Gods word and therefore art not the Sonne of God But the Papists deale more impudently with vs then the deuill did with Christ who said no such thing but yeelded to euidence of truth which they will not In the precept it selfe are three things 1. the person 2. the matter 3. the obiect 1. The person thou the whole man and person which consisteth of a body and soule thou any reasonable creature that challengest God to be thy God 2. The matter shalt worship and serue Worship is twofold Ciuill or Diuine Ciuill is a prostrating or bowing of the body or any outward testification of an high and reuerent respect of man And this is due to men two wayes 1. Of dutie when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs as for yeares gifts graces authoritie or such as are set ouer vs as parents and fathers of bodies and soules of Church and country And this is required by the 5. commandement and Rom. 13.1.7 neither doth the Gospel and Christianitie take away but teach ciuility And performed by the godly both in speach as Daniel said O King and Paul to Festus O noble Festus and also in outward behauiour and gesture as Iaacob bowed seauen times to Esau and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them did reuerence to his father downe to the ground Gen. 48.12 Dauid inclined his face to the earth and bowed himselfe to Saul who pursued his life 1. Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to Dauid 1. Sam. 25.23 she fell on her face and bowed her selfe to the ground and fell at his feet 2. Of curtesie which is a fruit of humility when a man to his equalls and inferiours sheweth reuerence and respect as Abraham to Lot Gen. 13.8.9 and to the Hittites his inferiours cap. 23.12 he bowed himselfe before the people of the land Farre vnlike the surlinesse and stiffenesse of proud and conceited persons who beeing void of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of curtesie Diuine worship is twofold 1. inward the summe of the first commandement standing in feare loue and the like 2. outward bowing or reuerence the summe of the second commaundemen◠The former bindes the soule and the will and affections and the whole inner man the latter the outward man to giue God his worship and seruice and to giue no part of that to any other For the word onely onely mentioned in the latter branch must be extended and referred to the former too The latter of these is here meant for the word properly signifieth to kisse or adore by some outward gesture to manifest a veneration 1. Because this was it which Satan required of Christ namely to fall downe or bow vnto him but Christ aptly refuseth it 2. This worship proceeds from an inward feare and apprehension of a diuine excellency power not communicable to any creature which Satan well knewe for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him onely shalt thou serue By seruice is not meant the inward seruice of the heart for the words in Deut. 6.13 Thou shalt feare the Lord and serue him will not beare it the first thereof betokening the inward seruice the second the outward following the former as the effect the cause Neither would our Sauiour inuert the order in setting the streame before the fountaine Therefore this word serue serueth to expound the former as an addition signifying nothing els but the outward seruice of God so that Christ here shewes that it is not enough to giue God outward reuerence but that we must as seruants performe duties according to his will so the word signifies being taken from seruants who performe seruice to bodily Masters in bodily actions 3. The person to be worshipped and serued is God only Him onely whom we call the Lord our God according to the speach of Samuel 1.7.3 Direct your hearts vnto the Lord and serue him only for his glorie will he giue to no other Quest. Must we giue outward worship to none but God Must we not bow our knee and vncouer our heads to our King and Rulers Must we not rise vp to the hoare-head Leuit. 19.32 Must we not serue one another in loue How then must we outwardly worship and serue God onely Ans. Wee must not denie any ciuill worshppe to any man to whome God hath made it due but externall religious worship must not be giuen to any creature man or Angell Quest. How may we know one from the other Answ. They differ greatly 1. In the kind one is seruill the other sociall the former due to an absolute Lord and commander the latter due from one fellow-seruant to another This distinction is grounded in Reu. 19.10 where the Angell refused the worship done him by Iohn vpon this ground because he was a fellow-seruant and one of the brethren for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor out of humane infirmity ascribed to him more then ciuill honour and mixed some religious worship with it which onely was due to God 2. Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a diuine power proper to God and incommunicable to the creature or when god-head or diuine properties are conceiued in the thing bowed vnto As for example in falling downe to an image vncouering the head praying c. the minde now conceiues a diuine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an image is set vp But the ciuill bowing to the King or superiour or to the chaire of estate is a meere token of ciuill subiection without any conceit of deity in the minde onely because we see in them excellent gifts of God or in place aboue in the Church common-wealth or familie For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper 3. The end distinguisheth them the one is to exercise godlines the other to expresse ciuility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods kingdome the other as he is in the ranke of an earthly kingdome As for example Kissing of the Popes feet is a worship done to a man and so seemes euill but beeing tendred to him as to the Vicar of Christ as one that can pardon sinnes and cannot erre this religious end makes it a religious worship and therefore none of his beeing not offred to any other Prince or Emperour vpon the earth 4. Some difference may be taken from the
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
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
maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to
