Works, Verse 10

Works · Verse 10

p. 210Verſ. 10. But Jeſus anſwered and ſaid, Avoid Satan: For it is written, Thou ſhall worſhip the Lord thy God, and him only ſhalt thou ſerve.

NOw wee come by Gods aſſiſtance, to the anſwer of our Lord to the D v… third da…. In which conſider three things: 1 The deniall and reſiſtance, But Jeſus anſwered, and ſaid: 2 The manner of it, Avoid Satan: 3 The r…aſon, For it is written, Thou ſhalt worſhip the Lord thy God &c.

Firſt, our Saviour would not yeeld to Satans temptations: 2 nay hee repel… it with great vehemence. 3 Hee hath juſt reaſon ſo to do.

I. Chriſt would not yeeld to the temptation, no not for a world.

Queſt. Why, what hurt had been in it?

Anſw. 1 Hee had taken the honour of God, and given it to Satan: wheras th… Lord hath ſaid, I will give mine honour to none other. 2 Hee had conſented to a Lye, viz. that the World was Satans in poſſeſſion and diſpoſition. 3 Hee had partaked and abetted all that injuſtice and wrong which Satan would offer to all the inhabitants of the earth, if hee had yeelded, or accepted any thing from him. 4 Hee had impeached his own right, and preſent poſſeſſion of all things, whereof hee was right beir, already inveſted by his Father. 5 Although the worſhip required was external, yet it was Divine; and ſo in giving it to Satan, it had been idolatrous, which had intangled the Son of God in ſin, and unfitted him to the redemption of mankind. So as in reſpect of God, of Chriſt, of us, and the whole Church, it had been every way woful and dangerous, as Satan, yea, our Lord well knew.

Doct. Hence wee learn, From the example of our Saviour Chriſt, to eſteem and prefer Gods glory above all the World. Chriſt could not bee corrupted with Gold, nor Silver, nor Kingdomes, nor Glory, but as a good Phyſician ſees all Diſeaſes and Eye-ſores, without contracting hurt to himſelf: the Glory of his Father in his eye, is an antidote to preſerve him without infection. And no marvel, ſeeing hee had formerly preferred the Glory of his Fathers mercy in mans ſalvation; above the glory of Heaven it ſelf, which he left, and became a man of ſorrows, and was numbred among the wicked to that purpoſe. Here is an example for us, which wee cannot attain, but muſt look on a far off for our imitation, to come as near it as infirmity of fleſh will afford us.

Moſes, That man of God, ſo preferred the glory of God before the world, that hee made a ſtrange choice, viz. To ſuffer with Gods people, rather than to enjoy the treaſures and honours of Egypt, Heb. 11.24, 25. Nay, hee was ſo ſet for Gods glory, as hee preferred it before his own part in the book of life, Exod. 32.32. Rather than thou ſhouldeſt not glorify thy mercy in thy people, and rather than thou ſhalt give the enemy cauſe to blaſpheme, rather blot my name out of thy book, let me… have no part in Heaven. The Apoſtles alſo following the ſteps of our Lord, for Gods glory, and the Goſpels cauſe, did Glory in the Worlds contempt, and rejoyced that they were counted worthy to ſuffer for Chriſt. Act. 5.41. Paul bare in his body the markes of Chriſt, Gal. 6. v. 17. and was a priſoner, Eph. 3.1.

Reaſons 1 Gods glory is the chief good, and the utmoſt extent of all his own Counſels, and actions, wherein hee manifeſteth his Mercy or Juſtice, Rom. 9.22, 23. and ſo it ought to be of ours, 1 Cor. 10.30. Whatſoever ye eat, or drink, or whatſoever yee do, do all to the Glory of God. An earthly child honours his Father when hee imitates him in good: ſo do wee honour our Heavenly Father in this imitation. The firſt thing in Gods intention, muſt bee the firſt in ours.

p. 2112 The practice of this duty is a fruit of Faith, and a ſupport of Faith, Heb. 11.24. By faith Moſes refuſed to bee called the Son of Pharoahs Daughter. The conſideration of Gods faithfulneſs 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 recompence of reward. And that the ſight of Gods glory, worthy to bee ſet above all things, takes the part of faith to foil temptations, is apparent in our Text, by the practice of our holy Saviour.

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 ſins, becauſe all theſe are but means tending and ſerving to the main end of all, which is Gods glory. All our good-ſpiritual and temporal, are, or ought to be means tending to that end.

4 Gods Glory is the deareſt of all things to himſelf, of which hee is moſt jealous, and ſo ought to bee to all his children, as wee profeſſe our ſelves to be. And what can more rejoyce the heart of a gracious and ingenuous child, than the honour and high reſpect of his Parent?

5 According to out eſtimation of God himſelf is our reſpect of his glory, and ſo much as wee eſteem his glory, ſo much wee eſteem himſelf. It is true that Gods glory is eternal, and ſo abides in it ſelf not capable of our addition or detraction, and God will bee ever moſt glorious, though wee never had been: neither need hee our help to make him glorious. The Sun would ſhine in his brightneſſe and glory, if all Creatures were blind and no eye ſaw it. But yet hee will try how much glory wee will aſcribe unto him, and how wee prize it, and how induſtrious wee are to magnify and exalt it: not that hee can get any good by it, but wee our ſelves reap the fruit: even as the fire is not hotter, becauſe wee ſtand by it, but we are hotter; ſo while wee glorify God, not God but our ſelves are become better and more glorious. God loveth his glory as hee loveth himſelf; and wee, as wee love himſelf, ſo we love his glory.

6 This is the perfection of Chriſtianity and Grace here, and of our glory and immortality hereafter, to prefer his glory above all the World. The Spouſe (Cant. 2.18.) calleth Chriſt her beſt beloved, which hee could not be, if ſhe… loved any thing better than him. And our Saviour caſhiereth him as unworthy to bee 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 attained, who rather than they would diſhonour God in yeilding the leaſt ſhew of Idolatry, refuſed the whole World, yea, their lives. And the perfection of glory in the life to come is, that nothing elſe occupy or diſtract us from being wholly taken up in the immediate glorifying of God, without either ſatiety or ceaſing.

Vſe 1. Let us learn to bee of the ſame minde with our Lord Jeſus; in whom wee have a worthy pattern of conſtancy and heavenly reſolution, in that all the world and the glory of it could not move him, no not by a geſture to impair his Fathers glory. The Heathen man could ſay, if hee would forſwear himſelf for any thing, it ſhould bee for a Kingdome. Abſolom for a Kingdome would kill his own Father. Jehu for a Kingdome makes no end of Murthers: One ſaith of him, What was a basket full of heads to a Kingdome? 2 King. 10.8. Herod for a Kingdome kills all the male Children. Nay, it were to be wiſhed, that only Kingdoms could draw men to miſchief: for then ſhould not Ahab murther Naboth f…r a field, nor Judas betray his Maſter for thirty pence, nor Chriſtians and Proteſtants lye and ſwear, and forſwear, and tranſgreſſe for a peice of bread. How many executions have we for thirty pence, or thirteen pence? Which ſhews how degenerate men are from p. 212Chriſt, whom all the kingdoms in the world, not the greateſt things in them could move in the leaſt manner, and as it were indirectly, to diſhonour his Father. Nay, what ſhall wee ſay of them, that profeſs, they not no man elſe can trade, and buy, and ſell, to live without ſome lies, and diſſembling ſometimes? Theſe may carry the name of Chriſt, but the mind of Chriſt is farre from them.

Others think, and ſay, What need men be ſo nice to ſtand upon ſo ſmall ſcruples, as not to accept ſo good offers and promotions in the world, which have ſome condition or other annexed, which their Conſcience cannot without offence ſwallow? What, may not he call a little evil good; and a little good, evil: that ſo he may raiſe his own eſtate, and doe himſelf, and others much good? And thus he is every where accuſed of indiſcretion. But to theſe we object Chriſts example, who would not be moved with all the world to doe that he was not warranted for in the Scripture. And for the imputation of indiſcretion, we alledge Moſes example, who when he was at age (ſaith the text) refuſed to be called the Son of Pharaohs Daughter, and choſe rather to ſuffer with the people of God. And to all ſuch alledgers wee ſay in one word, Either was Chriſt farre wide in refuſing ſo great an offer, or elſe are they.

