all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
meanes and end together Wee must conceiue all this doctrine of Christs temptations aboue an ordinarie historie not onely relating a thing done but belonging also to vs to make our vse of it as of other Scripture And hence let vs learne to beware of these temptations to presumption which are many wayes darted against vs both in things spirituall and temporall I. In spirituall things 1. When men cast aside the knowne word of God they dare sweare and curse and blaspheme they dare aduenture to breake the Sabbath dare lie and be vniust against their conscience they dare doe any thing against the iustice of God though they know his will to the contrarie and all because they presume of Gods mercy which in their conceit hath eaten vp all his iustice But in Ioh. 19.11 Christ inlargeth the sinne of the Iewes and Iudas because it was against their conscience He that deliuered me hath the greater sinne he was warned he heard my doctrine saw my miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt knowe how fearefull a thing it is to fall into his hands If thy conscience condemne thee God is greater then thy conscience 2. Others are perswaded that Christ died for all therefore they may be the bolder in their sinnes grace hath abounded what though sinne abound much more Christ hath blood enough and merit enough what need they feare But here is presumption without warrant For in Christs death before it can be fruitfull to vs there must be two things 1. an actuall accomplishment 2. an effectuall application to the soule in particular Physicke though neuer so soueraigne if it be in the pocket vnapplyed doth the patient no good And if the death of Christ be applyed to thee it worketh the death of thy sinne Christ died to abolish sinne and destroy the workes of the deuill 3. Many others are carried along in their presumption by a deceitfull supposition that they can come out of their sinne and repent when they list But here is a vaine hope without warrant or els bring me a word that promiseth repentance to morrowe if this day thou neglect it this is thy day thou knowest not what the morrow may bring foorth Now thou hast life health the word ministerie and memorie perhaps this is the last day thou shalâ— enioy all these Oh but I hope to repeâ—t But shewe thy warrant els Satan hath thee in the bands of presumption Besides it is iust with God that he who will not take Gods time should neuer come to his owne And dangerous it is to put our soules to aduenture till the last houre 4. Others feed a conceit that howsoeuer God deale with others he will not grow into such displeasure with them they are further in his bookes then so as Satan here intimates that Gods Sonne may doe what he list But it is a practise of wicked men to make couenants with death and secure themselues that when the sword passeth through the land it shall not come neere them and to crie Peace Peace when the trumpet hath sounded war Again tell me thou that presumest so farre to sinne art thou further in Gods books then Adam in Paradise yea then the Angels in heauen Doest thou excell in holinesse those Worthies of the world Moses Aaron Dauid Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou auoid the deluge No no the highest mountaines in the world shall not saue theee nay if thou couldst climbe into heauen the Angels were cast thence 5. Others presume of the end and flie ouer the meanes hope for saluation but neglect the meanes the Word Sacraments and Prayer Oh but they vse meanes they know God and their duty as well as the best But it is a presumptuous knowledge they thinke they need no more they professe they know God but in their workes deny him Tit. 1. vlt. Yea they beleeue all the Articles of Christian faith if wee beleeue them but it is a dead and vaine faith without works of piety and charity such as shall professe great acquaintance with God in the day of iudgement but to whom he shall say Depart from me ye workers of iniquity Yea but they come to Church and pray to God as others doe and hope to be saued in their religion what euer it is so long as they meane well and what need men be so precise and curious But these praiers are presumptuous and abhominable if thou turne thine eare from hearing the law and so long as thou liuest in thy lusts and walkest not precisely with God in all his commaundements though thou fast and pray and afflict thy selfe neuer so much God will not heare nor helpe Therefore neuer presume of an haruest without a seede-time as a man soweth so shall he reape 6. Others and a common presumption it is thinke themselues in the high way to saluation their names are written in the booke of life neuer to be rased out they are beloued of