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
yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
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
at the sight of our enemie as all Israel ranne away at the sight of Goliah but although he be neuer so huge and strong a Gyant yet he may be and is ouercome and that by Christ true man in the flesh Yea this victory ouer Satan in our nature and by our head is the ground of ours to whom he will also giue power to doe the same 3. That we haue him a companion yea an inuincible captaine in our combate who can neuer be ouercome but at the weakest and alone like a mighty Sampson slew downe heaps vpon heapes and bore away his enemies gates and his presence shall make vs inuincible that looke as Daniels fellowes could not be touched with the fire because there was a fourth like the Son of God with them so much lesse shall Gods children by Satans most fiery temptations so long as the Sonne of God is with them 4. That we might see in him what glory followes victory what crownes are prepared for the conquerours and so comfort our selues in all difficulties to hold but vnto victory Seeing Christ was tempted let not vs be dismayed at temptations but rather encouraged manfully to resist them for 1. By vertue of Christs temptations ours are sanctified vnto vs. There was nothing which Christ did but he sanctified the same to vs publike institutions of Gods worship speaking and hearing the word prayer the Sacraments and all other priuate ordinances meat drinke sleep yea euen infirmities that are without sinne paine sorrow temptations nay death and the graue the former of a gate to hell beeing sanctified for a wicket to heauen the latter of a stinking caue to reserue the body for torment altered into a sweet bed to preserue it to eternall ioy 2. By Christs temptation beeing our head the force and strength and bitternes of our temptations is abated so as Satan cannot now so fiercely assault his members TemptatioÌ„ may fitly be compared to a sword which beaten vpon a rocke or stone is so farre from peircing the stone as it turneth the edge and makes it more vnable afterward to hurt The deuill tooke this sword and laid on with both hands vpon Christ but he as the stone hewen out of the mountaine beares the blowes turnes the edge and blunted his assaults that they can neuer so sharply peirce the members The proud and furious waues of the sea beating themselues against a hard rocke breake themselues and loose all their strength So is it here with the billowes of temptation beating themselues against the rocke on which the Church is built 3. For our further encouragement in that Christ was tempted and ouercame in temptation we haue assured hope of victory against Satan as Christ our Head had for hee hath trode Satan vnder his feete for vs nay vnder our feet too Rom. 16.20 Obiect Oh but we are yet mightily assailed and in great perplexity Answ. God suffereth Satan still to tempt and trie vs and he doth it busily because his time is short but yet though the Lord will haue our graces tryed and will see our courage and valour yet he hath him vnder his feet and in his cheine so as we resist a conquered aduersarie and a little exercise beeing ouerpast we shall also haue him vnder our feete In that Christ was pleased to be assailed with sundry temptations let vs looke vp vnto this author and finisher of our faith and set before vs our patterne of imitation who ouercame not Satan for himselfe as the Saints haue done but for our saluation and for our imitation The former that we might drawe power and vertue from him to ouercome as he did that as the Israelites beeing stung with fiery serpents looking vp to the brasen serpent might be cured so we beeing stung by the temptations of this old serpent and dragon looking vp by the eye of faith vpon Christ through that blessed vnion betwixt him and vs might receiue vertue and cure against all these fiery darts The latter that we might not giue place to the deuill though hee should assault vs againe and againe no more then Christ did that we might learne of him what weapon to vse and in what manner to vse it both to defend our selues and offend our enemie therefore would he not onely ouercome one temptation but many one in the necke of another for our instruction and imitation And hence we are commanded to looke vp to Iesus that endured such speaking against of sinners Heb. 12.3 Hence we haue a notable proppe of our faith that we haue an High Priest who would haue experience of our infirmities and in all things be tempted like vs that he might be mercifull and compassionate therefore let vs goe boldly to the throne of grace to aske help in time of need in temptation in affliction in want Heb. 4.16 Thus Christ was typified by the High Priests in the law who were subiect to like infirmities with others that they might be ready to comfort and pray and offer for them Seeing Christ was therefore afflicted that he might be fit and ready to comfort others with what boldnes may we approach to him in our need and learne to comfort others with the same comforts that we haue receiued 2. Cor. 1.4.5.6 HAuing spoken of Christs entrance into the wildernes which is the former part of his Preparation to the combate we come now to the latter which is the expecting of his enemie and in this there are to bee â—â—nsidered 1. His