and long since and may we receiue no vnwritten verities as they are called though differing from the written word of God vpon the credite of tradition from the pretended testimonies and warrant of auncient times from many former generations and ages as some would make vs to beleeue No in no case for seeing the Prophet Isaiah sayed in his time as we do reade Chapter 8. verse 20. To the Law and to the Testimony and if they speake not according to this vvord it is because there is no light in them Much rather are we to say so now seeing we haue not only the writings of all the holy Prophets beside the Law and testimonie thereof but the addition of the New Testament also wherein is the witnesse of our Sauiour Christ and of all his holy Euangelistes and Apostles as we haue seene before It is very true neither was there any time since that any part of the holy Scriptures were written wherein all the seruants of God haue not had a most religious respect vnto them the Prophets to the Law Christ to the Prophets the Apostles to Christ and all the faithfull Pastors and Doctors of the Christian Churches to the Apostles and to Christ and to the Prophets and to the Law of God giuen by Moses and to all the rest of Moses writings reade Luke 16.29.30.31 and Colos 2.18 c. and 1. Tim. 4.7 All antiquity not agreeing with the word of God is to be accounted no better then an old wiues fable Finally reade Gal. 1.8.9 Though that we or an Angell from heauen c. But after that we haue read the holy Scriptures meditated and conferred of them yea after that we haue heard them plainly opened and interpreted by the faithfull Ministers and Preachers thereof can we then by the light and sharpnesse of our owne naturall and mother wit as we call it sufficiently vnderstand the Scriptures to the glorifying of God and obtayning of our saluation We cannot vnlesse it please God together with his holy Scriptures or written word and the outward exercises thereof to giue vs also his holy Spirit whereby they may be inwardly written in our hearts as it were by the finger thereof For so our Sauiour Christ earnestly affirmeth in the third Chapter of Iohn Reading and hearing of the Scriptures insufficient without the Spirit speaking thus to Nicodemus Verily verily I say vnto thee except a man be borne againe he cannot see the kingdome of God And againe Verily verily I say vnto thee except a man be borne againe of water and of the Spirite he cannot enter into the kingdome of God The same may be cōfirmed by many other authorities of holy Scripture But let vs proceed After that we are enlightened by the Spirit of God through the reading and hearing of the Scriptures preached vnto vs so that we do in some measure know the right way to saluation and how God is to be glorified haue we thenceforth any power good-will and affection of our selues to lay hold thereon to our owne comfort and to prouoke our selues to walke dutifully in the constant obedience of the same to the honour and prayse of God No neither vnlesse it please the Lord vnto the enlightening of our minds to adde a second grace of the same his holy Spirit which is the renewing of the heart for as the Apostle Paul saith in the 2. Chapter to the Philippians It is God which worketh in vs both the vvill and the deed euen of his good pleasure Tell me now Are we in any danger so long as we remaine in the ignorance of the holy Scriptures of God albeit according to our owne opinion we haue a good meaning and do zealously serue God after our owne blind deuotion There is no doubt but we are in very great and certaine danger of the wrath of God so long time as we so abide specially if we despise wisedome and instruction as we reade in the first Chapter of the Prouerbs of King Salomon verse 22. c. And in the first Chapter of the 2. Epistle to the Thessalonians from the 6. verse I pray you let vs turne to these places and let vs consider of them Now for so much as it shall go so fearfully with those that be ignorant and for want of knowledge do not obey the Gospell What shall we say of those who hauing great knowledge so as they can discourse readily vpon all points of the Religion of God yet haue for all that no care nor conscience to obey his will but follow their owne wicked lustes Ignorance of the Scriptures damnable so is knowledge without obedience are not all such in a most fearfull estate Our Sauiour Christ sayth that he that knoweth his maisters will and prepareth not himselfe neither doth according to his will shall be beaten with many stripes Luke Chapter 12. the 47. verse No excellency of knowledge is of any reckning before the Lord if obedience go not withall reade Matth. 