God and therefore they may do what they will and leaue vndone what they list they may enioy their pleasure and libertie their saluation dependeth not vpon their workes but vpon the election of God that shewes mercie And thus out of a vaine presumption they are idle and vnfruitfull in the worke of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loues them But what can be a more euident note of Gods displeasure then to be giuen vp to such a delusion as if the goodnes of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest vp wrath against the day of wrath II. In things of this life Satan preuailes exceedingly with this temptation of presumption 1. When men conclude of Gods loue by temporall things all which are common to good and bad By which sorcerie when they are most cursed they thinke themselues the happiest men vnder the Sunne Whereas none knoweth loue or hatred by any thing before him and as God beginneth his loue at things within faith feare vprightnesse of heart and the like so must we beginne the knowledge of it And if we compare Diues estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold haue I none we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits 2. Many of our great men venture to trauell into places of idolatrie and think themselues strong enough against any such temptations as they meet withall but 1. Were there zeale indeed there would be also a witnesse-bearing against such horrible idolatrie whereas if they doe not act idolatry they consent to those that doe We read of some noble and Heroicall spirits stirred vp by the motion of God to disgrace and witnesse with
and drinke 2. It belongs to the hunger of the soule which is to cleaue to God and obey him in his will and so keeps not off the hunger of a naturall body 3. Christ did as Abrahams seruant did at Bethuels house who hauing meate set before him would not eate till he had done his message Gen. 24.33 and yet was subiect to hunger Quest. What is the difference betweene Christs infirmities and ours Answ. 1. They are all punishments of our sinne in vs but not punishments of his sinne in him 2. His humane nature beeing holily conceiued was in it selfe free from them all and they doe not necessarily attend it in respect of it selfe But our nature beeing tainted with originall sinne hath contracted them inseparably seeing by one man sinne came in and death of which these are forerunners by sinne went ouer all 3. Christ vndertooke them by a voluntary necessitie but in vs the necessity is forced and absolute will we nill we we must carrie them 4. In vs they be the effects of our sinne in Christ effects of mercy 5. Ours are often miserable acquisite rising from particular causes or sinnes but so were not Christs Obiect If Christ tooke not all our infirmities what say you to Damascens argument Quod est in assumptibile est incurabile how could Christ cure all our defects and not assume them all Answ. All particular defects rise out of the generall corruption and infirmity which Christ vndertooke and cured and therein these also euen as he which stops a fountaine in the head stops all the streames without more adoe Vse 1. Note the wonderfull humility of our Lord Iesus who would not onely take vpon him our nature but euen our infirmities and was not onely a man but a seruant also If he had descended beeing the Lord of glory to haue taken the nature of Angels or if of man such as Adam was in innocencie it had beene admirable humility and such as hath no fellow But to be a worme rather then a man is lower then humility it selfe Let the same minde be in vs that was in Christ Phil. 2.5 Vse 2. His infinite loue is herein set forth he was able to feed many thousands with a few loaues and little fishes yet he would want bread and be hungry himselfe he could and did giue legges to the lame yet he would be weary himselfe for vs he could fill the hearts of others with the ioyes of heauen yet he would sorrow he raised others from death and yet he died And as this commends his loue to vs so should it breed in vs a loue of him to expresse it in embracing a base estate for him and in giuing vp at his call our comforts our liberty our bodies and liues so did he for vs. Vse 3. This is a great comfort for the poore and men in want seeing Christ and his Disciples not sieldome wanted what to put in their bellies Matth. 