mettall consume away the drosse and refine his chosen ones to become vessells of honour 2. Because the fewell of the consuming fire of Gods wrath are slaues not sonnes those wicked brambles which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is onely made brighter and better by the flame but not blacker not worser The chaffe and stubble must feede the fire of wrath neuer to come foorth more but the pure mettall is cast into the furnace to come foorth so much the purer as it hath beene the longer tryed 3. Because the Angell of God is in the bush This Angell was Iesus Christ the Lord of the holy Angells and the great Angell of the Couenant For Moses saith expressely of this vision The Lord appeared vnto Moses and God called vnto him out of the middest of the bush and S. Luke recording the same vision after that he had called him an Angell bringeth him in saying I am the Lord of Abraham c. This same presence of the Sonne of God was noted the cause why cast vpon one kinde of serpent they kill him so much more 〈◊〉 it is that the leaâ—es of Gods word which properly belong to the bush of the church and opposed to Satans poysoned temptations ouercome and master them And thus as Moses requested that the blessing of him that dwelt in the bush might come upon the head of Ioseph euen so the good will of him that dwelt in the bush come vpon your head vpon the head of your vertuous Lady vpon the heads of your children to the sweetning and crowning of your age And blessed of the Lord be your portion for the sweetnes of heauen and for the sweetnes of the earth till you be satisfied with fauour and filled with the blessing of the Lord. Amen Reeding Octob. 28. 1618. Your Worshipâ— in the Lord to 〈…〉 THO. TAYLOR In CHRISTS Temptation consider 1. The preparation parts 3. 1 Christs entring the lists Here 1 Time Then 1 When he had been baptized 2 When he vndertooke his high office 3 When the Spirit had descended vpon him 4 When he had receiued testimonie from heauen that he was The Sonne of God The Teacher of the Church 2 Person Iesus 3 Guide of his way was lead of the Spirit Here 1 The Guide the Spirit 2 The manner was lead 4 Place into the wildernesse 5 Ende to be tempted of the Deuill Here 1 Author the deuill 2 End it selfe to be tempted 2 His expectance of the enemie Here three things 1 How he was furnished He was filled with the holy Ghost Luk. 4.1 2 His companie He was with the wilde beasts Mark 1.13 3 His employment 1 He was tempted within that time Luk. 4.2 with lighter onsets 2 He fasted in his fast 1 Time forty daies and forty nights 2 Effect he was afterward hungry 3 Entrance of the aduersaaie where 1 The time then when Christ had fasted and was hungry 2 The name of the aduersarie the Tempter 3 The manner of his entrance he came in an assumed shape externally 2 The combate it self in 3 fierce onsets First consists of an 1 Assault in it 1 The ground If thou be the Sonne of God 2 The inference Command these stones to be made bread Here 1 Facilitie Commaund 2 Readinesse of obiect these stones 3 Vtilitie to be made bread 2 Repulse in it 1 The manner it was 1. reasonable 2. meeke 3. modest 2 The affection negatiue But coniunction discretiue 3 The matter a testimonie of Scripture It is written 4 Parts of the testimonie 1 Negatiue Man liueth not by bread onely 2 Affirmatiue but by euery word which proceedeth c. Second consists of 1 Preparation here 1 The time then 2 The place set downe 1 in generall the holy Citie Luke expresseth it to be Ierusalem 2 in speciall a pinacle of the Temple 3 The manner how Christ was conueied thither in 2. things 1 Hee tooke him vp 2 Hee set him on the pinacle 2 Temptation in it 1 Assault in it 1 The ground If thou be the Sonne of God 2 The matter Cast thy selfe downe Here 1 the action Cast downe 2 the agent thy selfe 3 the place whence from hence saith Luke where mean 3 The argument to perswade him a testimonie of Scripture in which 1 Generall consideration It is written 2 Speciall matter 1 As abused by Satan 2 In his right vse Here 1 Angels ministerie keep thee 2 Who seales their commission He 〈◊〉 3 The limitation in all thy wayes 4 The manner they shall beare thee in 〈◊〉 2 Repulse in it 1 Resistance Iesus said vnto him 2 Reason 1 Scripture alledged for it is written to the contrarie 2 In the allegation 1 who must not tempt thou 2 who must not be tempted The Lord. Thy God 3 action of tempting Third in it 1 Assault in it 1 Preparation in it 1 Choise of a fit place Here 1 What place it was the toppe of an exceeding high mountaine 2 How Christ came thither the deuill tooke him unto c. 3 Why he chose that place 2 A vision represented Here 1 What it was All the kingdomes of the world and the glory of them 2 How he represented them Hee shewed him 3 How long the fight lasted in a moment saith Luke 2 Dart it selfe in it 1 A profer All these will I giue thee 2 A reason for they are mine and to whom I will I giue them in Luke 3 The condition in it 1 the matter worship me 2 the manner fall downe if it be but externally 2 Repulse in it 1 The deniall But Iesus answered 2 The manner Auoid Satan sharpe in the Title Satan Commaundement Auoide 3 The reason from a testimonie of Scripture in it 1 Allegation It is written 2 Precept in it 1 Person to whom thou euery man the whole man in soule bodie 2 Matter shalt worship and serue .i. diuine worshippe 3 Obiect the Lord thy God and him onely 3 The issue 1 Christs victorie 1 The time when the deuill left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Auoid Satan 2 The manner he departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a starre before it And behold 2 What we must behold 1 The comming of the Angels vnto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministerie vnto him where 1 How they ministred vnto him by Adoring him as Conquerour Comforting his Soule 〈◊〉 Bodie 〈◊〉 2 Why they did so Not for necessitie on Christs part But their owne duty as to Their Lord. The Head of 〈◊〉 MATTH 4. VERS 1. THen was Iesus led aside of the spirit into the wildernesse to be tempted of the deuill 2. And when he had fasted fourtie daies and fourtie nights he
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
owne glorie in doing things Ioh. 8.49 50. How can ye which receiue honour one of an other seeke the honour that commeth of God Certenly Christ sought not his own praise but the praise of him that sent him 3. Obserue Gods wisedome in his word and workes his power iustice and mercy his benefits and corrections on thy selfe and others in all things praise him He that praiseth me glorifieth mee Psal. 50.23 4. Honour God in an honest and Christian conuersation gracious speaches and an vnspotted life honour the Gospell hereby stop the wickeds mouthes and glorifie God 1. Pet. 2.12 II. The manner of this answer of Christ Auoid Satan which differeth somewhat from Christs other answers beeing more plaine and sharpe then they as appeareth 1. in the title he giues him Satan 2. in the commaundement Auoid First hee calls him Satan which is the third name giuen him in this history for he had before been called a deuill that is a false accuser and a tempter and now he is called a Satan signifying an aduersary or enemie 1. to God directly 2. to man both in his person whome he often possesseth and vexeth Matth. 