7.21 c. and 1. Cor. 13.1 c. Yet one thing more Did God create mankind thus ignorant and sinfull and miserable also through sin in the beginning of the creation No nothing so but wise righteous holy and happy in a measure of perfection conuenient and meete for them as it is declared at large in the first and second Chapters of Genesis It is true for in that it is written that God made mankind according to his similitude and likenesse all which you haue answered is comprehended as we may further perceiue by that we reade Ephesians 4.23.24 and Coloss 3.10 How then came all vanitie and sinne with so great and lamentable confusion and miserie as it is now come into the world and is most wofully fallen vpon mankind aboue all earthly creatures here below It is fallen vpon vs all thorough the willing apostacy and falling away of our first parents Adam and Eue from that holie knowledge faith feare loue odedience and happinesse wherein the Lord of his infinite goodnesse had set and placed them they harkening to that lying enticement and most malicious and crafty temptation of the Diuell Who is this Diuell you speake of A wicked spirit who being created of God a good holy blessed Angel did not keepe that his first estate the glorious place of his abode but of his owne accord corrupted himselfe through sinne and many thousands of the Angels together with himselfe and so became an enemie to Gods glory and a most wretched deceiuer and murtherer of mankind What ground of these things haue yee in the holy Scriptures They are set foorth and declared at large in the vvhole third Chapter of Genesis Mans creation by God his fall of himselfe by the Diuell How should there be any proofe of these things specially touching that which ye answere concerning the Diuell in that Chapter seeing though you reade it throughout you shall find there no expresse mention at all made of the Diuell That vvhich is
perceiueth not the things of the spirite of God for they are foolishnesse vnto him 1. Cor. 21.14 neither can he know them because they are spirituallie discerned And againe 2. Cor. 3.5 We are not sufficient to thinke any thing pertaining to the kingdome of God as of our selues The Greeke word icanoi may well be Englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that also more significantly to the purpose of the Apostle Naturall knowledge insufficient VVe are not fit nor haue no aptnesse c. But can we not by the light of our naturall vnderstanding know God by looking as it were in a glasse vpon that wisedome and power of his which shineth in his creatures nor be sufficiently prouoked by his accustomed goodnesse powred forth vpon vs in them to know and beleeue in him to loue feare worship and serue him to his honour and glorie and to our owne saluation No neither but we are so much the rather left without excuse before God because we through the dimnesse of our naturall sight knowing him but weakely and vnperfectly by his creatures cannot neither are desirous to bend our hearts and minds worthily to glorifie him as God It is true for so the Apostle Paul teacheth Rom. 1.20.21 and 1. Cor. 1.21 I aske therefore where that knowledge and faith which is sufficient for saluation and to the perfect guiding of vs in the right way of glorifying God here in this life is to be found Deut. 4.2 Pro. 30.6 Psal 105. 2. Tim. 3.15 Onely in the holy Scriptures and written word of God wherof it is said Thy word is a Lanterne to my feet and a light to my steps And againe the holy Scriptures are able to make vs wise vnto saluation through the faith which is in Christ Iesus Which are those holy Scriptures you speake of The bookes of Moses the Prophets and the Psalmes in the old Testament and the writings of the Euangelistes and Apostles of our Lord Iesus Christ in the New So indeed doth our Sauiour Christ deuide the holy Scriptures of the old Testament Luke 24.44 How many are the bookes of Moses They are fiue Which are they The first is called Genesis The second Exodus The third Leuiticus The fourth Nombers The fift Deuteronomy Which are the bookes of the holy Prophets First there are foure more larger then the rest Isaiah The holy Scriptures the onely ground of Catechisme and which they be Ieremie Ezechiel Daniel And then there be other twelue which are called the lesser Hosea Ioel Amos Obadiah Iona Micah Nahum Habbakuk Zephaniah Haggai Zechariah Malachi Malachie being the last of the Prophets endeth his Prophesie with foretelling the comming of Iohn Baptist wherewith the Euangelistes do begin the writings of the new Testament And thereby it appeareth that both the Old Testament and the New are one intire Scripture giuen by the same Spirit But we must needes vnderstand more vnder the name of the Prophets then these 16. which you haue