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
Expositor of his own law having an occasion here to urge this Text against the Divel who tempted him unto Idolatry concludes thence two things and prepares his way to the following Conclusions either by exchanging one word for another for properly an absolute changing it is not or by supplying the seeming want of one word with another and then whether we read it as Moses doth Thou shalt fear or as our Saviour doth Thou shalt worship the Lord thy God the sense is still full and to fear God is not forbidden when in one place we are commanded to worship him nor to worship him when in another place we are commanded to fear him No because when the one is but mentioned the other also presently is included like Relatives and Correlatives posito uno ponitur alterum as name but a Father and you have said enough to include the name of a Son also and to go on in order upon this ground it is that our Saviour here purposely exchanging one word for another as Timebis thou shalt fear for Adorabis thou shalt worship positively concludeth according to the true meaning of each Text. First That whensoever we come to serve the Lord our God as we ought religiously piously devoutly we must bring both with us both fear and worship both the inward fear and awe of our heart and also an humble lowly and reverent gesture of our body as an outward testimony of that inward fear it being most plain from the compared Texts that in God's service worship and fear must always go together the outward with the inward the humiliation of the body with the humility of the soul the bowing prostrating and humbling of the body when we present our selves before our God by prayer supplication thanksgiving c. with the filial fear of the heart which though sometimes it includeth the whole service of l Isa 29.13 Mat. 15.8 God to be performed by the inner man yet doth it not at any time exclude the inseparable concomitant thereof even that outward adoration and religious worship to be performed separately by the body in that service which is due unto God only it doth not and there can be no stronger argument to confirm the truth of this position then this of our Saviour here saying Thou shalt worship which belongs to the body instead of Thou shalt fear which belongs to the soul meaning that God requires both at once utterly denying unto the Divel all adoration and prostration of his body which he required because even that also as well as the fear of the heart was due unto his Father only which even the Divel himself seemed to acknowledge when he so much desired to obtain it of his Son Wherefore in this case of fearing and serving and worshipping the Lord our God the body cannot say to the soul I have no need of thee neither can the soul say unto the body I have no need of thee no more then the eye can say to the hand or the head to the foot I have no need of m 1 Cor. 12.21 thee Because our Saviour here saith cleer enough to each that God to compleat his whole service hath need of each hath need of both I have need of thee and I have need of thee for the manifestation of the obedience of the whole man towards me when he invocates and calls upon me when he offers the sacrifice of praise prayer and thanksgiving unto me that his obedience and prayers and praises and thanksgivings may be true and reall and acceptable before me I have need of thee the inward fear of the heart and I have need also of thee the outward humble posture and reverent gesture of the body The body in this case being to the soul as the tongue is to the mind each the true Interpreter unto others of one anothers meaning for we cannot judge rightly of the inward but only by the outward man whose gesture if it be not humble and reverent when he cometh to serve the Lord the eye of him that seeth in secret besides what men see discovers thereby if he did not know it otherwise that his heart is not rightly prepared for his service who requires the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward worship veneration and adoration performed by the body as the Introduction to and expression of the inward fear and acceptable sacrifice of the heart O come let us worship and bow down let us kneel before the Lord our Maker is the pious expression of those who out of a religious fear came to serve the n Psal 95.6 Lord where the latter explains the former words as will you know what it is to worship it is to bow or fall down and kneel that outward posture of the body being the Index of the souls inward bowing and kneeling and humbling it self in God's sight but if he be wilfully and obstinately denied the one he nothing at all regardeth the other who will be glorified joyntly both with our body and our spirit or else he esteem himself not at all glorified with either which though many men will not the Divel himself who here tempted our Saviour only to fall down and worship him as some excellent creature well knew and understood and therefore he made it his whole work here to deprive God of it and gain unto himself first the adoration of the body and he did it the rather because knowing that God little or nothing at all valueth the one if he be denied the other he doubted not but by degrees he should gain unto himself the fear of the heart also attempting to do it by taking away from God that which is peculiarly due unto him in his own service outward adoration And surely this and only this was the direct way to do it for take away one from God and you take away both take away outward worship and you are in the next way to take away inward fear too because such is the heart of man deceitful above all things that surely it is not neither indeed can it be rightly intent to the service and fear of God inwardly when there is no care at all taken outwardly to expresse it but only by a posture slovenly and irreverent which though it be not directly a falling down to Satan which is here forbidden yet is it a direct denying of that which is properly due unto God and here commanded Thou shalt worship the Lord thy God Religious worship always presupposing inward fear and that in the service of God always requiring outward and reverent adoration So we preach and so we rightly conclude even from the Text because our Saviour therein rightly interptreteth thou shalt fear by thou shalt worship the Lord thy God And I cannot apprehend what other meaning or purpose he should have by thus exchanging one word for another but only to let all men know that the inward fear which is due to the Lord our God ought
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