Uſe 2. As we muſt prefer the glory of God above the world, ſo wee muſt promote it by our beſt means: The Magiſtrate by procuring and ſtabliſhing that whereby God may be moſt glorified, not adminiſtring juſtice by affection or reward, or ſparing Offenders by a cruel mercy, who ſhould bee made examples to others, or not encouraging the godly: All this diſhonours God highly. The Miniſter muſt uſe his gifts, not for any private end, but for Gods glory, as a good ſervant that gains all for his Maſter. And every private man muſt ſo carry his courſe of life, his trade, his ſpeeches, as God may bee honoured in all things: his light in all things muſt ſhine, that our heavenly Father may be glorified: therefore in every thing whether it will carry the commendation not only of truth and honeſty, but of Chriſtianity and religion.

To ſtir us up to this duty, ſee ſome motives:

1 All Creatures in their kind doe glorifie God, and keep their ſtanding, the Sun, the Starres, the heavens declare the glory of God. Pſal. 19.1. The Oxe knoweth his owner, and the Aſſe the maſter of his crib, Iſa. 1.3. The Crane Swallow, and Turtle know their times, Jer. 8.1. What a ſhame for Iſrael then not to acknowledge their Benefactor, but come ſo farre behind the unreaſonable Creatures? VVhat a ſhame for Chriſtians to come behind the Iſraelites, who partake in farre greater mercies and means than they did?

2 Hereby wee manifeſt our ſelves to bee the ſervants of God, in reſiſting the diſhonour of God, and ſtanding out for our Lord, againſt Satan, wicked men, hypocrites, whoſe whole deſire is to obſcure and darken the glory of God, and as farre as they can with violence to tread it under foot: Eſpecially having vowed in our Baptiſm ſo to doe. He is a Coward that ſeeing the readineſs and alacrity of the enemy, is not by it provoked to ſtout reſiſtance, eſpecially ſtanding in a good cauſe, and ſure of victory. Can a child endure his father to be diſhonoured and wronged by word or deed, and put it up? Can Gods child, ſeeing a ſon honours his father?

3 Our time is but ſhort, we are in our laſt conflict, the time of our full deliverance and introduction into heavenly glory is at hand, the Crown is in our eye, almoſt upon our heads already: and therefore let us encourage our ſelves a while to be inſtant for the glory of God, which is our laſt ſcope and chief expectation: even as a Traveller that ſees the Evening come upon him, is ſo much the quicker till he attain the place he deſires; ſo we having the evening p. 113of our life approach, and our laſt hour, ſhould ſet our ſelves forward with more ſpeed and alacrity towards our home, holding on our right way, which is the glorifying of God in all things.

4 We have a cloud of examples before us: 1 Of holy men, who have endured Martyrdom, and rejoyced in the flames, that they were worthy by their ſo exquiſite torments to glorifie God, as Chriſt told Peter, that by ſuch a death he ſhould glorifie God. 2 Of holy Angels, who ſpend all eternity in magnifying Gods holineſs and glory: Iſa. 6.3. one cries to another, Holy, holy, holy is the Lord: the whole world is full of his glory: and, Luke 2.14. Glory be to God in the higheſt heavens. And ſhall not we approach to the Angelical life, which is the happieſt of all creatures? 3 Of the bleſſed Son of God our Head, whoſe whole life was nothing elſe but a ſeeking of the glory of his Father: And ſhould not the members imitate the Head? Have wee ſo many faithful guides in ſo dangerous a way, and ſhould we be ſo cold and ſlow in the imitation of them?

5 Our glorification is individually knit to our glorifying of God: as, 1 Sam. 2.30. Him that honoureth me, will I honour. Yea Chriſt claims his glory on no other condition but this, but that he had glorified his Father on earth, Joh. 17.4. As among men, great benefactors are well pleaſed with ſmall teſtimonies of thankfulneſs, where ability wants to perform much: ſo the Lord accepts our ſmall obedience and ſtudy of glorifying him, that hee plentifully remunerates it.

Means to come to glorifie God in ſome good meaſure.

1 Pray for wiſdome, and a ſound judgement. Phil. 1.10. That yee may diſcern things that differ, being filled with the fruits of righteouſneſs, to the glory and praiſe of God. For every thing will not pleaſe and glorifie God. 2 Renounce thy own glory in doing things. Joh. 8.49, 50. How can yee which receive honour one of another, ſeek the honour that cometh of God? Certainly Chriſt ſought not his own praiſe, but the praiſe of him that ſent him. 3 Obſerve Gods wiſdom in his Word and Works; his Power, Juſtice, and Mercy; his benefits and corrections on thy ſelf and others; in all things praiſe him: Hee that praiſeth me, glorifieth me, Pſal. 50.23. 4 Honour God in an honeſt and Chriſtian converſation: gracious ſpeeches, and an unſpotted life, honour the Goſpel: hereby ſtop the wickeds mouthes, and glorifie God, 1 Pet. 2.12.

II. The manner of this anſwer of Chriſt; Avoyd Satan] which differeth ſomewhat from Chriſts other anſwers, being more plain and ſharp than they, as appeareth, 1 In the title he gives him, Satan. 2 In the commandement, Avoyd. Firſt, he calls him Satan, which is the third name given him in this Hiſtory: for he had before been called a Devil, that is a falſe accuſer, and a Tempter, and now he is called a Satan, ſignifying an adverſary or enemy: 1 To God directly: 2 To man, both in his perſon, whom he often poſſeſſeth and vexeth, Mat. 4.24. and alſo in his eſtate, which hee doth often endamage and impoveriſh, as we ſee in Job.

And Chriſt doth now ſo tearm him, 1 To ſhew him that he takes better notice of him than before: for he called him by no name before, though he was called by the two former tearms by the Evangeliſt. 2 That we ſhould ſee further into his nature, the more to beware of, and deteſt him. 3 To ſhew us how we may detect an adverſary, and ſmell a Devil; namely, when he ſets againſt and oppoſeth the grounds of religion. 4 To teach us that hee is no friend, that offering us wealth and honour, would draw us from God and religion. The greateſt kindneſs here is the greateſt cruelty.

Avoyd] 1 This is a word of indignation, as we ſay to a Dogg, avant: for Chriſt was much offended and angry againſt this temptation, when he ſaw and heard Satan ſo impudent and blaſphemous. So Chriſt gives this as a reaſon p. 214of the ſame ſpeech to Peter, Avoid Satan; for thou art an offence unto mee. Chriſt ſhews indignation, becauſe Satan ſhews his blackneſs. 2 It is a word of rebuke and caſtigation of Satans importunity and impudency, who would not bee ſatisfied at the firſt and ſecond aſſault, but ſtill renews more helliſh and horrible temptations. Thus Luke expreſſeth it, Hence behinde mee, as one not worthy any longer to behold his face. 3 It is a word of diſmiſſion, or ſending him packing, and carries in it the force of a Commandement. An Heretick (ſaith the Apoſtle) after once or twice admonition avoid, Tit. 3.10. Thus deals our Saviour with Satan here, who is Haereticorum haereticiſſimus: An Arch-Heretick: as a great man talking with a wrangling fellow, whom no reaſon will perſwade, commands him away, hee will hear him no longer.

Queſt. Why was our Saviour ſo angry at this temptation above the former, wherein he exerciſed Meekneſs and Patience?

Anſw. 1 His Wiſdome knew how far hee was to bear Satan at this time, and how much to ſuffer from him, and then how his mouth muſt bee ſtopped, which Meekneſs and Lenity would never do: there is no hope to win or overcome a Devil with kindneſſe, nor to ſhake him off that way; nay, rather this will more invite on his malice, he will go ſo far as hee is ſuffered. 2 Chriſt thirſted after mans ſalvation; and his love to us and our redemption, made him ſo angry with the Devil, who ſought by all means to hinder it: for had hee been defiled with ſin, the work of redemption had availed us nothing. 3 To note the hatefulneſs and deteſtation of that ſin of Idolatry, whether it bee covert or open, that if our deareſt friends ſhould ſolicite unto it, even the Wife of the boſome, wee ſhould purſue them to death, and ſo ſhew our deadly hatred againſt it, Deut. 13.1.6. 4 The two former more concerned himſelf, but this concerned his Fathers Glory directly: hee hears him claiming all to bee his, quartering the Armes and Royalties of God, making himſelf a God, and challenging worſhip due to God: this hee could not bear: his tenderneſs and zeal to his Fathers glory, would not endure ſo vile a creature to carry away, no not to challenge any part of his worſhip.