furniture or how hee was appointed 2. His companie or how he was attended 3. His exercise or how he was employed The first Luke hath chap. 4. v. 1. he was full of the holy Ghost The second Marke hath chap. 1. v. 13. he was among the wilde beasts The third is twofold 1. that he fasted 40. dayes and 40. nights as all the Euangelists say 2. that all that while he was tempted with lesser onsets as S. Luke hath it chap. 4. v. 2. First Christ went armed to the combate with Satan hee was full of the Holy Ghost which had formerly lighted vpon him in the shape of a doue and had so extraordinarily fenced him with graces of sanctification aboue measure that there was no roome to fasten any temptation vpon him The vessell that is full no more liquor can be conueyed into it Christ was so full of the Holy Ghost his nature so perfectly holy and fully sanctified as that not a contrary motion could once inuade him Obiect But some of the Saints as Iohn Baptist and Steuen haue been full of the holy Ghost and yet haue been foyled by temptation Answ. There is a twofold filling 1. absolute and perfect which is beyond all measure a speciall priuiledge of Christ who must be filled for himselfe and all his members 2. comparatiue and imperfect in measure so those holy men in respect of themselues at some other time or in respect of other common men might be said to
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
vpon Gods vnchangeable loue as also 3. because he hath commaunded thee to beleeue Obiect Oh but would you haue me beleeue when I feele nothing but corruption in myselfe and correction and displeasure in God Answ. Yes for faith must be where is no feeling and may bee one thing is the beeing of a thing another the discerning of it Doth not the sunne shine though a cloud or some other thing be betweene our sight and it Nay then when sense and feeling cease faith beginnes her chiefe and most glorious worke Was it not Abrahams commendation that he beleeued against beleefe and hoped against hope when all nature and sense was set against him he held the word of promise against sense and nature Nay our blessed Sauiour in whom was no grudgings of infidelity but assured faith in his father yet in respect of his present sense and feeling cryed out My God my God why hast thou forsaken mee Dauid beleeued in the word of God and not his eyes and so must thou that thou hearest God speake and not that thou seest Thomas when he would beleeue no more then that he saw and felt our Sauiour said to him Be not so faithlesse but faithfull In the strongest encounter waite still till Christ come to ease thee he is not farre off and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator say with Hester I will goe to the King if I perish I perish it may be he will reach out his scepter graciously and I shall liue but if I must needs perish I will perish vnder the wing of my Lord and Husband So much of Satans second drift in the first temptation In the third place he seeketh to make Christ doubt of his Diuinity and call in question whether he was the Sonne of God or no from his present necessity as if he had said Seest thou not in what famine and need thou art thou hast fasted here these 40. dayes of my knowledge What is become of thy father and of his prouidence whose Sonne thou art proclaimed Is this the care thy father hath of thee Doth he thinke thou canst liue of aire or feed of winde or digest stones Art thou weake creature and staruen he that must preuaile against the gates of hell Art thou the Messiah that hast not a morsell of bread to put in thy mouth No if thou wert the Sonne of God he would care a little more for thee no naturall father that had a drop of affection would leaue his child so destitute Whence we may learne that Satan seeketh to make the members of Christ as well as the Head call in question their adoption and saluation for present aduersitie and want A notable instance hereof we haue in Iob whom when the deuill by Gods permission to bring him to blaspheme God had robbed him of his goods had slaine his children had afflicted his body with most painefull and loathsome botches then he sets vpon him and sets all his friends vpon him to make him beleeue that God also is his enemie hath brought his sinne vpon his head And this he taught his instruments the wicked rulers or rather raylers Matth. 27.41 when Christ was in most extreame torments and terrours of body and soule hanging on the crosse they said in scorne If he be the Sonne of God let him come downe from the crosse and we will beleeue on him Hee trusted in God let him now deliuer him if he will haue him for hee said he was the Sonne of God As if they had said Is not this a notable deceiuer to say he was Gods Sonne and now is in extreame danger ready to perish shamefully and no hope of any deliuerance If hee were the Sonne of God would he suffer him to perish So it is his ordinarie temptation to any beleeuer Doest thou not see thy selfe poore and despised in want and sorrow Seest thou any one signe of Gods fauour Art thou not depriued almost of all the pleasures of the world Seest thou not that God cares for beasts and foules which he feedeth in due season but thou art neglected 1. This comes to passe because of Satans malice towards God himselfe he would not onely falsifie his word who hath said that No man knoweth loue or hatred by all the things afore him Eccles. 