4.24 and also in his estate which he doth often endammage and impouerish as we see in Iob. And Christ doth now so tearme him 1. To shew him that he takes better notice of him then before for hee called him by no name before though he was called by the two former tearms by the Euangelist 2. That we should see further into his nature the more to beware of and detest him 3. To shew vs how we may detect an aduersarie and smell a deuill namely when he sets against and opposeth the grounds of religion 4. To teach vs that he is no friend that offring vs wealth and honour would draw vs from God and religion The greatest kindnes here is the greatest cruelty Auoid 1. This is a word of indignation as we say to a dogge auant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ giues this as a reason of the same speach to Peter Auoid Satan for thou art an offence vnto mee Christ shewes indignation because Satan shewes his blacknesse 2. It is a word of rebuke and castigation of Satans importunity and impudency who would not be satisfied at the first and second assault but still renewes more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3. It is a word of dismission or sending him packing and carries in it the force of a commaundement An heretike saith the Apostle after once or twice admonition auoid Tit. 3.10 Thus deales our Sauiour with Satan here who is haereticorum hereticissimus an arch-heretike as a great man talking with a wrangling fellow whom no reason will perswade commands him away he will heare him no longer Quest. Why was our Sauiour so angry at this temptation aboue the former wherein he exercised meeknesse and patience Answ. 1. His wisedome knewe how farre he was to beare Satan at this time and how much to suffer from him and then how his mouth must be stopped which meeknesse and lenitie would neuer doe there is no hope to winne or ouercome a deuill with kindnes nor to shake him off that way nay rather this will more inuite on his malice he will goe so farre as he is suffered 2. Christ thirsted after mans saluation and his loue to vs and our redemption made him so angry with the deuill who sought by all meanes to hinder it for had he been defiled with sinne the work of redemption had auailed vs nothing 3. To note the hatefulnesse and detestation of that sinne of idolatrie whether it be couert or open that if our dearest friends should solicite vnto it euen the wife of the bosom we should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4. The two former more concerned himselfe but this concerned his Fathers glorie directly he heares him claiming all to be his quartering the armes and royalties of God making himselfe a God and challenging worship due to God this he could not beare his tendernesse and zeale to his Fathers glory would not endure so vile a creature to carrie away no nor to challenge any part of his worship Gods causes must euer more affect vs then our owne How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes He did not striue nor cry neither was his voice heard in the streetes he would not breake a bruised reed nor quench a smoaking flaxe Isa. 42.3 Matth. 12.20 When hee was reuiled he reuiled not againe When he was called glutton drunkard a friend of Publicans and sinners Matth. 11.19.28 in stead of returning rough language he calleth saying Come vnto me all yee that are weary and heauy laden and I will ease you He was lead as a sheep to the slaughter and opened not his mouth when thy accused him of capitall things knowing that his answers would not be taken he answered not a word Now he was in his owne cause But when he takes his Fathers cause in hand how doth he cloath himselfe with zeale which euen consumes him Ioh. 2.15 in purging his Fathers house he layes about him and whips out the abusers of that holy place Moses in his owne priuate cause was the meekest man vpon the earth beeing contumeliously worded by Miriam and Aaron he presently pardons it and prayeth for Miriam and gets her cured of her leprosie In Exod. 32. that froward people was readie to stone him yet when God begins to be angry with them he forgets all and prayes God rather to put his name out of his booke then not to pardon their sinne But seeing the calfe his calme spirit is vanished and he breakes the tables of stone that were in his hand The Apostle Paul euery where prouokes Christians to meekenes patience and laying aside of reuenge and stirringnesse of spirit in priuate causes yet Act. 17.16 when he saw the idolatrie of the Athenians his Spirit was stirred vp in him 1. The religion which we professe should bind vs vnto God most straitly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leaue all for God And hence is selfe-deniall enioyned as a necessary preparation to him that will professe religion 2. Gods glory is preferred by himselfe aboue all his creatures as beeing the end of them all and therefore must so be of vs euen aboue our selues for of him and through him and for him are all things Wee see in the common-wealth how the instruments of publike iustice if any seruice be commanded from the King must lay aside their owne businesse and ease and execute the Kings pleasure before their owne Such a good seruant for his Lord was Paul saying My life is not
vs. Quest. Why is Satan thus restlesse in tempting Answ. 1. Because of his infinite malice by which seeing he cannot hurt God he rushes vpon his image in man 2. Because of his enuie that man should climbe by Christ to that estate which himselfe is fallen from irrecouerably Hee would haue him euerlastingly vnhappie like himselfe 3. Because of his speciall enmitie against the godly for all contraries tend to the destruction of contraries If Satan be so restlesse a tempter it behooues vs so much the more to watch and pray against him The former the Apostle Peter commends vnto vs that seeing our aduersarie goeth about continually seeking to deuoure vs we must watch and resist 1. Pet 5.8 If our aduersarie were capable of ende of dayes or ende of malice we might be secure or if he were wearied with continuall ranging or did take rest or truce But the Apostle tells vs that so long as there is a world there shall be a deuill and so long as he is a tempter he will continually compasse vs whatsoeuer wee are about if a good thing to hinder it as he stood at Iehoshuahs right hand if an euill to hatch contriue and thrust it forward and beeing done to drawe and spin out as much wickednes from it as may be So where euer we be we are not without a tempter at home or abroad in the street or in the field alone or in company in our callings or recreations in our eating and drinking in our preaching or hearing reading or praying the tempter spares no attempt against vs. The latter our Sauiour teacheth vs namely to pray that we be not lead into temptation that seeing our enemy is mightie subtile and euery way furnished for the assault God would giue vs strength to resist euill and perseuere in good waies to the end It iustly reprooues their folly who as if there were no tempter are tempters of themselues care not what occasions and weapons they minister to Satan runne into such companie and courses as if for want of Satans malice they would lay snares and hookes for themselues that Satan may easily drawe them to all euill Of this sort are they that haunt ale-houses and tauernes seekers of excesse drinkers downe of health and wealth drowners of sobrietie and honestie what need this man any other tempter that sets himselfe to saue the deuill this labour yet least he should be alone in his sinne he will fit him and send in before or after him some swearer or scorner or Athiest and they together shall swill in oathes and scoffs and impiety with their liquour and notably confirme each other in lewdnesse and profanenesse Of this sort also are they that watch the twilight to frequent lasciuious companie or the houses of light persons men or women or the societie of such as are fowle in their speaches and wanton in behauiour a secret poison infecteth the heart hereby and this is to seeke the tempter how hath hee fenced himselfe with watching and prayer against temptation that thus goes out to meet it Ioseph fled these occasions and ran out of the companie of his lasciuious Mistresse Of this sort are they that vse wanton and light attire and those that goe to Masse and say they keep their hearts to God and those that set vp images before them flat monuments of grosse idolatrie Of this sort are they that runne to enterludes and playes which are the deuils bellowes and blow no fewe sparkes into the gunpowder of our owne corruptions It was wont to be said that there was no play without a deuill but there is neuer a one but there is a great many more deuils then one then seene euery part person action speach and gesture almost is a notable tempter and corrupter what need these be driuen of Satan that thus run before him Of this sort lastly are they that seeke to witches and sorcerers these runne to the tempter as Saul when God was gone from him tooke great paines to goe to the witch yet hee went in the night but our witch-hunters runne in the day the tempter need not come to them they will finde him if he be in any corner of the countrey This is a speciall vse to ministers to be carefull and watchfull ouer their people against this tempter 1. Thess. 