alreadie rehearsed or else the diuision of our Sauiour Christ shold not comprehend all Shew therefore furthermore how manie be remaining of them and which they be There are also 16. bookes of them that is to say One of Ioshua One of Iudges One of Ruth Two of Samuel Two of the Kings Two of the Chronicles One called Esra Another Nehemia The booke of Esther The booke of Iob. The Prouerbes of King Salomon Ecclesiastes or the Preacher And the Song of Songs Of the Old Testament the booke of the Psalmes onely remaineth the which in the Hebrew is deuided into fiue partes How manie are of them in all The whole number of them is one hundreth and fiftie These are the holy Scriptures of the Old Testament shew likewise which be the bookes of the New Testament and first how manie are the writings of the Euangelistes VVhich be the holy Scriptures They are foure which be called after the names of those that wrote the most ioyfull Historie of the Gospell of our Sauiour Christ Who are they Mathew Marke Luke and Iohn Of these holy Euangelistes Luke wrote also the booke following next after them called the Actes of the holy Apostles and Iohn the last booke of the New Testament called the Apocalypse or Reuelation of Iohn the diuine But beside these writings of the New Testament there are one and twentie seuerall Epistles or letters contained in the same which partly the same Apostle Iohn and beside him some other of the Apostles and holy ministers of the Gospell wrote entitled either to whole Christian Churches or to certaine particular Christians of speciall calling and note in the Church of God Shew which those Epistles or holy letters are Of the Apostle Paul who wrote specially to the Churches of the Gentiles We haue one written to the Romanes Two to the Corinthians One to the Churches of Galatia One to the Ephesians One to the Philippians One to the Colossians Two to the Thessalonians Two to Timothie One to Titus One to Philemon Next vnto these is one written more specially to the Christians of the Iewes called the Epistle to the Hebrewes without any name of the writer of it And some other of the Apostles who wrote indeed for generall instruction both of Iewes Gentils in which respect their Epistles are called generall we haue One of Iames. Two of Peter Three of Iohn And one of Iude. Neuerthelesse Iames and Peter write with speciall directiō to the Christian Iewes This well agreeth to Peter who was the Apostle of the Circumcision that he should write to the Iewes as it doth vnto Paul to write specially to the Gentiles seeing that he was the Apostle of the vncircumcision And thus we see which are those holy Scriptures both of the Old and New Testament which aboue all other writings haue this chiefe and most honourable prerogatiue ascribed vnto them according to that which was answered that they onely are able to make vs wise vnto saluation and to guide vs perfectly in the right way of the holy worship and seruice of God to the glorifying of his name here in this present world What is the reason hereof Because these holy Scriptures onely are in most singular manner and more immediately then anie other writings giuen by God himselfe either by the ministerie of Angels from heauen in the hand of a Mediator which is Christ Iesus the eternall sonne of God or by the same Mediator himselfe manifested to the world in the nature of man or else by diuine inspiration in the ministerie of men like to our selues though specially chosen and sanctified of God to be his most holy Scribes and Secretaries to the same end What proofe haue you for these things In the 19. verse of the 3. chapter to the Galatians and in the 2. verse of the 2. chapter to the Hebrewes also in the beginning of the same Epistle in the 1. verse and in the 2. Epistle to Timothie the 3. chapter 16. and
more then God c. Reade Iohn 5.44 and chap. 12.43 Philip. 3.19 and 2. Tim. 3.4 VVhat is patience and meekenesse of spirit It is a fruite or companion of true humilitie vvhereby vve meekly submit our selues vnder the correcting hand of God quietly passing through all aduersitie and afflictions of this life as being the vvay to euerlasting rest and happinesse in the kingdome of heauen Reade Rom. 12. verse 12. and chapter 5.4 a grace of excellent vse It is also a necessarie grace Hebr. 10.36 It differeth from insensible blockishnesse we must runne with patience Hebr. 12.1 It is also a companion with hope 1. Thess 1.3 and a cherisher of hope Rom. 15.4 Let vs go forward What is prayer It is a reuerent earnest and faithfull beseeching and requesting of God for all good things whereof we stand in neede specially for those that be most for his glorie and the saluation of our soules Reade Ephes 6.16 Pray alwaies with all manner of prayer continually And Philip. 