THE BREAK-NECK OF presumptuousness IN SJNNJNG. appliable unto the occasions of these Times. PSAL. 19 13. Keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and innocent from the great offence. OXFORD, Printed by Leonard Lichfield, Printer to the university. Mdcxliv. THE BREAK-NECK OF presumptuousness in sinning. MAT. 4. 6. And he saith unto him, If thou be the Son of God cast thyself down: for it is written, He shall give his Angels charge concerning thee, and they shall bear thee up in their hands, lest at any time thou dash thy foot against a stone. THe first word [And] hath relation to the former verse, expressing the place where Christ was tempted to throw himself down, even the pinnacle of the Temple, which showeth the opportunity, and therein the occasion of this temptation of casting thyself down. But could this be safe? Yes, saith the Devil, in his hypothetical reason, If thou be the Son of God. nevertheless, suppose the event be safe, yet what for the lawfulness thereof? He showeth Christ a warrant, It is written, He shall give his angel's charge, &c. The parts of this Text, for more methodical proceeding, may be thus contrived: 1. To behold the Combatants who they are, He and Him, namely, the devil and Christ. 2. The occasion of this temptation of casting thyself down, which was the opportunity of the place, the pinnacle of the Temple, whereunto the copulative particle And doth refer us in the words immediately before. 3. The Reason, For it is written, he hath given, &c. Therefore If thou be the Son of God, cast thyself down. 4. The temptation itself, Cast thyself down. 1. Combatants Assaylor Devil. Assailed Christ. 1. The devil throughout all Scripture is in all his properties ever blazoned with characters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, of eminency and transcendency in each kind. For his enmity to mankind, he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The enemy, meaning the enemy beyond all enemies. For falsehood, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The traducer. In the former verse, for wickedness, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The evil one. For tempting to sin, Matth. 4. 3. Adoc. 12. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Tempter. For accusing those whom he Apoc. 9 11. seduces, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Accuser. And lastly, for tormenting whom he accused, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The destroyer. Thus have we before us the lineaments of this tempter from joint to joint. Next is the assailed, the Son of God; he, whom the devil hypothetically seemeth but only to suspect to be, and afterwards catagorically and professedly proclaimeth, saying, Mark. 3. 11. Thou art the Son of God. A Volume would not suffice to describe Christ in the excellency and transcendency of his properties, all far exceeding all devilish malice, falsehood, wickedness, mischievousness and whatsoever tyranny in his love, truth, holiness, mercifulness, and all saving goodness, as finiteness is excelled by infinity, and temporal state by eternity. But what is this concombatant Heb. 12. 2. unto us? The Apostle tells us, He is the captain of our Faith, to note, that there is not any Christian, who can hope for life by him, who doth not sight under his Banner: knowing, that if the Tempter did dare to fall upon our general, he will be sure to assault his soldiery▪ If he struck at the head, he will not fail to lay at those that are his members, and that it will be our part accordingly to resist the devil. And how so? but by Jam●s 4. 7. withstanding his treachery with wariness, his wickedness with righteousness, his mischievousness with contrary godly zeal and diligence. Now after the reference to the Tempter, let us, from the relation of the word [And,] take notice of the occasion of the temptation; which was, as I said, the opportunity of the place, for the devil now, as it is in the former verse, had Christ on the pinnacle of the Temple, And now saith unto him. There is no circumstance belonging to Temptation, wherein the devil doth not show his policy, as here we see in the choice of the place to begin his temptation, whilst he hath him in the wilderness alone without any second to animate him. Next, on the top of a high mountain, that he might more easily take a compendious view of the whole world; and then, on the pinnacle of the Temple, as the fittest place to try an experiment by casting himselfdown. But this was an artificial pinnacle, which occasioneth a consideration of a moral pinnacle, and a spiritual casting down in three kinds far more agreeable to our discourse. First, Devilish, the Devil himself being both actor and author; actor in himself, who, because Gen. 3. he would be equal with the highest, and so a pinnacle, cast himself down into the lowest hell: author to others by tempting our first Parents to be like unto God, which wrought the break-neck of all mankind. The second is a Popish pinnacle, the man of Rome, appropriating unto himself many titles proper only to Christ the son of God, which are set down in Epistles, and Orations dedicated unto him and published by his Bzovius lib. Pontificatus. orator Bzovius of late, as to be called The Oracle of truth, The anointed with Unction above his fellows, The cornerstone, The celestial Majesty. By Stapleton, The Divine might, and in the Roman gloss extant yet from divers hundred of years, Our Lord God the Pope. You see this pinnacle, and it is the pinnacle of the Temple, for the Scripture speaking of Antichrist, saith, that he sitteth 2 Thes. 2. 