ancient Fathers is that plenaria Concilia vniuersall and Oecumenicall councells may erre and be mended by latter Councells 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells The first generall Councell was the Nicene wherein were 318. Bishops gathered by Constantine the Great against Arrius but this was not till the 328. yeare after Christ and was there not all that while the gift of interpreting and iudging of Scripture that now we must seeke a new meanes erected so many hundreth yeares after the Apostles 4. The Councells themselues determined by the Scriptures of the Scriptures as the first Nicene generall Councell where Constantine enioyned and accordingly they determined all according to Scripture It seemes in those daies the Scriptures were aboue Councells and since Councells and decrees of men got wings to flie aboue the Scriptures it was neuer well as one of them selues speaketh Well may we now say with Nazianzene who therefore auoided all meetings of Bishops quòd nunquam vllius Concilij bonum foelicem exitum vidisset yet he had seene some which the Papists stand vnto And we also seeing the grosse errours of Councells as that ancient Councell of Carthage vnder Cyprian appointing rebaptization to such as were baptized by heretikes the 2. Ephesin Councell in which were more then 300. Bishops is called by Leo himselfe liuing in Theodosius his time conciliabulum latronum a den of theeues the 2. Nicene Councell appointed images made by mans hand to be worshipped a most grosse error and idolatry The Romane Councell vnder Pope Stephanus condemned Pope Formosus and all his decrees and the Councell of Rauenna condemned Stephanus and restored Formosus One of them must needs erre The Councell of Constance appointed a number of grosse errors as that the cup should be taken from Laikes that faith giuen to Protestants vnder the Emperours promise and seale is not to be kept c. and it condemned a number of Iohn Hus his articles which were orthodoxe and consonant to Scripture The Councell of Trent was a sincke of all Antichristian errours now we I say seeing such grosse errours of Councells may not or ought not we with the auncient Fathers appeale from Councells to the holy Scripture Ierome on Galat. 2. saith The doctrine of the holy Ghost is that which is deliuered in Scripture contra quam si quid statuant concilia nefas duco If Councells determine any thing contrary thereunto I account it abhominable And Augustine beeing pressed by the authority of the African Councell at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other wee may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainely Plus credendum est simplici laico scripturam proferenti quà m toti simul Concilio We must more beleeue one poore simple lay-man that bringeth Scripture then a whole Councell I will adde nothing of the Romish tricke of falsifying the bookes of Councells and corrupting changing adding and detracting from the Canons which makes them yet more vncertaine and insufficient to rule the Scriptures by this might be instanced in the Nicene and Mileuitan Councell and others but the further dispute hereof belongs to the schooles The fourth iudge to decide all controuersies is the POPE himselfe for they haue but fumbled all this while and now they deale plainely for when they pretend the Catholike Church Doctors Councells they meane all Romish for with the Rhemists the Catholike and Romane faith is all one Gregory de Valentia saith By the Church we meane her head the Romane Bishop Bellarmine hath these words The Pope himselfe without any Councell may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonicall Scripture and that he may dispense 1. against Gods Law 2. against the law of nature 3. against an Apostle 4. against the New Testament Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture is plaine 1. Because a Councell is aboue the Pope as the most and auncientest of Papists beleeue and two generall Councells of Constance and Basil decree and that the Councell hath power to restrain yea and depose him and so hath done And yet a Councell as we haue seene wanteth this authoritie ouer the Scriptures Bellarmine would not beleeue or approoue it but for the obseruation of the Church and common opinion Now the Sorbonists of Paris denie it 2. Because we know the Pope can erre in his chaire in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Syricius thus interpreted it To be in the flesh is to be married therefore the Priests must not marrie Ioh. 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation and therefore it must be giuen to infants Luk. 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope Nay they haue not onely erred many of them but been grosse and wicked heretikes Liberius Pope about the yeare 350. was an Arrian and subscribed to the vniust condemnation of Athanasius and afterwards as an obstinate heretike was deposed Honorius the 1. ann 626. was a Monothelite held that Christ had but one will and so but one nature and for this heresie was condemned in three generall Councells In the yeare 1408. at a Councell held at Pisa consisting of a thousand Diuines and Lawyers two Popes were deposed as once to wit Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes heretikes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church What must we obey in error scandall and heresie or can the Pope alter the nature of that which is false and make it true 3. When there were two or three Popes at once and none knewe which was the right Pope or the cheife Pastor whither should men go for their determination of controuersies in religion or when themselues disagree in interpreting Scripture how can we know which of them to leane vnto See an example Mat. 16.18 Thou art Peter and vpon this rocke I will build my Church some Popes vnderstand it of Peters person some of Peters chaire which they say is at Rome some of Peters confession We haue all vnerring Popes maintaining these seueral interpretations how shall we chuse the best what vpon a Popes word euery one of them hath that Therefore there must be a superiour interpreter and more infallible namely the Spirit of God in the Scriptures 4. How know we he hath any authoritie ouer any other Bishop seeing the Scripture giues him none How may we knowe he is
