If he com∣maund the whale, he shall set Ionah on drie land, cap. 2. v. 10. If he commaund the solid and senslesse earth, it shall heare, and rend to swallow vp Corah, Dathan, and Ab••ram. If he commaund the fire not to burne, it shall heare, and not burne the three children. If he command dead men, they shall heare, & come out of their graues, as Lazarus, &c. and all men at the generall iudgement. But as God can see without eyes, and reach without hands, so also doth

he speake without a tongue, as the light, the firmament, the hea∣uens, and other his workes can heare his voice without eares: nei∣ther wanteth he a meanes to make his minde knowne, and his plea∣sure manifest to the most senslesse creatures.

This should teach vs to depend vpon this word of God,* 1.104 for our liues and meanes of maintaining them: for so our Lord Iesus did in this barren wildernesse; he would not sustaine himselfe but by Gods word. Doest thou want meanes of liuing and maintenance? Consider, that man liues not by bread alone: This word can make the aire light, without and before either sunne, moone, or starre,* 1.105 Gen. 1.3. This word can make the earth fruitfull, before the raine had euer fallen vpon it, Gen. 2.5. Wantest thou bread? God hath not locked vp thy life in bread, it may bee he hath another word, which if thou hearest with Moses and Elias, thou shalt liue with∣out bread. Asa, when he was in a great straite, 2. Chron. 14.11. (for he was with fiue hundred and fourescore thousand, to en∣counter with an armie of tenne hundred thousand, and three hun∣dred chariots:) he looked vp to this word of God, and said, that the Lord could saue, by many, or fewe, or by none. Hast thou meanes of liuing? yet depend on this word, thy life stands not in bread, or in abundance: if God withdrawe his word, neither restoratiue quailes, nor heauenly Manna, if thou hadst them, shall preserue thy life. How often doth God blow vpon the second meanes, to bring vs to this word?

The faith of this truth doth fence the heart with sound com∣fort, when all outward meanes doe faile:* 1.106 if the heart can say to it selfe, What if God doe not giue me my desire by this meanes or that? I know God hath more words then one, more blessings then one, and man liueth by euery word. And faith strengthens the heart, 1. By setting before the eye Gods power in this word,* 1.107 how that one word of his mouth is enough to helpe vs: one word is a∣ble to create innumerable armies of Angels and creatures; one fi∣at is enough to make all creatures, and all this to come, or goe, or [ 1] stand still, as most dutifull seruants to their Master: Matth. 8. the Centurion comming to Christ for the health of his seruant, de∣sires him not to come within his roofe (for he was not worthy of that fauour,) nor to send him any receit or physicke to doe him good, but onely to speake the word, and hee was sure his seruant should be healed: A strong faith, in a strong word. It is but a word with God; then how easily, how presently, how certainely

will God doe me good, if he see it good for me? 2. By assuring the heart, that his will is as readie to doe vs good, as his word is able: and it sets the promise before vs, that nothing shall be wan∣ting to them that feare God. The former, in the example of the le∣per, Matth. 8. Lord, if thou wilt, thou canst make mee cleane: and in the next words, to shew he is as willing as able, he saith, I will, be thou cleane; by which word proceeding out of the mouth of God, his leprosie was instantly cured: his will was his word, and his word was his worke. The latter in the example of Abraham, whose faith set before his eies Gods promise, that in Isaac his seed should be called, and that by Isaac he should be a Father of many nations; and therefore when at Gods word he went out to offer Isaac, and Isaac asked him where was the sacrifice, he answered, God will prouide: One eye was on Gods word commanding him to slay his sonne; another vpon this other word, that God was able to raise him vp from the dead, whence after a sort he receiued him; and that he also would doe so, before his promise should be frustrate. 3. By setting before the Christian heart, the blessed issue and successe of vnwauering confidence in the word of God.