Doct. Gods cauſes muſt ever more affect us than our own. How full of lowlineſs and meekneſs was our Lord and Saviour in all his own cauſes? Hee did not ſtrive nor cry, neither was his voice heard in the ſtreets: Hee would not break a bruiſed reed, nor quench a ſmoaking flax, Iſa. 42.3. Matth. 12.20. When hee was reviled, hee reviled not again: When hee was called Glutton Drunkard, a friend of Publicans and ſinners, Matth. 11.19, 28. in ſtead of returning rough Language, hee calleth, ſaying, Come unto mee all ye that are weary and heavy laden, and I will caſe you. Hee was led as a ſheep to the ſlaughter, and opened not his mouth: when they accuſed him of capital things, knowing that his anſwers would not bee taken, hee anſwered not a word. Now hee was in his own cauſe. But when hee takes his Fathers cauſe in hand, how doth hee cloath himſelf with zeal, which even conſumes him? Joh. 2.15. in purging his Fathers houſe, hee laies about him, and whips out the abuſers of that holy place. Moſes in his own private cauſe was the meekeſt man upon the earth; being contumeliouſly worded by Miriam and Aaron, hee preſently pardons it, and prayeth for Miriam, and gets her cured of her leproſy. In Exod. 32. that froward people was ready to ſtone him: yet when God begins to bee angry with them, hee forgets all, and praies God rather to put his name out of his book, than not to pardon their ſins. But, ſeeing the calf, his calm ſpirit is vaniſhed, and hee breaks the Tables of ſtone that were in his hand. The Apoſtle Paul every where provokes Chriſtians to meekneſs, patience, and laying aſide of revenge, and ſtirringneſs of ſpirit in private cauſes: yet (Act. 17.16.) when hee ſaw the p. 215idolatry of the Athenians, his spirit was ſtirred up in him.

1 The Religion which wee profeſs, Reaſons. ſhould bind us unto God moſt ſtraightly: therefore Auguſtine noteth the word either à religando, or à relinquendo, that where religion is, it will leave all for God. And hence is ſelf-denial enjoyned, as a neceſſary preparation, to him that will profeſs Religion.

2 Gods Glory is preferred by himſelf above all his Creatures, as being the end of them all; and therefore muſt ſo bee of us, even above our ſelves: for of him, and through him, and for him are all things. Wee ſee in the Common-wealth how the inſtruments of publike Juſtice, if any ſervice bee commanded from the King, muſt lay aſide their own buſineſs and eaſe, and execute the Kings pleaſure before their own. Such a good ſervant for his Lord was Paul, ſaying, My life is not dear unto me, ſo I may finiſh my courſe with joy.

3 Our Lord Jeſus hath more affected our cauſe than his own: what an infinite love ſhewed hee in deſcending from his glory, to work the great and painful work of our redemption? what infinite miſery did hee ſuſtain to help us out of it? what an happineſſe forſook he to recover us to that which wee had forſaken? what a dear price did hee pay for our ranſome, when we were loſt? Is it not fit now, that wee ſhould bee earneſt in the cauſe of ſuch a friend? May not hee well diſdain, that any thing in the World (never ſo much concerning us) ſhould bee preferred before him, yea, or equalled with, or loved without him.

4 Do wee know that God himſelf is the chief good, and ſhould not wee caſt our eyes beyond our ſelves, ſinful lumps and heaps of duſt, that all the ſprings of our affections might run into this main? Shall wee beſtow the pitch of our affections upon lower things (as earthly-minded men do) when wee may ſatiate them with God himſelf, and the things of his glory?

5 There is no loſs in neglecting our ſelves for God, but great advantage: for his eye is upon us to bee a ſpeedy, faithful, and royal rewarder of us. The preferring of our Lords cauſe above our ſelves, is the preferment of our ſelves in the end. Hee that loſeth his life for my ſake (ſaith Chriſt) ſhall find it. And therefore as Caeſars eye made his Souldiers prodigal of their blood; ſo Gods eye upon us ſhould make our ſelves ſmall in our own eyes, that his glory may bee maintained and reſerved wholly to himſelf. Moſes preferred Gods honour before his own: for hee looked for the recompence of reward.

Vſe 1. The Uſe hereof belongs to ſuch as are ſpecially ſet forth to ſet up Gods cauſes. The Magiſtrate is not now a private man, to ſeek himſelf, or to ſet forward his own deſigns, or to ſhew his heat in his own private cauſes, but to prefer Gods cauſes before all mens, his own or others. David a King, how calm was hee in his own caſe, when Shimei trayterouſly railed upon him, and Abiſhai would have fetched his head, Oh no (ſaid hee) God hath bid him rail, &c? But when Gods cauſe was in hand, Oh then, away from not yee wicked: and, I will have no wicked perſon in my houſe, I will timely deſtroy the wicked from the houſe of God. Good Nehemiah neglecteth his own allowance, and departed from his own right for the peoples ſake, chap. 5. but cha. 13. how zealous is hee for God? hee will not let God loſe his right: not one whit of the Sabbath muſt bee allowed to any uſe but Sabbath-duties. Such a courage for God and the Truth, ought the Magiſtrate to have, as neither for fear of men, nor any mans favour or affection, hee neglect any thing which God would have him do, eſpecially for the houſe of God, and the Offices of it. Alas, how many Magiſtrates are of Gallios minde, to think religion but a matter of words, as if God made them governours of men only, but not of Chriſtians? keepers of the ſecond Table to preſerve p. 216Peace and Juſtice, and not of the firſt to preſerve Piety and Religion? and if they bee ſo, why are not Blaſphemies, and horrible Oaths, and innumerable prophanations of the Sabbath ſeverely puniſhed? why are not Popiſh and prophane perſons compelled to come into the houſe of God? Shall a pilferer of a trifle of a mans goods know, that the Magiſtrate bears not the Sword in vain, and ſhall not hee that robs God of his Glory, by Curſing, Swearing, contemptuous breaking of the Sabbath know the contrary?

The calling of a Miniſter is more ſpecially to promote the cauſes of God, which therefore muſt affect him above all his own reſpects. How earneſt was Chriſt in his Fathers work, when his Parents came to ſeek him at twelve years old? hee rebuked them for interrupting him; whereas in all private converſe hee gave them reverence, Luk. 2. When his Diſciples brought him meat, hee neglected that alſo, ſaying, It is my meat and drink, to do the wilt of my Father. And if preferring Gods cauſes will not ſuffer us to reſpect our ſelves, much leſs will wee bee hindered by others: wee cannot tune our ſongs to mens ears, but muſt deal faithfully and plainly, though wee diſpleaſe men. How zealous was Chriſt againſt the Hypocriſy of the Scribes and Phariſees, Matth. 23. though it created him much envy and malice? When hee ſaw the invincible hardneſſe of Heart in his hearers, how did hee mourn in his ſpirit, and looked angerly about him? Mark. 3.5. Surely if wee go about to pleaſe men, or ſet up our ſelves in the World, Gods cauſes will affect us ſlenderly: Therefore it ſhall bee our happy portion to ſet the top of our ambition the glory of God, and in our judgements and practice, prefer the winning of ſouls before the winning of the World.

Vſe 2. Let every man learn to conſider what buſineſſe God hath put in his hand to do, and not bee hindered in that; for that is Gods work. Gods cauſe, upon which depends ſome part of Gods glory. And whatſoever he may glorify God in, for which hee can warrant his calling, let him ſet that forward, and let no reſpect hinder him: let him not ſuffer God to bee diſhonoured in his family, nor where hee can hinder it: let the ſpirit of patience ſwallow a number of private and perſonal wrongs; but, when God comes to be wronged, let him ſtir up the ſpirit of zeal and courage.