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
and readines is figured in doing the heasts of God Dauid had not such wings to flie swiftly yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him This condition our Lord and Sauiour commends vnto vs in his owne example when he professeth it is his mâ—ate and drinke to doe the will of his Father 2. It must be hearty and sincere Rom. 1.9 whom I serue in my spirit not in body and ostentation but in soule and sincerity not in hypocrisie and coldnes but in soundnes and feruencie not coacted or compelled but chearefully and without dispute The Apostle requires loue out of a pure heart and a good conscience and faith vnfeigned And when the Lord bids Dauid seeke his face Dauids heart answereth I will seeke thy face Psal. 27.8 Those that serue bodily Masters must not serue with eye-seruice but as the seruants of Christ Eph. 5.6 how doing the will of God from the heart and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a seruant that deales deceitfully with him if he know that he outwardly pretends seruice but his heart is not with him but he dissembles loue truth faith and reuerence No more can God Men cannot see into the hearts of their seruants but the Lord doth and cannot be deceiued The fountaine of all our obedience must be a pure and sincere heart or else if the well-head bee corrupt so are all the waters that issue thence 3. It must be ruled and squared by God himselfe for God must be serued as he will be serued and not as we thinke good for God knowes what is best and what pleaseth him best All obedience is to goe by rule not our owne or others but Gods As the eyes of the handmaid is vpon the hand of her Mistresse so in our seruice must our eyes be vpon Gods direction Psal. 123.2 which is implied in that phrase Luk. 1.75 that we should serue him in righteousnesse and holinesse before him all the dayes of our life An earthly seruant must not take vp his owne worke nor doe other mens businesse but depend vpon his owne Masters mouth and direction Now God ruleth his whole seruice in respect of the 1. matter 2. manner 3. end I. For the matter Whatsoeuer I commaund that doe onely saith the Lord. Thou shalt not doe that which is good in thine owne eyes but what I commaund thee And so we are taught to pray Thy will be done II. For the manner It must be 1. Absolute 2. Totall I. Absolute without all condition on our part whereas all seruice to men must be conditionall The reason hereof is because God beeing holines it selfe can commaund nothing but what is most iust and holy but men may II. Totall both obiectiuè and subiectiuè 1. It must be totall in respect of the obiect all Gods commaundements all which call for our obedience Partiall and delicate seruice when we list or at leasure as the retainers of great men on feasts dayes is not that which liketh him but a constant diligence in all his commandements and a conscionable endeauour in all Generall seruice was holy Dauids aime Psal. 119.6 Then shall I not be confounded when I haue respect to all thy commaundements Not that we can perfectly serue him vnlesse we were perfectly sanctified but that we must make conscience of all Gods commaundements euen the least 2. It must bee totall in respect of our selues we must be wholly employed in his seruice in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference betweene the seruice we owe to God and that to men We are to be seruiceable to men onely in part not wholly for the soule and conscience are not subiect to men which God especially taketh vp and lookes for Gods priuiledge it is to be the father of spirits for although we take our bodies from our parents yet our soules are immediately from God Men therefore haue no power and authority ouer our soules but God hath power both ouer soule and body and is the Lord of our conscience and spirit and therefore of due must we subiect our selues wholly in his seruice III. God ruleth his seruice in respect of the ende which is twofold intentionis termini 1. The proper aime and end of our seruice must be 1. Gods glory directly If all our seruice of men must be for God as we saw it must much more must Gods immediate seruice 2. The good of our brethren and of Gods Church which we must not scandalize but build vp for God will be serued in our seruice of men 2. We must serue our God without end he requires such an heart in his people as to feare him alwayes Deut. 5.29 and 6.13 Thou shalt serue the Lord and cleaue vnto him We allow not our seruants to cast vp our worke and make holyday at their pleasure much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan sinne lusts the world or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will thus squared by God for the matter manner and ends of it The Apostle Eph. 6.5 6 7 8. perswadeth seruants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our seruice to our Master in heauen First saith hee it is the will of God Gods institution and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master The second reason of the Apostle is taken from the honour of their seruice that in seruing men they serued the Lord Christ which was an honourable thing Now we serue a great Lord as good as great If a seruant were bound to a wicked and froward Master he must obey him in all lawfull things How much more are we to yeeld seruice to so good a Lord who can commaund nothing but that which is most iust holy and honourable He sets vs not about any base or ignoble seruice to worke in bricke or clay as Pharaoh commaunded the Israelites but our worke is the practise of piety and righteousnesse of prayer and praise And besides it is most beneficiall to our selues for what gaineth he by our seruice our goodnes reacheth not to him to adde a graine to his perfection Psal. 50.9.10 I will take no bullocke out of thy house for all the beasts of the forrest are mine and the sheep on a thousand mountaines If I were hungry I would not tell thee But it is our honour profit as when a noble man takes a poore snake neere him to serue him such a meane man is more honoured and pleasured then the noble man to whom he retaines The third reason of the Apostle is
