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
spirits to reuenge such as withdrawe men from Gods house and good exercises such as disswade from religion and strict courses such as commend onely loose and disordered mates for boone companions In all these the speech is true Homo homini daemon one man playes the deuill with another All of them are plaine deuils incarnate tempters and as the deuils company is to be auoided so is theirs That we may be most vnlike vnto Satan we must be continually prouoking and moouing one another to loue and good workes Heb. 10.24 and exhort and edifie one another 1. Thes. 5.11 Euery Christian must by holy example and holy admonition bring one another forward in goodnes if they be weake to confirme them if slow to prouoke and quicken them if astray to reuoke and recall them Hereunto consider these motiues 1. Shall Satans vassalls exhort and perswade one another to euill and be more diligent to helpe one another to hell then we to set forward Gods worke and help one another to heauen 2. Consider the bonds betweene vs and our brethren 1. the bond of nature all are one mold and one flesh and the law of nature binds vs to pitie and releiue their bodily wants and much more their soules if we can If their beast lay vnder a burden thou wert bound to help it vp but thy brothers soule is vnder the burden of sinne A good Samaritan will not passe by the wounded man like the Priest and Leuite but will step neare him and haue compassion on him 2. the bond of the spirit which yet ties vs nearer for if we must doe good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and saluation one of another they are children of one father brethren in Christ who haue one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3. Consider the excellent fruit that ensueth this godly care of prouoking one another to good he that conuerteth a sinner from going astray shall saue a soule Iam. 5.20 and the fruit of the righteous is as a tree of life and he that winneth soules is wise Pro. 11.30 4. Consider these dull and backesliding times full of deadnes and coldnes wherein we see a generall decay of zeale loue delight in the word sinne bold and impudent and piety almost ashamed of her selfe and name Ah we haue great cause to quicken one another as trauellers will call forward the weary and faint and encourage them both to speed and perseuerance as souldiers will animate and encourage one another against the common enemy so must we in our spirituall fight against sinne and Satan The tempter is so much the more busie because his time is short and we must be the more diligent because the time is so dead Came to him Here may a question be mooued How Satan came to Christ beeing a spirit I answer Satan commeth two wayes 1. Inwardly and more spiritually and that either by suggestion troubling the heart and vnderstanding and thus he put into Iudas his heart to betray his Lord Ioh. 13.2 or else by vision worketh vpon the phantasie 2. Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himselfe in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoeuer some good men thinke Christs temptation was onely in motion inwardly and not externally and visibly yet I thinke it was cheifely externally and in a bodily shape assumed Their reasons for their opinion are two 1. Because in the words following the deuill shewed Christ all the Kingdomes of the world in a moment which to doe in a corporall manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring vs to that place we shal see that euen this was done really not only in imagination 2. Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like vs now say they our temptations be inward by cogitations and suggestions and therefore so was his But this is much weaker then the former for if he were in all things tempted like vnto vs it is plaine he was externally tempted as we bee Adam by Sathan in the externall shape of a serpent Saul by Satan in Samuels shape and it is the generall confession of witches that their spirits appeare in an externall shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamentall point necessarily and stiffely to be held because the Scripture is not plaine in it are these 1. As Satan in his combate ouercame the first Adam in a bodily shape and externall temptation so it is likely he came against the second Adam in some bodily shape And that he thus exterternally assaulted him by outward obiects is probable by these things in the text 1. he spake often to Christ and Christ truely spake and answered 2. he said Command these stones not stones in generall but either offering holding or pointing at them beeing reall stones as M. Calvin saith 3. he wills Christ to fall downe before him and worship him euen by bodily outward gesture and citeth scripture for his second temptation 4. he tooke him and lead him to the pinacle of the Temple by locall motion neither was the second temptation in the wildernesse as the former was but in the holy city Ierusalem and on the pinacle of the Temple as after we shall see 5. Christ bids him depart 6. how could he hurt himselfe by his fall if it were onely in vision 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imploy a corporall accesse by which these temptations differed from the former wherewith he was exercised in the 40. dayes of his fast for they were lighter skirmishes and leser on sets by suggestion sent out like scouts but now he comes in person with all his strength and thus he now came and not before 3. Some good Diuines make difference between Christs temptations and his members which giueth good light in this question that whereas our temptations are chiefly inward because they finde good entertainment in vs our disposition beeing like a mutinous city that is not onely besieged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefely are externall presented by outward voices and obiects to his outward senses but presently by the perfect light of his minde and vnchangeable holines of his will discerned and repelled that they could not get within him and much lesse to be mooued and affected with them 4. This is an historie wherin the lettet is so far to be kept as it
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
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