4.5.6 and Iames 5.16 What is thankesgiuing to God It is an heartie and ioyfull acknowledging of euerie good gift and blessing specially of those that be chiefe aboue the rest to the honour and prayse of God the author and giuer of them Reade 1. Thess 5.18 In all things giue thankes Reade also Psal 33.1 and Psal 15.23 c. and Psame 118. verse 15. See the practise 1. Chron. 29.9 Finally touching the vowing and dedicating of our selues wholly to God reade 1. Corinth 6.20 and Psalme 119.106 I haue sworne and will performe it that I will keepe thy righteous iudgements and Psal 76.11 Reade also Prouerbes 3.9 A solemne profession of this among the Israelites was the offering of their first borne and of their first fruites vnto God These are the spirituall graces and duties of Gods diuine seruice and worship concerning the which we haue in this place two things to call to mind worthie our further consideration First that they are all of them deriued from the true knowledge and acknowledgement of God in such maner as he hath described himselfe Secondly which are the manifold sinnes whereby this holy Law of God is broken both on the right hand and on the left both in excesse after a sort in passing the bounds of due moderation and also in the defect and failing or comming too short in the performance of good dutie Whether we call them sins directly contrarie or in a certaine disparagement disagreeing to true vertue and one of them to another For this point was promised to be opened more particularly in this place Touching the first of these points therefore we may vnderstand that the soule of man cannot truely know and acknowledge God to be eternall and almightie most wise mercifull iust faithfull and true but it must needes through the grace of God be drawne and encouraged to place faith trust and hope in him as Psalme 9.10 They that know thy name will trust in thee and Psalme 62.8.11.12 How loue ariseth from the experience of Gods power and mercie in deliuerance defence reade Ps 18.1 c. Ps 116. c. and Ps 5.11 loue is reckened for a companion with trust For feare read Mat. 10.28 Feare him who is able to destroy both bodie and soule in hell Read also Ier. 10.6.7 and 5.22 Reu. 15.3.4 and 1. Sam. 12.24 Read also Eccles 12. v. 13.14 For humilitie reade 1. Peter 5.6 Humble your selues vnder the mighty hand of God that he may exalt you in due time For patience read Iob 1.21 the Lord hath giuē the Lord hath taken blessed be the name of the Lord. Read also Ierem. 14.22 How prayer groweth frō the consideratiō of Gods mercie power reade Deut. 4.29.30.31 c. and Ps 32.5.6 Ps 65.2 For praise and thanks with vowing our selues to God reade Psalme 75.1 and Psal 76.1.11 and Psal 56.9 c. to the end Who duely considering that God is infinitely wise will not submit himselfe to be taught wisedome of him and to be ordered in all things by him c. Thus we may perceiue as it were by a sample and tast how all spirituall graces and duties of Gods worship do spring from the true knowledge and acknowledgement of God in such manner as he hath described his owne most excellent maiestie in his word and made himselfe knowne by his most wonderfull and glorious workes Now concerning the second point that is which are the sins both on the right hand and on the left we may by a more easie and plaine direction as was sayd before well consider of them in the order of these graces now rehearsed First of all against the knowledge and acknowledgement of God on the left hand and in the defect is ignorance of God or no acknowledgement also erronious opinions of his nature or will or workes contempt of his true knowledge acknowledgement of false Gods c. and on the other hand Sins forbidden curious searching into the secrets of God Against faith on the one hand is incredulitie doubting distrust c. and on the other hand carnall securitie and presumption without warrant of Gods word Against hope in the defect no hope no reioycing in hope vtter dispaire in excesse hope without true faith c. Against loue either no loue or self-loue loue of the creature more then of the Creator c. or superstitious loue in a blind zeale c. Against true zele in defect lukewarmnes c. in excesse zele without knowledge discretion superstitious and Idolatrous Against the true feare and reuerence of God in defect no feare of God no boldnesse or courage in the way of his seruice feare of creatures more then of God or as much as of God specially the feare of the Diuel and his chiefe instruments of mischiefe as though God were not able to defend In excesse seruile feare or terrour as if God were a tyrant and no mercie to be found with him superstitious feare in such