3. in the Temple of God, which is the Church. But how shall we understand the fall of that pinnacle of Babel? Thus, Rome by all expositors, as well Romish as others, is the City which is called Babylon, and Ribera, Viega in Apoc. 14. 18. where of it is witnessed by two Jesuits, Ribera and Viega out of the Texts, that before the coming of Christ, it must, for the apostasy and Idolatry in it, be consumed Rhemists Testam. Annot. in Apoc. 17. with fire, and by the Rhemists, that it shall be the seat of Antichrist. A third we may here term a politic pinnacle, which is a popular applause. Hereupon was Herod set, when he drew in as his vital breath the vulgar acclamation, The voice of God and not of Man: and immediately became as you know, but a lousy God. There is no question, but the Devil is as busy now, as ever, to fix ambitiousness in thoughts and affections with men's consent, and it is as sure, that his endeavour is the casting them down against their Wills. Neither will he want a reason for his temptation any more, than he doth here: which is the next general point. Why cast himself down▪ His Reason. For it is written, God hath given his angel's charge, &c. Therefore cast thyself down. In this one reason we have divers observables. First is the Allegation, It is written, He hath given his angel's charge, &c. By his deceitful lying in concealing a necessary part thereof. The second, in dealing thus with sacred Scripture, which maketh the lie utterly Sacrilegious. Two others are discerned in the devil's consequence: one in his pretensions thus: If thou be the son of God, &c. to wit, that thereby thou mayest manifest thy dignity and special interest thou hast in the favour of God: The second in his intention, If thou be the son, &c. that by trying conclusions he might work his own destruction. Let us begin with his lie; It is no news to hear that the Devil can lie, whom Psal. 91. 11. John. 8. 4. Christ thus branded, saying, that he is a liar, and the Father of lies, as if lying were a property essential unto him, who no sooner heard this question, Who shall deceive Ahab? 1 Kings 22. 21. but instantly answered, as if this were an office peculiar unto himself, and said, I will be a false speaker in the mouth of all Ahab's Prophets. But the manner of this lying is worth enquiring into. The tenor of the Text which he cited runneth thus; He, namely God, Will give his angel's charge over thee to keep thee in all thy ways; they shall hold thee up in their hands, that thou dash not thy foot against a stone. But the Devil omitteth that clause, to keep thee in all thy ways, whereby is meant the ways of his own revealed ordinances, as all the psalms speak, which were directory words, and made against the devil's temptation of seeking extraordinary, and hazardous ways of man's own will. He did thereby intend therefore a lying delusion, as many expositors, Ancient and others have observed: and the Devil being as Christ hath said, the father of lies, every one that liveth in the world will acknowledge, that he hath had an innumerable offspring therein. Now, the manner of lying is twofold, one close, by that equivocation, which is called mental reservation, which we may call Jesuitical, because of their more special profession and practice thereof, instructing every Priest, when he is examined by a Magistrate, and in danger to be discovered, that being asked, Art thou a Priest; he may answer slily, I am no Priest, reserving this notion in his mind, to tell it unto you: Which Jesuitical art and subtlety in the priest's answer, we discern here to have been satanical in this Devilish temptation, by his concealment of the former words of the psalms. As for example thus, He hath given his angel's charge over thee, & not uttering the next words, In all thy ways, could not but reserve in his mind a purpose of not telling it unto Christ. For it is impossible, but that he, who omitteth words, lest they should be told hath the same conception in his mind. But they tell it and print it in their books, that this kind of answer by reservation is no lie. Let us therefore try this out of God's book. Ananias having sold his possession for a piece of money, and laid it down at the Apostles feet to be distributed in common, craftily kept back a part thereof: to whom Saint Peter said, Why hath Satan possessed thy heart to lie to the Holy Ghost? Now, lying is not without some expression of words, which must have been to this question. Thou Ananias, hast thou sold them that possession but for so much? and he answering, but for so much, and concealing a part, could not but conceive in his mind