The Israelites going out of Egypt, and wandring in the wil∣dernesse so many yeares, by the appointment of Gods word, he did supply all their wants by his word, and it became all things vnto them, which their hearts could desire: 1. he paued them a way in the sea, and suddenly made the waters a wall vnto them. 2. he gaue them bread from heauen, euen Angels food, and that (in our text) was by his word. 3. he gaue them water out of a rocke, and that by his word; he bade Moses speake to the rocke. 4. ha∣uing no means for clothes, his word kept their garments for forty yeares from waxing old. But what need we goe out of our text, in which the example of our Head and Lord may best confirme vs? for, wanting bread in the wildernes, he would not turne stones into bread, but waited on the word of his Father, till the Angells came and ministred vnto him: euen so the adopted sonnes of God treading in the steps of our Lord, shall by vertue of the same word, alwaies finde releife one way or other. Who would haue thought, that euer Iob should haue swomme out of that misery, hauing lost all his cattell, substance, and children? but because, when the Lord was a killing him in his owne sence, he trusted in him, the Lord raised him and doubled the wealth and prosperity he had before. Who would haue thought that euer Daniel should

haue escaped the lyons denne and teeth, beeing cast in amongst them? or that Peter should haue escaped Herods sword, beeing bound in chaines, and watched of souldiers, to be brought out to death next day? But trusting in the Lord, this word shut the mouths of the lyons; and opened the prisons iron doores, and brake in sunder the chaines, and so both of them were wonderfully deli∣uered.

Surely this doctrine well digested, is full of comfort and quiet∣nes, and would set the heart at rest▪ and make all outward trou∣bles easie. If a man could once get his heart to trust in the word, as Dauid did, Psal. 119.42. it would sustaine the soule in many troubles, and bring in so sweet a contentment as the world is a stranger vnto. On the contrary, whence is it that mens hearts faile them, and they sinke in their troubles, but because they trust to the meanes, and not to the word of God, at least not to euery word of God? If God crosse them one way, they thinke he hath no other way to doe them good.

If man liue by euery word of God,* 1.108 then take heed of making that a meanes of liuing, which God hath neuer warranted; but see that what thou liuest by, proceed out of the mouth of God. How doth he liue by euery word of God, that gets his liuing either in whole or in part contrary to Gods word? Obiect. But we see such as vse no good meanes, but mantaine themselues in good estate by rob∣bing, stealing, oppressing, vsurie, gaming, false wares or weights; it seemes that euen these creatures haue a word of God to sanctifie them, and put vertue in them to such persons; or els they could not liue by them. Answ. Wee must distinguish betweene the things themselues that are gotten, and the vniust manner of get∣ting them. The creatures themselues are by a generall word of God sanctified, and set apart by God to feed and maintaine good and bad, aswell the wicked as honest getters of them, euen as the sunne and raine shines and falls vpon the iust and vniust: And the vnrighteousnes of particular persons cannot alter Gods generall decree. But if we consider the speciall manner of getting such goods, that is not sanctified, but condemned by the word of God: 1. Because the person is not in Christ, who restores our right vnto vs, and then he is but an vsurper and a bankrupt, who buildes his houses, goes fine in apparell, decks vp himselfe and his, and spends most liberally, but it is all with other mens mo∣ney: He that knowes not this, thinks him a rich man; but he that

doth, knoweth that he is not neither thrifty nor wealthy: the cre∣ditor comes, and casts him into prison, and makes his bones and bodie pay the debt. 2. As his person, so his course is accursed: for the onely way to get a blessing from God on the meanes, is to vse his owne meanes; who hath commaunded first to seeke the King∣dome of God, and then other things; and hath accursed all that wealth and maintenance of the body, for which a man doth haz∣zard or loose his soule. 3. When a man doth liue by bread, against the word that proceedeth out of the mouth of God, it is rather a death then a life; his bread becomes poyson and as rats-bane in his bowells, because he hath it without a promise, and without blessing.

Obiect. I see no such thing. Answ. Many poysons are long a working, but the end of such is death, and the more slowly they worke, the more slily and certainely they kill: And if the Lord doe not inuert the order he hath set in nature, by cursing the par∣ticular creature, be sure he hath in his iustice reserued a curse for the vniust person, and he shall not auoide it.

