not for easier it shall be in the day of judgement for impenitent men then for monstrously maliticious Divels though no ease at all can there be for unbelieving and therefore unpardoned men continually tormented with Divels Then saith Jesus unto him Get thee hence Satan And then began our Saviour to be thus wrathfully incensed when his Father's glory began first to be questioned for 't was not so when the Divel tempted him after his long fasting to distrust and diffidence in his Father's Providence v. 3 4. nor was it so when he tempted him to vain-glory by casting himself down from the pinacle of the Temple v. 5 6 7. Satan received then no rebuke at all from our Saviour No and the reason was because in those Two Temptations the injury was more properly and more immediately done unto himself and therefore he could without any indignation at all patiently bear and sleight that But when he saw that the Divel had appropriated unto himself the honour that was peculiarly due unto God All these things will I give thee tempting him to become an Idolater and so fall away from his God from his Father If thou wilt fall down worship me v. 9. then his patient meekness was much moved his wrath was very much kindled and his fury exasperated to the highest to teach us to bear with all patience and long suffering our own wrongs and injuries But to be more zealous alwaies in God's cause then our own as our Saviour here e Aquin. 3. pars Sum. q. 41. Concl. 4. was who justly provoked by the wrong done unto his Father most sharply reproved the Divel that had done that wrong unto his Father saying Get thee hence Satan bold impudent malitious exceeding sinful Satan Get thee hence I detest thy self I abhor thy gift neither am I at all in the least beholding unto thee in that thou madest the first offer thereof unto me who will none of thy promises none of thy Kingdomes none of thy glory none of thy power as Abram said to the King of f Gen 14.22 23. Sodome I have lift up my hand unto the Lord the most high God the possessour of Heaven and Earth That I will not take from a thred even to a shoo-latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich So our Saviour to his and his Father 's malitious Adversary Satan here I will not accept of any thing thou offerest me of any thing thou falsly callest thine or if it were properly thine own I abhor and detest both it and thee Therefore away with thy Kingdoms away with thy promises away with thy gift away with thy condition away with thy self Get thee hence get thee behind me Satan Yet though wrathfully and justly moved thereunto our Saviour did not thus with indignation dismiss and send away Satan without a special Warrant from his Father's word to doe it he did not but as twice before v. 4. 7. So now again v. 10. he strongly opposeth his false suggestions with full power and authority from the Word of truth and his authority is It is written Thou shalt worship the Lord thy God and him only shalt thou serve Note him only which positively concludes that the Divels motion was but in vain If thou wilt fall down and wholy excluded him from what he so much desired even from all manner of religious Worship and Adoration as not at all due unto him his proposal conditionally If thou wilt fall down being answered here in sense with our Saviour's flat denial positively I will not fall down and worship thee thou wilt not Why for it is written and one word of my Father's writing is more available to keep me in his fear then all that thou canst either say or doe to remove me from it Thy Ifs and thy Conditions which are nothing else but the forerunners of thy Temptations shall never take at all with me and though thou wilt not alledge a Text rightly when it makes for me against thy self witness thy false dealing with me on the pinacle of the Temple yet I do rightly alledge here what makes for my self and wholy against thee It is written Thou shalt worship the Lord thy God and him only shalt thou serve Him only and I may not fall down before thee this is my Father's Word this is my Father's will to keep his own Worship entire unto himself and so will I keep it and Worship him only Thus and thus did our Saviour Answer Satan partly rebuking his bold impudency with Get thee hence and partly denying his suit with It is written and this his denial from which we may we will open our way to a further discourse briefly includes in it Two things 1. A most just claiming of all Religious worship as peculiarly due unto God onely And 2. as just a disclaiming from and a disavowing of any such worship as due to any creature on any specious pretences whatsoever according to the Rule of Affirmative Precepts which alwaies include in them their Negatives as on the contrary the Negatives alwaies include their Affirmatives Now the Precept here is Affirmative Thou shalt worship the Lord thy God and him only shalt thou serve therefore the Negative thereof must needs be thou shalt not religiously worship any of the Creatures no not the Divel Let us then weigh the words impartially knowing that we can have no better Argument to defend the Cause