3.5 the Apostle from this ground prouoketh and testifieth his care ouer them For this cause when I could no longer forbeare I sent to knowe your faith least by some meanes the tempter haue tempted you And how iealous was he ouer the Corinths 2. Cor. 11.3 saying I feare least as the serpent beguiled Eue through subtiltie so your minds should be corrupt from the simplicitie of Christ and hauing written against the incestuous person that he should be deliuered to Satan to humble him he writes in his second Epistle c. 2.11 that they should now receiue him againe least Satan circumuent vs for we are not ignorant of his wyles The Apostle knew there was a tempter that did mightily and continually assay to bring in corruption of doctrine and manners that would hinder them from the word and choake it in them and therefore he the was more carefull Thus should euery good shepheard watch his flocke against this rauening wolfe and reside and abide with them as he is sure the tempter doth How vnsafe and destitute are many people left to the tempter by the absence of them who haue taken their charge is plaine by the parable of the tares that when the husbandman slept the enuious man sowed tares hee slept a little and slumbred but he was present and if the tempter take the aduantage of a little negligence in the presence of a Pastor how wil he bestirre him in his absence what an haruest of tares must be reaped by that It is sure the tempter will not be absent neither moneth nor quarter and therfore the Pastor had need not onely to be still present but also watchfull to espie the state of his people to helpe them out of sinne and teach them to resist the tempter Beware of tempting any to euill or of withdrawing any from good for this is a Satanicall practise Our Sauiour Christ when Peter disswaded him to goe to Ierusalem said Come behind me Satan in which words he shewes that none can tempt to euill or from good but Satan or one led by him So the Apostle Paul called Elymas who sought to disswade the Gouernour from the faith the child of the deuill Act. 13.10 because as Christ said of the Iewes his workes he did What a number of deuils are now in the world continuall instruments of wickednes alluring and drawing men from God and goodnesse yea their trade is to allure vnto euill as those that drawe men to strumpets and are bawds to that filthy sinne so to ale-houses and there prouoke them to drinke and to excesse those that draw men to ordinarie gaming houses such as stirre vp mens
Besides he had euen now heard the Fathers 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 suspition that either he distrusted his Fathers seasonable prouidence 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 was now a time of humiliation of temptation of affliction wherin 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 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 contemned 5. Christ Iesus beeing the wisedome of his Father wel knew that Sathan grossely dissembled with him for he spake as if hee wished weâ—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 therefore seeing Christ knew that Satan must needs seeke his destruction 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 Satan neither by word nor miracle we may note that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him 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 extraordinarie 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 Aielon or call for an extraordinarie tempest of thunder and raine as Samuel did which made all the people to feare the Lord and Samuel exceedingly 1. Sam. 12.18 or call for fire from heauen as Elijah 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 miracles 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 Israel 1. This practise of Christ is answerable to his precept 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 against Gods word of whose amendement there is little hope euery 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 Pharisies then saith Christ Let them alone they are blinde leaders of the blind 2. Christ shewes himselfe vnto none but such as he loueth 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. 3. This was one cause why Christ spake so many things in parables that such as would be blind might not see and such as would not make a right vse of his holy doctrine might not vnderstand Matth. 13.13 For many that heard them let them go without further question in a carelesse manner whereas the disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficultie draue others away became in this manner of teaching much more easie and familiar yea much more perspicuous and cleare then any other 4. Neuer could extraordinarie means conuert such as beleeued not the word the ordinary meanes and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes because they resisted his doctrine person 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 wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant 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 In worse case are they that haue the meanes and yet no tast of them 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 vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan 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 themselues 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 quickned 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 feeling 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 follow Others disclaiming the doctrine of mortification and selfe-deniall 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 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 desire to meet Christ in his ordinances for Christ is the scope of the 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 him and shew my owne selfe to him 3. He must haue a conscionable 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. 