matters as there is no iust cause to feare Against humblenesse of mind in defect pride which hath manie euill properties in excesse counterfeit modestie Against sobrietie of mind touching the right vse of prosperitie wantonnesse against God contempt of God delight in the creature more then in God the giuer in which respect manie are said to make their belly their God c. and to commit a spirituall fornication with the creatures Against patience or meekenesse of spirit in defect and as it were on the left hand impatience frowardnesse cursing and blaspheming in excesse Stoicall sottishnesse Popish voluntarie whipping of men their owne selues Against prayer in defect no prayer to God cold seldome prayer prayer without knowledge faith repentance c. In excesse much babling prayer of superstitious blind deuotion prayers to Saints or Angels ioyned with the inuocation of the name of God Against thankfulnes to God in defect no thanks seldome thankes cold thankes from the teeth outward as
we say lessening of benefits thankefulnesse to the instruments of blessing more then to God himselfe the fountaine of them thanks for earthly blessings more then for spirituall and heauenly giftes or graces In excesse religious thankefulnesse to false Gods thankes to the true God for successe in all matters c. Against spirituall dedicating vowing or swearing our souls and bodies and all that we haue to the honour and seruice of God in defect is no vowing or regard of that militarie oth and souldier-fare which we haue taken at our Baptisme c. In excesse the wicked vowing or swearing of anie to associate themselues with the maintainers of Idolatrous religion and the false and superstitious worship thereof as Papistes in the Councell of Trent c. Here also may it not be amisse to note that which should haue beene remembred before as a sinne on the left hand contrarie to faith or trust in God that is to say concerning couetousnesse which of the Apostle Paul is called Idolatrie that is the worshipping of an Idol or false God in stead of the only true God in so much as the heart of a couetous man is reposed in the desire and hope of that which he coueteth Oh thinketh he if I could once get thus much monie before hand if I could purchase such a purchase If I could make my twentie pounds fortie or my hundreth pounds two hundreth or as another longeth to make his fiue hundreth a thousand c. then I should thinke my selfe happie I should be able to defend the world c. Alas say they what is a man without monie These and the like are speeches thoughts and meditations of distrust in God and trust in riches whereby we deny God Iob chapter 31.24 and 28. And wherewith we commit a spirituall Idolatrie and a spirituall adulterie with riches Reade Iames chapter 4.4 and 1. Timothie 5.11.12 Reade also Iohn 1. Epistle 3.15.16.17 Let vs now proceede to the other things which are remaining What is the particular equitie of this commaundement Seeing the knowledge and acknowledgement of God is the most excellent and profitable knowledge of all other as that wherein standeth eternall life we ought to take speciall delight in it Seeing the Lord is not onely most able but also most vvilling The Equitie faithfully to performe what soeuer he hath promised and hath also confirmed the same by his diuine oth vve may boldly put our trust in him Seeing he is most louing and kind to vs first yea though we are by naturall corruption his enemies and most vnworthie of his loue it is most meete that we should the rather loue him againe vvith like loue that is vvith a most pure earnest and constant loue Seeing he is most righteous iudging without respect of persons it is good reason we should reuerence and feare him aboue all Seeing he is most wise knoweth better then our selues what is best for vs vve ought patiently and meekely to submit our selues to his corrections to the whole course of his gouernmēt Seeing he hath promised to heare vs it is good reason we shold make our prayers to him Seeing we receiue all things from his bountifull hands it is our bounden dutie to be thankefull to him Finally seeing we haue our being and whole maintenance in and from the Lord according as it is said In him vve liue and moue and haue our being and seeing he hath both couenanted and promised sworne himselfe to be our God for euer it must needes be acknowledged to stand with all reason and most bounden dutie that we should for our parts couenant vow and sweare perpetuall allegiance and obedience vnto him All is most equall and meete But let vs come to consider what is the particular blessing of the obedience of this commaundement whereby also the particular equitie of it will further be confirmed And first what is the