of God then that which is immediately drawn as this is from the written Word of God which is that touchstone to distinguish between counterfeit Gold and true that Rule to discern between streight and crooked that Ballance wherein falshood is overpoysed by truth and such a Ballance such a Rule such a Touchstone is this Word here of our Saviour It is written But Where is it written Answ Deut. 6.13.10.20 where God's command to the people by the mouth of Moses is Thou shalt fear the Lord thy God and serve him words aequipollent in sense though I confess somewhat fuller in the Sentence as it is here in the Text cited by our Saviour and if aequivalent they be and aequipollent in sense that is sufficient Now that the sense is one and the same in both will evidently appear by comparing both Texts together Thus Moses saith Thou shalt fear g Timebis the Lord thy God Our Saviour saith Thou shalt worship h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God Where worship is put in stead of fear Again Moses saith And him shalt thou i Ipsi servies serve But our Saviour saith And him onely k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illi soli servies shalt thou serve Where this word onely is more according to the letters then is in Moses Yet in sense not more then is in Moses the sound indeed varieth somewhat but not the substance not the meaning for our Saviour who is the best
not by any to be separated and disjoynted from his outward worship from bowing falling down and kneeling when we offer the sacrifice of our hearts to the Lord our God Secondly Our Saviour here by supplying the seeming want of one word with another as him shalt thou serve with him only shalt thou serve rightly concludeth farther that that and none but that was the true meaning of Moses although in that place Deut. 6.13 it was not expresly written by the pen of Moses neither is this supplementary word of our Saviour if I may so call it any reall addition at all to the Text of Moses no but rather a true Exposition it is of that Text which the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek version or if you will Animadversion afterwards took special notice of whence our Saviour himself cites this and approveth of it as the genuine sense of Moses as indeed it was For he that commands v. 13. Thou shalt serve the Lord thy God and immediately v. 14. forbids Ye shall not go after other gods of the gods of the people round about you What doth he but command in sense and that is Scripture which is the true sense of the Scripture Thou shalt serve the Lord thy God only which is fully expressed in the like case 1 Sam. 7.3 If you do return unto the Lord with all your hearts then put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him only You cannot you may not serve God and Idols God and Mammon but God only must you serve and not Mammon not Idols nothing in Competition nothing in Opposition with God must so far withdraw us from our duty as to rob him of his peculiar honour who is a jealous God and will not that what is properly his own should be given to any other Impatiens consortis erit but all the fear piety and devotion of our hearts and all the Religious worship and reverence of our bodies all our service whether in outward expression or inward affection all is due to the Lord our God only and surely there is good reason for it because all that we have either for the preservation of our bodies or for the salvation of our souls all is originally from him only for what hast thou that thou hast not p 1 Cor. 4.7 received and if received as we have all things corporal all things spiritual all things temporal all things eternal from the Lord our God 't is but just that with the whole man we should fear and religiously worship the Lord our God and serve him only 't is but just Thus hitherto the meaning of this Text here cited by our Saviour against Satan is plainly opened even to the Conviction of Satan and we see that thou shalt worship is not without good cause written in the place of thou shalt fear neither is this word only a superfluous word but such as neither Text can stand without it the one wanting the word but not the sense the other rightly retaining both word and sense Thou shalt worship the Lord thy God and him only shalt thou serve which is our Saviour's final answer to Satan directly opposite to his Condition If thou wilt fall down and worship me and such an answer it is that it justly claims all religious worship as properly and peculiarly due unto his Father only and he might not presume by any means to give any part thereof to Satan the claiming of it as properly due to God being a disavowing of it as any ways due to any creature which when the Divel heard he replied no more This Get thee hence Satan was enough to confound him but this It is written Thou shalt worship the Lord thy God and him only shalt thou serve was enough to conquer him and as before v. 4 7. fully convinced he had nothing more to say against the Deity of the Son of God so now fully satisfied no doubt by this answer of our Saviour that all religious worship was due to