Vſe 3. Here many are reproved, who fail againſt this Doctrin: as, 1 Men that follow nature, abandoning religion, hot and fiery in their own quarrels, not a word can bee ſooner uttered againſt them, but they are ready to draw, and to ſtab: Their own names may not be mentioned without all due reſpect: But for Gods cauſes and quarrels, let others look to that. How h…t was Cain in own cauſe? but ſo much the cooler in Gods cauſes and ſervice. Haman, how buſy in his own private quarrel to bring Mordecai to death, yea, to deſtroy the whole Church, had not his gallows caught himſelf? Oh beware by theſe examples of more zeal in thine own cauſe, than in Gods; in thy own name; than in God. 2 Such Oſtriches as can digeſt any high contempt of God, without indignation or reproof, and can ſuffer men to ſwear and curſe by God and Chriſt, his blood, wounds, and tear him to ſmall peeces. It would bee thought diſloyalty to hear the Kings Majeſties name or title contumeliouſly ſpoken of, and not bring the party to condign puniſhment. It was an old Law among the Romans, that if any man did ſwear by their God Janus, it ſhould bee death, unleſs the Senate approved it, or it were made before a Prieſt: why? that it might bee either puniſhed or reproved. It were well if wee had ſuch a Law amongſt us. 3 When care of our own houſes eat up the care of Gods houſe: Things ſhall be neat and convenient at home, no care how Gods houſe lies. When baſe trifles are preferred before Gods Word, and the good ſetling of it; as ſtage-plaies and p. 217enterludes. When Gods Sabbaths and time muſt give place to our callings, or recreations, or are paſſed away in Gods Worſhip, more heavily than holy daies, or work-daies. Here is a man affected more with his own ſin, than the higheſt cauſes of Gods glory.

III. The reaſon of our Saviours denial: For it is written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve.

Our Saviour had ſharply reproved Satans impudence in his bold onſet this third time; but yet becauſe it is not ſufficient to thruſt off an adverſary with heat of words and ſharp reproaches, unleſs there bee added alſo a direct anſwer and ſatisfaction to the matter in hand: he therefore moſt fully anſwereth by the Scriptures, even the Devil himſelf, not contenting himſelf by his power to repel him, which Satan now beginneth to feel, unleſs alſo by the power of the Word hee convince him, and thereby award the dart, and break the temptation into pieces.

Which muſt bee our rule in dealing with vain and jangling adverſaries; not to anſwer them according to their fooliſh diſpoſition or provocation, not to bee like them in frowardneſs or ſtifneſſe, in heat and perverſneſſe, but to anſwer them with words of Wiſdome, with ſound matter, and moderation, both to convince them, and beat down ſelf-conceit in them; which is the meaning of thoſe two Precepts, Prov. 26.4, 5. which ſeem contrary: but are eaſily reconciled by the due reſpect of perſons, places, times, and other circumſtances. Ever remember one rule, that no adverſary (ſuppoſe the Devil himſelf) is to bee anſwered by affection or paſſion, but by judgement and ſound reaſon: Yea, if wee have no hope to win our adverſary, or do him much good, as Chriſt had none of the Devil, yet wee muſt teſtify to God and his truth for the confirmation of our ſelves and others.

The teſtimony alledged is out of Deut. 10.20. Thou ſhalt fear the Lord thy God: thou ſhall ſerve him: and Deut. 6.13. An univerſal and affirmative precept, by which every creature is bound to his Creator, and him alone, to perform Divine worſhip unto him. And it is aptly applyed by Chriſt to this dart of Satan: For it implyeth, 1 That hee himſelf, as now ſtanding in this conflict with Satan, is a creature of God as hee is man, though otherwiſe as God hee hee equal to his Father. As man hee is ſubject to the Law, and to this precept among the reſt. 2 That Satan is not God, as hee pretendeth by his unjuſt claimes, nor any way equal to God. 3 That therefore neither muſt hee being a creature, give the leaſt divine worſhip from God, nor hee that thus claimes it, can by any means bee capable of it. 4 That the Scriptures of God reſerve unto God his due worſhip, and forbid that any creature ſhall ſhare with him. Chriſt ſtands not to diſpute whether the ſight preſented were a ſhadow or ſubſtance, nor whether hee would give it him or no, but holds him to the Scripture, which upholds his Fathers right.

Queſt. But why doth our Saviour change, and adde to the text of Scripture, as not regarding that terrible woe denounced againſt ſuch as adde or take away from the word and contrary to that, in Deut. 12.32. Here our Saviour, 1 Changeth: Moſes ſaith, Thou ſhalt fear: Chriſt ſaith, Thou ſhalt worſhip: 2 Addeth: for Moſes hath not the word only, which is of Chriſts putting to that text.

Anſw. 1 Here is ſome difference indeed in words, but not in ſenſe, and therefore it is no corruption of the Text, nor letting out the life of it, which ſtands not in the words, but in the true ſenſe.

2 Our Lord both in great wiſdome changeth the word fear into Worſhip, and juſt cauſe: for, 1 Moſes uſeth fear, which is a general word, in which is contained all ſuch Divine duties as godly men ought to perform unto God: and our Saviour mentions one ſpecial, which is included in that general; p. 218which thing Moſes ſpeaks as well as he, in the general; as he that commands a whole, commands every part, inward and outward. 2 Hereby our Saviour aptly meets with Satans temptation, If thou wilt worſhip me; he uſeth the ſame word, not tying himſelf to Moſes his words, but keeping the ſenſe, but to Satans word: and, 3 He noteth the nearneſs and undividedneſs of Gods fear and his worſhip; as where the cauſe is, there will bee the effect, ſo true fear and worſhip goe together; where one is, there will be the other: and for this cauſe one is put for the other, not here only, but elſewhere, as Iſa. 29.13. Their fear toward me was taught by the precept of men: Chriſt alleadging it, Mat. 15.9. ſaith, You worſhip me in vain.

As for the word only added, which is not in the Law, it no way addeth any contrary or diverſe ſenſe to Moſes, but only expoundeth or giveth a fit commentary to the text, and ſpeaketh that plainly in one word, which Moſes doth in more: as Deut. 2.13. Thou ſhalt fear the Lord thy God, and ſerve him, and walk after no other gods: which is all one with our Saviours, Thou ſhalt ſerve him only. As he that ſaith, The King is the ſupream Governour, and none but hee; ſaith in effect, The King is the only ſupream Governour.

3 Chriſt and his Apoſtles had a priviledge in alleadging Scriptures without error, and were in…a…ble expounders as well as alleadgers.

4 This alteration of words is made by Chriſt, to warrant us, that Scriptures alleadged by teachers according to their right ſenſe (although with alterations and additions) are to be taken as true expoſitions and allegations, we being not tied ſo ſtrictly to words as to ſenſe: For otherwiſe, all our Sermons and Expoſitions, which ſerve to beat out the true ſenſe of Scriptures and apply it to ſeveral uſes, might be condemned as idle additions to Scripture; which is blaſphemous.

5 To warrant us, that Principles of Religion expounded by warrant of Scripture are truly interpreted, though the Scriptures in ſo many formal words expreſs them not. As for example: In the Doctrin of Juſtification by faith, we ſay we are juſtified by faith only before God; here the Papiſts exclaim on us as accurſed Hereticks, becauſe we read not the word only, in all the Scripture. But we read it in effect, and in true ſenſe, Rom. 3.28. and, Epheſ. 2.8. By faith without works; which excluſive is all one as to ſay, only by faith, as our Saviour interprets the excluſion of other gods by the word only. As if I ſhould ſay, I did ſuch a thing without help; is it not all one as to ſay, I only did it? If Chriſts interpretation be true and warrantable, ſo muſt ours in the point of juſtification. And if the Devil himſelf had not yeelded to Chriſts allegation, he might have ſaid, Thou thruſteſt in the word only, and addeſt to Gods Word, and therefore art not the Son of God. But the Papiſts deal more impudently with us, than the Devil did with Chriſt, who ſaid no ſuch thing, but yeelded to evidence of truth, which they will not.