12.1 The Disciples plucked the eares of corne and beganne to eate Christ the Lord of glory hath sanctified thy want thy hunger thy penurie by his If thou beest in the world as in a barren wildernes and liuest among hard-hearted and cruell men as so many wilde beasts thinke on Christ in this estate thou art no better of no better desert then he nor better loued of God then he and yet thou farest no worse then he Oh murmure not nor repine but say with that blessed Martyr If men take away my meate God will take away my stomacke he feeds the young rauens and will he neglect mee Onely turne all thy bodily hunger into a spirituall hunger after Christ and his merits and then thou shalt bee sure not to starue and die euerlastingly but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learne that it is not good alwaies to bee full and preuent hunger but to feele it and know what it means Christ was God and might haue auoided it but beeing man ought not and would not that he might haue sense and feeling of our infirmities and so be a compassionate High Priest What els is it that breeds hardnes of heart in rich men but want of feeling of the afflictions of Ioseph Gluttonous Diues tooke not to heart Lazarus his want and where are the poore most neglected but where there is fine and delicate diet euery day Especially the Ministers of Christ should learne to endure want and hunger as Paul had learned to want and abound and to be contented in euerie estate else they will doe but small good in their ministerie Vse 5. Christ is daily hungrie in his members Lazarus lieth still at our gates and is not yet quite dead therefore let vs put on the bowels of compassion towards him Would we not haue releiued Christ if we had liued when he did or would we not now if he should be in need Oh yes we say we would else it were pitie we should liue Well then whatsoeuer we doe to one of his little ones we doe it to himselfe and so he accepts it saying I was hungrie and yee gaue me meate I was thirstie and ye gaue me drinke Despise not thy poore fellow-member and turne not thine eye from beholding his penurie nor thine eare from hearing his moanes and deep sighes If thou shouldest heare Christ himselfe say I thirst as once he did on the crosse wouldest thou giue him vinegar and gall to drinke is that it he thirsteth after no it is thy conuersion and compassion that will satisfie him therefore vse him kindly in his members VERS 3. Then came the Tempter to him and said If thou be the Sonne of God command that these stones be made bread WEe haue heard how our Lord Iesus Christ entred into the place of combate how he was furnished attended and exercised all the time while he expected his enemie Now we come to the entrance of his aduersary and after to the onset In this entrance obserue 1. The time Then 2. The name of the aduersary the Tempter 3. The manner of his entâ—ance he came I. The time then that is when Christ had fasted 40. dayes and 40. nights and was now hungrie He was willing and ready to tempt him before and so he did now and then cast a dart at him as we heard but now supposing him to be weake hungry also he comes vpon him with might and maine and thence strengthneth himselfe and sharpeth his temptation Note hence Satans subtilty who watcheth his opportunity and taketh vs euer at the weakest Thus he set vpon Eue when she was alone in Adams absence and set Cain vpon Abel when he was alone in the field and helplesse Thus was Dinah set vpon beeing alone and was foyled Pâ—tiphars wife set vpon Ioseph alone none beeing in the house but they two and the Gospell tells vs that the enuious man sowes tares while men sleepe 1. Satan by the subtilty of his nature
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
Ierusalem and Ioh. 21.21 when he asked curiously concerning Iohn what he should do Christ said What is that to thee so he might haue said to Satan What is that to thee whether I be the Sonne of God or no but he doth not 1. Not because he loues his disciples and Gods children worse then Satan but because the deuill and wicked ones must be let go on to the height of impietie as Satan here and Iudas how patiently did Christ beare him all the while yea at his apprehension calling him friend they goe on to confusion without checke or bands almost in their life and death But he will take vp his children in the beginning they must not bee let runne too farre as good Parents reclaime their children timely 2. God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 for this cause haue I stirred thee vp that I might shew my power in thee and that my name might be declared to all the world if Pharaoh had been taken at the first the Lord had neuer had such glorie of his ouerthrowe 3. The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseles and condemned iustly as hauing heaped coales of wrath on their owne heads Who could so long haue endured Pharaoh but patience it selfe 4. The Lord hereby declares the riches of his glory vpon vessels of mercie whom he hath prepared to glorie Rom. 9.23 for as he hath prepared them that is decreed to glorifie them so hee daily prepares them to glorious vses