God only and none at all to creatures and therefore none at all to him he dares say no more for any further promoting of Idolatry between himself and the Son of God and that he was fully satisfied in this point acknowledging that what our Saviour said was true we conclude from his own deep silence here from his own not replying any more Yet this is more then the Church of Rome will acknowledge and willingly subscribe unto though they cannot but know that our Saviour in the Text determineth the Question positively against them for he who to vindicate his Father's honour said to the Divel Thou shalt worship the Lord thy God and him only shalt thou serve surely never meant that any creature how excellent soever whether Angels or men whether Martyrs or Saints departed c. should any ways be sharers with him in his own peculiar right of religious worship and adoration never meant it but the clean contrary and so the Angel rightly understood it though they will not for when he saw John fall at his feet to worship him he forbad him saying See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship q Rev. 19.10.22.9 God Thereby both correcting the error of John who offered that worship unto him which was not his due and also directing him to offer it to him only to whom it was peculiarly due worship r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God not me not an Angel And Paul erred not when he justly condemned the worshiping of ſ Col. 2.18 Angels and if Angels may not be worshipped with religious adoration much lesse may men whether living or dead Not living men no for when Cornelius met Peter and fell down at his feet and worshipped him he took him up saying Stand up I my self also am a t Act. 10.25 26. man A strong Argument that no man living is worthy of any religious adoration The like we may conclude also in this case from that discreet and modest carriage of Paul and Barnabas Acts 14. thus after Paul had wrought a Miracle at Lystra on a man that was a creeple from his mothers womb v. 8 9 10. the superstitious people of that place would haxe sacrificed unto them v. 13. which when the Apostles Barnabas and Paul heard of v. 14 15. They rent their cloaths and ran in amongst the people crying out and said Sirs Why doe you these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God From these vanities utterly refusing from them any Religious adoration knowing that the Master 's due was not to be ascribed unto the Servant nor the peculiar right of the Creator unto the Creature And if living men and such as are present with us though of never so great Eminency though Apostles
Divel that these stones be made bread Why to refresh thy self in this time of hunger I need no refreshing by such means Not how then wilt thou live It is written Man shall not live by bread alone not by ordinary means alone how then shall he live by every word that proceedeth out of the mouth of God as by his Will by his Decree by his secret appointment oftentimes to man unknown but is there any such word that proceedeth out of his mouth that proceedeth out of his heart as if it were spoken with his mouth for the preservation of man's life besides his ordinary word there is and by that word shall I d Verè vivit in verbo Dei verbum Dei Chyrsolog ubi supra Serm. 13. live by some extraordinary way or other shall my life be preserved though without bread and I may not I will not submit to thy subtle perswasion Command that these stones be made bread which includes much danger in it 1. A Compliance with thee 2. A Distrustful diffidence which subtilly thou temptest me unto of my Father's Care and providence over me 3. A Diminution both of his and mine own glory as if I were not the Son of God unless I produced more then needful testimonies thereof before Satan wherefore away with thy If thou be command the nature of stones though I can I will not alter I want not bread not ordinary food though I am hungry or if I doe I know where to have it and not be beholding at all to thee for thy seeming double-diligent care of me but there is another that taketh care of me indeed and him will I trust even my God my Father It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God shall man live Which when the Divel heard highly enraged no doubt presently whether out of discontent that at first he had thus lost the field or out of an implacable desire of revenge for that loss or both not convinced even when he was convinced not satisfied as he pretended that that Person whom he Tempted was the Son of God even when there was no just cause to be dissatisfied having evidence enough from what was written of him in the Prophets and from what he had heard at Jordan he cunningly not altogether unlike the twisting of the Foxes tayls together by e Judg. 15.4 Sampson links and joins a Second to his First Temptation making as it were the end of the one the un-interrupted beginning of the other so swift he was in his motion in his Temptation but by their fruits ye shall know f Mar. 7.16 them Men do not gather grapes of thornes or figs of thistles nay we cannot gather here either grapes