This doctrine specially applied laies hold vpon sundry sorts of men, who liue contrary to the word. They are these:

I. Such as liue out of lawfull callings, which are one part of the word of God, that we should get our liuing in the sweat of our browes: and so long as we are in our way, we haue his word we shall be prouided for. And the word proceeding out of the mouth of God, is, that he that will not labour, must not eate, because he eates not his owne: and such as will not liue after this word, by Gods word they ought not to liue, because they are idle and vn∣profitable burdens of the earth; who 1. abuse Gods prouidence, who ties the ends and meanes together: 2. infringe that good or∣der, which God hath established for the auoiding of confusion in Church or common-wealth, namely that euery man should serue God in the seruice of man, in some warrantable and profitable ci∣uill calling: 3. as he is no better then an Infidell, that depends onely on meanes, seeing man liues by euery word of God; so he that in a lawfull course of life prouides not for his family, is worse then an Infidell. Of this sort are our knots of companions, of drinking, and gaming companie, and wandring rogues and beg∣gers: I knit them together, because they are all of a straine, and either are beggers, or shall be. These commonly come not to Church to heare their duties, and therefore they must be taught

by correction and discipline of those that are the executioners of iustice.

II. Such as thinke they liue well enough, and yet it is by de∣ceiuing others, by stealing, oppression, extortion, lying, swearing, and falshood in buying and selling: and why (say they) may not a man help and shift for himselfe? But consider, 1. What a poore help it is, when a man will vse vnlawfull meanes, and to shift out of one euill by another: He doth, as the Prophet speakes, auoid a lyon, and a beare meets him. Pilate would keep his place by vn∣lawfull meanes, the deliuering of Christ to be crucified: but, be∣sides that he brought innocent blood vpon himselfe, he lost his place, and slew himselfe. 2. Consider that if Gods word of bles∣sing goe not with the meanes, his word of curse doth: and so the Prophet Zacharie saith, that the curse enters into the house of the swearer, and of the theefe, c. 5. v. 4. and this curse shall remaine in the midst of his house, and consume the very timber and stones. This curse often scatters ill-gotten goods as fast as they were euer hastily gathered, if not in his owne dayes, yet in some vnthrifty heire after him. 3. Consider how God crosseth the vaine conceit of vniust persons; they thinke all that is any way gotten, to be gaine and profit; but the word is, Pro. 10.2. that treasures of wic∣kednes profit nothing, they cannot help a man from the hand of God; nay when the euill day comes, they are gone, and leaue a man alone to graple with death and iudgement, and turne a man naked to the sentence of condemnation for his wicked getting and holding of them.

III. Another sort of men, who liue not by the word of God, but against it, are vsurers,* 1.109 who pull themselues out of all lawfull callings, and set vp a trade for the publike euill, and their own pri∣uate good; which, were there nothing else against it, prooues it not to be of Gods deuising: for euery calling of Gods deuising, is helpfull to men in generall; but the Spirit of God hath giuen this a name from biting and hurting. But we haue the Scripture most ex∣presly against it, whether it be manifest, as is a contract for gaine, as for ten pound to pay eleuen at the yeares end; or couert, wherby men find deuises (which they call mysteries) to defeat the lawes, and seeme to contract, and either not to lend, or not for gaine.

The word that proceedeth out of the mouth of God, saith, Exod. 22. vers. 25. If thou lend money to my people with thee, thou shalt not bee an vsurer, thou shalt not oppresse him.

Marke how vsurie and oppression is all one. And, Deuter. 23.19. Thou shalt not lend vpon vsurie to thy brother, the vsurie of money, meate, or any thing that may be lent. But the vsurer that will liue by his money, and not by Gods word, saith, Yea but of the Gen∣tiles they might, though not of a brother: To which I say, that now the partition wall is taken away, and neither Iew nor Gen∣tile remaines, all are our brethren in Christ; and therefore of no man must vsurie be expected, vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can. Againe, those Gentiles were of those nations of the Canaanites, which they were commanded to destroy, and vsury was as teeth giuen them, and allowed by God to eate them vp withall.* 1.110 Seest thou a man, whome thou mayest lawfully kill? take vse of him, but not of thy brother.