their ministry in the production of his omnipotent works in the beginning for that cause the creation of Angels is concealed there and the ministry of Angels for a time suspended here For that cause that our Creator might not be robbed of his glory by a misconstruction of the one nor our Redeemer robbed of his by a misinterpretation of the other But now when the Temptation was fully ended and the Conquest on our Saviour's part fully obtained there being not the least ground at all left why any creature should presume to engross any part of the honour of that victory as due unto themselves now those glorious Spirits were commanded to do him service again as they had done before and commanded they obey Behold Angels came and ministred unto him Angels ministred unto him Ministred not onely food and sustenance unto him if they did that after his long-fasting as was done by the hand of an Angel to r 1 Kings 19.5 6. Elias in the like case but no doubt they also ministred comfort unto him and there was cause for it because as man he was then in most need of comfort even when he was but newly escaped from the snares and temptations of Satan and cause there was for Angels then men were not fit to do it to minister comfort unto him as at another time one of that heavenly host did when being in a great agony an Angel most opportunely appeared unto him from Å¿ Luke 22.43 Heaven strengthning him Nay I see no cause why I may not also safely affirm that part of this Angelical service and ministry was spent at that time in congratulating his late and happy victory and in singing an Eucharistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song of praise and thanksgiving to his Father for delivering his Son from the Temptations of Satan When the Israelites had escaped out of the hands of Pharaoh and the Egyptians there was joy and thanksgiving for that Then sang Moses and the children of Israel this song unto the Lord and t Exod. 15.1 said c. At another time when they were delivered from the Tyranny of Jaâ—in King of Canaan and Sisera the Captain of his Host Judg. 4. there was joy and thanksgiving for that Then sang Deborah and Barak the son of Aliâ—â—am on that day saying Praise ye the Lord for the avenging of u Judg. 5.1 2 c. Israel When David after the death of his son Absalon was delivered from the hands of all his enemies round about him there was also joy and thanksgiving for that And David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hands of all his enemies and cut of the hands of w 2 Sam. 22.1 c. Saul And can we think that our Saviour was delivered out of the hands of Satan a far more potent Adversary then either Saul or Sisera or Jabin or Pharaoh or all can we conceive I say that this was done without an Eucharistical song of praise and thanksgiving unto God Surely no it was not and who were so fit to do it as Angels that holy and heavenly Quire who in multitudes together magnified the Father for the birth of his Son saying Glory be to God on x Luke 2.13 high All heavenly Hallelu-jah's being most properly set to their melodious voice which is Holy holy holy is the Lord of hosts the whole earth is full of his y Isa 6.3 glory And John in his vision heard the Angels about the Throne cry out with a loud voice saying Worthy is the Lamb to receive honour and glory and a Rev. 5.11 12. praise Lo the work of praise and thanksgiving all and all at other times performed by the holy Angels Therefore David putting them in mind not of their duty which they always remember but of the constant and continual delight they have in praising God which they never forget saith O praise the Lord ye Angels of b Psal 103.10 his which they continually do and then in particular did when hâ—re praising God for Satans overthrow and our Saviour's victory they came and ministred unto him They ministred unto him And therein they did but that for which they were Created even to be ministring Spirits to be God's messengers from Heaven to Faâ—th and again from Earth to Heaven between him and his Church before his Son's Incarnation afterwards between him and his Son the head presupposeth the body also whole he was here on Earth and now our Saviour being bodily absent and the Angels having no more to do for him on Earth in this matter as touching his own Person Ministring Spirits they still are and shall be between God and his * Angels minister unto Saints Saints so long as they shall remain here even to the worlds end as it hath been ever even from the beginning surely so it is and that it is so the Apostle plainly proves saying They are all ministring Spirits sent forth to minister for them who shall be heirs of c Heb. 1.14 salvation Lo the Angels work is to minister as here they did to our Saviour and still do to us Lo they themselves are the Sons of God by d Job 38.7 creation and 't is most proper for such to take care of and diligently watch over those that are his sons by grace and adoption which that their ministry may never cease they carefully do and will do and that both while they live when they die and also after they are dead While we live the holy Angels are appointed to protect and defend us both from corporal and spiritual dangers The Angel of the Lord tarrieth round about them that fear him and delivereth c Psal 34.7 them When we die they shall carry our souls as they did the soul of Lazarus into Abrahams bosome into f Luke 16.22 heavens and at the last day when the general resurrection shall come though our bodies have long before been resolved into their first principles the son of man shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds from one end of Heaven to g Matth. 24.31 another So sacred are even their very ashes unto him and the dead in Christ in the faith of Christ shall rise h Thes 4.16 first that they first may be glorified both in soul and body before the reprobates be in both eternally punished Lo God never forgets his Church those that shall be heirs of salvation God never forgets them not in their life not in their death no nor after death neither and therefore the holy Angels shall never forget their office which is to minister for the spiritual and eternal good of all those that shall be saved and that they shall never cease to minister unto us an argument it is in that they here came and ministred unto our Saviour
Divels suit nay this was the Divels sauciness and therein his subtle policy resolving thereby to remove and withdraw our Saviour when he saw him hungry from his Filial confidence in the All-sufficient providence of his Father The Sum the first Temptation and to perswade him to doubt both of his Care and also of his power to relieve him and thereupon to make use of unlawful means to relieve himself He said If thou be the Son of God command that these stones be made bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say but the word onely and it shall be done such a perswasion it seems the Divel had of the great power of the Son of God although he doubted if thou be whether he whom he then tempted were that Person or not he doubted yet surely more out of malice then out of ignorance for he could not but know that even that very Person whom he then tempted to a distrustfulness in his Father's Providence was that very Son of God And this he could not but know and that 1. By what was written of him in the Prophets as Behold a Virgin shall conceive and bear a Son and shall call his Name g Isa 7.14 Emanuel Wonderful enough it was that a Virgin should bear a son more wonderful that this Son should be Emanuel God with h Mat. 1.23 us which being revealed in the Prophets could not be concealed from Satan nor the place of his Birth and thou i Mich. 5.2 Bethleem Ephratah c. both being fulfilled some thirty yeers before this Tempter came unto him and said for a Virgin did bear a Son even Emanuel God with us from