9.1 but also impeach his prouidence and care ouer his children who whatsoeuer their outward estate seeme to be are still as deare vnto him as the apple of his eie and when they be as most vnknown yet are they knowne 2. Because of Satans malice to pietie and religion which by this meanes he seekes to chase out of the earth for the world keeps it vnder and commonly it riseth to no great matters Now if God respect it not neither who would be godly what profit were it to serue the Lord 3. Satan herein hath much strength from our owne corruptions and ploweth often with our owne heifers for we desire rather to walke by sense then by faith we hardly beleeue without pawnes and pledges euery man trusts his owne eyes and thinks wisedome good with an inheritance Hence his temptation finds the easier entrance and better entertainment 4. Satan euer in these temptations hath a further reach then he shewes namely that he may hence perswade men to some vnlawfull meanes to releeue themselues and better their estate no longer to depend vpon God who hath cast off the care of them but to shift for themselues and as hee mooued Christ himselfe to make stones bread 5. Sathan hath gotten no small aduantage against Gods deere children by this kind of temptation brought them to take their owne wayes as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Egyptians and that there was no way to helpe him but by lying and teaching his wife so to doe also Lot was so enuironed by the Sodomites as to auoid their fury he saw no way but to offer his daughters to their abuse and filthinesse Dauid was so hunted by Saul as he must shift for himselfe by faining himselfe madde An heart now cleaning vnto God and resting in his assured loue and prouidence would haue waited till God had come vnto it and not turned it selfe to carnall counsels This condemnes their follie who iudge themselues and others by outward things which fall alike to all who may see by this what spirit it is that suggesteth them It is a delusion of Sathan and generall in the world to make men deeme themselues and others happy and in Gods fauour because they prosper in the world and Gods people infortunate because the world crosseth them for the most part For 1. By this conclusion Christ himselfe the Sonne of God who had all his fathers loue powred vpon him should haue been most hated of his father and a most vnhappy creature He was in want of house of mony
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
the wicked Angels are cast downe from heauen from enioying his presence 3. By grace of perseuerance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the head of men and Angels in whome all things in heauen and earth consist Coloss. 1. vers 17. that is are preserued sustained and gouerned whether visible or inuisible and consequently a mediator of the Angels in respect of speciall grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels haue no need of it Charge This charge is not a generall commaundement ouer the Church in generall but a speciall charge ouer euery godly man ouer thee And the charge is directed to many Angels to keepe one man for the word affoards vs more comfort then that Popish and vngrounded conceit of euery mans hauing his particular Angel Quest. Why doth God giue this charge to the Angels or why doth he vse their ministerie Answ. Not for any necessitie for he by his word and becke doth sustaine heauen and earth and without them can keepe his owne but out of his good will to vs hee declares his loue and care of vs who hath so abundantly prouided for our safetie and made farre more glorious natures then our selues our keepers To keepe thee This custodie of the Angels standeth 1. In obseruing and watching their persons soules bodies and estates and therefore are called watchmen Dan 4.10 And I sawe a watchman and an holy one come downe from heauen 2. In propulsing and auerting euill so here There shall no euill come neare thee for he will giue his Angels charge ouer thee 3. In defending them in good as Elizeus and his seruant beeing compassed with enemies 4. In comforting them in trouble as Hagar Gen. 21.17 and Iacob 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancie the good Angels keep Gods little children Matth. 18.10 In the way thorough the world they keep vs as the Israelites in the wildernesse Exod. 33.2 In the way out of the world their charge is to keepe vs as we may see in Lazarus who when he died the Angels carried his soule into Abrahams bosome In all our wayes by day and by night they keepe vs so long as we are in our callings They shall beare thee in their hands this is a borrowed speach for Angels haue no hands nor bodies sometimes they assume bodies in their ministerie to others but these bodies are not theirs neither were they naturally and hypostatically vnited vnto thm but for the time created and assumed but from what beginning they were taken or into what end after the ministerie they were resolued it is idle to enquire Here hands are ascribed to them as elsewhere wings both improperly one shewes the speedines of their motion the other their fitnes and tendernes in our keeping For their charge is not onely to foresee danger and admonish vs but they must be actuall helpers to beare vs vp from ground when we are ready to fall and gâ—â— knocke as a tender mother or