not so much as speake to the deuills yet they obeyed his will and could as little withstand his power being absent as present Now more distinctly to know this power of Christ we must vnderstand that it is either twofold 1. of his essence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. of his office called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is the omnipotencie of Christ as he is God equall with the Father and the holy Ghost for as his essence as the Sonne is the same so is his power an absolute creating sustaining and commanding power ruling all creatures and ouerruling in all things The latter is the power of his office as he is Mediatour and King of his Church and this power differeth from the former 1. In that it is a power receiued Matth. 28.18 All power is giuen me in heauen and in earth Phil. 2.9 God hath giuen him a Name aboue all Names whereas Christs power as God is not receiued but his owne proper power beeing God 2. That power is essentiall infinite and incommunicable to any creature this is personall communicated by dispensation of grace after a singular manner vnto Christ as God-Man and our Mediatour 3. That power is immutable vnchangeable euerlasting this power shall after a sort be determined for he must giue vp his kingdome to his Father 1. Cor. 15.24 not that Christ shall euer cease to be a powerfull head of his Church nor that he shall cease to raigne with his Father for all eternitie but look as the Father now doth not rule the Church namely as Mediatour but the Sonne so the Sonne shall not then rule his Church in the manner as he now doth as Mediator but in the same manner as his Father shall Now he rules and puts forth his power in fighting against his enemies but then all his enemies shall be â—roden vnder his feete and made his footstoole Now he manifesteth his power in gathering a Church by the word and Sacraments but then all the elect shall be gathered Now at his Fathers right hand he puts forth his power in making intercession for vs but then he shall intercede no more for vs. At the ende of the world he shall declare his mighty power in raising all the dead and sitting on iudgement on them but then there shall be no more need of this power when death shall be swallowed vp into victorie and a finall sentence is giuen on all flesh So as Christ shall not raigne as now he doth but as his Father Whence it followeth that the power by which Christ subdueth the deuills is not onely that essentiall power of his diuine nature but the power of his office whereby euen in our nature and flesh he subdueth them And this power may be distinguished according to the subiects into two kinds first that power by which he sweetly ruleth the Church as the head the memberâ— or a King his subiects and this is either directiue or coerciue Secondly that coercitiue and iudiciarie power which he exerciseth against his enemies wicked and vngodly men as a king against rebells and foes to his state and person And this power is properly raised against the deuills and his instruments against which they cannot stand 1. Christ was prophecied to be the seed of the woman that must bruise the serpents head which prophecie plainly shewes that Christ as Mediatour in our flesh must disperse all Satans forces planted against vs and for this end the Sonne of God appeared to destroy the workes of the deuill and the worke doth properly and singularly belong vnto Christ although the fruit and benefit of it by communication of grace flow vnto the Church as the body of Christ. Obiect But did not others beside Christ command the deuills Act. 8.7 when Philip preached in Samaria vncleane spirits crying came out of many and Act. 16.18 Paul turned about and commanded the vncleane spirit to come out of the maide Answ. 1. Christ did it by his owne power they by his 2. The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the fowle spirit In the name of the Lord Iesus Christ to come out 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills Mark 1. and Luk. 4.36 feare came on them and they said among themselues With authoritie he commaunds fowle spirits and they come out that is by his power and diuine authoritie and not as other Exorcists did 4. He did worke his as a person that was God other his disciples as persons with whom God was working and confirming the doctrine with signes and wonders that followed Mar. 16. vlt. 2. All things are giuen him and put vnder his feete Ioh. 3.35 The Father loueth the Sonne and hath giuen all things into his hand Hebr. 2.8 Thou hast put all things in subiection vnder his feete And as if that were not plaine enough he setteth in the next words a large comment vpon it And in that he hath put all things in subiection vnder him he left nothing that should not be subiect onely except him which did put all things vnder him as it is 1. Cor. 15.27 So as it is plain that excepting God himselfe nothing is not subiect to Christ as Mediatour Now this may be enlarged by a speciall induction of all things Angels are subiected to his word 1. Pet. 3.22 to whom Angells and powers and might are subiect with a reason For he is the Lord of the holy Angells and set farre aboue all principalities and powers Eph. 1.21 Vnreasonable creatures heare his word and obey him Luk. 8.25 Who is this that commands the winds and the seas and they obey him Diseases obey him to the leper he saith I will be thou cleane and he is cleane immediately Matth. 8. to the lame man he saith Take vp thy bed and walke and he doth so Matth. 9.6 He meetes a blind man Ioh. 9.7 and bids him goe wash in Siloam and hee comes againe seeing Yea death it selfe heareth and departeth at his word Ioh. 11.44 At that word Lazarus came forth bound hand and foote and the time commeth when they that are in the graues shall heare the voice of the Sonne of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himselfe Phil. 3.21 all creatures all enemies sinne Sathan the graue hell death damnation and whatsoeuer resisteth his glory in himselfe or any of his members 3. Christs kingdome must be set vp against and aboue all the kingdomes of the world Dan. 2.45 the little stone cut out of the mountaine without hands breakes in peices the clay the iron brasse siluer and gold that is the kingdome of Christ shall breake all those great kingdomes and the God of heauen raiseth a kingdom to his Sonne which shall neuer be destroyed