Obiect. I will not take vsurie of the poore, but of the rich. Answ. But the text is, Thou shalt not take vsury of thy Bro∣ther, bee hee poore or rich: though the rich bee better able to suffer wrong, yet thou art not by any word enabled to offer it.

The word, which proceedeth out of the mouth of God, saith, Psal. 15.5. He that giueth not his money to vsury, shall dwell in the Lords tabernacle, and rest on his holy hill: and, Ezek. 18.17. hee that hath not receiued vsury and increase, &c. wherein it is plaine, without all trickes, that either to giue out, or take in vsury excludes out of heauen. Obiect. He meanes, to oppresse a man with vsurie. Answ. Euery vsury is oppression, and euery vsurer feares not God. Leuit. 25.36. Thou shalt not take vsurie, but feare the Lord. Obiect. But that law was iudiciall, not morall. Answ. That is false: for our Sauiour renewed it in the Gospel, Luk. 6.35. Lend freely, looking for nothing againe: therefore it is morall. Besides that, vsury is condemned amongst the great transgressions of the morall law, Ezek. 18.13.

Obiect. We may doe as we would be dealt by, and it is charity so to lend as another may benefit himselfe. Answ. No man in need would borrow but freely, vnlesse he were mad; neither is it charity nor humanity to take money for a duty, the nature of which is to be free. Charity seekes not her owne, and much lesse other mens; but of these sorts of wicked men the speach is true, Their mercies are cruell. As charitable as that vsurer is, so con∣scionable is he that followes: His conscience will not suffer him to take aboue the law, not aboue ten in the hundred, and that he

hopes he may according to the wholesome lawes of the Land. Answ. Where were his conscience, if the law of King Edward the sixt were reuiued, whereby it was vtterly forbidden, according to the Canon of Gods word, and the ancient Canons of the Church? But for the Statute now in force, enacted Elizab. 13. c. 8. 1. I say, it alloweth no vsurie, but punisheth the excesse of it. 2. The title of the Act is, An act against Vsurie. How then is it for it? 3. It calleth vsurie a detestable sinne: how then can it secure thy con∣science? 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury. 5. What if the lawes of men should per∣mit what Gods law condemnes? is it not plaine, that this consci∣onable man flyeth Gods law to shelter his sinne vnder mans, as though the lawes of man were the rule of conscience, and not Gods lawes; or as if the law of an inferiour can dispence with the law of the superiour; or as if Moses permitting one euill in the Iewes (namely, the putting away of their wiues for preuenting a greater) did allow thereof, or warranted the sinne to the consci∣ence of the hard-hearted husband.

Wee conclude then, that the vsurer liues not by any word of God, but against it. And to these adde the ba••ds of this sinne, the brokers to vsurers, that liue or raise gaines by letting out other mens money: I will say no more to them, but if he be shut out of heauen that lends his money to vsury, he shall hardly get in, that is his agent. And humane lawes condemne theeues and accessa∣ries. It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie, shall pay for euery default twentie pounds, and suffer halfe a yeares imprisonment, and be brought to the open shame of the pillorie. It is iust with God, that Saul and his armour-bearer should fall together, and die on their owne swords.

IV. Such liue not by any word of God as encroach vpon the Sabbaths of God, by labouring either in themselues, or in their seruants, as 1. by buying or selling wares, Neh. 13.18. 2. by works of the sixe dayes, whether in haruest or earing time, Exod. 16.29. and 34.21. and Neh. 13.15. 3. by trauelling for gaine or pleasure. For the Sabbath was made for our spirituall profit: it is a day to giue and collect almes, and not gaine. Manna it selfe must not be gathered on the Sabbath, much lesse must more ignoble suste∣nance: If it be sought, it shall not be found. Obiect. 1. May I not do a little to set forward my work for the beginning of the week? Answ. No: Manna might not be sought, though early in the mor∣ning,

and though it was but a little way off, and required little la∣bour. Obiect. 2. May I not take a faire day when it comes, the weather beeing vncertaine and catching? Answ. Thou mayest as well say, May I not take a purse when it comes? wilt thou bee a theefe and rob God of his due? Should not ill weather and Gods iudgements rather force thee to repentance and obedience, then to sinne? Obiect. 3. It lyes me vpon a bond, my estate, and many poore men depend vpon me. Answ. First, pay thy bond to God; faith, and obedience neuer brought losse with it; and better were it to loose a little commoditie, then Gods fauour, and a good consci∣ence; nothing is so heauy as Gods curse for this sinne.