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 The word written is a chiefe part of our spirituall armour to foyle Satan by 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 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 spirituall 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 2. This part of our armour was signified by the sheilds wherewith 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 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 giues fence and direction to the minde vndeestanding memory 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 conditions 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 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 therefore wanted no power to haue preserued him if he had remembred it What a sâ—â—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 This 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 for this saith Harding is hereticall But this place is sufficient to prooue the contrary whence I conclude thus The weapons whereby people are fenced from Satans temptations are not to be taken from them but the Scriptures are the weapons of defence 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 assaulâ— 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 further Whosoeuer turne the people naked vnto all Satans temptations 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 therefore are guilty of all their sinne and damnation But 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 vnlearned 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 Phâ—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 spirituall vnderstanding now all the Colossians were not Clergie-men And how doth the Lord encourage all his people to vnderstand and obey 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 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 easily come to euery ones knowledge for whatsoeuer was written was written for our learning 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 and as if one should aduise another 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 weapon or leaue it behind him Obiect But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water 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 Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned Irenâ—us saith Hac omnia contulit 〈◊〉 Scripturarum 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
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
Act. 14.11.19 when Paul and Barnabas came to Lycaonia to preach and publish the Gospel obserue Satans wyle in the people either they must receiue them as God and sacrifice vnto them out of blind zeale and deuotion at which the Apostles rent their cloathes or else they must take them and stone them as they did Paul and drew him out of the citie supposing he had been dead v. 19. Matth. 21.9 when Christ came riding to Ierusalem multitudes flocked after him spred their garments in the way cut down boughes to strow therein and cried Hosanna he was the sonne of Dauid the blessed one that came in the name of the Lord the people said it was Iesus the Prophet of Nazaret and all the city was mooued But before night Satan had them in another extremity such was the enuie of the Scribes and Pharisies that Christ was either glad to flie the city that night or the feare of the people that none durst entertaine and lodge him v. 17. so he left them and went into the towne of Bethania and lodged there And within few dayes after all cryed Crucifie Crucifie 1. This comes to passe because Satan is contrarie to himselfe according to his disposition are his wayes Though he be the Prince of darkenes yet can he transforme himselfe into an Angel of light 2. Cor. 11.14 He appeared in the shape of a serpent to Eue in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Sonne of God as here and somtimes preach him so to be Mark 1.24 2. His dexteritie and slynesse is another cause whereby he can make one ground and that a good and true one to serue to reare vp two extreame euills in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby for here out of Gods word that Christ was his Sonne he inferres two contrarie conclusions both contrarie in themselues and both contrarie to Gods word 3. He knowes there is but one good and straight way to heauen that the Lord hath commanded vs to walke in that way without turning to the right or left hand that he hath placed the vertue in the meane and therefore he cares not in which extreame he can thrust vs so as we keepe out of that meane appointed Hee hateth nothing but vertue and grace which God loueth 4. He knowing the propensitie and inclination of our corrupt nature which desires to know no meane but is rather disposed to any vice in extremitie then to rest in obedience vnto Gods commandement fits vs according to our inclination and tasts vs first in one extreame then in another and holds vs there where wee best please our selues Hence wee account extreames vertues 5. Many are the by-wayes that lead to hell on all hands there being but one truth and the deuill carrieth such incessant malice to man that he cares not in which of them a man come to hell so he come at length Beware then of Sathans subtiltie of his contrarietie and extremities In matters of Gods worship his scope is to make a man either profane and cast off all care of religion or if men will not be drawne from some deuotion then he seekes to make them superstitious in which extreame he holdeth the blinded and deuout Papists who worship both false gods and the true God with a false and vaine worship Act. 17. the Apostle hauing charged the Athenians with superstition he addes this reason because he saw an altar to an vnknowne God The same of those who will worship God in deuises which he neuer commanded and place it in things which indeed hinder it And so some hate Poperie but not prophanenesse Satan aimes also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if he cannot hold a man in idlenesse then he seeks to get him to preach either of pride or enuie or flatterie or for perferment or vainely and vnsoundly and then the more he preacheth he likes him neuer the worse or maliciously against good men and good wayes and then hee preacheth nothing else but what Satan if he must needs preach would doe In hearing the word he would first haue men slacke of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may be the more If he cannot doe that but sees a man make conscience of his wayes then he will make him scrupulous and make needlesse questions of euery thing and to hinder his peace he will make more sinnes then euer God made In iudging of ones owne estate he will make a man beleeue that God neuer elected such a wretch as he he neuer had truth of grace all is hypocrisie God neuer loued him so many sinnes so great falls such vnworthinesse as neuer was in any child of God On the contrarie if faith withstand this temptation then comes pride in stead of former deiection and makes him thinke his election so sure as though he take all vnlawfull liberties he shall be saued Oh the sonne of God cannot doe amisse nor the Father hate him Sometimes to destroy boldnesse of faith he will suggest that sinne is so great in such and such circumstances as it cannot be forgiuen now the heart is heauy and lumpish and hath no chearfulnesse in God But this being a little blowne ouer he will bring the same man by degrees to thinke what a foole he was for his sinnes now are not so great so dangerous as others be nor himselfe so great a sinner and now the sadnesse of sinne being shaken off he growes merry and too too light forgetting all his former heauines In the course of life he gets beyond many in these extreame courses In spirituall things numbers of men are held in a profane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the deuill and then Satan is in a contrary corner he will haue them zealous but not according to knowledge If the Master will not send his seruants to plucke vp all the tares before haruest they will stand no longer in the field of the Church but grow resolute in schisme and separation In ciuill things how many examples of men haue we extreamly couetous in their youth but prodigall and voluptuous in extremity in their age and so on the contrarie and in diuers other instances Rules to auoid these extremities of Satan 1. Looke we still to to the word which pointeth vs our way for the warrant of our actions and the manner of doing them and saith This is the way walke in it Isa. 30.21 2. Watch we the ficklenesse of our nature which may be seen in the Barbarians Act. 24.4.6 who accounted Paul a God and a murderer at one time 3. Consider we what it is that we