a selling it but for so much for aught that Peter should know; which as we have heard from Peter himself, came from the Devil, and therefore was as I said, a satanical lie. And I leave it, that I may come to that, which is open, direct and flat lying, which is commonly practised amongst men, and may be called, as Bernard termeth every brazen faced sin, Daemon meridianus. We read of distinct and peculiar national sins, as being more predominant in some countries than others; some branded with the infamy of drunkenness, some of gluttony, some of Venery, and the like, some have become Proverbialls for lying: whence we have the Graeca fides, the faith (meaning faithlessness) of the Grecians: Punica fides, the faith of the Punicks, and fides Cretensium, the Cretians faith: to which we may add (if we consider our proficiency in forging lies in the compass of three years) I speak to our shame) our fides Anglicana, whether Privata or Publica, exceeding the three former put them all together, when as still our to morrow doth give yesterday the lie. So epidemical is this leprosy amongst us. I return to the Text, It is written. So then, this we speak of is used by the devil, in his false allegation of the said Scripture, aggravating the lie to make it sacrilegious. The devil, saith the Apostle, can translate himself into an Angel of light; this he doth most, whensoever under the colour of singularity, and of newly devised strictness of manners and opinions, he seduceth men into new heresies and schisms, as is taught us Col. 2. 23. But yet can there be any transformation more delusive and sacrilegious than this, the perverting of the right sense of Scripture, whether by false glosses, or (and that especially) by abusing the sense of Scriptures by omission of words and circumstances, which contradict the intention of the objectors? upon which point come we now more especially to insist. Many hours would not suffice to rehearse the many Romish sophistries in this kind of abusing of Scriptures in every controversy; but I have singled out one only most pertinent for the present time, which is, their doctrine of Subjects taking up arms against sovereignty for restoring of Religion, and calling it a just cause, for justifying of their former Irish and now English Popish Rebellions, which may give you a clear scantling how to judge of the rest. Thus beginning with this their maxim, That the power of all Government is always resident in the people, and therefore for religion's sake, they may make their Insurrections at pleasure. Their first Scripture is out of the 1 Pet. 2. 13. where speaking of a King, he saith he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a creature of man, or human creature, which we say is most true, in constituendo, in constituting a King, or any form of Government. But rege constituto, the King being constituted and established, the power of Government by the ordinance of God is in the governor, and not in the people; and therefore they wittingly conceal that Peter having said of the creation of a King that it is human, addeth presently (he being once authorized) an injunction upon the people, saying, Submit yourselves unto him. How? during their own wills? nay, for he subjoineth, for the Lord's sake: So that now he is not man's creature, but Gods, who immediately putteth an obligation upon them of obedience unto him. This is the first point, and for proof of this our Exposition, we have the testimony of S. Paul, where that which S. Peter called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, human creation, he entitleth it expressly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the ordinance of God, Rom. 13. 1. and therefore chargeth every soul to be subject unto it. Next, they object, that the governments spoken of by S. Paul, are written to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, powers and authorities: that is, in abstracto, say they, as aristocracy, or democracy, and monarchy; not Monarchs, or Aristocraticks, signifying the persons: concealing that, which is also written in the same place, the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Rulers, ver. 3. which signifieth the persons; and again, He carrieth the sword, ver. 4. accordingly Peter most expressly naming The King: all which have 1 Pet. cap. 2. been concealed. But thirdly, they insist, that the power spoken of, as to be obeyed, is to be a terror to the evil, and a praise to Rom 13 3, 4. the good. And therefore if a King prove tyrannous, they owe no more subjection; concealing, that Paul notwithstanding tyranny itself enjoined subjection, saying, Be subject to the powers that ARE: and you yourselves knowing right well that the principal of the powers that then were, was Nero, a most monstrous tyrant to his own heathenish subjects, and the fiercest persecutor of Christians for their Religion: yea, not sparing these Apostles themselves, Peter and Paul, but hunted them even unto martyrdom: notwithstanding Peter's direct doctrine was to the people, Submit yourselves; and Paul's, be subject; both commanding to pursue civil obedience. 