In the precept it ſelf are three things: 1 The perſon: 2 The matter: 3 The object. 1 The peſon, thou] the whole man and perſon, which conſiſteth of a body and ſoul: thou, any reaſonable Creature that challengeſt God to be thy God. 2 The matter ſhalt worſhip and ſerve. Worſhip is two-fold, Civil, or Divine.

I. Civil, is a proſtrating or bowing of the body, or any outward teſtification of an high and reverent reſpect of man. And this is due to men two ways. 1 Of duty, when men are to bee reverently acknowledged for ſomething wherein God hath preferred them before us, as for years, gifts, graces, authority: or ſuch as are ſet over us, as Parents and Fathers of bodies and ſouls, of Church, and Country. And this is required by the fifth Commandement, and Rom. 13.1, 7. neither doth the Goſpel and Chriſtianity take away, but teach civility. And performed by the godly, both in ſpeech, as Daniel ſaid, O King; p. 219and Paul to Feſtus, O noble Feſtus: and alſo in outward behaviour and geſture, as Jacob bowed ſeven times to Eſau; and Joſeph taking his Sons from the knees of his Father Jacob having bleſſed them, did reverence to his Father down to the ground, Gen. 48.12. David inclined his face to the earth, and bowed himſelf to Saul, who purſued his life, 1 Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to David, 1 Sam. 25.23. ſhe fell on her face, and bowed her ſelf to the ground, and fell at his feet. 2 Of courteſie, which is a fruit of humility, when a man to his equals and inferiours ſheweth reverence and reſpect; as Abraham to Lot, Gen. 13.8, 9. and to the Hittites his inferiours, cap. 23.12. he bowed himſelf before the people of the Land: Farr unlike the ſurlineſs and ſtiffneſs of proud and conceited perſons, who being voyd 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 courteſie.

Divine worſhip is two-fold, 1 Inward, the ſum of the firſt Commandement, ſtanding in fear, love, and the like: 2 Outward bowing or reverence, the ſum of the ſecond Commandement. The former bindes the ſoul, and the will, and affections, and the whole inner man: the later the outward man, to give God his worſhip and ſervice, and to give no part of that to any other: For the word only, only mentioned in the latter branch, muſt bee extended and referred to the former too. The latter of theſe is here meant: foreignfor the word properly ſignifieth to kiſs or adore, by ſome outward geſture to manifeſt a veneration. 1 Becauſe this was it which Satan required of Chriſt, namely, to fall down or bow unto him: but Chriſt aptly refuſeth it. 2 This worſhip proceeds from an inward fear and apprehenſion of a Divine excellency and power, not communicable to any Creature, which Satan well know: for even by this bowing he would have Chriſt to acknowledge in him a power to diſpoſe of all earthly things, which is proper to God.

And him only ſhalt thou ſerve.] By ſervice is not meant the inward ſervice of the heart: for the words in Deut. 6.13. Thou ſhalt fear the Lord, and ſerve him, will not bear it: the firſt thereof betokening the inward ſervice, the ſecond the outward, following the former as the effect the cauſe. Neither would our Saviour invert the order, in ſetting the ſtream before the fountain. Therefore this word ſerve, ſerveth to expound the former, as an addition, ſignifying nothing elſe but the outward ſervice of God; ſo that Chriſt here ſhews, that it is not enough to give God outward reverence, but that wee muſt (as ſervants) perform duties according to his will: ſo the word ſignifies, being taken from ſervants, foreign.who perform ſervice to bodily Maſters in bodily actions.

3 The perſon to be worſhipped and ſerved is God only. Him only] whom we call the Lord our God, according to the ſpeech of Samuel, 1 Sam. 7.3. Direct your hearts unto the Lord, and ſerve him only: for his glory will hee give to no other.

Queſt. Muſt we give outward worſhip to none but God? Muſt we not bow our knee, and uncover our heads, to our King and Rulers? Muſt we not riſe up to the hoare-head? Levit. 19.32. Muſt we not ſerve one another in love? How then muſt we outwardly worſhip and ſerve God only?

Anſ. We muſt not deny any civil worſhip to any man, to whom God hath made it due: but external religious worſhip muſt not be given to any Creature, man or Angel.

Queſt. How may we know the one from the other?]

Anſ. They differ greatly: 1 In the kind, one is ſervil, the other ſocial; the former due to an abſolute Lord and Commander, the latter due from one fellow-ſervant to another. This diſtinction is grounded in Revel. 19.10. where the Angel refuſed the worſhip done him by John, upon this ground, becauſe p. 220he was a fellow-ſervant, and one of the brethren: for John being overcome with the greatneſs of the Angels glory and ſplendor, out of humane infirmity aſcribed to him more than civil honour, and mixed ſome religious worſhip with it, which only 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 Divine power proper to God, and incommunicable to the creature; or, when god-head or divine properties are conceived in the thing bowed unto. As for example: in falling down to an Image, uncovering the head, praying, &c. the mind now conceives a Divine 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 up. But the civil bowing to the King, or ſuperiour, or to the Chair of eſtate, is a meer token of civil ſubjection, without any conceit of deity in the mind, only becauſe we ſee in them excellent gifts of God, or in place above in the Church, Common-wealth, or family. For the ſame geſture may be civil and ſpiritual, according to the intention of the mind of the worſhipper.

3 The end diſtinguiſheth them: the one is to exerciſe godlineſs, the other to expreſs civility: the one foreign, the other foreign: one done as a man is a member of Gods Kingdom, the other as he is in the rank of an earthly Kingdom. As for example: Kiſſing of the Popes feet, is a worſhip done to a man, and ſo ſeems civil; but, being tendred to him as to the Vicar of Chriſt, as one that can pardon ſins, and cannot erre, this religious end makes it a religious worſhip, and therefore none of his, being not offered to any other Prince or Emperour upon the earth.

4 Some difference may be taken from the common eſtimation of the thing worſhipped, as if it be generally eſteemed or reputed Divine, and deity aſcribed to that which in it ſelf hath it not: The Hoſt (as they call it) is generally held to be Chriſts very ſelf: now for a man (ſuppoſe a Proteſtant, that knows it to remain very bread, and that no ſuch deity or change is in it) to bow down before it, to uncover his head, or uſe geſtures of adoration to it, is an external religious geſture, and is unlawful, although his intention bee not to worſhip it, but becauſe in common eſtimation he aſcribes a kind of God-head to the creature as others doe. And whereas adoration is a ſign of ſubjection to the thing adored, and a note of inferiority in deed, or in will; by this geſture this perſon makes himſelf inferiour to a Creature, and giveth worſhip and preheminence to that which in his knowledge hath neither life nor ſenſe, which is ſenſleſs, and againſt common reaſon.

5 A plain difference between Civil worſhip and Divine, is, that all Divine worſhip is abſolute and immediate; which is plain in this inſtance: God in all his Commandements muſt be abſolutely and ſimply obeyed, with full obedience, never calling any of them into queſtion, never expoſtulating or reaſoning the matter with God, ſeem they to us never ſo unreaſonable. As Abraham againſt the Law Moral, and even againſt the Law of Nature, without all reaſoning, riſeth up early to kill his own ſon, when God bids him, who will be ſimply obeyed for himſelf. But all obedience to men is reſpective, to God, in God, and for God, and as farre as God hath appointed them to be obeyed, and no further. God muſt be obeyed againſt the Magiſtrate, the Magiſtrate not againſt God, but ſo farre as his Commandements are agreeable to Gods. Man as man is not to be obeyed, but becauſe God hath ſet him over us in the Church, Common-wealth, or Family.

Whence we ſee, that Civil worſhip hath his riſe and ground in the worſhip of God; and what is the cauſe, that ſo little reverence is given to ſuperiours, whether Magiſtrates or Miniſters, Maſters or Parents, in theſe diſſolute and unmannerly days, but becauſe Gods worship decays, and is not laid in the p. 221hearts of inferiours, the force of whoſe Commandement would force reverence to ſuperiours? What other cauſe is there, that inferiour impudent perſons of both ſexes take ſuch liberty (without all reſpect of conſcience, truth, or manners) to chatter againſt Gods Miniſters and the Kings, towards both whom God hath commanded more than ordinary reſpect; yea with all bitterneſs to ſcoft, rail, curſe, threaten, with horrible, damnable, and inceſſant Oathes, more like Furies than men, even to their faces? but that Gods fear is utterly ſhaken out of their hearts: and where Gods fear is abſent, how can we expect any fear of men? The Heathen Prieſts were honoured, becauſe Heathen gods were feared: which ſhall condemn Chriſtians, among whom neither Gods Prieſts and Miniſters, nor the Miniſters of the King, Gods Vicegerent, and conſequently, not God himſelf is feared and honoured.