destruction if he compared it with such Scriptures as say that faith without workes is dead and that faith workes by loue The reconciling whereof would teach them that although works be excluded from iustification yet not from faith they must be in the person iustified though not in the iustification of his person This conference of Scripture is either in places parallel and like or in such as seeme to be opposed and vnlike The conferring of like places bringeth great light to the reader As for example 1. Cor. 7.19 Circumcision is nothing and vncircumcision is nothing If we would vnderstand what is meant by this nothing compare we it with Gal. 5.6 In Christ Iesus neither vncircumcision auaileth any thing nor circumcision where nothing is to auaile nothing and is not referred to circumcision or vncircumcision it selfe but to the person it is nothing to his saluation So Psal. 110.1 Sit at my right hand till I make thy enemies thy footstoole If we would know whom this is meant of compare it with 1. Cor. 15.25 For Christ must raigne till he haue put all his enemies vnder his feet Psal. 2.7 Thou art my Sonne this day haue I begotten thee this place is explained by the like Heb. 1.5 For to which of the Angells said he at any time Thou art my Sonne c. Psal. 97.7 Worship him all yee Gods what is meant by Gods and whom must the Gods worshippe see Hebr. 1.6 When hee brought his first borne into the world he said Let all the Angells of God adore him Concerning vnlike places we haue this rule That they speake not either of the same thing or manner or time and by wary obseruation of the circumstances this will easily appeare in examples Ioh. 16.13 the Apostles after the gift of the Spirit were led into all truth and freed from errour Yet Peter greatly erred after that Gal. 2.11 Answ. The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conuersation now Peters error was not directly in doctrine but in conuersation with the Gentiles So as the opposition is not in the same thing Isa. 59.21 My word shall not depart from thee nor from thy seedes seed for euer saith the Lord yet Matth. 21.43 the kingdome shall bee taken from you Answ. The Prophet speaketh of the whole true Church of God which shall be perpetuall vpon earth our Sauiour of the nation of the Iewes So as the seeming opposition is not in the same Luk. 17.19 Thy faith hath made the whole here faith is greater then charitie but in 1. Cor. 13.13 charitie is greater then faith Ans. They speake not of the same faith the former place speakes of iustifying faith considered with his obiect Christ which not absolutely as a qualitie but relatiuely as apprehending Christ is greater then charitie the latter of miraculous faith which is lesse Rom. 7.22 Paul delights in the Lawe of God yet v. 23. Paul resisteth the Law of God Answ. This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the law according to the latter he rebelleth against it Luk. 10.28 Life is promised to the worker This doe and liue Rom. 4.3 not to him that worketh but to him that beleeueth is faith imputed to righteousnesse Answ. Both speake of the word but not of the same part of the word which standeth of two parts the law and this promiseth life to the worker and the Gospel which promises life to the beleeuer Ioh. 5.31 If I giue testimonie to my selfe my testimony is not true Ioh. 8.14 If I testifie of my selfe my testimonie is true Answ. Consider Christs testimonie two wayes 1. As the testimonie of a singular man and thus considering himselfe as a meere man he yeilds to the Iewes that his testimony were vnfit and not sufficient in his owne cause because by the law out of the mouth of two or three witnesses euery word must stand but 2. Consider him as a diuine person comming from heauen and hauing his Father giuing witnesse with him thus his testimonie is infallible not subiect to passion or delusion And of this the latter place speaketh Matth. 10.8 Freely yee haue receiued freely giue Luk. 10.7 The workeman is worthy of his wages Answ. The places speake of the same persons but not of the same workes the former of miraculous workes which are not to be bought and sold for money the vse of them being onely to forward their ministerie the latter of the function of preaching and labour in building the Church equity requires that he that laboureth in the ministry should receiue recompence for his labour Gal. 6.6 Hos. 13.9 God is not the author of euill Amos 3.6 There is no euill in the citie which the Lord hath not done Answ. It is not the same euill but that the euill of fault this the euill of punishment Prou. 20.9 Who can say my heart is cleane Matth. 5.8 Blessed are the pure in heart Answ. 1. A man absolutely considered in himselfe is all impure so the former place speaketh but relatiuely considered in Christ he is pure so the latter 2. No man is pure in respect of the presence of corruption but the godly are in respect of the efficacie and rule of it Mark 16.15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Answ. Distinguish times and the Scripture will be consonant enough the former place is meant of preaching after Christs time the latter while he was liuing on earth Both are true because the times are diuerse Ioh. 3.17 God sent not the Sonne to iudge the world Ioh. 5.27 The Father hath giuen all iudgement to the Sonne Answ. The time of his abasement at his first comming when he came not to iudge but to be iudged must be distinguished from his second comming in glory and maiestie to iudge the quicke and the dead of this the latter Exod. 20.15 Thou shalt not steale chap. 11.2 Robbe or spoyle Egypt Answ. A speciall commandement of God neuer opposeth a generall but is onely an exception from it So of Abrahams mentall slaying of his sonne If a man of himselfe should steale or kill it is sinne but if God bid it is not Malac. 3.6 I am the Lord I change not yet it seemes he is changeable Ier. 18.7 Answ. The Scripture speakes not in the same respect God changeth not in himselfe but in respect of vs hee is changed as the schooles speake non affectiuè sed effectiuè in respect of his work not of his affection for so there is no variablenes or shadow of change in him Psal. 18.20 Iudge mee according to my righteousnesse Psal. 143.2 Enter not into iudgement with thy seruant Answ. There is a twofold righteousnes one of the cause another of the person by this latter he will not
he challengeth the power and glorie of the world to be his 1. In possession 2. In disposition First hee affirmeth it to bee his but not directly but indirectly by gift it is deliuered vnto mee But this is a most notorious lie for the earth is the Lords and all that therein is the world and all that dwell therein Psal. 24.1 and Deuter. 10.14 Behold the heauen of heauens is the Lords thy God and the earth with all that therein is And where read we that euer he committed these into the hand of the deuill Obiect 1. Ioh. 14.30 he is called the Prince of the world therefore he speakes true Answ. 1. He is called the Prince of the world not simply but as it is corrupted the prince of this world saith the text which world this which lyeth in malice and hostilitie against the Sonne of God and the meanes of saluation 2. He is not so a Prince as hauing any right vnto any creature for he cannot possesse a pigge without leaue but by tyrannie he forceth and commandeth as a Prince the wicked world vnto his obedience for the world departing from God to his aduersarie God in iustice giueth Satan leaue to preuaile and rule in the sonnes of disobedience But will it follow that because he ruleth in the world by sinne and death beeing the Prince of darkenesse and hauing the power of death therefore the parts of the world must needes be his Obiect 2. He is called the God of the world 2. Cor. 4.4 Ans. True not in respect of dominion ouer things created but 1. in respect of corruption for hee is the god of the euill in the world the author ring-leader and nourisher of all euill 2. in respect of seduction for he is bold to vse all earthly things which are made to Gods glorie to serue to set forward his temptations and wicked mens lusts and so to set vp his owne kingdome 3. in respect of opinion or estimation because the people of the world make the deuill their god But this no more prooues him to be indeede the God of the world then an idol is prooued to be a true God onely because idolaters so esteeme and make it Secondly the deuill affirmes it to be his in disposition that hee may giue it to whom he will which must needs be another lie because it is not his in possession for nothing can giue that which it hath not 2. the Scriptures ascribe this to God as a prerogatiue and peculiar to him By him Kings raigne Prou. 18.15 All Powers that are are ordained of God Rom. 13.1 Hee maketh low and he maketh high It is the most high that beareth rule ouer the kingdomes of men Dan. 4.22 The Lord giueth and the Lord taketh away Iob 1.21 3. another notorious lie is that hauing them to dispose of he will dispose them to Christ which is impossible seeing Christ had them alreadie disposed vnto him and had receiued them of his Father so as he onely could say Matth. 