4. Say they, although Peter giveth the King the supremacy, yet there is a power from the people coordinate unto them: but this they speak from themselves without any Scriptum est, cunningly concealing that which indeed hath Scriptum est, which may discover their false figment: Peter requiring subjection both to the King, as supreme, and also to them that are sent from him, as namely, his Officers: the Law of Relation evincing that supremacy with coordination is as true a solecism, as is an head equal with its shoulders. 5. They being left forlorn of defence in the New Testament, post back to the Old, urging Scriptures according to their stale trick of concealment. 1 Reg. 11. First, alleging for their purpose examples which can neither affirm or deny, contrary to that known maxim, A facto ad jus non valet argumentum, but they stick to that, omitting God's direct precepts in behalf of King's commanding obedience, and forbidding all contempts: although precepts, as all know, be directories to overrule all examples. 2. For their examples, they instance in the deposing 1 Kings 11. 29. Judges 3. 12. of Athaliah the Queen, the defection of Jeroboam, and Ehud his killing of King Eglon, concealing the circumstances there extant, to wit, that the Queen deposed was an Usurptrix against the heir of the crown then living: That Jeroboam was a manifest rebel against Rehoboam, although for the sin of the same King expressly permitted by God, and that Eglon was an Alien, tyrannising over them, whom it was lawful for an Israelite to kill as an enemy in open war against them. Thus of papistical allegations. But can this make any thing against our zealots and Incediaries of these times? Only thus much, that they in defence of the same conclusion of taking up arms against Authority, in case of Religion, depend wholly upon the same Jesuitical and Papistical principles and practices: excepting two or three additionals, with which the latter delight themselves, it being the same art of violation of Texts of Scripture against the rules of due loyalty prescribed by God. The two which I shall mention shall not be inferior to the former. It was resolved in an Ecclesiastical Assembly, and published in print for the justification of an hostile manner of entrance into this kingdom without consent of the King, and affirmed, that if the English should deny them free passage, and victuals for their money, God would be offended with them, as he had been with the King of Edom, and his country, in not permitting the Israelites to pass through their coasts in their journey to the land of Canaan. The matter is storied, Numb. 20. It is worth your reading. Wherein we find, that Moses, and all the Host of Israel, came to Kadesh, which was the borders of Edom, intending to journey through that Kingdom; but concealing, first, that they did not offer to set a foot within the borders of Edom, before they had sent Messengers to ask leave of the King thereof: secondly, concealing that the condition of passing, which they tendered, was to go only the high way, & that through without delay, or negotiating with the people of the Land, save only to have water for their money; and again concealing how, when the King of Edom raised war against the camp of Israel, and came to face them, Moses and his Host offered not the least resistance, but, as it is in the Text, Israel turned away from him. All three circumstances directly contradictory to the practices that followed. In another late English Treatise, we may find another allegation of Scripture much boasted of; which, indeed, if it were sincere, might, so far, as a topic place of example could enforce, conclude for justification of Rebellion in part. For it is written, 2 King. 18. 7. in express terms, Hezekiah King of Judah rebelled against the King of Assyria. This is the Allegation. Now harken we to the omission of words in the same story of the same Chapter, and but the eleventh verse following. And Hezekiah sent to the King of Assyria, saying, I have offended, return from me, that which thou puttest on me, I will bear: meaning for satisfaction and reparation. O that these glossers would follow his example in repenting for their rebellion, and that they would recant their wilful falsifications, which their art of perverting Eph. 4. 14. the Scriptures, is no better than a kind of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} condemned by the Apostle, which we may term, Cogging a Die. It will not be sufficient to detect these Incendiaries and Trumpeters for Rebellion, except we further pull off the visards, wherewith they use to mask themselves by colourable pretences, that so the ugliness of their natural visages may more plainly appear. Their vizards are of these kinds. 1. Aspersions of jealousy. 2. Name of Religion. 3. Ostentation of zeal. 4. Assurance of happiness upon every one slain in the Cause: besides 5. their plausible Applications of their allegations and other pretences to the person of his Majesty, and the present occasions. 