particular blessing of the true knowledge of God In the 3. chapter of the Prouerbes verses 13.14 Blessed is the man that findeth vvisedome and the man that getteth vnderstanding For the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold And verse 18. Blessed is he that retaineth her And verse 35. The vvise shall inherite glorie Reade also chap. 8.33 c. Blessed is the man that heareth me The Blessings c. saith Wisedome This then is the blessing of wisedom that is to say of the true knowledge of God It is of it selfe a singular blessing to all that enioy it What is the blessing of the true acknowledgement of God In the 6. verse of the same 3. chapter of the Prouerbes King Salomon saith In all thy wayes acknowledge the Lord and he will direct thy wayes What is the blessing of faith or trust ioyned with hope in God Blessed is the man that trusteth in the Lord whose hope the Lord is For he shal be like a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele when the heat commeth but her leafe shal be green shal not care for the yeare of drought neither shall it cease from yeelding fruit Ieremie 17.7.8 Reade also Psal 27.14 and Psal 31.14 and 34.8 and 84.5.12 and 125.1 See an example Ier. 39.18 What is the blessing of God vpon those that loue him Because he hath loued me saith the Lord therefore I will deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him with long life will I satisfie him and shew him my saluation Psal 91.14.15.16 It is the vsuall course of Gods dealing to blesse those that loue his name Psal 119.132 Psal 69.35.36 What blessing belongeth to the zeale of Gods glorie Phineas stood vp and executed iudgement and the plague was stayed And it was imputed to him for righteousnesse from generation to generation Psal 106.30.32 Reade Numbers 25.7.8.9.10.11.12.13 What is the blessing of the feare and reuerence of God Blessed is the man that feareth the Lord and delighteth greatly in his commandements his seede shall be mightie vpon earth Psalme 112.1 c. Reade the Psal And Psalme 31.19 and 34.9.10 Nothing wanteth to those that feare him And Psal 128.1 and Prouerbes 28.14 Blessed is the man that feareth alwayes Reade also Ecclesiast 8.12.13 And in many other places of the holy Scriptures What is the blessing of humblenesse of mind God giueth grace to the humble And he that humbleth himselfe shall be exalted Prouerbs 3.34 Luke 14.10 The same againe Luke 18.14 and 1. Peter 5.5 Reade also a notable place of Isaiah 57.15 and Matth. 5.3.4 Blessed are the poore in spirit for theirs is the kingdome of heauen VVhat is the blessing of patience meekenesse of spirit Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 The
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
and setled contentment alwaies with his owne estate according to the scope of this last Commaundement though he was touching the world in a poore condition and full of affliction and trouble euen as from the very heart root and all the powers thereof he did perfectly loue and serue God according to the first Commaundement It is hence most surely to be proued in that albeit he was the naturall seed of man yet he was not immediatly begotten by the corrupt and sinfull generation of man but by the most gracious vertue and diuine power of the holy Ghost who most perfectly sanctified the same his humane nature euen from the first moment of his conception and thenceforth also inseparably vnited it to the diuine nature so to continue for euer in one most holy and diuine person of a perfect Mediator and Sauiour This is a most sure and vndoubted proofe indeed For as that which is borne of the flesh is flesh that is to say corrupt and sinfull for how should he be cleane that is borne of a woman Iob chap. 15.14 to wit in the vsuall course of mans propagation so that which is borne of the Spirit is Spirit that is he is spirituall one washed cleansed and sanctified by the Spirite Iohn chap. 3.6 But in most singular manner was our Sauiour Christ spirituall as is euident in that he was most admirably and extraordinarily conceiued by the holy Ghost and borne of a virgine to the end he might be most perfectly holy and true c. And beside seeing there is no fellowship betwixt righteousnesse and vnrighteousnesse 2. Corinth 6.14 how could the diuine nature be ioyned so nearely and vnseparably with the humane nature of Christ in one person for euer vnlesse it had bene free from all sinne yea vnlesse it had bene most perfectly sanctified He is also called vndefiled c. We may boldly conclude therefore that our Sauiour Christ was most pure and holy both in nature and will euen from his very birth and conception though all other both men and women are naturally conceiued and borne in sinne