the very day of his Birth and at Bethleem she did bear that k Luk. 2.4 5 7. Son which the Divel knew when his instrument Herod slew all the young children l Mar. 2.16 there for this one young Child's sake who had he been first destroyed the rest had not been destroyed Herod sent forth others about this business the Divel sent forth Herod knowing that the Son of God was even then Incarnate although he knew not well where to find him being but then an Infant nor of what Virgin he was born that being concealed from him even by the Espousals of Joseph and Mary But now 2. finding him in the Wilderness grown up both to the full Age and stature of man he could not but know that this was he of whom the Father some forty daies before testified from Heaven that this was his beloved m Son Mar. 3.17 a true saying and worthy of all acceptation though it were of no credit at all with Satan who here subtilly pretends ignorance rather pravae dispositionis then purae negationis If thou be the Son of God and nothing will satisfie him in this matter but a miracle wrought by our Saviour and that upon this motion too as a more manifest demonstration of his Deity Impudent Satan why requirest thou a Miracle knowest thou not that miracles are extraordinarily wrought rather to n Fidei sunt praestanda signa non dolis Credentidanda sunt non Tentant Chrysolog de jejun tentat Christi Serm. 11. confirm the faith of those that believe in Jesus then to gratifie such as defie and abhor the saving Name of Jesus and yet requirest thou a Miracle who hast no faith at all to believe in him who is the Author of it and of whom thou requirest it Impudent Satan or thinkest thou that the Son of God will become obedient unto thee and turn stones into bread to gratifie thee whereas in respect of any want in himself there was no need at all of such a Miracle no need at all for he that is the bread of life as he witnesseth of himselt Joh. 6.48 could not want o Verè panis non indiget pane Chrysol ubi supra Serm. 11. bread though he were hungry he that had a Provident Father to provide for him could not want sufficient sustenance no not in the Wilderness nay he that could turn stones into bread as thou thy self rightly supposest or else why requiredst thou such a Miracle of him unless thou didst it by way of Ironie of Taunt and Scoffe If thou be even he was able also to turn want into plenty emptiness into fulness as able to doe this then as afterwards to turn water into p Joh. 2.9 wine nay as able as of stones to raise up children unto q Math. 3.9 Abraham able to doe that able to doe this if there had been cause but in this particular case plain it is that there was no cause at all and to doe it when there was no cause to doe it had been doubting of his watchful care and providence over him to offend his Father which he would not doe by using unlawful means and unwarantable so long as there was any other way to relieve himself and therefore Satan thy so much desired provision to be procured for him by a Miracle in testimony of his Deity which at this time wanted no such testimony was not at all necessary since there was every way enough provided for him by his Father without it and thou temptest him in vain to grant that which there was no cause to grant notwithstanding he were every way most powerful to doe what thou requiredst But what wilt thou infer thence wilt thou Conclude as thine own words If thâ—u be seem to imply that the Person whom thou temptest is not the Son of God because at thy command he will not distrust in God and turn stones into bread shall not the Lord Jehovah be God unless Baal subscribe unto it must If thou be the Son of God be resolved preposterously into thou art not the Son of God if Satans demand be not granted and his curiosity satisfied Monstrous whereas to have done what the Divel demanded had been altogether to derogate from the glory of the Son of God for whom it was as improper in any thing to become obedient unto Satan such was the Case here as most proper it was for him in every thing to continue constant in his Filial obedience unto his Father as he did for not at all regarding what Satan should judge of him for not complying with him he utterly refused to obey his voice and none of his Charms none of his Temptations none of his Baits none of his fair words in his sense capable of a fowl Construction could any waies prevail with him or remove and unrivet him which was so much desired by the Divel from his unshaken Confidence and assurance in his Father's providence who he was perswaded was able to provide for his Son in this his hunger even without his own particular assistance which had been to doubt of his Father's providence by turning stones into bread Lo this was the Divels motion If thou be the Son of God command that these stones be made bread Command the work to be done was left
wholy unto our Saviour yet upon pain if he did it not to be declared not to be the Son of God by Satan a strong a violent Temptation yet easily repelled by our Saviours reply to Satan and his insolency He answered and said it is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God v. 4. It is written the Divel begins subtilly with If a doubtful speech as he delivers it but surely not doubtful as he understood it but our Saviour Answers plainly and positively It is written and that Deut. 8.3 where Moses as an Argument to perswade them to be daily more and more obedient puts the Israelites in mind of God's great goodness and favour unto them who fed them extraordinarily forty yeers in the Wilderness and that with bread with Manna from Heaven even in the time of their extreamest want and when they were wholy distitute of ordinary food and sustenance such was God's care of them which our Saviour here in his greatest hunger knowing that the hand of his Father's providence was not yet shortned appropriates and applies to his own Case in particular He was now in the wilderness though it be not expressed here whether in the same wilderness or not there he was hungry and no ordinary means then neer at hand to relieve him yet though he expected not Manna he well knew that his Father was able to satiate his hunger either with or without means and this was his Solace his Contentation this Deus providebit my God will provide for me one way or other even in the wilderness wherefore confident and constant in this perswasion he would not by any means be enticed by the Tempting Divel even though he was an hungred to use any unlawful waies to provide food for himself which in Satans judgement he wanted but not in his own who was not ignorant that there were other waies either to satisfie or sustain his hunger without turning stones into bread and of these means he speaketh here when as a reproach to Satan he saith It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God It is written Lo this even the Word of God that r Ephes 6.17 Sword of the Spirit this was the weapon wherewith our Saviour once now v. 4. and twice afterwards v 7 10. foyled and conquered Satan It is written and this Action of our Saviour in thus repelling the Divel by his Father's word must alwaies be our imitation for surely the same Sword the same Word hath the same power still against the