Doct. All religious worſhip, whether outward or inward, is due to God only. For inward worſhip, it is moſt expreſs, Joh. 4.24. God being a Spirit, hee muſt bee worſhipped in ſpirit and truth: And it might be proved in all the parts of inward worſhip; as 1 Love: Thou ſhalt love the Lord thy God with all thy heart, and all thy ſoul. 2 Fear: Iſa. 8.13. Let him be thy fear and dread: Fear him that is able to caſt both body and ſoul into hell. 3 Truſt and confidence: Prov. 3.5. Truſt in God with all thy heart. 4 Faithful prayer: Pſal. 50.15. Call upon me in the time of trouble: and, How can they call on him in whom they have not beleeved? But of this there is little queſtion. As for outward worſhip, if religious, all of it is his due only. Pſal. 95.6. Come, let us kneel before him, and bow down to God our Maker: Whence it is manifeſt, that all the geſtures and ſigns of religious worſhip, as bowing of the body, of knees, lifting up of eyes, or hands, and uncovering the head with religious intention, is not to bee yeelded to any but the true God.

1 A reaſon hereof is in the text, becauſe he only is the Lord our God: Reaſons. our Lord, of abſolute command, and we his ſervants, whoſe our ſouls are, and our bodies alſo, to be at his beck in religious uſe, and none elſe: and our God, by the Law of Creation, and daily preſervation, as alſo by the Covenant of Grace and Redemption: he hath not only created, but preſerveth, yee redeemeth our ſouls and bodies alſo, and no Creature hath any right unto us, (as David ſaith.) Chriſt refuſeth here to bow to the Devil, not only becauſe he is a Devil, but becauſe he is a Creature.

2 In our text wee ſee, that Satan will yeeld God is to be ſerved, but not only, he would have a little ſervice too. Nebuchadnezzar would bee contented God ſhould be ſerved, but he would bee ſerved too: if they would but fall down and bow to his Image, he deſires no more. Let Chriſt be as devout towards his Father as he can inwardly, Satan deſites no more but a little outward reverence. But the three fellows of Daniel tell the King, they will worſhip their God only: and Chriſt tells Satan the chief Idolater of all, that hee muſt ſerve God only, even with external and bodily ſervice.

3 If outward religious worſhip were due to any Creature, then to the Angels, the moſt glorious of all: but they have refuſed it, and devolved it only to God as his Prerogative. Judg. 13.16. Manoah being about to worſhip the Angel that appeared to him, the Angel hindred him, ſaying, If thou wilt offer any ſacrifice, offer it to God. And Paul condemneth an outward humility in worſhipping of Angels, Col. 2.18. Revel. 19.10, the Angel refuſed Johns worſhip: and chap. 22.8. when he fell down at his feet to worſhip him, being amaſed, and perhaps not knowing whether hee might not bee the Lamb himſelf, of whoſe marriage he was ſpeaking: and the reaſon in both places, why he refuſed even that outward reverence, was, 1 Taken from the Angels condition, hee was but a fellow-ſervant. 2 Becauſe it was proper to God, Worſhip God: who is there oppoſed to all Angels good and bad.

p. 2224 Idolatry may bee committed onelyonly in the geſture, neither can wee ſet our bodies (which ought to bee preſented as living and reaſonable ſacrifice… to God) before Idol-Worſhip without the crime of Idolatry: no external diſſembled honour can be given to an image with ſafe conſcience: for which cauſe Origen was excommunicated by the Church, for offering a little inceaſe to an Idol, though hee were forced thereunto by a ſuddain fear.

5 Some things muſt bee had alone, and admit not of a ſecond. No man can ſerve two Maſters. One woman cannot have two husbands at once: her Husband is jealous of any partner or corrival. Now God alone is our Maſter and Husband, and therefore hee alone muſt have religious honour.

This ſerves to confute the Popiſh doctrin and practice of their image and Saint-worſhip, and of giving (many other waies) Gods peculiar worſhip clean away to the Creatures, not onelyonly bowing to images of wood, and ſtone, and metal, but invocating them, vowing unto them, offring gifts unto them, lighting candles before them, offring incenſe, dedicating daies, faſts, feaſts unto Saints departed, &c. Wherein they commit moſt horrible idolatry, againſt this expreſs Commandement, which commandeth the ſervice of the true God onelyonly. As wee ſhall ſee further in theſe grounds.

Grounds againſt image Worſhip.1 No image may bee made of God: Thou ſhalt not make to thy ſelf any graven image of any thing in heaven or earth: for, Thou ſaweſt no image, only thou heardeſt a voice, Deut. 4.12. And what will ye liken mee to, ſaith the Lord? Yet this was a rude people, and needed all the books that might bee. Conſequently, God is not to bee worſhipped in any Image. 2 Hee is diſhon…ured when any corruptible thing is conceived to bee like him, Rom. 1.23. 3 God is uncircumſcriptible and infinite: therefore an Image of him is a lye. 4 God is every where preſent: therefore every Image is vain. 5 Gods curſe is on him that makes a carved image, and puts it in a ſecret place, Deut. 27.15. 6 God will not bee worſhipped in any Image, but of his Son, Joh. 5.23. All men muſt honour the Son, as they honour the Father. Let Imagemungers ſhew us what Images God will bee worſhipped in beſides Jeſus Chriſt, the engraven form of his perſon, and wee will worſhip as many Images as they can. 7 It is vain and very inconſiderate to make an Image, and worſhip it, the makers thereof want common ſenſe, and are blockiſh as the Images themſelves, as appears by the Prophets Ironical narration, Iſa. 42.19. and 44.19. No Man ſaith in his heart, Half have I burnt, or eaten, or warmed my ſelf withall, and ſhall I worſhip the other half as a God?

Are not as good blocks as this every where? and as good ſtones in the pavement? Is not one as worthy to bee worſhipped as the other? How hath one deſerved to bee burnt, and the other to bee reſerved for Adoration? The ſame folly is in the Church of Rome: one piece of the Hoaſt they eat, another they ſet up to bee worſhipped, and want conſideration to ſay, Was not the piece that is eaten, as worthy to bee Worſhipped as this? Is this better than that? So that that of the Prophet is verified of theſe Idolaters, They that make them are like unto them, even as blockiſh as the very blocks: which if they could reaſon, would ſurely ſay, Am not I as worthy to be worſhipped as my fellow? am I baſer than my equal?

Obj. 1 But they have gotten a late diſtinction, by which they put on a cloak to hide the filthineſſe of their Idolatry. Worſhip (ſay they) is either that high and great worſhip proper to God, which is called foreign, or leſs and inferiour Worſhip called foreign, or ſervice: the former they cannot without Idolatry give to Angels and Saints, the latter they may.

Anſ. 1. But, 1 God cannot bee deluded by a diſtinction of words, ſeeing p. 223the thing it ſelf is Idolatry: let them call it what they will, to delude the World and themſelves withall, the thing is as groſs Idolatry as ever was among the Heathens, let them leſſen it as they can, and call it a leſs worſhip, conſiſting in external reverence, and inferiour to that which is given to the ſampler. For ſo long as they bow to Saints (which they cannot for ſhame ſay is for civil reverence, unleſs they had eyes to ſee them) they go directly againſt the Commandement, which ſaith, Thou ſhalt not bow down to them. And the Lord hereby diſtinguiſheth his true worſhippers from Idolaters, I have reſerved ſeven thouſand which never bowed the knee to Baal. And ſo long as they invocate them, vow unto them, ſwear by them, knock their breaſts before them, creep unto them, &c. do they think they have ears and hear not? nay, do they not aſcribe the ſeeing of their hearts and wants, omnipotence and power to help them? Are they not in the midſt of that woe of them that ſay to the wood, Ariſe; and to the dumb ſtone, Come and help us? And ſo long as they imitate the Heathen in erecting Temples, Altars, ſtatues; in appointing them religious daies. Feaſts, Falls, ſeveral worſhips, &c. can they by an idle word put out all mens eyes, ſo as wee can ſee nothing beyond civil worſhip in all this, becauſe they call it douleia? what is there now in all Gods worſhip, which they cannot do to them?