1. Aspersions of jealousy.] It is your common practice to infuse into the hearts of people an argument of Jealously: but why? because forsooth, his Majesty useth the help and arms of Papists, to make him a defender of Popery. But with what face or forehead? seeing, that you yourselves, by the same argument, may be much more concluded papistical, for urging in this cause against the King's cause altogether the arguments of Papists: The difference will be, that Papists yield the assistance only in the name of subjects, according as God hath prescribed: you, contrary to the obligation of subjection from God, raise an Alarm of war and hostile resistance. We add, that Popish Arguments do more hurt then their arms; those fastening only upon the body, these upon the soul. 2. Religion pretended.] But yet only pretended, against the Article of Christian Religion, both Ancient and modern in our Church, which is loyalty and Subjection to our Prince. We say, first, that as there is no Article of Religion concerning Morality, more strictly, commonly and expressly taught in Scripture, than loyalty of Subjection to Princes; so was the same Article as absolutely professed and practised by the whole Church Christian. Their profession we have in the Apologies which were written in the name of the whole Church of Christ, to remove all jealousies of Princes, and conceit of the least disloyalty, which is made most manifest, and indeed admirable, above all other professed subjects in the world, by these three contestations. First, avouching against the Heathen themselves, saying, Est nobis magis Imperator quàm vobis, That is in true sense, We Christians profess more the Right imperial, than you do. Another giveth the reason, Quia vos conscios tantum metuit is, nos conscientiam: In effect thus: The loyalty of your hearts, O you Heathens, is but only that, which you would be loath any man should know besides yourselves, because but human, and so far only as your temporal occasions shall enforce; but we Christians profess subjection to Emperors in our consciences, and in obedience unto Rom. 13. 5. God, although there were no rod, or sword of Majesty to keep us in awe, according to the express doctrine of the Apostle. A third, and with him divers others, almost in the same terms. Herein doth Christian Religion excel all other, because, touching subjection, their profession is, Occidi potius, quàm occidere, To be killed, in obeying the Civil power, rather than to kill in making resistance. Their principles we shall point out by & by. According to this Primitive Church have our English Protestants always protested by their oath to the Article of supremacy, by the Church her Article of Subjection itself, & by her published Homilies, all authorized by the Statutes of the kingdom, besides the privileged Books of Protestant Divines against the Romish principles. We make bold herein to demand of you, First, Why your Doctrine of Resistance being altogether repugnant to the doctrine of obedience to sovereignty, should not be judged a new heresy? Secondly, after you had taken that Oath, subscribed to that Article, read and allowed of the Homilies, and consented to the condemnation of former Romish principles, as contradictory to Orthodox Religion without exception, how you could receive a contrary oath, and not think that in stead of wholesome meat, you had taken Hen-bane? 3. Ostentation of zealousness in your profession,] Having a great influence in persons prone to be seduced; yet, we think, you know out of the writings of Josephus, that there was before his time among the Jews a sect called zealots, tumultuous spirits, and of extreme insolency, in disturbing all Orders, as well Religious as politic; to whom if you join the Anabaptistical Separatists, you will acknowledge, that there is a zeal no better than Ignis fatuus, in animating men to draw the sword, as Peter was precipitate in drawing his. But whereas your doctrine is rather to resist by active disobedience, than (as Loyal Subjects) with passive obedience to suffer unjustly; tell us in your ingenuity, whether sort expresseth the greater zeal? 4. Assurance of happiness upon the death in that quarrel.] This the less true it is, the more damnable it must be to the quarrelous, and in itself more execrable. Sure we are, that the Apostles express words concerning the resisters of sovereignty, are, that they shall receive to themselves {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by which, both ancient and modern authors, and among these, as well Papists as Protestants, understood that judgement of God, which is called in the strict sense damnation, as it is said of unworthy receiving the blessed Sacrament, to infer an eating and drinking of a man's 1 Cor. 11. 