as we doe our vessels by rubbing and scouring separating corruption from them and the rust of sinne by his rough handling them iudging them in the world not to condemne them with the world If the Lord be not so quicke with thee in his corrections as with others thou hadst need be the quicker with thy selfe to iudge thy selfe and see what estate thou standest in that thou be not in the vpper staires and roome of sinne Take heed of thy selfe when God lets thee alone to thy selfe The greatest iudgement of all is not to be iudged at all When a man hath cast off his sonne and lets him runne his owne riotous wayes as carelesse what becomes of him it is a certaine signe he shall neuer enioy his land so is it with God and the sinner pacing on without controule in his sinne If Christ be thus meeke and patient with Satan himselfe and God vse so great patience to vessells of wrath this commendeth vnto vs the grace of meeknes towards our brethren much more 1. This is the commaundement of our Sauiour who was a speciall Schoole-master of meeknes Learne of mee for I am lowely and meeke He was herein testified to be the Sonne of God because the Spirit descended on him in the likenes of a meeke and harmelesse doue and thus we must testifie our selues the Sonnes and children of God by the lighting of the same Spirit of meeknes vpon vs Gal. 6.2 2. A meeke spirit is much set by of God and preserueh peace with men by soft answers and readines to forgiue and passe by offences This reprooues men of a fiery and furious disposition men as meeke as rough Esau right Ismaels their hand is against euery man and euery mans hand against them like Lamech who if he be prouoked will reuenge a word with a blow a scoffe with a stab But others let them alone offend them not you shall haue them meeke enough tractable enough but mooue such a one but a little by a word or the least neglect as may be Oh he is presently as meeke as Dauid at Nabals churlish answer he will kill and slay euen all presently in his hote blood But is this Christian meeknes to be so boisterous like a sudden winde which thy selfe scarce knowes whence it is or whither it tends no but a brutish meeknes for euen the beasts will scarce stirre vnprouoked nay we say the deuill is good so long as he is pleased and thou art good no longer But thou that art so impatient and thus betrayest thy meekenes toward thy brother what wouldest thou doe if thou hadst the deuill in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the deuill himselfe nor would ouercome him otherwise then by humility Thirdly this answer of Christ was a most modest answer Satan would haue him confesse himselfe the Sonne of God this he denieth not nor yet affirmeth but modestly acknowledgeth himselfe a man Man liueth not by bread onely The like wee may note elsewhere beeing called to his confession before the gouernours If he were the King of the Iewes Matth. 27.11 If he were the Christ Luk. 22.67 If he were the Sonne of God he did not directly affirme it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily he called himselfe the sonne of man not the Sonne of God teaching vs by his example when we speake of our selues to speake modestly Paul beeing to speake of great things of himselfe speaketh all in anothers person 2. Cor. 12.2 I know a man in Christ aboue 14. yeares agoe c. taken into paradise c. and Iohn speaking of himselfe saith And when Iesus saw his mother and the Disciple whome he loued and who leaned on Iesus at supper chap. 19.26 Alas how farre are we degenerate from this our patterne who if we but the sonnes of meane men we will stand vpon it much more then Christ did vpon beeing the Sonne of God we will pride it out and ruffle and bragge and beare our selues vpon our ancestors if they be stept but one steppe aboue the lowest Christ whē he had good occasion would not scarce professe himselfe the Son of God beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward All these will I giue thee Now to come to the second point in the answer namely the affection But Iesus answered and said The coniunction discretiue sheweth our Sauiours disagreement from Satan and that his answer is negatiue to the temptation for although Christ both might by that miracle of turning stones into bread haue shewed himselfe the Sonne of God and now needed bread beeing hungry yet he would not yeeld to Satan Quest. But seeing Christ who as God could haue turned stones into sonnes of Abraham could much more turne stones into bread so easily by his word for if he had spoken to the stones as Satan desired certainly they would haue had eares to heare him why would he not doe it what hurt had it beene Answ. 1. Miracles must confirme faith in beleeuers vnto saluation Ioh. 2.11 but Christ knew the deuill could not beleeue if he had all the miracles in the world