They ſay, wee may not ſacrifize to them, that is due to God only, but invocate them we may.

Anſw. 1 A ſilly ſhift, as though all Gods proper worſhip were in ſacrifices. 2 What are Prayers but ſacrifices of the New Teſtament? 3 What is it but to offer ſacrifice to them, to offer them Candles, Incenſe, and the like?

2 The new-found diſtinction argueth their groſs ignorance, both in the Scriptures, and in other ſecular learning, if not wilful blindneſs; the words both of them in both being uſed for the ſame, and promiſeuouſly aſcribed both to God and men.

I. For the Scriptures. They may (ſay they) give douleia to men and Angels: but then may wee give all the ſervice due to the Lord Jeſus to them, for under this word is it all comprehended, Rom. 16.18. They ſerve not the Lord Jeſus, foreign. And the Apoſtle condemns the giving of douleia to things which by nature are no gods, Gal. 4.8. foreign. Act. 20.18. ſerving the Lord with all modeſty, and many tears, foreign: here is douleia proper to God, which their diſtinction makes peculiar to man. 1 Theſſ. 1.9. having turned from Idols, foreign, to ſerve the living and true God. Col. 3.24. foreign, for yee ſerve the Lord Chriſt. And might they not in the Scripture obſerve how the Angel refuſed douleia, Rev. 22.7. becauſe hee was foreign, a fellow Servant? Yet they ſay it is due to Angels and Saints. And that latreia is not onelyonly taken in Scripture for Worſhip due to God, but for works belonging to men, is plain by Lev. 23.7. foreign, Thou ſhalt do no ſervile work.

II. For ſ…lar learning, Ludovicus Vives a learned man of their religion, in his commentaries upon Auguſt…ne de civit. Dei, hath proved out of Suidas, Xenophon, and Ʋalla, that theſe two words are uſually taken one for another. And yet upon this confuſed diſtinction, ſtands all the frame of their confuſed Idolatry at this day.

3 This diſtinction fighteth not only againſt antiquity, but againſt themſelves. Jerome againſt Vigilantius ſaith, Nos non Angelos, non Archangelos, non Cherubim, non Seraphim colimus & adoramus. And Auguſtine epiſt. 44. Scias à Chriſtianis Catholicis nullum coli morinorum, No Chriſtian Catholike worſhippeth any of the dead. And ſome of themſelves, as Holcot and Durand, p. 224write, that no worſhip at all is to bee given to an image, neither is it lawful to worſhip it. And yet Aquinas and others ſay plainly, that the Crucifix and Image of Chriſt muſt bee adored with the ſame honour as himſelf is; yea, that honour, ſtayeth in the very image: which I hope is more than doule…a that is given to the image of Chriſt.

But enough of this idle diſtinction. They muſt, as the Midianites, fight againſt themſelves and one another, that fight againſt God and his glory. And wee muſt fight againſt them, and take part with our God for his right, and as ſoon joyn our ſelves with Pagans and Infidels, as with Papiſts, one of their worſhips being every way as Idolatrous, as the other. I know there is difference in the perſons whom they repreſent in the image, between Peter and Paul, and between Jupiter and Mercury: But in the thing there is no difference, divine worſhip given to an image of the one, being as hateful to God as that which is given to the other.

Object. 2 Wee worſhip not the image, but God in the Image, nor the Saints themſelves, but God in the Saints; honour done to Gods friends is done to God himſelf. So the Rhemiſts ſay: As the worſhip of Image of Antichrist is the worſhip of Antichriſt himſelf, ſo the worſhip of the image of Chriſt is the worſhip of Chriſt himſelf. In Apoc. 12.6.

Anſw. 1. I anſwer: 1 After the ſame manner the Gentiles maintained their Idolatry, who inſtituted idols, ut admoneamur divinae naturae, to put them in minde of God. 2 It is falſe which they ſay: for they worſhip the images and Saints themſelves, as appeareth evidently in their fore-named ſervices. 3 God will bee honoured in ſuch ſignes and means as himſelf hath appointed, and not condemned; neither hath hee more condemned Image-worſhip, than his worſhip in an Image. Beſides, whatſoever the Rhemiſts ſay, God hath appointed what honour to give to his friends, and hath denyed to give this honour to any of them, Iſa. 42.8. All will-worſhip is condemned, Col. 2.23. No Worſhip pleaſeth him that is not commanded in his Word, Matth. 15.9. 4 Thus might they defend the moſt groſs Idolatry as ever was: as for example: Jehu Worſhipped God, and was zealous for the Lord of Hoſts, 2 King. 10.16. but hee Worſhipped God in the two calves at Dan and Bethel; for it is ſaid, v. 31. he departed not from the ſins of Jeroboam. Hee might with Papiſts have ſaid. Why? I Worſhip no Calves, but God in the Calves. Yet hee was an Idolater.

The Samaritans and Aſſyrians in Samaria feared God, and ſerved their Images, 2 King. 17.28.33.41. that is, ſerved God in images: But they were not thereby freed from horrible Idolatry, for which God caſt them out. Judg. 17 Micha worſhipped the true God in an Idol, and could ſay as much as the Papiſts, I worſhip not the Image, but God in the Image: for verſ. 3. the ſilver was dedicated to the Lord to make an Image: and verſ. 13. now the Lord will bee merciful unto mee, ſeeing I have got a Levite in my houſe. And yet hee was a groſs Idolater. Exod. 32. the Iſraelites worſhipped not the Cal…, but God in the Call: for, 1 They proclaimed holy-day to Jehova, not to the Call, ver. 5. 2 The thing they deſired was only ſome viſible preſence of God to go before them now in the abſence of Moſes, verſ. 1. 3 They could not bee ſo ſenſleſs as to think that an Idol, which had eyes, and did not ſee, and feet, but could not walk, could go before them, but that God repreſented thereby and reconciled unto them ſhould go before them. 4 When they ſaid. Theſe bee thy Gods, Oh Iſrael, which brought thee out of Egypt, could they bee ſo blockiſh as to think a dead Idol, made but the day before, could bee that God which brought them many weeks before out of Egypt, when it had no being? Therefore by a figure of the ſign put for the thing ſignified, it is thus meant, This is in honour of the God that brought thee out of Egypt.

p. 225Obj. They forgat God, Pſal. 106.20.

Anſ. It cannot be meant of all memory of God; but, that they forgat their duty and obedience to God, together with Gods expreſs Commandement to the contrary. Yet was this condemned by God, and revenged by Moſes, as an high Idolatry.

5 It is falſe which the Papiſts ſay, that they worſhip not the Image, but God in the Image; their common practice is to invocate Images, to truſt for good from them, to vow, offer, and goe in Pilgrimage to them, and make ſure of protection from them. This is the honour of Images, to the great and high diſhonour of God.

6 The Papiſts themſelves after all their flouriſhes, are glad to leave this practice, as which they had rather hold by way of diſpute to toyl the Proteſtants, than in ſound judgement to help themſelves. Exam. Concil. T…id. part. 3.Chemnitius writes of George Gaſſander, that after long diſpute and ſtrife to varniſh over invocation of Saints, he concluded thus, Ego in meis precibus non ſoleo Sanctos invocare, ſed invocationem dirigo ad Deum ipſum, id que in nomine Chriſti: hoc enim tutiùs eſſe eniſtimo: I for my part uſe not to call upon the Saints, but direct my prayers to God himſelf, and that in the name of Chriſt: for I take this to bee the ſafer courſe. And Hofmeiſter a great Papiſt, after he had heaped up many opinions about invocation of Saints, concludes in the words of Auguſtine, (if that Book De viſitatione infirmorum was his) Tutiùs & jucundiùs. loquor ad meum Jeſum, quàm ad aliquem ſanctorum ſpirituum Dei, I ſpeak more ſafely and with more comfort to my Jeſus, than to any of thoſe bleſſed Spirits that are with God. And to thoſe that doe not thus, may be applied that in Jer. 2.13. This people hath committed two great evils, they have left the fountain of living waters, and digged to themſelves wells that will hold no water.