â—ourse if they see the little child falling will haste and catch it before the head comes to ground That thou dash not thy foote against a stone That is that thou hurâ— not thy foot against any rubbe or occasion Angels are nourses we are as infants in spirituall matters on euery occasion ready to fall into sinne and by it into all dangers spirituall and temporall Now the Angells keep vs not onely from hurt by others but from bringing hurt on our selues euen the least they keep vs from hurting our head yea our foote Obiect But how doe the Angels performe their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harme Answ. The reason is because no man keeps his way so diligently and vprightly as he ought If we did neuer faile God would neuer faile vs no more would his holy Angells nay such is their loue as they would not haue vs to take the least hurâ— in the world while we walke faithfully in the wayes and commaundements of God The Angells of God are the tender keepers of Gods children in Gods wayes that no hurt can betide them Gen. 32.5 When Iaacob was in great feare of his brother Esaâ— the Angell of God met him to comfort and defend him When Sâ—dome was to be destroyed the Angels came to Lot to forewarne and hast him out of that wicked city Psal. 34.7 The Angell of the Lord pitcheth his tents round about them that feare the Lord and deliuereth them 1. Because of Iesus Christ our Head to whom they are subiect as to their Lord and head who hath reconciled things in heauen and earth Angels and men Col. 1.20 In our selues and our owne vileneâ— we could not be endured by these blessed spirits but now Christ becomes our Head and for him they tend vs as his members 2. Their loue to vs is another ground of their custody of vs manifested in that they are compared to nourses neither can they but loue those whom they see God loueth now they see God louing vs so dearely that he spareâ— noâ— his owne Sonne but giues him to the death for vs and therefore they dearely loue vs and our good they desire our saluation and promote it they reioyce that our saluation is wrought and are glad of our repentance by which we lay hold on it 3. And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesie or the goodnes of their nature onely that they doe vs good but by vertue of this charge and commaundement of God whom they loue as their cheife good and to whoÌ„ they are bound in absolute obedience by the eternall law of their nature so as although they are charged by god yet are they not forced or coacted but out of their perfect loue of God they watch ouer our good This doctrine affoaâ—ds a vse of great consolation for when we consider our owne weaknes and impotencie on one hand and the multitude power and pollicie of our enemies on the other when we see a whole army of sinnes besieging vs and a whole legion of dangers behinde them to oppresse and swallow vs now this doctrine touching Gods prouidence in the ministery of Angells will bee able to support vs when we shall consider not onely that Gods protection is as a wall of fire round about vs but that hee hath set and pitched his Angells round about vs as a guard of whom we may say with Elisha for their multitude They are mâ—re that are with vs then they that are
common estimation of the thing worshipped as if it be generally esteemed or reputed diuine and deity ascribed to that which in it selfe hath it not The host as they call it is generally held to be Christs very selfe now for a man suppose a Protestant that knowes it to remaine very bread and that no such deity or change is in it to bow downe before it to vncouer his head or vse gestures of adoration to it is an externall religious gesture and is vnlawfull although his intention be not to worship it but because in common estimation he ascribes a kind of Godhead to the creature as others doe And whereas adoration is a signe of subiection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himselfe inferiour to a creature and giueth worship and preheminence to that which in his knowledge hath neither life nor sense which is senslesse and against common reason 5. A plaine difference betweene ciuill worship and diuine is that all diuine worship is absolute and immediate which is plaine in this instance God in all his commaundements must be absolutely and simply obeyed with full obedience neuer calling any of them into question neuer expostulating or reasoning the matter with God seeme they to vs neuer so vnreasonable As Abraham against the law morall and euen against the law of nature without all reasoning riseth vp early to kill his owne sonne when God bids him who will bee simply obeyed for himselfe But all obedience to men is respectiue to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his commaundements are agreeable to Gods Man as man is not to be obeyed but because God hath set him ouer vs in the Church Common-wealth or familie Whence we see that ciuill worship hath his rise and ground in the worship of God and what is the cause that so little reuerence is giuen to superiours whether Magistrats or Ministers Masters or Parents in these dissolute and vnmannerly dayes but because Gods worship decayes and is not laid in the hearts of inferiours the force of whose commaundement would force reuerence to superiours What other cause is there that inferior impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commaunded