or figs but fruit of a more sowre tast and whether it were an Apple or a Pear or some other kind of fruit the first woman tasted Gen. 3. surely it had a far better relish as to the mouth of the eater though not to the soul then this second Temptation wherein the Divel who had required a Miracle before somewhat answerable to the hardness of his own heart by turning stones into bread peaeposterously proceedeth now from a pretended ignorance of the Deity of the Son of God even to an injurious dealing with the Person of the Son of God not yet openly acknowledging him to be so nor judgeing him worthy to keep his station in the wilderness whither he was led up of the Spirit though he kept his ground still maugre all his hellish machinations but transporting him thence he exalted him probably as an Object of publike scorn to the pinacle of the Temple there to be sollicited to a rash confidence in his Father's Protection whom hither to he could by no means remove from his Filial Confidence in his Providence and though St. Luke chap. 4.9 c. name this temptation in the third and last place not so much observing the order of g August de coâ—â—ens Evangelist lib. 2. ca. 16. Time when it was done as the certainty of Fact that it was done yet manifest it is that St. Matthew here names it in the right place when he makes it the Second and not the Third not the last Temptation for when the Divel was finally conquered he departed from our Saviour v. 11. but as yet he departed not an Argument that as yet he was not finally Conquered and that an Argument that this was not the Third there being but Three in all but the Second Temptation mentioned v. 5 6 7 wherein is plainly declared how our Saviour was assaulted again and how the Divel also was repulsed again Thus Then the Divel taketh him up into the holy City and setteth him on a pinacle of the Temple v. 5. And saith unto him If thou be the Son of God cast thy self down for it is written he shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone v. 6. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God v. 7. Which words with each Circumstance therein easily admit of a particular Examination As Then the Divel taketh him up v. 5. Then surely the Divel is a good observer of time or rather of opportunity not willing to neglect any occasion that makes for his own Advantage and our ruine he knew which was the fittest time to tempt the woman Gen. 3. and the fittest opportunity to stir up Herod to seek our Saviours life Mat. 2. even when he was but then in swadling clothes when the Sons of God came to present themselves before the Lord then Satan also though uninvited will come amongst h Job 1.6 them no place will he unfrequent no company will he avoid as to mean too intrude himself into their counsels no not though the Lord command Joshua the high Priest to stand before his i Zechar. 3.1 Angel and no time neither will he omit to effect his wicked purposes Then even so soon as he was overcome in one presently he begins another Battel yet not Roman like giving warning of the day thereof before the day nor giving notice of the very Instant of his Assault either by sound of Drum or Trumpet or other vocal Instrument No he that in all Ages hath taught Scribes and Pharisees Hypocrites to sound a Trumpet before k Mat. 6.2 6 16. them either when they give Almes or Fast or Pray that they may be seen of men that they may receive glory of men and lose their reward with God left that way of managing and imploying the stock of their own Hypocrisie to themselves still knowing how to play the Hypocrite and manage his own work another way even sleighly subtilly craftily without any noyse or stir at all playing the part of the Serpent still whose pace and motion was hardly descernable in
and Apostolical men such as Peter and Barnabas were if such are not capable of Religious worship much less are dead men and Saints departed who are absent from us and cannot help us whom we then sufficiently honour and as much as God himself requireth of us 1. When we remember them with all Christian reverence as the Instruments while they lived of his u August de Civ Dei lib. 8. cap. 27. glory 2. When we thankfully bless God for them and for the benefits he vouchsafed by them unto his Church 3. When we imitate their vertues their repentance their faith their love their humility their meekness their patience c. wherein they excelled But Christian Religion saith w De vera relig cap. 55. Austin rightly teacheth us not in any wise to worship dead men Notwithstanding though we have express x Deut. 10.20 Matth. 