same Adversary though it be now weilded by us far weaker Combatants who though we are weak in faith yet by his power that is the stronger man we shall be enabled to resist the strong man Å¿ Mat. 12.29 and all his Temptations for as it is our Comfort so also it is our Conquest too that our Saviour hath gotten the victory over Satan because to use the words of the Apostle Ephes 6.14 15 c. we being girt about with truth with the testimony of a good conscience having on the breast-plate of righteousness manifested by an holy and a sanctified life holiness to the t Exod. 29.36 Lord shod with the preparation of the Gospel of peace which bringeth glad tydings of peace to us in Christ who is our u Ephes 2.14 peace the power whereof being the power of God unto Salvation to every one that w Rom. 1.16 believeth treadeth Satan under foot and having faith for our shield against all the fiery darts of that evil one Salvation the assured hope of Salvation by Jesus Christ for our helmet the Word of God the promises of God made to all penitent sinners in his holy Word faithfully believed and feelingly applyed for our Sword we also in him shall get and keep the victory It is written and written that man shall not live by bread alone shall not live Now there is a Threefold life 1. Of Nature 2. Of Grace 3. Of Glory The first onely is here meant the life of Nature and the meaning is that Man shall not live shall not preserve his natural life by bread alone by ordinary food alone whereof bread is the principal no but there is another way to preserve it even by every word that proceedeth out of the mouth of God Lo this is our Saviours Text and for that reason with all diligence to be hearkned to that his Father's promise included therein of providing sustenance for us as it was in the Case of x 1 Kin. 19.5 6. Eliah even when we see no visible way to provide it may be a solace and comfort unto us in the time of our greatest streights and scarcity I say this is our Saviours Text and the powerful and life-preserving Word mentioned therein which proceedeth out of the mouth of God whereby Man shall live even when he wanteth the common and ordinary means to preserve his life is his Will his Decree his purpose his secret appointment to preserve mans life by some extraordinary way thus or thus besides that of his ordinary word and providence See it illustrated in several particulars thus Sometimes God's Will and Decree is that Man shall live and yet not by ordinary means So the Israelites in the desert were preserved forty yeers together with y Deut. 8.3 Manna and therewith they fared so well even by the immediate providence of God without any ordinary food that the consideration thereof caused the citing of this Text by our Saviour against Satan Sometimes God's word and purpose is that men shall live against means and contrary to the ordinary course of nature as Daniel in the Lyons Den chap. 6 and the three Children in the fiery Furnace chap. 3. Sometimes his Will and appointment is that men shall live for a time without any means at all as Moses in Mount a Exo. 34.28 Sinai Elias in Mount b 1 King 19.8 Horeb and our Saviour at this time forty daies and forty nights in the Wilderness of which extraordinary and miraculous Word proceeding out of the mouth of God for the preservation of mans life the Divel here it seems when maliciously he tempted our Saviour hungry to turn stones into bread pretended himself altogether ignorant or at least subtily concealed his knowledge of it But whether he were wholy ignorant of that or not let it be left if you will as a thing doubtful and uncertain yet of this ignorant he could not be of this that our Saviours repulsive Answer here was every way directly Opposite to his Temptation and such as the Answer was such also the Person was every way Opposite to Satan there is no fellowship between light and darkness no Communion between God and c 2 Cor. 6.14 15. Belial and as touching our Saviours Answer to the Divel herein stands the Opposition Command said the
the Garden and that when our Saviour was but newly become a Conqueror supposing perhaps that though he knew at that time how to Conquer yet he knew not how to use the victory Then which further notes the insatiable and implacable malice of Satan against Christ and his members having great wrath against them because he knoweth that he hath but a short l Rev. 12.12 time adding to the measure of the one what he perceives is wanting in the Continuance of the other alwaies walking about like a roaring Lyon seeking whom he may m i Pet. 5.8 devour that is his end such is his enmity against us even by a continned series of Temptations to devour us whose wrath and malice against us is without end from whose soul-destroying darts good Lord deliver us Thus the Time you see when this second Assault began was immediately after the first was ended Then Consider next both the Place where and also the manner how this hapned for the Place where 't was in the holy City and there on a pinacle of the Temple but the manner how the Tempter dealt with our Saviour before he brought him thither was this he taketh him up Lo he that before was led up of he Spirit into the wilderness to be tempted was now conveyed thence to an higher place by the Divel to the same end the place of our Saviour's Tryal was changed but the Tempter was still the same Coelum non animum a change there was in the heighth but no change at all in the depth in the deep policy of Satan who taketh him up conveyeth our Saviour at his pleasure through the ayre from one place to another But surely he did not he could not doe this without power first obtained of God to doe it No for though his power be very great as the Sacred Texts intimates when it calls him a n Isa 27.1 Dragon a roaring Lyon 1 Pet. 5.8 a strong man o Mat. 12.29 armed a Ruler of the darkness of this p Ephes 6.12 world yet that power how great soever it be is first derived from God from his power from his Grant and permission or else why did he aske leave of God at one time to tempt q Job 1.11 12. Job or why did he not at another time enter into the Herd of swine without our Saviour's r Mat. 8.31.32 leave an Argument that he is alwaies at God's beck and that he can doe no more then he permits and suffers Å¿ Daemonum officium est nutibus Dei servire nec quicquam nisi jussum facere Lactant. divin Instit l. 2. c. 17. him 't was I confess in another Case and as touching Criminal matters that our Saviour said to Pilate boasting of his power either to Crucifie or release him thou couldest have no power at all against me except it were given thee from above John 19.10 11. yet it is most true also even in this Satan could have had no power to move and remove our Saviour's Sacred body from place to place from the Wilderness to the holy City from the holy City a lower to the pinacle of the Temple an higher place no such power could he have had but from above by Divine permission and concession and by vertue of that permission the Father wisely ordering it to be so for the glory of his Son when he should return a Conqueror the Divel taketh him up our Saviour in the mean time being of himself most willing to be tempted of the Divel anywhere that the Divel by him