not himselfe in them as Pharaoh what a number of miracles saw he yet he was neuer the better he would not acknowledge God nor his seruants and in the wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant persons that knowe not Christ no◠desire to knowe him are in a wofull estate beeing such as Christ counts vnworthy to reueale himselfe vnto and therefore he either keeps the means from them or leaues them without grace to make an holy vse of them In worse case are they that haue the meanes and yet no tast of them no reformation by them their couetousnes their pride their drunkennesse and vncleannesse will not be left as many that come to Church to heare the word and receiue the Sacraments and yet are no better then dogges and swine and altogether vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan here but Christ will not make himselfe knowne to them no more then to him so saith Abraham to Diues in hell when he denied his request They haue Moses and the Prophets if they will not beleeue them neither would they beleeue if one should rise from the dead Some are resolued to liue as they list let the Preachers say what they can whereas he that is in Christ to whom he reueales himselfe is a new creature for Christ speakes to the heart not to the eare onely Others say they are decreed to life or death and therefore doe what they can they cannot change Gods minde and hence neuer goe about to change themselues But had Christ shewed himselfe to these he would haue directed them to the meanes of sauing knowledge namely to the Scriptures which testifie of him Ioh. 5.29 and to faith which vnites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saued by faith alone and by a profession of the Gospell and so neglect the workes which iustifie it and the power of godlines whereas if Christ in the Ministry had reuealed himselfe to such he had quickned their faith and not left it as a carkase for faith without workes is dead Others poore simple people will be saued by mercy alone and neuer labour for knowledge faith or true feeling of their owne estate and care not how sinne abound that mercie may abound much more But had Christ met with them he would let them see their misery in the causes and effects and teach them to hunger after mercie in the meanes and hauing obtained it to goe and sinne no more least a worse thing follow Others disclaiming the doctrine of mortification and selfe-deniall therefore dislike the word as too straite a doctrine stripping them of their pleasures and profits and hence some hold on in their lusts some returne with the swine to their wallowing in the mire they cannot die to sinne they cannot liue without laughter mirth and sports Whereas had Christ reuealed himselfe vnto them hee would haue taught them that his yoke is an easier yoke then the yoke of sinne and that there is no sound comfort but in mortified affections and actions Whosoeuer would haue Christ reueale himselfe fully vnto him must labour to be thus qualified 1. He must be humble for he teacheth the humble in his wayes Psal. 25.9 but the proud he sends empty away as raine makes vallies fruitfull but falls off the mountaines which are therefore barren 2. He must long and desire to meet Christ in his ordinances for Christ is the scope of the word and Sacraments therfore desire to know nothing but Christ crucified goe to the tents of shepheards where he hath told thee thou shalt meet him And this desire if it be sincere will vent it selfe in earnest prayer to be taught of God Teach me thy statutes Oh open mine eyes that I may see the wonderfull things of thy law And it hath a promise to be answered Ioh. 14.21 I will loue him and shew my owne selfe to him 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will which he reuealeth vnto him Ioh. 7.17 If any man will doe his will hee shall knowe whether the doctrine bee from God or no. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might haue oppressed the deuill by his diuine power but beeing as man to be tempted he would as man ouercome 1. to magnifie mans nature 2. to torment Satan the more and 3. to teach vs how to ouercome him And by this his practise he giues to vnderstand that The word written is a chiefe part of our spirituall armour to foyle Satan by yea indeed the principall weapon of our spirituall warfare is the word of God 1. Eph. 6.17 Take vnto you the sword of the Spirit which is the word of God and therefore as a sword it serues 1. to defend vs 2. to wound Satan 3. to cut asunder all his temptations so it did serue Christ here Neither is it a carnall weapon but the sword of the Spirit that is a spirituall weapon as the fight is spirituall not made by man but tempered framed sharpned and put into our hands by the Spirit of God himselfe for whose word else 〈◊〉 it or whence hath it power but from Gods Spirit Reu. 