11.23 All things are giuen to me of the Father and Ioh. 3.35 The Father loueth the Son and hath giuen all things into his hands Therefore the deuill offering him the kingdomes of the world must needs lie Psal. 2.8 Aske of me and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession If then Satan say All this power will I giue thee it is a lie for all power was giuen him in heauen and in earth of his Father Matth. 28.18 So as in this profer he belies the Fathers gift and the Sonnes right and derogates from the glorie both of the Father and of the Sonne 4. another lie is his false boasting making himself Lord and Caesar of all when he hath not one foote of all he speakes of like Salomons Bragadocio There is one that makes himselfe rich when he hath nothing and when he pretends his vniust vsurpation in the world to be a iust possession and title to the world And thus we haue examined the substance and truth of this reason and haue found neither substance truth nor reason in it Here note that Bad causes must euer be thrust forward by bad meanes Satan had a naughty matter in hand as no better can beseeme him namely the ouerthrow of the Sonne of God and all the saluation of mankinde and the meanes by which he would effect his purpose is sutable lying and falsehood and boasting and he is no changeling neuer a true word comes out of his mouth 1. King 21. Iezabel had a wicked end to bring to passe namely the disinheriting of Naboth and setting Ahab into his possession and what meanes doth she vse but bribery periurie and murther of Naboth and his children and all this vnder a colour of religion and reuenge of Gods cause a fast beeing proclaimed before it Matth. 26. the Iewes had as wicked a cause as euer was vndertaken viz. the oppressing and murther of the Sonne of God and what means must they vse for what had the iust man done They must accuse falsly and suborne false witnesses and depraue his words and make him speake what they list And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection In this place Satan aimes to bring Christ to idolatry and the means is couetousnesse Peter had an ill cause in hand to hinder Christ from beeing apprehended and his meanes was bad vnwarrantable striking And this must needes be 1. In respect of God when a bad action is vndertaken he leaues it and as he permits the action only so he permitteth bad meanes but neuer appoints or approoues any meanes to bad and wicked purposes which therefore must be wicked and vnhappy 2. In respect of Satan who seekes to make euery action as sinnefull as possibly may bee he knowes that all instruments of falshood are hatefull to God and therefore the more wicked meanes are vsed the more detestable and damnable the action is 3. In respect of men themselues for those that make no conscience of bad ends make none of the meanes as we may see in Dauid himselfe whose conscience beeing so sleepie as to take another mans wife he will make no bones to hide it by murther of his faithfull captaine 4. In respect of the meanes themselues which are neare enough at hand bad meanes are easily found and attempted What might be more difficult then to picke matter against the Sonne of God to bring him not onely vnder disgrace but vnto death Yet the Iewes could easily find a law by which law he was to die or if they had had none they could easily make one If they wanted true witnesse they could suborne false If they wanted witnesse from others they could make vse of his owne We our selues haue heard him what need we any other witnesse This teacheth vs to suspect those causes and actions that are brought about by bad
for the faith Iud. 3. and Gods pure worship stand for God be at warre with thy sinne keepe an inward conflict and combate for not to be tempted of Satan is to be possessed by him Luk. 11.21 When the strong man keeps the hold all is at peace VERS 10. But Iesus answered and said Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue NOW we come by Gods assistance to the answer of our Lord to the deuills third dart In which consider three things 1. the deniall and resistance But Iesus answered and said 2. the manner of it Auoide Satan 3. the reason For it is written Thou shalt worship the Lord thy God c. First our Sauiour would not yeeld to Sathans temptations 2. nay he repels it with great vehemence 3. he hath iust reason so to doe I. Christ would not yeeld to the temptation no not for a world Quest. Why what hurt had been in it Answ. 1. He had taken the honour of God and giuen it to Sathan whereas the Lord hath said I will giue mine honour to none other 2. He had consented to a lie viz. that the world was Sathans in possession and disposition 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4. He had impeached his owne right and present possession of all things whereof he was right heire already inuested by his Father 5. Although the worship required was externall yet it was diuine and so in giuing it to Satan it had bin idolatrous which had intangled the Sonne of God in sinne and vnfitted him to the redemption of mankind So as in respect of God of Christ of vs and the whole Church it had been euery way wofull and dangerous as Satan yea our Lord well knew Hence we learne from the example of our Sauiour Christ to esteeme and preferre Gods glory aboue all the world Christ could not be corrupted with gold nor siluer nor kingdomes nor glory but as a good Physitian sees all diseases and eye-sores without contracting hurt to himselfe the glory of his Father in his eie is an antidote to preserue him without infection And no maruell seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō aboue the glorie of heauen it selfe which he left and became a man of sorrowes and was numbred among the wicked to that purpose Here is an example for vs which we cannot attaine but must looke on a farre off for our imitation to come as neare it as infirmity of flesh will affoard vs. Moses that man of God so preferred the glorie of God before the world that he made a strange choise viz. to suffer with Gods people rather then to enioy the treasures and honours of Egypt Heb. 11.24 25. Nay he was so set for Gods glorie as he preferred it before his owne part in the booke of life Exod. 32.32 Rather then thou shouldest not glorifie thy mercy in thy people and rather then thou shalt giue the enemie cause to blaspheme rather blot my name out of thy booke let me haue no part in heauen The Apostles also following the steps of our Lord for Gods glorie and the Gospels cause did glorie in the worlds contempt and reioyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. ver 17. and was a prisoner Eph. 3.1 1. Gods glory is the cheife good and the vtmost extent