for us might be Conquered everywhere it was for his own glory and our good that this was done suffered to be done though done by the Divel who taketh him up Yet surely not after an usual and ordinary way nor transported he him leasurely and by degrees step by step no for that was not at all agreeable to the Divels hungry and hasty pursuit of his prey nor any waies answerable at this time to his eager desire having been but lately Conquered of obtaining a Triumphant victory Omnis long a mora est nobis quae gaudia differt neither was it or could this be done in a vision for then the Divels perswasion to our Saviour afterwards v. 6. cast thy self down could have been no Temptation at all but he taketh him up that is in my judgement though I leave it to a more skilful Oedipus to resolve shall I say or rather dissolve this aenigma our Saviour being thus taken up into the ayre the proper Seat of Satans principalitie Ephes 2 2. uncertain whether by the locks of his head as Ezekiel t Ezek. 8.3 was or otherwise the Divel carried him speedily to the place appointed for his fresh and renewed Onset which he might doe even by the power already granted and received from above a power to move and remove the bodies of men u Zanch. de vi potent Daemonum lib. 4. cap. 10. upwards and downwards or otherwise as he pleaseth from one place to another and that with more speed then ordinary this no doubt the Divel hath power to do and that by vertue of God's Commission nay of God's w Calvin Institut lib. 1. cap. 17. Sect. 11. Command on whom his derivative power properly dependeth and having such a power once granted him he soon made use of it and taketh him up And into the holy City he taketh him up even into Jerusalem Luk. 4.9 called the Daughter of x Mat. 21.9 Zion Tell ye the Daughter of Zion behold thy King cometh unto thee meck so tell ye the daughter of Zion tell ye Jerusalem behold thy King cometh unto thee meek still and so meek that for the finishing of his glorious Conquest he was content patiently to be carried even by an unholy hand into the holy City Called y Mat. 27.53 holy even for distinctions sake to put a difference between this and the unholy Cities of the Gentiles wherein nothing but Idols were worshipped and adored as Molech among the a 1 Kings 11.7 33. Ammonites Chemosh among the Moabites Ashtaroth among the Sidonians Diana among the b Act. 19.17 18. Ephesians and other in other places Whereas here at Jerusalem from time to time the holy and true God was onely worshipped though not truly who had appointed that his Name his honour should there peculiarly c King 11.36 dwel there was the Temple the place of his Solemn and holy Worship there was Moses Chair the Law and the Prophets were by the Scribes and Pharisees solemnly read and expounded d Mat. 23.2 there and there also God ordained that his first Christian Church should be planted and that from thence in following Ages his holy Gospel his holy Religion should be propagated as it was to other Nations as the Prophet Isiah foretold should come to pass Saying out of Zion shall go forth the Law and the Word of the Lord from e Isa
This Lyon this Adder this Dragon being none other mystically but the Divel r Tittleman in locum Hilar. Canon 3. Hieronym in Matt. 4. himself full of wrath full of venome full of poyson to be Conquered by our Saviour who will tread him shortly under his feet Rom. 16.20 and did now sufficiently trample on him when he answered him It is written again Thou shalt not tempt the Lord thy God v. 7. It is written again once had our Saviour beat off the Divel before v. 4. with It is written namely Deut. 8.3 and once also in imitation of our Saviour had the Divel alledged or rather misalledged Scripture v. 6. mangling and perverting the true and genuine sense thereof by concealing what therein was most Material and Considerable this to keep thee in all thy waies which was written also Psal 91. v. 11. but not alledged by Satan but our Saviour in his reply here It is written again pointeth at both both at his own true alledging of Scripture in his first and also at the Divels false dealing in not truly alledging it in this his second Conflict and because he would deal with him now again as he had done before that is Conquer him with his Father's word He saith putting him in mind to how little purpose it was to contest with him any more who had the strongest weapon though the Divel pretended Scripture too It is written again and by thy false dealing thou canst not thou shalt not prevail against me Our Saviour in this his reply here not opposing Scripture to Scripture as if the one only that alledged by himselfe had been true and the other that alledged by Satan as much as remained of it had been false no but following that rule which afterwards he taught St. John believe not every ſ 1 John 4.1 spirit not the doctrine of every one that entitleth it to the spirit but try the Spirits try their doctrines whether they be of God he only Confuted the abuse of Scripture by t Falsas de Scripturis Diaboli sagittas veris Scripturarum frangit clypeis Hieronym in locum Scripture For the Divel as 't is plain to his own advantage had most impudently abused it by misalledging it as Heretiques his disciples often doe but our Saviour confuted that abuse and rectified that error by righthly interpreting it and he rightly interpreted that Scripture when rightly concluding that to cast himself down from the pinacle of the Temple which was none of his waies was to tempt God who had promised to keep him only in all his waies which the Divel left out He answered It is written again Thou shalt not tempt the Lord thy God and in vain thou temptest me to tempt him in sense thus much Thou that Tempest me no good Textuary though thou judgest thy thy self strong enough to Oppose me and finally prevail against me with thy too too short weapon with a piece of a Text yet I am stronger then thou and as able now as before v. 4 by Citing a whole Text according to its true sense and meaning which thou hast not done to foyl and repel thee and thus I doe it It is written again thou mightest have been satisfied at first but since thou wilt not my Father's Word shall again defend me and again offend thee It is written again Thou shalt not tempt the Lord thy God It is written Deut. 6.16 where Moses exhorting the Israelites to obey their God begins his Exhórtation with Hear O Israel v. 3.4 and not to speak of other particulars in this also he commands them to hear him even in this Ye shall not tempt the Lord your God Which our Saviour here the number only changed aptly alledgeth against the Divel perswading him by casting himself down from the pinacle of the Temple to tempt God which Moses forbade the Israelites and our Saviour took it for granted that it was also forbidden him But the better to understand the Text let us enquire a little into the meaning of these words to Tempt God Thou shalt not tempt the Lord thy God thus a Negative precept you see it is and such Precepts are alwaies u Praecepta negativa obligant semper ad semper Obligatory alwaies binding and to all times unless God himself command the contrary As Thou shalt not kill Exod. 20.13 and no man but by divine dispensation as in the case