V. Common gamesters, and such as make a gaine of play, liue not by any word of God; it is a common theft, and they come di∣rectly vnder the 8. Commandement, and that precept of the Apo∣stle, Eph. 4.28. Let him that stole, steale no more, but rather labour with his hands. And as they liue out of a calling, so their course is an vniust taking into their possession, that which no law of God or man doth warrant them by any manner of lawfull contract; and the Ciuill law and Fathers condemne that gaine which is gotten by play.* 1.111 In the same ranke of theeues are they that liue by kee∣ping dice-houses or gaming-houses, and such places of lewd re∣sort.

* 1.112Let vs take some rules, whereby we may comfortably passe our liues according to Gods word, and auoide all these sinnes against it. There are three, 1. concerning our calling: 2. our states: 3. our maintenance of life.

The rule concerning our calling is this: The cariage of our cal∣ling according to Gods word, is a speciall part of that word of God by which a man must liue. Quest. How may I carrie my cal∣ling according to Gods word? Answ. By these meanes: 1. Wee must make choise of such callings for our selues and ours, as bee profitable for the Church or Commonwealth: there be many vain and new-fangled inuentions, which rather maintaine sinne, then bring any good to the Church or Commonwealth. But God therefore bestoweth varietie of gifts, to furnish men to the variety of callings, all for the common, and euery ones priuate good. 2. Seeing not the hauing of a calling, but the right vse of it glorifieth God, we must vse our callings with the practise of sundry vertues. 1. In faith and obedience to God: faith makes our persons, obedience makes our actions approoued of God; yea, euery dutie of our cal∣ling

ought to be an obediēce of faith, looking at the commande∣ment and promise; the commaundement keepes vs within the compasse of our callings, the promise secureth vs of good successe. A good action not warranted by a calling is sinne. 2. In diligence, not wilfully neglecting, but seruing and redeeming the means of Gods prouidence: Euery man must abide in his calling, and keep him in his way, for so long he is sure to be prouided for: thus hee auoides idlenesse and destruction, and maintaines the order and ranke wherein God hath set him. 3. In chearefulnesse, not carking or excessiuely carefull, but doing the labour, and leauing all the successe to God. Some are heart-lesse in their callings, because it brings in so little profit and returne; and labour an the oxe, who must goe out his iourney, but without chearefulnesse or heart, which God lookes for in all our duties. Such should consider, 1. that callings were not onely ordained to get money, but helpe vs chearefully through our way, and containe vs in a course wherein to please God. 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs, but by the publike benefit, and as it is rightly vsed: God may be serued as well in the basest, as in the best. Others see no likelihood of doing any great good, and so either draw backe from their calling,* 1.113 or else heauily and vnchearefully goe on. But we must renew our strength and courage, and knowe that our labour shall not be lost, Isa. 49.4.5. 4. In holinesse, which 1. sanctifies our callings by the word and prayer, 1. Tim. 4.5. 2. subordinateth all earthly and special things, to the generall and heauenly things of the Christian calling; yea it makes vs expresse our spirituall calling in the vse of the ciuill: it wil make a man sometime for religions sake, heare the word in the six dayes, vnles some other necessary occasion come between, euer preferring the more necessary businesse. 3. It keepeth in the heart, 1. a loue of God, aiming at the preferring of his glorie aboue all: it suffers not a man to esteeme his calling a preferment of himselfe, or a reward of his seruice past; but a meanes of aduancing Gods glorie in further seruice. 2. a loue of men, who partake in the be∣nefit of our labours, with whom we must exercise charity, iustice, meeknes, &c.