and because beeing made of stones it is hard of digestion it needeth a cup of wine which is at hand too for they eate the bread of wickednesse and drinke the wine of violence Others by deceit and subtilty turne stones into bread and glorie when they can goe beyond their brethren by trickes of wit or cunning and this seems to goe a step beyond the deuill who would haue Christ turne stones into bread that is something into something but these would turne nothing into bread but onely liue by their wits Salomon calls all bread thus cunningly changed stolne bread and bread of deceit which seemes sweet in the mouth but that ye may know whence it comes he tells you that for all that it returnes to his former propertie Pro. 20.17 The bread of deceit is sweet to a man but afterward his mouth is filled with grauell Both these the Apostle condemneth 1. Thess. 4.6 Let no man defraude or oppresse his brother in any matter for the Lord is the auenger of all such In procuring health in sickenesse or helping our selues to recouer our losses he easily perswadeth vs to witches sorcerers and to try many vnwarrantable conclusions and enforceth them strongly perswading vs else that we shall miscarrie and perish by our owne negligence This shewes vs that Satan neuer comes without stones that is obiects of his temptations at least he hath one stone which if he offer he seemeth reasonable Hee hath not onely a Bathsheba for Dauid but euery man hath his seuerall Bathsheba some deare lust or other which Satan will still be feeding his eyes and senses vpon Nay as Mar. 5.5 in the parties possessed he armed them with stones against themselues and made them beat themselues with stones so out of our owne scrip he fetcheth stones against vs he knoweth the inclination of our wills the streame of our affections the constitution of our humours the predominant desires of our hearts and accordingly assaulteth vs. Nay not onely in euill things but in the best of all he wants not one stone or other against vs Euen the tree of life it selfe a sacrament of Gods couenant of life will serue his turne and he wisheth not Eue to eate all the apples on it but seemes very reasonable while he offers but one In comming to the word and sacraments and prayer he is content if a man bring but one stone in his heart one sinne either hardnesse of heart that the seed may fall in stony ground or vnbeleefe for how know you that this is the word of God or couetousnesse which is as thornes to choake all or malice and enuie for then God will put none of his pretious liquor into such a fustie vessell or wandring thoughts or dislike of the Preacher or any other lust though but one he cares for no more We should therefore neuer goe without our fence in our owne houses or in Gods houses that we may escape the danger of this battrie Yea let vs watch Satan in base and despised things as an apple or a stone in idle words or vnfruitfull speaches in the matter of a pinne or any small trifling matter for euen in these things he can get much aduantage and sow discord between the nearest of all euen the husband and wife This teacheth vs that the scope of all Satans profers is to make men earthly-minded he cares not how much men be addicted to seek bread yea he would haue theÌ„ so eager of bread as rather then want it to get it out of stones for 1. He would fill the heart with these base desires that there might be no roome for better 2. He knowes that if he can make a man a seruant to the world he cannot serue God hee cannot serue two Masters commaunding such contrary things 3. He knowes this runnes with nature and in the channell of our corruption since the fal to which we are easily perswaded and very hardly if euer recouered backe againe God in his word deales cleane contrary and euery where reineth vs in where Satan spurres vs forward that cals vs out of the world forbids vs to seekâ— that is immoderately the bread that perisheth calleth vs to heauenly-mindednes to conuerse and traffike in heauen and send our affections aboue to seeke after Christ the bread of life to giue all diligence to make our election sure to seeke the Kingdome of God From whence when we finde our selues strongly set vpon this world with neglect of better things to scrape and gather bread and things for the body we must labour to espie Satans suggestion in it together with our owne inclination to swallow downe all such temptations and forthwith to cast our eyes vpon such Scriptures as may be back-biasses to our naturall motion Note the cold comfort that Satan affoards his followers when they need bread he offers them stones as with Christ here Matth 7.9 what man is there among you that if his son aske him bread will giue him a stone as if he had said No father that loueth his child can be so vnnaturall but Satan who cannot but be an vnnaturall murtherer here for bread offers the Sonne of God a stone It is cleane otherwise betweene God and his children for if fathers which are euill can giue good things to their children much more our heauenly Father giueth good things to them that aske him euen things according to their neede Your heauenly Father knoweth that ye stand in need of all thâ—se things If they haue need of Christ the bread of life he giues them this bread of life If they need the Holy Ghost he giues the Holy Ghost to them that aske him that is not onely beginnings of grace but increase of it in greater measure and a comfortable feeling and fruition If they need temporall mercies he giues them more then they aske as Salomon yea aboue all they are able to aske or thinke Who would not thinke himselfe happie to bee Gods fauourite rather then stand to the deuills wages who for bread will reach him stones The way to get bread is not at the deuills appointment to turne stones into bread or vse vnlawfull meanes but 1. To feare and serue the Lord Exod. 23.25 If thou wilt serue the Lord thy God he shall blesse thy bread and thy water the good land and all the fruits of it were promised to the Israelites so long as they were homagers to God no good thing shall be wanting to such Psal. 34.10 If we serue him we shall neuer need turne stones into bread euen as Christ here did not who refusing Satans offer was refreshed of the Angels 2. To liue in an honest and lawfull trade of life painefully Gods ordinance is that in the sweat of thy browes thou must get thy bread the earth brings not forth so naturally now as at first yet at first Adam must till the ground 3. In our lawfull calling to depend vpon Gods blessing which
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