of Abrabam whom God commanded to sacrifice his w Gen. 22.2 son can at any time be released from the exact keeping of that Negative Commandement But our Saviour here had received no such dispensation as might any waies absolve him from his Obedience to his Father and therefore he would not by any perswasion of Satan suffer himself to be drawn away from his Filial obedience to his Father knowing that the same law that did bind the Israelites though they often transgressed it did also oblige him and he would at no time transgress it but resolutely answered Satan with relation to himself Thou shalt not tempt the Lord thy God Now to come to the point we treat of to tempt God is out of rashness or unbelief and the like to make Tryal and x Tentare est periculum facere experimenta quaerere c. Pet. Mart. loc com class 1. c. 8. Sect. 17. class 3. ca. 4. Sect. 54. experiment by such means as we ought not either of his power or his justice or his wisdome or his Fatherly protection over us The latter whereof is properly the Tempting here meant in the Text Thou shalt not tempt the Lord thy God that is as in this particular Case thou shalt not rashly and out of unbelief question his power thou shalt not make tryal by any unlawful means whether he be able to protect thee or not even when thou hast wilfully exceeded the bounds within which he hath promised to protect thee or if thou doest thou temptest him thou sinnest against him which I may not doe saith our Saviour But because we are now speaking of Tempting God who by man is tempted several waies let us a little expatiate in this matter and then again descend in order to this particular tempting here mentioned in the Text. We say then that God by sinful man naturally exorbitant and of himself not to be kept within the bounds of modesty and moderation is Tempted divers waies As First In respect of his Power And so he is tempted when inconsiderate men impatient to wait Gods leisure doe out of diffidence and unbelief appoint either the Time when he shall help them or the Place where he shall help them or the manner how he shall help them leaving in the mean time as it were nothing to his immediate power who is a present help in trouble but what best suits with their own folly So the Israelites tempted God in the wilderness when in the time of their greatest thirst they made tryall of his power whether
capacity of both Believe and thou shalt be saved eternal life is the gift of God through Jesus Christ our Lord Rom. 6.23 True but that life shall be given to none but to those only that run and wrestle and strive and fight to obtain that eternal prize these being the means appointed of God to obtain it so run that ye may t 1 Cor. 9.24 obtain we have not digressed in all this no yet 't is time to look back again to the rock from whence all this is hewen 't is this God is tempted several ways as when a needless nay a sinful experiment is made 1. Of his power 2. Of his Justice 3. Of his Wisedom 4. Of his Fatherly protection over us and in this latter sense is our Saviour's answer here to be understood for to the Divel perswading him to cast himself down from the pinacle of the Temple v. 5. No saith he in sense that lawfully I cannot do Why Because there is another ordinary way to go down and not rashly neglecting my Father's provident care over me to cast my self down and that ordinary way those ordinary means must I use which he hath appointed to preserve me otherwise I shall be guilty of tempting him by trying whether he will so preserve me or not when I am wilfully gone out of my ways but that I may not do neither for it is written and his word shall be my guide in all my ways and his word is Thou shalt not tempt the Lord thy God v. 7. Thus our Saviour answered and thus also was the Divel even in this his second assault most shamefully repulsed Notwithstanding he soon begins a u Qui audit dominum deum tuum tamen adhuc tentare non desinit Chrysolog de tentati jejunio Christi Serm. 13. third Again the Divel taketh him up into an exceeding high Mountain and sheweth him all the Kingdomes of the world and the glory of them v. 8. And saith unto him All these things will I give thee if thou wilt fall down and worship me v. 9. Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve verse 10. Lo Here is much more of impudency in this then in the two other temptations and that by the same Tempter against the same Saviour For before v. 3 6. it was but if thou be the Son of God but now it is v. 9. If thou wilt fall down and worship me Satan rather increaseth then decreaseth in his malice The sum of the third and last Temptation whose attempts were now high and lofty and his aim in this third and last temptation was to fill our Saviour's heart with a covetous desire of worldly glory and vast possessions to the end that thereby he might draw him away from the true worship of the true God knowing well enough that covetuousness is w Col. 3.5 Idolatry and if he could but once perswade him to covet all the Kingdoms of the world the way he saw was then fairly opened to perswade him also to fall down and worship him which was the chief end of his temptation for the archieving whereof his limited power was now stretched even to the highest x Tota potestatis commovetur ambitio Hilar in Locum Can. 3. pitch far higher then the pinacle of the Temple though with no better successe then when he was on the pinacle not so high as this exceeding high mountain or when he was in the wilderness a lower place the attempts of a Divel can no where thrive against a Saviour for though a threefold cord as Solomon speaketh be not quickly y Eccles 4.12 broken not commonly and by a weak arm yet if it be of the Divels hoisting left to our Saviour's unhoisting it is quickly broken As Sampson a Judg. 16.9 12. quickly brake the withes and new ropes of the Philistines being in that a type of our Saviour in his whose two-edged b Heb. 4.12 sword it is written was far sharper effectually to cut asunder this subtilly-wreathed temptation of Satan the product of his two first then the sword of Alexander the great was to cleave asunder the Gordian c Quint. Curti. lib. 3. p. 25 26. knot refusing now not only the Kingdom of Asia which that Alexander then coveted and was now boldly offered unto him by the Divel inclusively in the bundle of the whole but also all the Kingdoms of the world and the glory of them He refuseth them all and will not agree to fall away from his God by falling down to Satan and this is the sum both of the Divels proposal and our Saviour's refusall Parturiunt montes nascetur ridiculus mus And though he were now in the top of an exceeding high mountain probably in the highest region of his own dominion yet there was he once more overtopped overmatched and his lofty attempts confounded by our Saviour But we will search more narrowly into the Text and thence give you several observations Thus Again the Divel taketh him up into an exceeding high mountain v. 8. Again which noteth that this bad angel who had been too too busie in tempting before was as busie still Finis alterius mali gradus est futuri proceeding from one evill to another Again in continual motion he was imitating therein the good Angels though to a bad