The second rule concerneth our wealth and maintenance, name∣ly, not to content our selues, that we can liue by such o•• such meanes, vnlesse we can say, Gods word doth warrant me, that this i•• my meat, my drinke, my apparrell, my money, my house, my

land, &c. Quest. When can a man say this? Answ. 1. When a man hauing nothing of his owne, nor right to any thing, becomes a beleeuer, ingrafted into Christ, and so owner of that he hath. A man may haue warrant and title from man, that his house and land is his, and he is a robber that shall defeat him of it. But all men and Angels cannot giue me a possession, and true title before the liuing God, but onely his Sonne, who is Lord and heire of all. First, knowe thy selfe a member of Christ, and then his right is thine. 2. When the manner of getting them is lawfull, and that is, first, when it is iust, when a man hath vsed no indirect meanes, but they are either lawfully descended, or else by faithfull and painfull walking in an honest calling, God hath added them as a blessing of a mans labour: Secondly, when it is moderate and reti∣red, when a man so prouideth for earth, as he especially storeth vp for heauen: first, seeking Gods Kingdome, and the one thing ne∣cessarie, without couetousnesse, and the loue of this life; nay, ac∣counting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable, that a man shewes himselfe a good steward in the holy dispensing of them, vsing them as fur∣therances of pietie, as pledges of loue towards men, and as testi∣monies of sobrietie in himselfe, and euery way making them ser∣uants to his Christian calling. Prou. 3.9. Honour the Lord with thy riches. 4. When his affection is indifferent, both in the hauing and holding of them, that a man may say, These bee mine, I am not theirs; I haue them, they haue not me; I am their Master to com∣mand them, they commaund not me. And why should wee not draw our affections from them, seeing, 1. the wicked are as rich, yea richer in these things then the best? at the best they make not their Masters better: 2. they be no inheritance, they bee but mooueables, changing their Master as the giuer will; and while we haue them, they are but lent vs: 3. we are but stewards, we sit not in our owne, but haue a large account to make: yea we are ve∣ry pilgrims and trauellers, and shall goe lightlier and lesse loaden: 4. we must not measure or tie God vnto them, nor esteeme of his loue by them.

Thus a man may vse the mercies of God with comfort, for his necessity and for his delight in the dayes of his pilgrimage: thus may he dispose them to his heires as the right owners, with hope of Gods blessing to stand with them: nothing of which can bee expected in goods ill gotten, or spent, to which nothing but

Gods curse is intayled.

The third rule concerneth our health and sustenance, namely, that it is farre better to want meanes, then to procure them by any other meanes, then that which proceedeth out of the mouth of God. Yet numbers will maintaine their liues, health, and estate not by Gods word, but directly against it: for example, they that seeke to witches and sorcerers for health, or goods lost, or stollen, or vpon any other occasion whatsoeuer. Whereas the word proceeding out of Gods mouth, Leu. 18.10. is this, Let there be none found among you that vseth witchcraft, or is a regarder of times, or a sorcerer, charmer, soothsayers, or that counselleth with spirits. Obiect. But Gods word and ordinance is with them to doe vs good; and much good they do, which none else can doe. Answ. God hath a twofold word: 1. of blessing. 2. of iudgement: the former proceedeth out of the mouth of God, who is goodnes it selfe; the latter sometimes he permitteth to proceed out of the mouth of the deuill, giuing him power to worke lying wonders, that the seekers of him might beleeue in him to their finall destru∣ction. Thus the deuill▪ who can doe nothing against Gods word, doth what he doth by Gods word spoken in iudgement and iu∣stice. Whence I conclude, 1. It were better for a man to want cure then haue the deuill his Physitian: better for a man to want [ 1] health of his body, then procure it with the death of his soule: Bet∣ter had it beene for the Israelites to haue wanted Quailes, then procuring them by murmuring, to be choaked with them: Bettter for a man to want the world, then winne it with the losse of his soule: Better had it beene for Ahab to haue wanted Naboths vineyard, then to loose the whole kingdome for it: Better for Iu∣das to haue wanted the thirtie pence, then to hang himselfe for them: for Ananias and Saphira to haue wanted the third part of their possession, then to die for it.