of all his owne counsells and actions wherein he manifesteth his mercie or iustice Rom. 9.22.23 and so it ought to be of ours 1. Cor. 10.30 whatsoeuer ye eate or drinke or whatsoeuer ye doe do all to the glory of God An earthly child honours his father when he imitats him in good so doe we honour our heauenly Father in this imitation The first thing in Gods intention must bee the first in ours 2. The practise of this dutie is a fruit of faith and a support of faith Heb. 11.24 By faith Moses refused to bee called the sonne of Pharaohs daughter The consideration of Gods faithfulnesse in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompense of reward And that the sight of Gods glory worthy to be set aboue all things takes the part of faith to foile temptations is apparant in our text by the practise of our holy Sauiour 3. In the Lords prayer the first petition is that Gods name may bee hallowed set before the desire of daily bread yea before remission of sinnes because all these are but meanes tending and seruing to the maine end of all which is Gods glory All our good spirituall and temporall are or ought to be means tending to that end 4. Gods glory is the dearest of all things to himselfe of which he is most iealous and so ought to be to all his children as we professe our selues to be And what can more reioyce the heart of a gracious and ingenuous child then the honour and high respect of his parent 5. According to our estimation of God himselfe is our respect of his glory and so much as we esteeme his glory so much we esteeme himselfe It is true that Gods glory is eternall and so abides in it selfe not capable of our addition or detraction and God will be euer most glorious though we neuer had been neither need he our help to make him glorious The sunne would shine in his brightnesse and glory if all creatures were blind and no eye saw it But yet he will trie how much glory wee will ascribe vnto him and how we prize it and how industrious we are to magnifie and exalt it not that he can get any good by it but we our selues reape the fruit euen as the fire is not hoter because we stand by it but we are hoter so while we glorifie God not God but our selues are become better more glorious God loueth his glory as he loueth himselfe and we as we loue himselfe so we loue his glory 6. This is the perfection of Christianity and grace here and of our glory and immortality hereafter to preferre his glory aboue all the world The Spous◠Cant. 2.18 calleth Christ her best beloued which he could not be if she loued any thing better then him And our Sauiour cashiereth him as vnworthy to be his follower that doth not at least in affection and full purpose forsake father and mother and wife and children and goods and lands for his sake This perfection of grace the holy Martyrs atteined who rather then they would dishonour God in yeelding the least show of idolatry refused the whole world yea their liues And the perfection of glory in the
life to come is that nothing else occupie or distract vs from beeing wholly taken vp in the immediat glorifying of God without either saciety or ceasing Let vs learne to be of the same minde with our Lord Iesus in whome we haue a worthy patterne of constancie and heauenly resolution in that all the world and the glory of it could not mooue him no not by a gesture to impaire his Fathers glory The heathen man could say if he would forsweare himselfe for any thing it should be for a kingdome Absolom for a kingdome would kill his owne father Iehu for a kingdome makes no end of murthers One saith of him What was a basket full of heads to a kingdome 2. King 10.8 Herod for a kingdome kills all the male children Nay it were to be wished that onely kingdomes could draw men to mischeife for then should not Ahab murther Naboth for a field nor Iudas betray his Master for thirtie pence nor Christians and Protestants lie and sweare and forsweare and transgresse for a piece of bread How many executions haue we for 30. pence or 13. pence Which shews how degenerate men are from Christ whom all the kingdomes in the world nor the greatest things in them could mooue in the least manner and as it were indirectly to dishonour his Father Nay what shall we say of them that professe they nor no man else can trade and buy and sell to liue without some lies and dissembling sometimes These may carrie the name of Christ but the minde of Christ is farre from them Others thinke and say What need men be so nice to stand vpon so small scruples as not accept so good offers and promotions in the world which haue some condition or other annexed which their conscience cannot without offence swallow What may not â—e call a little euill good and a little good euill that so he may raise his owne estate and doe himselfe and others much good And thus be is euery where accused of indiscretion But to these wee obiect Christs example who would not be mooued with all the world to doe that he was not warranted for in the Scripture And for the imputation of indiscretion we alledge Moses example who when he was at age saith the text refused to be called the sonne of Pharaohs daughter and chose rather to suffer with the people of God And to all such alledgers we say in one word Either was Christ farre wide in refusing so great an offer or else are they As we must preferre the glory of God aboue the world so we must promote it by our best meanes The Magistrate by procuring and stablishing that whereby God may be most glorified not administring iustice by affection or reward or sparing offenders by a cruell mercy who should be made examples to others or not encouraging the godly All this dishonours God highly The minister must vse his gifts not for any priuate end but for Gods glory as a good seruant that gaines all for his Master And euery priuate man must so carrie his course of life his trade his speaches as God may bee honoured in all things his light in all things must shine that our heauenly Father may bee glorified therefore in euery thing whether it will carrie the commendation not only of truth and honesty but of Christianity and religion To stirre vs vp to this duty see some motiues 1. All creatures in their kind doe glorifie God and keep their standing the sunne the starres the heauens declare the glory of God Psal. 19.1 the oxe knoweth his owner and the asse the master of his crib Isa. 1.3 the crane swallow and turtle know their times Ier. 8.1 What a shame for Israel then not to acknowledge their benefactor but come so farre behinde the vnreasonable creatures What a shame for Christians to come behinde the Israelites who partake in far greater mercies and meanes then they did 2. Hereby we manifest our selues to be the seruants of God in resisting the dishonour of God and standing out for our Lord against Satan wicked men hypocrites whose whole desire is to obscure and darken the glory of God and as far as they can with violence to tread it vnder foote Especially hauing vowed in our baptisme so to doe He is a coward that seeing the readines and alacritie of the enemie is not by it prouoked to stout resistance especially standing in a good cause and sure of victory Can a child indure his father to be dishonoured and wronged by word or deed and put it vp Can Gods child seeing a sonne honours his father 3. Our time is but short we are in our last conflict the time of our full deliuerance and introduction into heauenly glory is at hand the crowne is in our eye almost vpon our heads already and therefore let vs encourage our selues a while to be instant for the glory of God which is our last scope and cheife expectation euen as a traueller that sees the euening come vpon him is so much the quicker till he attaine the place he desires so we hauing the euening of our life approach and our last houre should set our selues forward with