end Again from the Wilderness to the holy City from the holy City to the Pinacle of the Temple from the Pinacle of the Temple to an exceeding high mountain And all this adoe all this stir all this moving from place to place was again to tempt our Saviour But we will not believe that he thus moved up and down all this time in any other then an oblique motion 't is his nature always to be excentrick and irregular being the cause of all irregularity amongst us yet we find him in d 1 Pet. 5.8 Peter going walking about and in e Job 2.2 Job compassing the earth that is compassing men in everywhere on every side that he might catch them in his net compassing not leaving any corner of the Earth unsearcht for his prey the cause of his going about of his going to and fro and walking up and down in the Earth rather then by any circular motion to attempt any thing which had so much not only of impudency but also of obliquitie and irregularitie in it Again the Divel taketh him up into an exceeding high mountain Taketh him up and brought him thither through the ayre as once he had brought him before from the wilderness to the pinacle of the Temple And though our Saviour did never follow him whithersoever he went yet at this time he yielded his body to be carried by him whithersoever he would not refusing to be taken up into an exceeding high mountain Now Goegraphers make mention of many such as f Vbi in excelsissimam
again to speak changeth his words indeed in speaking but not at all his malice in tempting and because he changeth his usual words let it be granted that he had now forgotten to say unto our Saviour any more If thou be the Son of God being sufficiently convinced no doubt that he was so by his own answer unto him v. 7. It is written Thou shalt not tempt the Lord thy God Meaning that as he himself might not tempt his Father so neither might the Divel tempt him who was the Lord his i Hilar. in locum Chrysolog Serm. 13. God not as he was a Divel no but as he was a creature and therefore the Son of God which that other unclean spirit acknowledged expresly Mark 1.24 and surely was not now doubted of by this unclean spirit here although in words he would not acknowledge it and because not doubted of it was not urged any more notwithstanding though this Temptation perhaps for that reason because the Divel in that point was already fully satisfied begins not as the other Two with If thou be the Son of God yet still with mischief enough it begins intended against the Son of God He saith unto him all these things will I give thee if thou wilt fall down and worship me O Munificent Malefactor behold the Church of Rome hath works of Supererogation works not commanded but only counselled works of more perfection then God's Commandments So they k Pilkint parallel Controvers 34. speak a treasury surely of rich of righteous merits heaped up and pressed together for the benefit both of quick and l Hyper. Metho Theolog. lib. 2. dead yet willing they are not to empty that treasury all at once or in one Age being more thristy in disposing of those meritorious works then so Meritorious both for the doers of them themselves if there be any such and also for others who want of their own But lo the Divel here on a suddain is become a profuse Prodigal willingly content to part with all even at once provided he may find one that will too too dearly purchase all at once Yet somewhat wiser he was in this offered then Judas was in that his contracted bargain who sold his Master for thirty pieces of m Mat. 26.15 silver whereas the Condition proposed here required a far higher rate if not in paying down ready money yet in falling down which to Satan was far more acceptable All these things all the Kingdomes of the World all the pomp and glory of them will I give thee if thou wilt fall down and worship me O Munificent Malefactor But Satan who shall Capitulate and Treat with thee in this business our Saviour Jesus Christ would not v. 10. neither will any that are Christ's wherefore let some Idolatrous Alexander who thirsted after the Conquest of the whole World or some covetous Extortioners and biting Vsurers culld out of the corruptest mass of mankind making a Wedge of Gold their god let such or such propose one Question to thee and let them receive thy positive Answer thereunto before too too inconsiderately they Seal to thy hard Condition and the Question is Satan canst thou warrant this thy bountiful and beyond all measure most liberal gift if any will agree to accept it on thy Condition canst thou warrant it Yes I can For All the power and the glory of all the Kingdoms of the World is delivered unto me and to whomsoever I will I give n Luke 4.5.6 it Note All delivered unto me that 's well and that is warrant enough indeed to dispose of thy Kingdoms at thy pleasure if what thou saiest be true But 't is not true Satan what thou saiest 't is not for God himself hath the peculiar claim and right in that Donation and in the disposal of all those o Dan. 2.21.4.17 Kingdoms which thou so proudly boasteth of and he hath never given it unto thee no more then Constantine the great did give those large Territories to the See of Rome commonly called Peter's Patrimony But what means this that follows in thy pretended Warrant To whomsoever I will I give it Luke 4.6 What means this I give it whereas properly that can be no free gift at all which is bought and bought at so dear a price too as this must be If thou wilt fall down and worship me for that was thy Condition proposed to our p Luke 4.7 Saviour All shall be thine If thou wilt worship me or as it is in the Text all these things will I give thee on that Condition that is If thou wilt become an Idolater and Adore me as some excellent Creature All shall be thine and not otherwise So that even meer worldlings who could be well content with such a purchase as thou in seeming offerest all the Kingdoms of the world even such may easily see that thy warrant becomes no warrant at all because what is not thine own thou hast no power at all to dispose of to another and thy gift becomes as no gift if it must be bought at so dear a rate The result is this thou canst promise fairly indeed with a purpose to deceive witness thy first promise to our then Innocent Parents Ye shall be as q Gen. 3.5 Gods but thou canst not perform what thou promisest So that all these things given and warranted become void and as nothing because nothing can be performed and therefore 't is easie to foresee and foretell that thou shalt hardly find a Chapman and if not with men think not with such huge promises to deceive the Son of God neither boast thou that thy Condition proposed was a Condition accepted of No no for that Condition though proposed is void and null where on both sides there is not a mutual consent of Parties to agree and subscribe unto it But here was no such consent on our Saviours part no none at all and most impudent thou went to offer unto him all the Kingdoms of the world whose Kingdome is not of this r Joh. 18.35 world to offer unto God boldly and as in thine own right the things that were God's by a most peculiar right and to condition with the Son of God to fall down and worship thee who on any condition cannot fall most impudent thou wert though in all humility he descended and came down from Heaven to save the world and all that believe in him far more prizing the conversion of one lost sheep of one sinner that hath gone astray and the salvation of one of his elect that shall never perish then all the Kingdomes of the world and the glory of them Wherefore in vain hast thou tendered thy transitory and mutable Kingdomes to him that is the immortal and eternal Å¿ 1 Tim. 1.17 King In vain hast thou offered thy condition too too much savouring of destruction to him that is a Saviour though not thine and the Author of salvation to all true