bodies as we are commanded 1. Cor. 6.20 and that we acknowledge them both to be his and both to depend vpon him 5. That we set not light by his ordinances in which he giueth vs leaue to approach vnto his throne of grace before whome the very Angells are said to couer their faces 6. Hereby we giue good example to others and prouoke them also to reuerence All which much condemneth the profanenesse of many whome when Satan cannot hinder from Church he preuailes against them there and in hearing the word receiuing the Sacraments and prayer they manifest their contempt of those holy ordinances casting and rolling their eies here and there gazing idlely or laying themselues to sleepe and take a nappe some part of the Sermon or sitting vnmannerly in prayer-time without all reuerence that should they come so and behaue themselues towards their Prince they should be taught a lesson for their rudenesse Is this to confesse a mans owne basenesse and the humble conceit hee hath of himselfe Is this the fruit of acknowledging Gods infinite maiestie Surely that soule which feelingly sees it selfe to deale with God will make the body either kneele as a petitioner or stand as a seruant readie to heare and knowe and doe the will of his Lord. And him onely shalt thou serue God must not onely be worshipped but also serued The distinction is easily obserued For a man may in heart and gesture honour another to whom he owes but little seruice And this word in the Hebrew is taken from seruants who besides inward reuerence and outward worship owe to their Masters their strength labour and seruice yea franke and chearefull obedience And suppose any man haue a seruant who will be very complemental and giue his master cappe and knee and very good words yet when his Master commands him any thing he will not doe it here is honour but no seruice and denying seruice he plainely sheweth that his honour is but dissembled and hypocriticall So as this seruice to God as to earthly Masters stands 1. in feare and reuerent inward affection 2. in dutifull and readie obedience in all holy and ciuill actions For 1. These two God in the Scriptures hath euery where ioyned together and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to feare mee and to keep my commandements Iosh. 24.14 15. Now therefore feare the Lord and serue him in vprightnesse else chuse you for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all Feare God and keepe his commandements which is all one with Feare God and serue him 2. This seruice is a fruite of feare and a true testimonie of it for feare of God is expressed in seruice and if a man would make true triall of his feare he may doe it by his seruice It is a note and branch also of our loue vnto God all which the holy Prophet Moses declareth Deut. 10.12 when he expresseth that walking in all Gods waies is a consequent of feare and the seruice of the Lord a fruite of loue And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God and to walke in his wayes and to loue him and to serue the Lord thy God 3. He iustly calleth for our seruice in regard of the relation that is betweene him and vs as he is the Lord our God and Master and hath authoritie ouer vs to whom we owe simple obedience and we are his seruants to whome we owe of right our whole strength and seruice Now he becomes our Lord and we his seruants not onely by right of creation and preseruation but by expresse couenant that as the Iewes seruants were said to be their masters money so we are not our owne but bought with a price 1. Cor. 6.20 Our wages are set and our promise passed our earnest-penny receiued and no other Lord can lay claime vnto vs. 4. There is no creature exempted from the seruice of God all creatures in their kind serue him and much more ought man to whom he hath appointed all creatures to serue him and hath exempted him from the seruice of them all to serue himselfe alone All the Saints euer gloried that they were the seruants of God The honourable mention of Moses is that he was faithfull in all the house of God as a seruant And Dauid saith often Lord I am thy seruant keepe thy seruant c. Paul Peter Iude the seruants of God The Angels professe themselues our fellow-seruants and are called ministring spirits sent forth for the heires of saluation Adam in innocencie was not exempted from this seruice but must serue God in dressing the garden as a seruant his Lord and Master Nay Christ himselfe the second Adam was not onely styled the beloued Sonne but the righteous seruant of God Isa. 53.11 5. Our talents our gifts our strength our worke our wages all are his receiued from him and for him and therefore must be returned againe vnto him in his seruice Quest. What is this seruice which God requires at our hands Answ. The seruice of God is either Legall or Euangelicall The former stands in a perfect conformity with the whole law of God when the creature can present vnto God a personall and totall righteousnesse Of this kind is the seruice of the blessed Angells Of the same kinde was Adams in innocency Of the same was Christs seruice when he was made obedient to the death that by the obedience of one many might bee made righteous This is that by which we shall serue God in heauen when wee shall once againe recouer perfect sanctification and the whole image of God which we haue now lost This now we cannot attaine vnto yet wee must euer carrie it in our eye as our scope and ayme Euangelicall seruice is when the heart beeing regenerate by Gods Spirit and purified by faith hath Christs obedience imputed vnto it which is accepted as it owne perfect obedience and now endeauours to obey God sincerly in all things In a word that is euangelicall seruice which is perfect in Christ begun and inchoate in vs in him complete in vs sincere and vpright which is Christian perfection And to know this seruice the better we will set down the conditions of it I. It must be willing and free a free-will offring for hereby it is distinguished from the seruice of deuills and wicked men who are all subiect vnto the power of God and doe him seruice in executing his will whether they will or no but one thing it is to be subiected another to subiect one selfe the one is from an inward principle euen the Spirit of God which reneweth the will and makes it of vnwilling willing and pliable the other is only by some outward force The seruice of the godly resembles the Angells in heauen who are said to haue wings by which their will
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his