more speed and alacrity towards our home holding on our right way which is the glorifying of God in all things 4. We haue a cloud of examples before vs 1. of holy men who haue endured Martyrdome and reioyced in the flames that they were worthy by their so exquisite torments to glorifie God as Christ told Peter that by such a death he should glorifie God 2. of holy Angells who spend all eternity in magnifying Gods holines and glory Isa. 6.3 one cries to another Holy holy holy is the Lord the whole world is full of his glory and Luk. 2.14 Glory bee to God in the highest heauens And shall not we approach to the Angelicall life which is the happiest of all creatures 3. of the blessed Sonne of God our head whose whole life was nothing else but a seeking of the glory of his Father And should not the members imitate the head Haue we so many faithfull guides in so dangerous a way and should we be so cold and slow in the imitation of them 5. Our glorification is indiuidually knit to our glorifying of God as 1. Sam. 2.30 Him that honoureth mee will I honour Yea Christ claimes his glory on no other condition but this but that he had glorified his Father on earth Ioh. 17.4 As among men great benefactors are well pleased with small testimonies of thankefulnesse where ability wants to performe much so the Lord accepts our small obedience and studie of glorifying him that he plentifully remunerates it Meanes to come to glorifie God in some good measure 1. Pray for wisdome and a sound iudgement Phil. 1.10 that ye may discerne things that differ beeing filled with the fruits of righteousnesse to the glorie and praise of God For euery thing will not please and glorifie God 2. Renounce thy
things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to
Gods word and therefore art not the Sonne of God But the Papists deale more impudently with vs then the deuill did with Christ who said no such thing but yeelded to euidence of truth which they will not In the precept it selfe are three things 1. the person 2. the matter 3. the obiect 1. The person thou the whole man and person which consisteth of a body and soule thou any reasonable creature that challengest God to be thy God 2. The matter shalt worship and serue Worship is twofold Ciuill or Diuine Ciuill is a prostrating or bowing of the body or any outward testification of an high and reuerent respect of man And this is due to men two wayes 1. Of dutie when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs as for yeares gifts graces authoritie or such as are set ouer vs as parents and fathers of bodies and soules of Church and country And this is required by the 5. commandement and Rom. 13.1.7 neither doth the Gospel and Christianitie take away but teach ciuility And performed by the godly both in speach as Daniel said O King and Paul to Festus O noble Festus and also in outward behauiour and gesture as Iaacob bowed seauen times to Esau and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them did reuerence to his father downe to the ground Gen. 48.12 Dauid inclined his face to the earth and bowed himselfe to Saul who pursued his life 1. Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to Dauid 1. Sam. 25.23 she fell on her face and bowed her selfe to the ground and fell at his feet 2. Of curtesie which is a fruit of humility when a man to his equalls and inferiours sheweth reuerence and respect as Abraham to Lot Gen. 13.8.9 and to the Hittites his inferiours cap. 23.12 he bowed himselfe before the people of the land Farre vnlike the surlinesse and stiffenesse of proud and conceited persons who beeing void of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of curtesie Diuine worship is twofold 1. inward the summe of the first commandement standing in feare loue and the like 2. outward bowing or reuerence the summe of the second commaundemen◠The former bindes the soule and the will and affections and the whole inner man the latter the outward man to giue God his worship and seruice and to giue no part of that to any other For the word onely onely mentioned in the latter branch must be extended and referred to the former too The latter of these is here meant for the word properly signifieth to kisse or adore by some outward gesture to manifest a veneration 1. Because this was it which Satan required of Christ namely to fall downe or bow vnto him but Christ aptly refuseth it 2. This worship proceeds from an inward feare and apprehension of a diuine excellency power not communicable to any creature which Satan well knewe for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him onely shalt thou serue By seruice is not meant the inward seruice of the heart for the words in Deut. 6.13 Thou shalt feare the Lord and serue him will not beare it the first thereof betokening the inward seruice the second the outward following the former as the effect the cause Neither would our Sauiour inuert the order in setting the streame before the fountaine Therefore this word serue serueth to expound the former as an addition signifying nothing els but the outward seruice of God so that Christ here shewes that it is not enough to giue God outward reuerence but that we must as seruants performe duties according to his will so the word signifies being taken from seruants who performe seruice to bodily Masters in bodily actions 3. The person to be worshipped and serued is God only Him onely whom we call the Lord our God according to the speach of Samuel 1.7.3 Direct your hearts vnto the Lord and serue him only for his glorie will he giue to no other Quest. Must we giue outward worship to none but God Must we not bow our knee and vncouer our heads to our King and Rulers Must we not rise vp to the hoare-head Leuit. 19.32 Must we not serue one another in loue How then must we outwardly worship and serue God onely Ans. Wee must not denie any ciuill worshppe to any man to whome God hath made it due but externall religious worship must not be giuen to any creature man or Angell Quest. How may we know one from the other Answ. They differ greatly 1. In the kind one is seruill the other sociall the former due to an absolute Lord and commander the latter due from one fellow-seruant to another This distinction is grounded in Reu. 19.10 where the Angell refused the worship done him by Iohn vpon this ground because he was a fellow-seruant and one of the brethren for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor out of humane infirmity ascribed to him more then ciuill honour and mixed some religious worship with it which onely was due to God 2. Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a diuine power proper to God and incommunicable to the creature or when god-head or diuine properties are conceiued in the thing bowed vnto As for example in falling downe to an image vncouering the head praying c. the minde now conceiues a diuine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an image is set vp But the ciuill bowing to the King or superiour or to the chaire of estate is a meere token of ciuill subiection without any conceit of deity in the minde onely because we see in them excellent gifts of God or in place aboue in the Church common-wealth or familie For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper 3. The end distinguisheth them the one is to exercise godlines the other to expresse ciuility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods kingdome the other as he is in the ranke of an earthly kingdome As for example Kissing of the Popes feet is a worship done to a man and so seemes euill but beeing tendred to him as to the Vicar of Christ as one that can pardon sinnes and cannot erre this religious end makes it a religious worship and therefore none of his beeing not offred to any other Prince or Emperour vpon the earth 4. Some difference may be taken from the