2. Rule. Better it were to want the meanes of health and main∣tenance, [ 2] then not to vse them according to the word which pro∣ceedeth out of the mouth of God, as food, apparell, physicke, health, and life it selfe. Had it not been better that Asa had wan∣ted Physicke, then bee strucke with death because hee trusted in Physitians? Better it had beene for Gehazi to haue gone in ragge••, then to apparell himselfe by lying and deceit, which ap∣parelled himselfe and all his posterity with leprosie. Whether was the state of Lazarus (that died for want of meanes,) or of Diues

better that fared deliciously euery day? Lesse haue men to an∣swer for, who haue no meat to strengthen nature, then those that haue abundance, which they peruert to strengthen themselues in sinne, sacrificing their strength to the seruice of the deuill, and to their lusts. We our selues know numbers in all corners, who were better continually to be bedridde, and sicke, or maimed, then to a∣buse their health and liues in such riotous & vngracious courses, to the destruction of themselues and others. Nay, as our Sauiour said of Iudas, it had been good for him he had neuer been borne; so may we say of numbers of gracelesse persons, better they had neuer seene the sunne or enioyed life, then so to haue consumed their liues in the seruice of sinne and Satans temptations.

Lastly, If we liue by euery word of God, then let vs be thanke∣full to God for our liues,* 1.114 and for his word of blessing vpon the meanes: and seeing our liues hang vpon his word, to prolong them, or cut off the thread of them, we must labour to liue to him and his glory. It becommeth the iust to be thankefull. A great vnthankefulnes were it to rebell against him, by whom we hold our liues, and all the comfort of them: See wee not how those that hold land in coppy, are willingly bound to suit and seruice to the Lord, who is often but a meane man? The Sidonians would not warre against Herod, because they were nourished by his land: and shall we be in warre against our Lord: by whose hand and word we liue, mooue, and haue our beeing? And euen this thankesgiuing is his gift also: for as the matter for which, so the grace by which we are thankefull, is all from him; so as wee must depend on him both for blessings, and for grace to be thank∣full.

Notes

• * 1.1

  Christians must be reasonable to most vnrea∣sonable aduer∣saries.
• * 1.2

  Reasons. 1.
• * 1.3

  2
• * 1.4

  3
• * 1.5

  Fiue reasons of Christs meeke∣nes to Satan.
• * 1.6

  Christians must ouercome ad∣uersaries, rather by patience thē by power.
• * 1.7

  Doctr.
• * 1.8

  Christ not so rough with Sa∣tan as with some wicked men, no•• as with some of his deare Disciples
• * 1.9

  Reasons. 1.
• * 1.10

  2
• * 1.11

  3
• * 1.12

  4
• * 1.13

  Vse. 1.
• * 1.14

  The greatest iudgement of all, not to be iudged at all.
• * 1.15

  Vse. 2.
• * 1.16

  Vse. 3.
• * 1.17

  Christs answer most modest.
• * 1.18

  Note.
• * 1.19

  Why Christ who could turne stones in∣to bread would not. 5. reasons.
• * 1.20

  Doctr.
• * 1.21

  Christ reuea∣leth himselfe only to such as make right vse of him.
• * 1.22

  Reasons. 1.
• * 1.23

  2
• * 1.24

  3
• * 1.25

  4
• * 1.26

  Vse. 1.
• * 1.27

  Vse. 2.
• * 1.28

  Numbers of mē to whom Christ neuer reueileth himselfe.
• * 1.29

  Vse. 3.
• * 1.30

  Three proper∣ties of such 〈◊〉〈◊〉 to whom Christ will make him∣selfe knowne.
• * 1.31

  Doctr. 1.
• * 1.32

  The word is a principall wea∣pon of our spi∣rituall warfare.
• * 1.33

  Reasons. 1.
• * 1.34

  2
• * 1.35

  3
• * 1.36

  4
• * 1.37

  The word a compleat ar∣mour.
• * 1.38

  5
• * 1.39

  Vse. 1.
• * 1.40

  Papists by sup∣pressing the scripture, wring the wea∣pon out of mens hands.
• * 1.41

  This practise▪ against the scriptures.
• * 1.42

  2. against the ex∣ample of Christ and his Apo∣stles.
• * 1.43

  Rom. 15.4.
• * 1.44

  3. against com∣mon sense.
• * 1.45

  4. against the Fathers.