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharpe and piercing to wound all his enemies it pierceth to the very bones and marrow With this sword he slayes the wicked Isa. 11.4 with this he visites Leuiathan and slaies the dragon that is the mightiest enemies of his Church Isa. 27.1 with this sword he consumes Antichrist 2. Thess. 2.8 and with this sword he foiles the deuill here with the same he slaies corruptions and Satanicall temptations in the hearts of his owne children 2. This part of our armour was signified by the sheilds wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby Dauid smote the Philistim 1. Sam. 17.40 here the sonne of Dauid and Dauids Lord smites the Goliah of hell with a deadly wound Sauls armour is here refused worldly weapons wisedome and subtilty and one stone is taken from the fountaines of holy Scripture out of the bagge of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3. All the contention and fight of Satan is to fasten some error and falshood vpon vs now therefore the onely fence from error is to be girded with the girdle of truth now the title of truth is often giuen to the word of God Psal. 19.10 the iudgements of
good Samaritan shewed mercie to the man that fell among theeues and was left halfe dead and wounded Now to gather hence with the Papists that men are but halfe dead in sinne and beeing a little holpen by grace are able to worke out their saluation is to misse the cushion and wander beyond and beside the scope of the place which is to shew who is our neighbour and what charity binds vs to and not what we can doe of our selues Besides beeing a parable it prooues nothing besides the maine scope Else one might hence prooue that of all men Priests and Leuites are most vnmercifull and that there is chance If a doubt rise out of a promise or threat know that they are all conditionall although the condition be not expressed Yet fortie dayes and Niniue shall be destroyed with a secret condition except Niniue repent So a promise of long life is made to the godly and yet they often die young therefore a secret condition must bee vnderstood thus vnlesse God see it better for them to take them away young from the euill to come Isa. 38.1 Set thy house in order for thou shalt die and not liue yet Hezekiah liued fifteene yeares afterward therefore there must be vnderstood the condition of Gods will which was concealed Gen. 20.3 God said to Abimelech Thou shalt die for the woman yet he died not the exception was Vnlesse thou restore her See this rule at large in Ezek. 33.13.14 Neither sticke too fast to the letter nor yet insist too much in allegory or metaphors The Iewes greatly sinned in the first and are yet held from their conuersion by this plot of the deuill For as the multitude of them in the Prophets time while the Ceremoniall law stood in force stucke to the outward ceremony and letter and offred sacrifices and beasts and did such things as were commaunded but went no further they washed the outside but not the inside they offred the blood of beasts but rose not so high as the blood of Christ they killed the bullockes and sheep but not their sinnes nor tooke notice of that mortification of corruption which these would haue put them in minde of So at this day reading the prophesies of Christs spirituall kingdome set out vnder the types of most flourishing temporall kingdomes they sticke in the letter and loose the sense denying the Messiah to be come because they see not that flourishing estate and temporall happinesse which they grossely and carnally imagine This was the iudgement of God vpon Origen who was in such extremities in both these that although his wit serued him to turne all the Scripture almost into allegories yet he stood most absurdly to the very letter as in that of Matth. 19.12 Some haue made themselues chast for the kingdome of heauen he foolishly interpreted the place and made himselfe be made chaste by men not discerning Christs distinction who speakes of three sorts of Eunuchs some so borne some violently cut and made so by men some voluntarily by repressing their lusts abstinence temperance c. this last he confounded with the former And hee might aswell haue pluckt out one of his eyes because Christ saith It is better to goe into heauen with one eye c. So on the contrary many heretikes haue defended their heresies onely by translating of Scriptures into allegories The Apostle speakes of such as denying the resurrection of the body turne all the testimonies of the resurrection into an allegorie meaning thereby onely the spirituall resurrection