Scripture but vnderstand not but because they giue not vp their reason and humane wisedome which is enmity to God and scorne to be children deliuered to be taught and formed by our heauenly Master 2. With desire and loue of Christ and his truth the scope of all the Scripture is Christ and thou must desire to know and aduance nothing but Christ crucified Pro. 4.13 Loue wisedome and shee shall keep thee When men come prepossessed with opinions to set vp mens deuises and traditions and wicked opinions according to which they must interprete Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and aduance his religion in stead of Christs no maruell if like the images they haue eyes and see not read and vnderstand not They loue not Christ nor will haue him to rule ouer them but his Vicar neither loue they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law Or if a man come to read out of custome and coldly without feruencie and loue experience will tell him though thus he read much his profite shall be but small 3. With repentance and faith and a good heart 2. Cor. 3.14 when the heart of Israel shall be conuerted to the Lord the vaile shall be taken away this vaile is naturall ignorance and infidelity Where the former is no maruell if the word read and knowne be not vnderstood as a blinde man cannot see the sunne shining in his strength Where faith is absent and is not mingled with the word it must needs become vnprofitable Impossible it is that the wisedome of God can dwell in a wicked heart no man puts precious licour into a fustie caske This is the cause that men of great learning want sound vnderstanding because they want sound conscience Hos. 14.10 The wayes of God are right but the wicked fall in them 4. With a purpose not onely to know but to practise Ioh. 7.17 If any man will doe my will he shall know whether my doctrine bee from heauen The scope of the Scripture is not onely to beleeue in the Sonne of God but to walke in the obedience of faith Now if men read ouer all the Bible an hundred times either for knowledge onely or for vaineglory or to aduance themselues into preferments or to oppose the truth as heretikes and Papists doe no maruell if they neuer attaine the true sense of them 5. With prayer for the Spirit to lead vs into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is onely able to acquaint vs with his owne meaning If any man want wisedome he must aske it of God Iam. 1.5 so did Dauid Psal. 119.18 Open mine eyes that I may see the wonderfull things of thy law Is it any maruell that they who flie the iudgement of Gods Spirit and stand to the Church Pope Councells and only swallow that sense which they giue and neuer looke after Gods Spirit should misse of the true meaning of the holy Ghost and fall into and tumble in a number of errours and heresies To these might be added meditation diligence keeping of order and time speciall application and the like These things let them be brought to the reading of Gods word and no man shall loose his labour he shall be taught of God who hath promised to reueale his secret to them that feare him So much of the qualification of the person Now follow some rules which a person thus qualified must learne and keepe by him to trie when a Scripture is wrested or no. The first is that in our text conference of Scripture there the Spirit of God by plaine places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it selfe and so made the people to vnderstand as Iunius noteth out of the originall So the Bereans hauing heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the old Testament Thus the Apostles themselues teaching Christs resurrection Act. 2.16 prooue it out of the old Testament viz. Psal. 16.10 Thou wilt not suffer thy holy one to see corruption And to prooue that those words cannot be meant of Dauid himselfe he appeales to another testimony in 1. King 2. where it is said that Dauid slept with his fathers and lay buried in his sepulchre and so saw corruption This is a speciall way whereby the Scripture giueth wisedome to the simple Psal. 19.7 And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places to exercise mens senses and trie their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many peruert the Scripture to their owne destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they heare Christ say The Father is greater then I and other such sayings to hold to the death that Christ is not true God coessentiall and coequall with his Father but that they doe not compare this with other places as Ioh. 1.1 That word was God Philip. 2.6 He thought it no robbery to be equall with God Rom. 9. which is God blessed for euer And consequently that the former place speakes of his humane nature the latter of his diuine nature How could the Papists suffer shipwracke of faith and heretically erre in the foundation of religion teaching iustification by the workes of the law out of Iam. 2.21 Was not Abraham our father iustified by workes but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 Wee are iustified by faith without the workes of the law and Tit. 3.5 Not by the workes of righteousnes which we had done but according to his grace he saued vs. Which places beeing compared shewe that one speakes of iustification before God as Paul the other of iustification before men as Iames the former of iustifying the person the latter of iustifying the faith of the person When they read such places as these Awake thou that sleepest and Turne you turne you O house of Israel hence they conclude man hath free-will in his owne conuersion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is onely euill continually and it is God that workes both the will and the deed c. the reconciling of such places would force them to see that till God worke vs we are meere patients and after that acti agimus beeing mooued we mooue for his grace must not be idle in vs. The lewd and disordered Libertine when he reads that we are iustified by faith without workes casts off all care of his conuersation What can his workes doe what need they But he could not thus peruert the Scripture to his
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
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
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house
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