29. own damnation, and otherwise it cannot be expressed without violence to the text, wherein the subject is charged to obedience, as it is the Ordinance of God. Rom. 13. as he will answer in conscience to God: where again Subjection for Conscience sake towards God, is opposite to subjection for wrath's sake, and to the fear of vengeance by the sword of Magistracy: fain would we now know of our zealots, why did any of their doctors wrest the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to signify rather the judgement of man, then of God, if not to lessen the guiltiness of the party that should resist, wherein the diminishing of guiltiness, cannot but be a confession thereof in part? for say we pray you: if contrarily, that which we have under a prohibition against resistance, had been delivered upon a precept of resisting of power in case of defence of Religion, whether then this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} should not have rung in your ears an utter condemnation, and that alone might not more clearly have concluded your cause, than all other Scripture, which could ever possibly be alleged for the defence thereof. The last point followeth. The application of all your arguments from Scriptures concerning resistance by arms against Usurpers, Tyrants, or Enemies to Religion, is by you in this cause against a King in right and hereditary possession, without contradiction legal; against a mirror of clemency, for deservings of the Kingdom, gracious above his predecessors; for Religion established exemplary beyond comparison; and vowing himself for the preservation thereof. And now then deliberate with yourselves, whether your misparalleling of these examples with our King, be not a most impious wresting of Holy Scripture, and injurious detraction from his Majesty. But here I seem to hear some one of you interrupting me with a non confido: yea, whereas that his engagement is to the whole kingdom of Protestants without exception, even as he will be accounted a King, and as he expects God's blessing upon himself and his posterity: and yet will ye stand upon a Non confido? Will you make him a Devil? After our thus ending the warrantin Scriptum est, it is written, we are to examine the two consequences thereof. First, If thou be the son of God, then cast thyself down, for he hath given his angel's charge &c. If thou be the son of God: Is this question of the devil devilish also? Could he be ignorant what Christ was? Yes, why not? Devil, though he be an Angelical spirit, yet is he a creature of finite apprehension, and his knowledge but experimental, and that he had not the absolute knowledge thereof in this case (as the most of the Fathers have thought) our observation may satisfy in terming Christ only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Son of God, which might agree to any regenerate child of God (I have not this note only from myself) whereas afterwards upon full experience of divine miracles and correspondent prophecies of him, many devils at once at the sight of his approach unto them, as he was ready to dispossess them out of a man, all cried out, saying, Thou art {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Son of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as the learned know, by way of excellency and transcendency, betokening the essential and natural son of God. So then, supposing the Devil spoke to Christ only upon this intuition of him, as only man, albeit a singular favouret to God above others, and so peradventure privileged to cast himself down and save himself, and yet peradventure neither. If he tempteth him to make trial with this intention, his casting himself down upon this temptation, might be his death and destruction, and yet with this wily {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and pretence, that this being warranted by the Scripture of God for his protection, it would greatly redound to the honour of God. Of both which, as namely the devils malicious intention and feigned godly pretence, Christ quitteth himself by this one answer of God's precept, Thou shalt not tempt the Lord thy God: but to try experiments of extreme dangers by an extraordinary means, where an ordinary way of stepping down may be had, were contrary to the said Scripture of walking in my ways, and consequently is a tempting of God, being a transgression of God's commandments. These are the two results from the answer of Christ, and may teach us two lessons useful for our own soul's safety all our lives long. The first is not to try extremely hazardous actions, when safe means may be had, as we learn by Christ his example in this Text, who afterwards likewise gave us the same document, when the Jews were about to cast him down from a steep precipice, but he returned back, and went through from among them, safe. The like conclusion S. Paul taught, when having had a Revelation, that in that otherwise storm called Euroclydon threatening unavoidable wrack, none in the ship should perish; yet perceiving the Mariners in their incredulity seeking to shift for themselves by boat, peremptorily pronounced, saying, Except these abide in the ship, you cannot be saved, thereby compelling them to return to their office, and look to their tacklings. Let us conclude. If that Christ notwithstanding the supposed decree of God of preserving him in the downfall, did not adventure to try; and if Paul, notwithstanding the revelation of the general safety, did exact of the Mariners to stay and perform their offices: we may justly challenge