of the soule from sinne Of which sort was Hymeneus and Philetus who destroyed the faith of certaine saying the resurrection was past alreadie 2. Tim. 2. v. 17. And of this sort are the Familists at this day The Papists denying the marriage of Ministers hearing the Apostle say that a Bishop must be the husband of one wife turne it into an allegorie I had like to haue said a iest He must they say be the Bishop of one Bishopricke as though his children must not be gouerned in his owne house which is plainely distinguished from his Diocesse 1. Tim. 3.4.5 Thus they defend the sacrifice of the Masse by Gen. 14.18 where it is said that Melchisedec brought forth bread and wine to Abraham and hee was the Priest of the high God with them this must needes signifie that the Priest offers Christ to God for the sinnes of quicke and dead In euery small diuersity and difference in numbers which are historically mentioned we must not suspect errour in the Scripture but our owne ignorance Act. 7.14 All the soules which came with Iaacob into Egypt were seuentie fiue but in Gen. 46.27 they were seuentie soules Here are fiue ods Some say Luke followes the translation of the Septuagint which was famous and of great authority and would not bring his history in disgrace for so small a difference I doubt not but Luke and Steuen and Moses agreed Mr. Iunius thinkes that Steuen mentioneth the foure wiues of Iaacob and his two sonnes Er and Onan that were dead excluding Iaacob himselfe but they came not into Egypt Caluin and Beza thinke there was some errour in the writers which is not vnprobable seeing in writing the Greeke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fiue beeing in the margent might easily creepe into the text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all And thus both Moses and Steuen and Luke may be reconciled who both likely wrote seuenty But howsoeuer according to our rule the Spirit of God often in setting downe numbers vseth the figure Synecdoche a part for the whole and in a diuers respect putteth downe a greater or lesse number As for example 1. King 9.28 Salomon sent his seruants who tooke from Ophir 420. talents of gold 2. Chron. 8.30 he tooke thence 450. talents of gold Here is 30 talents ods Answ. They receiued of King Hiram 450. which they brought to Salomon partly in substance as the 420. partly in account much beeing spent about the charge of the nauie euen the 30. talents 1. Sam. 13.1 Saul raigned two yeares ouer Israel whereas he raigned forty yeares Act. 13.21 Answ. He raigned two yeares well de iure lawfully but beeing reiected from beeing King the other are not numbred Iunius vpon this place prooues this interpretation by foure arguments Matth. 17.1 Christ tooke Peter and Iohn the sixt day after Luk. 9.22 eight dayes after Answ. Both are true in a diuerse respect Matthew accounts onely the intermediall dayes not the two extreame peeces Luke accounts them all Sometimes some numbers are cut off for breuity and to make the number runne more full and round as in Iudg. 20.46 of the Beniamites were slaine fiue and twentie thousand here wants an hundreth as appeares v. 35. for the foresaid reason 2. King 15.33 Iotham was 25. yeares old when hee beganne to raigne and he raigned 16. yeares in Ierusalem yet it is said in the 30. verse in the twentieth yeare
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
for the faith Iud. 3. and Gods pure worship stand for God be at warre with thy sinne keepe an inward conflict and combate for not to be tempted of Satan is to be possessed by him Luk. 11.21 When the strong man keeps the hold all is at peace VERS 10. But Iesus answered and said Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue NOW we come by Gods assistance to the answer of our Lord to the deuills third dart In which consider three things 1. the deniall and resistance But Iesus answered and said 2. the manner of it Auoide Satan 3. the reason For it is written Thou shalt worship the Lord thy God c. First our Sauiour would not yeeld to Sathans temptations 2. nay he repels it with great vehemence 3. he hath iust reason so to doe I. Christ would not yeeld to the temptation no not for a world Quest. Why what hurt had been in it Answ. 1. He had taken the honour of God and giuen it to Sathan whereas the Lord hath said I will giue mine honour to none other 2. He had consented to a lie viz. that the world was Sathans in possession and disposition 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4. He had impeached his owne right and present possession of all things whereof he was right heire already inuested by his Father 5. Although the worship required was externall yet it was diuine and so in giuing it to Satan it had bin idolatrous which