the same thing and that 1. In prophane writers the Jesuite himself y Vbi supra confesseth with others out of Suidas Xenophon Valla a Lodovic Vives in August lib. 10 ca. 1. de Civitate Dei Pet. Martyr ubi supra Sect. 13. Muscul loc com de cultú Dei. Sect. 1. Pare in cap. 12. ad Roman Dub. 3. p. 1232. Perk. problem p. 530. of worshipping of Saints Phavorinus Nay 2. That even in the holy Scriptures also they are so used sometimes the one sometimes the other and each mutually for one and the same religious worship due unto God only is most plain and manifest in both Testaments First In the Old and that in many places we will name but few Thus Ye shall serve the Lord your God saith Moses Ye shall b Exod. 23.25 serve which the Greek Interpreters from the Hebrew word Abad or Avad which signifies to c Par. ubi supra p. 1231. serve render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Thou shalt serve the Lord thy d Deut. 6.13 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They put away the strange Gods from among them and served the Lord e Judg. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense notwithstanding the same word Abad be the Originall as before as You shall serve the f Deut. 13.4 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serve the Lord with all your heart 1 Sam. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and serve the Lord with g Psal 2.11 fear rendred also by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if one and the same Hebrew word Abad be rightly rendred by the Greek Translators sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay by the latter oftner then by the former as touching that Service and Worship which is proper only unto God an Argument undeniable certainly it is that as these words whether it be the Latria or the Doulia signifie both but one and the same thing so also that one and the same Worship meant thereby is to be given to none other but to God only and cannot by any means be communicable unto Creatures Nay even in the Books Apochryphal which the Papists so much magnifie the same word their Doulia whereby they express their Saint or creature-worship is appropriated unto none but only unto God as O Lord Let every Creature serve h Judith 16.17 thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my Son If thou coms to serve the i Ecclus 2.1 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly The same is confirmed also in the New Testament as Luke 2.36 37. Anna the Prophetess served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And saith Paul After the way which they call Heresie so worship I the God of my k Acts 24.4 Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to the Israelites belongs the service of l Rom. 9.4 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn but the leaf and presently you shall find another word of the same sense expressing the same thing as Act. 20.18 19. I have been with you at all seasons serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that in these things serveth m Rom. 14.18 Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again ye serve the Lord n Col. 3.24 Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides Paul oftentimes calling himself the servant of Jesus o Rom. 1.1 Phil. 1.1 Christ expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is enough the words though two in sound are but one in sense and therefore by this frivolous and unwarrantable distinction there can be no sure ground to entitle the Angels and Saints in Heaven to religious worship and adoration God's peculiar due to whom as you have heard both the Latria and the Doulia properly belongeth and if that which is meant by both both signifying but one and the same thing be due unto God only just cause there is that this distinction that being thereby distinguished which in God's word is not distinguishable should be utterly rejected and exploded as it is Neither is that other term of theirs namely the Hyperdoulia or more then Saint-worship worthy of any better acceptance for though under a plausible pretence invented it was at first even to honour the humanity of our Saviour and the person of his Mother the blessed Virgin Mary with religious adoration yet in vain invented it was under that pretence and to that end In vain because the humane nature of Christ simply considered in it self and without any relation at all to his Deity is not God but a meer p Aquin. summ 3. pars q. 25. Conclu 1. creature and therefore not to be worshipped not with the Latria or God-worship as the Jesuite and his party themselves confesse out of q Pet. Lumbard 8. Intent lib. 3. Distinct 9. A.B. Alfons ◠Castro lib. 2. advers hares in verbo Adoratio Aquin. ubi supra conclus 2. Damascene No nor with the Hyperdoulia neither for the rule is Thou shalt worship the Lord thy God but the humane nature of Christ is not God yet considered as it is united by an Hypostatical and personal union to his Deity then with relation to whole Christ God and man God manifested in the flesh then as it so subsisteth indivisibly in one and the same person without whom it never subsisted it is we confesse to be worshipped with one and the same divine adoration that is properly due unto the same divine person So as God and man in one person his Disciples worshipped him after his r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.17 resurrection So the wise men also that came from the East worshipped him Mat. 2.2 11. Guided they were to Jerusalem by a star in respect of their journey but surely guided they were by the holy Spirit of God in respect of their judgement apprehending no doubt somewhat divine in him which is the object of religious worship due to God only as preheminency is of civil worship due unto man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fell down and worshipped him him whole Christ but his manhood single and apart surely neither worshipped neither his Disciples nor the Wise men And as for his blessed Mother that pure Virgin the last mention we hear of her in holy Scripture was that of her Son unto her concerning John Woman behold thy ſ John 19.26 Son woman blessed she was among women even by the Angel's t Luke 1.28 testimony while she was on Earth and no doubt is most blessed among Saints now she is in Heaven Yet because she is a creature she is not to be honoured with divine adoration she is not So Epiphanius fully concerning this u Lib. 3. Haeres cap. 79. cited by Perkins in his Reformed Catholick and by De Pilkington in his Parallela Contr. 7. matter Let none saith he adore Mary who is holy and honoured yet