more then ordinary respect yea with all bitternes to scoffe raile curse threaten with horrible damnable and incessant oathes more like furies then men euen to their faces but that Gods feare is vtterly shaken out of their hearts and where Gods feare is absent how can we expect any feare of men The heathen Priests were honoured because heathen gods were feared which shall condemne Christians among whome neither Gods Priests and Ministers nor the Ministers of the King Gods vicegerent and consequently not God himselfe is feared and honoured All religious worship whether outward or inward is due to God onely For inward worship it is most expresse Ioh. 4.24 God beeing a Spirit hee must be worshipped in spirit and truth And it might be prooued in all the parts of inward worship as 1. Loue Thou shalt loue the Lord thy God with all thy heart and all thy soule 2. Feare Isa. 8.13 Let him be thy feare and dread Feare him that is able to cast body and soule into hell 3. Trust and confidence Prou. 3.5 Trust in God with all thy heart 4. Faithfull prayer Psal. 50.15 Call vpon mee in the time of trouble and How can they call on him in whome they haue not beleeued But of this there is little question As for outward worship if religious all of it is his due onely Psal. 95.6 Come let vs kneele before him and bow downe to God our maker Whence it is manifest that all the gestures and signes of religious worshippe as bowing of the body of knees lifting vp of eyes or hands and vncouering the head with religious intention is not to be yeelded to any but the true God 1. A reason hereof is in the text because he onely is the Lord our God our Lord of absolute commaund and we his seruants whos 's our soules are and our bodies also to be at his becke in religious vse and none else and our God by the law of creation and daily preseruation as also by the couenant of grace and redemption he hath not onely created but preserueth yea redeemeth our soules and bodies also and no creature hath any right vnto vs as Dauid saith Christ refuseth here to bow to the deuill not onely because he is a deuill but because he is a creature 2. In our text we see that Satan will yeeld God is to be serued but not onely he would haue a little seruice too Nebuchadnezzar would be contented God should be serued but he would be serued too if they would but fall downe and bow to his image he desires no more Let Christ be as deuout towards his Father as he can inwardly Satan desires no more but a little outward reuerence But the three fellowes of Daniel tell the King they will worship their God onely and Christ tells Satan the cheife idolater of all that he must serue God onely euen with externall and bodily seruice 3. If outward religious worship were due to any creature then to the Angells the most glorious of all but they haue refused it and deuolued it onely to God as his prerogatiue Iudg. 13.16 Manoah beeing about to worship the Angell that appeared to him the Angell hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angells Col. 2.18 Reu. 19.10 the Angell refused Iohns worship and chap. 22.8 when he fell downe at his feete to worshippe him beeing amased and perhaps not knowing whether he might not be the lambe himselfe of whose marriage hee was speaking and the reason in both places why he refused euen that outward reuerence was 1. taken from the Angells condition hee was but a fellow-seruant 2. because it was proper to God Worshippe God who is there opposed to all Angells good and bad 4. Idolatry may be committed onely in the gesture neither can we set our bodies which ought to bee presented as liuing and reasonable sacrifices to God before idoll-worship without the crime of idolatrie no externall dissembled honour can be giuen to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incense to an idoll though he were forced thereunto by a suddaine feare 5. Some things must be had alone and admit not of a second No man can serue two Masters One woman cannot haue two husbands at once her husband is iealous of any partner or corriuall Now God
by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and
God loued thee It was the land of promise So here 3. Satan cannot but flie if he be resisted because he is a conquered enemie spoyled of his weapons which were most mortall and not onely conquered in Christ our head but in vs his members for to whom was that promise made but to the Church that the seede of the woman should bruise the serpents head so as his head is broken to mysticall Christ whole Christ both the head and the members let him now nibble at the heele and hiffe and gape and flie vpon them he cannot hurt them because his sting is taken away Now what can conquered enemies doe if they be still resisted but flie 4. The battell which we fight is the Lords wherein he will not bee ouercome the strength is the Lords who is mighty in battell What was the strength of Dauid to Goliah but when hee comes against him in the Name of the Lord a small and weake resistance ouerthrowes him Our armour is the Lords Put on the armour of God And it is armour of proofe It were a disgrace to his workemanship if it should euer be found slight or insufficient Our cause is the Lords a contention for the faith Fight the good fight of faith which shall preuaile against all the gates of hell Our captaine was neuer ouercome