  Ad Volusian•••••• Epist. 3.
• * 1.46

  Contra Valentin lib. 3. cap. 12.
• * 1.47

  Ad Coloss▪ hom. 9.
• * 1.48

  In Epist. ad Coloss. c••p 3. v. 10.
• * 1.49

  In Isa. hom. 1.
• * 1.50

  5. Against lear∣ned Papists themselues.
• * 1.51

  Vse. 2.
• * 1.52

  Doctr. 2.
• * 1.53

  The right skill of Gods word is to cut off temptations by it.
• * 1.54

  Reasons. 1.
• * 1.55

  2
• * 1.56

  3
• * 1.57

  Vse. 1.
• * 1.58

  In temptations to despaire, how the word fenceth.
• * 1.59

  Word cutteth o•••• temptations to presumption.
• * 1.60

  The word cut∣teth off tempta∣tions to pride.
• * 1.61

  The word cut∣teth off moti∣ons to iniustice.
• * 1.62

  Vse. 2.
• * 1.63

  The Scriptures the hammer of heresies. Instance in iu∣stification by works.
• * 1.64

  In transubstan∣tiation.
• * 1.65

  In the seauen Sacraments.
• * 1.66

  In originall sin after baptisme.
• * 1.67

  In absolute ne∣cessi••••e of bap∣tisme.
• * 1.68

  In communion in one kind.
• * 1.69

  Vse. 3.
• * 1.70

  Vse. 4.
• * 1.71

  Vse. 5.
• * 1.72

  Vse. 6.
• * 1.73

  Doctr.
• * 1.74

  Outward means not sufficient to sustaine the life of man.
• * 1.75

  1. Bread.
• * 1.76

  2. Clothes.
• * 1.77

  3. Physicke.
• * 1.78

  4 Mo••y.
• * 1.79

  5. Strength.
• * 1.80

  6. Counsell.
• * 1.81

  Reasons. 1.
• * 1.82

  2
• * 1.83

  3
• * 1.84

  4
• * 1.85

  5
• * 1.86

  Vse.
• * 1.87

  1. Meanes not to be set aboue their own place
• * 1.88

  Vse. 2.
• * 1.89

  Vse. 3.
• * 1.90

  Vse. 4.
• * 1.91

  More care must ••e had of Gods blessing, then 〈◊〉〈◊〉 meanes.
• * 1.92

  The comfort of the creatures, a greater mercy then the crea∣tures them∣selues.
• * 1.93

  Doctr.
• * 1.94

  Only the word, yet euery word of God preser∣ueth the life of man.
• * 1.95

  How the soule liueth by the word of God.
• * 1.96

  How man liues by euery word of God.
• * 1.97

  The word su∣staineth, 1. A∣boue all means 3. wayes.
• * 1.98

  II. Without all meanes.
• * 1.99

  III. Against all meanes.
• * 1.100

  Reasons. 1.
• * 1.101

  2
• * 1.102

  3
• * 1.103

  4
• * 1.104

  Vse. 1.
• * 1.105

  The word of God made the aire light with∣out the sunne, and the earth fruitfull with∣out the raine.
• * 1.106

  Vse. 2.
• * 1.107

  Faith in this word strength∣neth the heart many wa••es.
• * 1.108

  Vse. 3.
• * 1.109

  V••l minimus fru∣ctus ex pecu••••a perc••pe non potest sine De•• offensione & proximi in••••∣ria. Calis epist. 226
• * 1.110

  Ab hoc vsuram exige, quem non sit crimen occide∣re. Ambros.
• * 1.111

  See, August. epist. 54.
• * 1.112

  Vse. 4.
• * 1.113

  Ier. 10 9.
• * 1.114

  Vse. 5.