three sorts of wild and infatuated tempters of God. First, how many having heard of the doctrine of God's infallible Predestination, choosing and refusing from all eternity, according to the pleasure of his will, have thus (I had almost said reasoned) rambled in their brains? If I be elect, I cannot perish; if not, I cannot but perish: Seeing therefore saved or not saved they must needs be, I will therefore live after my heart's lust in the pleasures of sin. We say, that this is a devilish temptation, and a casting down the soul, without repentance, into the bottom of hell. Let every one thus tempted but translate his thoughts to the consideration of his bodily condition, and then will he see his own frenzy, seeing that none is so mad, as being upon the top of a high Tower, will resolve concerning his body, (and God hath as absolutely determined concerning body, as soul) If I shall be preserved, it will be so; if not, it cannot be so: I will therefore cast myself down headlong, and not rather take the way down, whence I came up, knowing otherwise, that by this downfall he maketh himself Felo de se in man's Court, and in God's Judicature guilty of his own damnation. Our Theorem therefore is this, That the directions of man's ways are not to depend upon the secret and unknown decree of God, but upon his precepts revealed unto us in his Word. The second sort are the Solifidians and Antinomians in their abuse of the doctrine of Justification by Faith without works: The one, as if together with the Papist he reasoned thus against Protestants, You say, Faith justifyeth without works, therefore you teach, that it is void of works: As much as to say, Light in the fire doth enlighten men without heat, therefore is light in the fire without all heat; altogether contradictory to the direct Scriptum est of S. Paul, Gal. 5. 6. who describing Justification by faith, faith he, Faith which worketh by love. So then, a Justifying Faith is a loving, and therefore a living faith. 2. Repugnant also to S. James, who speaking of a faith void of works, confuteth it by the most emphatical way of Interrogation, saying, Can this faith save? Fully as much as to have said, Impossible, and therefore is the Solifidian Faith a spiritual break-neck. The Antinomian taketh off Justification by (as he calleth it) sole closely cleaving unto Christ thereby; Thus he slighteth the works of Sanctification, insisting only upon those terms, that Christ is The only way, and urging this only way with manifold inculcations: And so indeed he is, if we speak either of an absolute exemplary way, or else of an effectual meritorious way to everlasting life. But if we speak of an introductory way prescribed by Christ, and without which we cannot come to Christ and to salvation, than we are to be directed to this Scriptum est, concerning the whole course of our predestination to E ph. 2. 10. eternal life, saying, We are his, that is, God's workmanship created to good works, which he hath ordained we should walk in. do you mark? Good works ordained to walk in. Plainly showing, first, that good working is a good walking. Secondly, ordained of God, as the ordinary way, to all that are predestinate, to be saved; Which giveth us this conclusion, that to neglect good works destinated to attain to predestinate ends, is another desperate downfall into certain perdition and destruction. The Anabaptiss are the third praecipitates, the revived brood of old Catharists, who in opinion of▪ their own sanctity, will not communicate in any congregation of faithful professors, wherein there is any mixture of hallowed and unhallowed men. Which Sect Calvin according to the wisdom of God in him, did confute Calvinus advers. Anabapt. Qui se ab universa soc▪ ●●●te Christians segregant, ne contaminarentur co●um sordibus: porro quid accidit? Dominus eos cum tam arroganti caepto dissipavit. Hinc ergo moneamur cum sub specie studii perfectionis imperfectionem nullam toll▪ are possumus aut in corpore aut in membris Ecclesiae, tum Diabolum nos tumefacere superbia & Hypocrisi seducere, ut ad deserendum christs gregem nos instiget, certo scicus se victoriam obtinere cum nos inde ●bduxit. Cum enim nusquam alibi sit aut remissio peccatorum, aut sal●…s, tamet si vitae plusquam Angelicae speciem prae nobis seramus, tamen si tali audacia nos sepa●emus a Christiano coetu, simus Diaboli. by a manifold Scriptum est out of the History of God's Book, even from Genesis to the end of the Apocalypse, showing that there was never any congregation of any indifferent number of God's people without mixture of chaff with wheat, and goats with sheep, and at length giveth us his determination, that they who profess all sanctity, separating themselves from all other Congregations, are without the Catholic Church, wherein only is remission of sins and salvation, notwithstanding they would show a more than angelical form of holiness. And therefore, say we, their not continuing in the Church of Christ, is a manifest consequence of a damnable precipitation. The second consequence remaineth. As the devil tempted to presumption by instigating