4.10 Scripture as this we now speak of therein also several Examples against them in this Case yet the Romish Church refusing to be guided by either regards not at all either what the Angel said to John or Peter to Cornelius or Paul and Barnabas to those Idolatrous people at Lystra or God himself to the people by the mouth of Moses or what our Saviour here said to the Divel It is written Thou shalt worship the Lord thy God and him onely shalt thou serve A Text strong enough were not men wilfully obstinate to overthrow all Popish Idolatry in this Case upheld and underpropped only with certain weak and unwarrantable distinctions repugnant to the Word of God and forged in their own braines for the promoting of their own Cause And if I should tell them plainly that in this they are more malapert then Satan was I need not go far for evidence cleer enough to prove it for after the Divel had once heard what our Saviour said as touching this matter in point of Religious worship wholy denied unto Creatures he though insolent enough before immediately ceased to reply any more but these though they daily hear it yet they still reply and too too much relying on their own Inventions affirm still that some kind of Worship and Adoration is properly due to Saints and Martyrs departed nay even to their very Reliques c. which say what they can will be found to be Religious worship proper unto God y Quem sanctis cultum deferunt Papistae nihil reipsa differre a Dei cultupalam est Calvin Institu lib. 1. c. 12. S. 2. onely and altogether disavowed in the Text as any ways due to any Creature Lo this is their doctrine this is one point of their Religion and upon this ground they Invocate and call upon dead Saints who cannot hear them and expect help and succour from such who in time of need cannot relieve them Or if they could are not at all to be adored by them And did but those glorious Spirits now know what were done on Earth they would still refuse such Adoration as Peter and Paul and Barnabas did while they were on Earth Now that the Papists maintain such forbidden Religious worship and adoration as due to Creatures thereby to uphold their Invocation of Saints is more then manifest even from their own writings and by their own practice answerable thereunto for it is the positive conclusion of a Controvers lib. 1. ca. 13. de sanctor beatit Bellarmine that to the holy Angels and Saints in Heaven is due though less then divine yet more then Civil or humane honour and worship And if the Jesuite had not otherwhere fully explained b Idem ibid. ca. 12. himself yet plain it is by this that to make his own assertion the more plausible he distinguisheth of three sorts or kinds of Worship 1. Divine 2. Lesse then Divine yet more then Civil 3. Civil or Humane The first in shew he reserves for God The second for Angels and Saints in Heaven The third the Civil or Humane he maketh use of as an Argument to uphold the second which he calleth more then Civil Thus men civilly honour one another while they live c Idem ibid. cap. 12. on Earth therefore Saints in Heaven must be honoured with more then that No nor with so much as that as it any ways relateth to religious worship Although we deny not but that with a pious and precious commemoration of them and their vertues they ought always to be honoured of us even now they are in Heaven This we grant and allow a pious commemoration of them but no adoration at all of the Saints in Heaven do we allow neither may we under what name soever it be subtilly couched to ensnare and entice men unto Idolatry besides an Argument thus drawn from Civil worship which is meerly humane to establish that which is meerly divine as all Religious worship is not admitting of magis and minus more and less though the Jesuite without any warrant from the Word of truth mince and part it into minorem divino less then d Vbi supra Divine and majorem civili more then Civil will not hold at all in Christ's School But let us hear the Jesuites distinction together with what the Fautors thereof say first in their own Termes and then see whether it hath any weight at all in it or not to grant that worship to any Creature which our Saviour here disputing against Satan absolutely denyes to all Now their Terms are these Latria Doulia and e Bel. ubi supra Joan. de Combis Compend Theol. lib 1. c. 58. Boskhi Ara Coeli Conci 22. Lodovic Vives in August lib. 10. de Civit. Dei c. 1. Hyperdoulia The first the Latria or Divine worship they pretend they reserve unto God onely but in that they give any Religious worship at all to Creatures as by their distinction it appears they doe it is neither against sound reason nor sacred Religion to say how fair soever their pretences be that they reserve none at all to God who must have all or else he accepts of none All whole and entire unto himself or else he hath none at all unto himself The second the Doulia or Saint-worship they reserve onely for Creatures granting that to Saints which by our Saviour was here deny'd to Satan wheras in the word of God there is no difference at all between the one and the other between the Latria and the f Differentia Latriae Douliae nulla est Par. in cap. 1. ad Roma v. 9. Fest Hom. disput 35. adver sus Pontifici Thes 1. Doulia as will appear afterwards And because among holy Creatures the humanity of our Saviour doth singularly excel for that it is inseparably united to the Person of the Word and further because the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Virgin far exceedeth other Saints this Doulia or Saint-worship they subdivide again into Doulia properly so called as common to all Saints and