nor can be nor any one of his fellowes for they are all members of that body whereof he is the head and can a head able to saue the body suffer it selfe to be dismembred of any one member Our aidars and assistants that come in to help vs while we resist are the Angells who haue a charge to keep vs in our wayes and giue vs strength and victory they bee too strong for Satan and all his powers and they be more that be with vs then they against vs. Obeict But are not many of Gods children not onely sore thrust at but euen ouercome in temptation Nay and doth not experience shew that the more the child of God resisteth the more Satan assaulteth him And doth not another experience teach vs that the lesse he is resisted the sooner he flies and is lesse troublesome Answ. God in great wisedome suffers Satan to molest his deare children and infest them with long and strong temptations and many times to foile them and to renew his temptations and the battell day by day 1. For their humbling and exercise the Lord destroyed not all the Canaanites before Israel but left some people to hold them battell least they should grow secure Iudg. 3.1 and to teach them battell And Paul must be buffeted by Satan least he should be exalted by the multitude of reuelations 2. To make them more watchfull of their graces and keep close their faith hope loue patience c. as when robbers and pilferers are abroad men shut vp and locke their goods within so here 3. To magnifie his owne glory who manifests such power in such weaknesse and seasonably sets in for their safety and victory when in their sense they are vtterly lost But 1. Satan neuer ouercomes him that resisteth he may foile him and beate his weapon to his head yea he may send him halting away with Iaacob so long as he liues yet at length he shall ouercome if he hold on his resistance 2. Satan indeed often assaulteth where he is much resisted for he will still renew the battell Sometimes in strong Christians whom the Lord presseth forth as the leaders in his battell for strength is for the warre Iob resisted but was still assaulted because his measure of strength was such as was to be a patterne to all ordinary men Our Lord had resisted Satan once and againe but till now he flies not because he was to be the Generall of the field on whom all must looke as an example and for direction But the issue is that Satan shall flie at length and the longer and stronger his temptations are the more God glorifieth himselfe both in the victory of his seruants and confusion of the deuill as we see in both the former examples Sometimes he fiercely assayleth weaker Christians who are easilier pulled from their holds for want of knowledge iudgement or resolution these he thinkes will be tyred out with importunity and he hopes to force them to yeeld at length And surely many weaker ones inuite Satans temptations vnawares which toile them worse then death because they are so flexible Satan sometimes heares them speake in his owne language Thou art an hypocrite a great sinner aboue all men sometimes he sees them vse his weapons against themselues and so giue way to the aduersary in stead of resisting whereas stout and manfull resistance would speedily procure their peace sometimes for want of iudgement they are not able to distinguish of Satans sinnes from their owne but carrie themselues as they would take vpon themselues the deuills reckoning Alasse all this inuites him and makes him wellcome But here let the weakest beleeuer know that if he resist lawfully he shall carry away the victory let his resistance be neuer so weake and this shall make for Gods greater glory and Satans greater confusion that he is not able to stand out the field against the weakest of them whom he may seeme to scorne It was a great confusion that Satan was not able to stand against Christ himselfe but that he shall not be able to stand against a sinner a worme which turnes againe in the name of Christ is greater confusion then the former 3. Whereas Satan seemes quiet where he is least resisted it is no maruell his kingdome is not diuided against himselfe What need a captaine bend his forces against a towne which hath deliuered vp it selfe into his hand What need he set bulwarkes and cannon-shot against those walls and gates which are willingly set open When the strong man keepes the hold all things are at peace But a miserable peace it is to runne from vnder the colour of the Prince of peace to goe so peaceably and gently to the dungeon of eternall darkenesse This may comfort the child of God that he shall outstand all his temptations it is not onely possible for him to ouercome the deuill and put him to flight but also certaine For the iust man falleth seuen times a day but riseth againe Prou. 24.16 And why 1. Because Gods election is eternall and vnchangeable and his foundation sure 2. Because of Christs prayer that our faith might not faile 3. Because the godly man hath built his house on a rocke against which the windes may blowe and the floods beat but it shall stand and he is set into that head who ouercame the tempter that he might ouercome him also 4. Because of the promise that God will not forsake his child ouerlong but supply strength for the combate and giue a gracious issue And temptation preuailes onely when God addes not a second grace but standeth a farre off Obiect But was