to dangerous ends in neglect of ordinary means: so did he, by a Scriptum est, tempt thereunto, by pretence of a good and holy end of honouring God thereby, as hath been said, notwithstanding Christ giveth him a shameful repulse, by this his Scriptum est, Thou shalt not tempt, &c. The full Theorem in this is given by the Apostle, not to do evil that good may come thereby, which draws me to a doctrine, than which, none is more necessary for these times, when our pretences for violent rapines, our Sic volumus imprisonments, our thirsting after wounds and bloodsheds, as engendered, fomented, fostered and enforced by that which is called a Cause, were it never so godly: yet sure we know, that be as much, as can be said, for a good intent of glorifying God by unjust means, it cannot but be to the dishonouring of him, whilst it wanteth God's own warrant and Scriptum est: as hath been plainly shown; only we cannot conceal that this Theorem doth draw from us another inference, as our last conclusion. The ends of all actions morally, according as the learned know, are the principal forms, like the forms of creatures dant nomen & esse, making them good or ill, therefore will it directly follow, that, if ill actions for good ends be condemnable, then good actions for wicked ends much more, and that such actions may be devilish, the devils themselves have shown by their address to Christ, which hath been alleged; where they made that open and joint confession of our fundamental Article of Christian faith, saying, Thou art the son of God, and again, The son of the Highest, which they did more than once. Now none can deny, but the confession itself severed from all evil circumstances, had been divinely good, but Christ never would endure to hear Devils preach, though a truth, concerning the Honour of his Godhead, but he put them to silence, knowing, that the Devil, speak he well or ill, he will be the devil still: he either speaking a falsum, a lie, or if truth, yet ad falsum, to a false and wicked end. Enough of this Doctrine, I come to our citation of three parties, which may appear, as they shall be summoned. First are the pharisaical Hypocrites boasting of their fasts, and prayers, and just tithingings, but to what end▪ The gospel tells us, to have applause of men, only their long prayers excepted, which were to devour widows Houses. Behold their downfall, Woe be unto you! Woe be unto you! Thus doth Christ multiply woes upon them. 2. Romish Pharisees are the next, who pride themselves in the merit of their works, merits of condignity according to the exact justice of God: which is an act of Excellence proper to the son of God, and against that Scriptum est, Luke 17. 10. When you have done all that is commanded, say, you are unprofitable servants. And their downfall is elegantly resembled by Pope Gregory the first and best of that name, and therefore entitled a Saint, who as he did disclaim all conceit of merit in himself, so did he condemn it in all others. His simile is this: Eleazar the valiant man of war killed an Elephant that was coming upon him, but so, that the beast having received his deadly wound, in his downfall light upon Eleazar and crushed him to death: even so they, who glory in conquering their vices, are therein conquered, and subdued themselves, through their opinion of merit. 3. Lastly, to reflect upon our English selves, if it were that our fasts and prayers were not boasted of, they might be better thought of. But did never any so before us? Yes, in the Prophet Esay. the Jews did exprobate God: we have fasted, and thou seest not. But let us see what God saith thereunto: you fast to strife and debate: is this a fast that I have chosen? showing, that God did abhor it. Prayers we have, and that extraordinary long, beyond all examples of all times, in whatsoever people of God; whether some of them fish thereby for widow's houses, they themselves know best, but questionless it is done in a singularity, if not as Christ spoke of the pharisaical, thinking the rather to be heard of God. As for alms deeds, I wish they were so visible as to deserve a questioning the end why? The Acts which are most in sight are contributions against Rebellious Ireland, and the Popery thereof: and this we might be persuaded of, if we saw not visibly the bait of their conditions, for devouring not only houses, but all of those Papists possessions and livedomes within the Nation. Besides, the like faith here at home devouring in hope the use of money by public faith, or else, if that should fail, of delinquents lands. The downfall is infallible, for that, if Goats, which are at Christ's left hand, because unprofitable creatures, are to receive a terrible doom, much more bears, Wolves, tigers and all Ravenous birds and beasts of prey, who have yielded to the temptation of the Devil, must be in association with them in Torment, whereof we have that Scriptum est of Christ, saying, Depart from me ye wicked into Hell fire, prepared for the devil and his angels: from which Lord deliver us and every one of whom we have spoken, by the merits of Jesus Christ. FJNJS.