Neuerthelesse seeing some peraduenture will obiect that albeit our Sauiour Christ was thus perfect by conception and birth as Adam was at the beginning by creation yet as Adam was tempted and by temptation fell so in so much as our Sauiour Christ was also tempted by the Diuell and that not only in those fortie dayes together whereof we reade Matth. chap. 4. but at sundrie times all the dayes of his life euen so often as the Diuell might thinke himselfe to haue any aduantage against him for the Diuell left our Sauiour Christ at the end of the fortie dayes temptation but for a season as we reade Luke 14.15 it may be therefore as we began to say that some will obiect that it may be that our Sauiour Christ also did one time or other fall away by temptation We are therefore to confirme our selues to beleeue that howsoeuer Adam a glorious creature was soone seduced and peruerted yet our Sauiour Christ was neuer by any temptation corrupted or one haire breadth turned out of the way What proofe can you alledge for this In so much as we haue expresse testimonie in the holy Scriptures that our Sauiour Christ vanquished the Diuell in the most mightie and daungerous assaults that euer he made we haue no reason to doubt of his victorie at all times else according to that which our Sauiour himselfe assureth vnto vs Iohn chap. 14. ver 30. saying The Prince of this world commeth and hath nought in me It is doubtlesse a very sound and sure confirmation Now therefore touching the Diuels principall temptations whereby he laboured mightily with all his craft and subtiltie he could to haue found something in our Sauiour Christ whereby he might haue taken aduantage and preuailed against him and so to haue hindred both his our saluation we know they were either that temptation of fortie dayes in his entrance vpon the open execution of his office of mediatorship or that wherewith he set vpon him a litle before his death and at his death vpon the crosse which he yeeldeth himselfe vnto for the ransome of our sinnes And well may all the temptations of the Diuell be comprehended vnder these For the Diuell alwaies tempteth either by deceitfull and alluring temptations or by those that be more violent and terrible according as he imagineth he may take his best aduantage according to the vttermost of that permission or commission which the Lord in his wisedome and iustice graunteth vnto him The former temptations therefore wherwith the Diuell assaulted our Sauiour Christ were in most flattering and deceitfull maner The latter was by terrible impulsion when he saw our Sauiour Christ in his most bitter agonies if possibly by all his force he could haue wrung out any impatience or murmuring or blasphemie and cursed speech either against God who was for the time in the person of an aduersarrie or angrie and terrible iudge or against men who were the most busie and prouoking instruments of the Diuell that might be to haue put him beside patience and to haue extorted some vnseemely speech and behauiour from him yea if they could to haue driuen him to vtter dispaire of Gods loue and mercie toward him For this was the drift of the Diuel no doubt and to this end and purpose did he enrage his instruments of all sorts of men both Iewes and Gentiles at that time which our Sauiour Christ found to be the very houre and power of darkenesse Luke chap. 21.53 euen the time wherein the Diuell was let loose as it were without limitation to execute his full malice and to do his very worst but at neither of these times either former or latter or last of all could he by the one meanes or by the other either by flatterie or by force or by both of them together preuaile but in either of these principall incounters and specially at the last when the Diuell was let loose in his full strength yea when all the Diuels in hell as we may say were bent against him our Sauiour Christ did most gloriously triumph according to that most comfortable testimonie of the holy Apostle Col. 2.15 where he affirmeth that our Sauiour Christ by his most perfect faith and loue and patience prayer and all inuincible vertues did royally spoile principalities and powers and that he made a shew of them openly and triumphed ouer them on the crosse For notwithstanding all those most mightie prouocations to the contrarie he continued faithfull to God and called vpon him as vpon his God in his most extreame discomfort and he continued also in perfect loue to men as a most mercifull high Priest and shepheard to his flocke and prayed for them yea euen for such of them as for the present were among his chiefe aduersaries Wherefore we may resolue our selues that aboue all question or doubt our Sauiour Christ preuailed alwaies