had intangled the Sonne of God in sinne and vnfitted him to the redemption of mankind So as in respect of God of Christ of vs and the whole Church it had been euery way wofull and dangerous as Satan yea our Lord well knew Hence we learne from the example of our Sauiour Christ to esteeme and preferre Gods glory aboue all the world Christ could not be corrupted with gold nor siluer nor kingdomes nor glory but as a good Physitian sees all diseases and eye-sores without contracting hurt to himselfe the glory of his Father in his eie is an antidote to preserue him without infection And no maruell seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō aboue the glorie of heauen it selfe which he left and became a man of sorrowes and was numbred among the wicked to that purpose Here is an example for vs which we cannot attaine but must looke on a farre off for our imitation to come as neare it as infirmity of flesh will affoard vs. Moses that man of God so preferred the glorie of God before the world that he made a strange choise viz. to suffer with Gods people rather then to enioy the treasures and honours of Egypt Heb. 11.24 25. Nay he was so set for Gods glorie as he preferred it before his owne part in the booke of life Exod. 32.32 Rather then thou shouldest not glorifie thy mercy in thy people and rather then thou shalt giue the enemie cause to blaspheme rather blot my name out of thy booke let me haue no part in heauen The Apostles also following the steps of our Lord for Gods glorie and the Gospels cause did glorie in the worlds contempt and reioyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. ver 17. and was a prisoner Eph. 3.1 1. Gods glory is the cheife good and the vtmost extent of all his owne counsells and actions wherein he manifesteth his mercie or iustice Rom. 9.22.23 and so it ought to be of ours 1. Cor. 10.30 whatsoeuer ye eate or drinke or whatsoeuer ye doe do all to the glory of God An earthly child honours his father when he imitats him in good so doe we honour our heauenly Father in this imitation The first thing in Gods intention must bee the first in ours 2. The practise of this dutie is a fruit of faith and a support of faith Heb. 11.24 By faith Moses refused to bee called the sonne of Pharaohs daughter The consideration of Gods faithfulnesse in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompense of reward And that the sight of Gods glory worthy to be set aboue all things takes the part of faith to foile temptations is apparant in our text by the practise of our holy Sauiour 3. In the Lords prayer the first petition is that Gods name may bee hallowed set before the desire of daily bread yea before remission of sinnes because all these are but meanes tending and seruing to the maine end of all which is Gods glory All our good spirituall and temporall are or ought to be means tending to that end 4. Gods glory is the dearest of all things to himselfe of which he is most iealous and so ought to be to all his children as we professe our selues to be And what can more reioyce the heart of a gracious and ingenuous child then the honour and high respect of his parent 5. According to our estimation of God himselfe is our respect of his glory and so much as we esteeme his glory so much we esteeme himselfe It is true that Gods glory is eternall and so abides in it selfe not capable of our addition or detraction and God will be euer most glorious though we neuer had been neither need he our help to make him glorious The sunne would shine in his brightnesse and glory if all creatures were blind and no eye saw it But yet he will trie how much glory wee will ascribe vnto him and how we prize it and how industrious we are to magnifie and exalt it not that he can get any good by it but we our selues reape the fruit euen as the fire is not hoter because we stand by it but we are hoter so while we glorifie God not God but our selues are become better more glorious God loueth his glory as he loueth himselfe and we as we loue himselfe so we loue his glory 6. This is the perfection of Christianity and grace here and of our glory and immortality hereafter to preferre his glory aboue all the world The Spous◠Cant. 2.18 calleth Christ her best beloued which he could not be if she loued any thing better then him And our Sauiour cashiereth him as vnworthy to be his follower that doth not at least in affection and full purpose forsake father and mother and wife and children and goods and lands for his sake This perfection of grace the holy Martyrs atteined who rather then they would dishonour God in yeelding the least show of idolatry refused the whole world yea their liues And the perfection of glory in the
by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and