I will conclude with the conceſſion of E…ius in his Euchiridion, wherein he ſhews that invocation of Saints was not delivered by the Spirit of God in the Old Teſtament, neither in Doctrin, nor Commandement, nor promiſe, nor example, for two reaſons: 1 Becauſe that people was ſo prone to Idolatry. 2 Becauſe the Fathers were in limbo before Chriſts paſſion, neither had the bleſſed viſion of God. Neither was it delivered in the New Teſtament, for two reaſons more: 1 Becauſe the Gentiles were very prone to return to their old Idolatry. 2 Leſt the Apoſtles ſhould ſeem to teach their own honour after their death.

Let us take this Doctor at his word, and his reaſons as they are (though better might be given:) and only hence inferre thus much; If the Doctrin of Invocation of Saints, be found neither in the Old nor New Teſtament, with what conſcience doe they urge it on the ſimple, under pretence of Scripture? If it be ſaid, This perhaps is but one Doctors opinion, to him conſents Aſotus a great and learned Jeſuite, who tells us plainly, Non doceri in ſcripturis, ſed inſinuari Sanctorum invocationem, that the invocation of Saints is only inſinuated in the Scripture.

Mark the force of truth in theſe two great points, of Juſtification granted by Bellarmine, and of Invocation of Saints granted by all theſe great Papiſts.

Vſe 2. Our doctrin condemns the preſenting of ones body at the external Divine worſhip of any thing which is not God: and conſequently, a man may not be preſent at falſe worſhip to give it the leaſt allowance, no not in geſture. Whence they are convicted of dealing falſe with God, who preſent their body at the Maſs, with a conceit that they can keep their hearts to God well enough. For, 1 Might not our Lord for a whole world have found by all his wiſdom ſuch a preſent help for him, and by ſuch a policy have overreached the Devil himſelf, who required only external bowing, keeping his heart ſtill unto God? No: our Lord knew well, 1 That body and ſoul p. 226make but one man, who muſt have but one God, one Lord, one Faith, one Worſhip. 2 That our bodies are the Lords as well as our ſouls, 1 Cor. 6.20. created for his ſervice as well as they, redeemed by Chriſts bloud as well as they. 3 That he that requireth the whole heart, requireth alſo the whole ſtrength which is of the body. 4 That the ſoul cannot be in Heaven, if the body be in Hell; neither can he bow the knee of his heart to God, that bows the knee of his body to Satan. 5 That there can be no agreement between Light and Darkneſs, God and Belial: the Ark and Dagon cannot ſtand in the ſame Temple, and the heart cannot at the ſame time be the Temple of God and of Idols.

2 This is the difference between the Church of God, and the Synagogue of Satan, that the one is a chaſte wiſe and ſpouſe of Chriſt, and keeps her to her husband alone, and doth not admit others to the uſe of her ſaith: the other plays the harlot with many Lovers, and keeps not her ſaith and confidence to God alone, but permits others to be fellows with him at the ſame time. Now no man can take her for a chaſte and undefiled Spouſe, that will give the uſe of her body to a ſtranger, though ſhee plead never ſo confidently that ſhee keeps her heart to her husband. The caſe here is the very ſame.

3 Here is a number of ſins infolded in this one action. 1 Here is a manifeſt appearance of evil, which we ſhould flie, 1 Theſſ. 5.22. 2 An occaſion of offence to others, to draw them in by our example, and, ſo farre as wee may, a deſtroying of him for whom Chriſt hath dyed, Rom. 14.15. 3 A fight againſt faith, and an allowance of that which a man condemneth. Rom. 14.22. Bleſſed is he that condemneth not himſelf in that he alloweth. His body allows that which his heart condemnes. 4 Here is a denial of Chriſt, whoſe faith he ought to confeſs and profeſs with his mouth; which he would doe, if it were in ſoundneſs hid in the heart. 5 Here is a daſtardly joyning with his Lords enemy: for he that is not with him is againſt him. 6 Here is not only an approbation, but a communication in Idolatry; a touching of pitch, and a defiling of a mans ſelf; a moſt preſent danger of infection, and defection from God. 7 Here is an hypocritical ſhow of that which the heart abhorres; a divided man, and divided manner of worſhip, which God hateth who requireth the whole man. 8 Experience ſhews, that ſuch as give up their bodies to Idols, God in juſtice for the moſt part gives up the heart to horrible deluſions.

4 If we muſt avoyd an Heretick then much more an Idolater. Wee muſt not only hate the doctrine of the Nicolaitans, but avoyd it. Many ſay they hate the Maſs; but I ſay, then they would avoyd it: for we ſeparate our bodies, not only our hearts, from the things we hate. And the commandement is, to get out of Babylon. We read in the Eccleſiaſtical Hiſtory, how St. John fled from Corinthus the Heretick, and Polycarp from Marcion: And, thoſe whom we may not bid God-ſpeed, or whom we may not invite to our own tables, may we joyn with them in polluting the Lords table?

5 Such perſons keep not their hearts to God, that preſent their bodies at Idolatry: neither preſent they their bodies only; for the Soul governs the Body, the Will leads the Action, the Underſtanding the Will, and the Affections attend the Underſtanding. Now where there is underſtanding, judgement, will, and affections, given to the Idol-worſhip, is not more than the body given, even the chief and higheſt faculties of the ſoul? Of which wee can reckon no better than plowing with an Oxe and an Aſſe, or ſowing the ſame field with divers ſeeds, which the Lord in the Law forbiddeth, and therein refuſeth the mixture of warrantable and unwarrantable rites in his worſhip. God is a Spirit and truth, and will not be worſhipped in ſpirit and falſehood. A diſſembled worſhip is a mark of a true neutral, of a plain p. 227Laodicean, neither hot nor cold, a Cake half baked on the hearth.

Queſt. But is it not lawful on ſome occaſion to be preſent at Maſs?

Anſ. In ſome caſes a man may be preſent, and not ſin: as, 1 When he is there by violent compulſion, being bound and caſt in as into a priſon, ſo as hee cannot reſiſt: this is not his ſin, but theirs; and it may be ſaid as of Lucretia, Two in the ſin, but one adulterer; ſhe reſiſted and was forced, ſo was he. 2 If in travel a man be in a fit place to ſee and obſerve their folly, ſo as hee ſhew no reverence at all, or approbation by bending his knee, uncovering his head, or otherwiſe. Thus the Apoſtle Paul went into the Idol-temple at Athens, as he paſſed by, not to approve, but to take occaſion to confute their Idolatry, Acts 17.23. 3 A man may be amongſt Idolaters to reprove and reprehend them, as 1 King. 13.1. a Prophet came to the Altar where Jeroboam was, to cry out againſt it. And Elias ſtood by Baals Prieſts mocking them, while they danced and launced themſelves, 1 King. 18. And the three fellows of Daniel ſtood by Nebuchadnezzars Image, Aderant, ſed …on adorarunt. Pet. Martyr.to proteſt that they would never worſhip it, Dan. 3.1. 4 Some hold that in politick imployment, a mans calling neceſſarily requiring it, he may preſent his body at Idol-worſhip: as a Proteſtant may carry a ſword before a Prince into the Temple of an Idol, with two caveats; 1 That neither by word nor geſture hee give any approbation of the Idolatry: 2 That publick proteſtation bee made by word, or writing, that he preſents not himſelf for religions ſake, but civil obedience.

I will ſay nothing againſt this laſt caſe: for my part, I like a great deal better that practice of the Proteſtant Princes at Auguſta, who brought Charls the fifth their Emperour along as he was going to the Maſs, but leſt him at the Church-door, and every man by his departure ſhewed what hee thought of that ſervice. Alſo when Valentinian brought Julian to the Temple of his Idols, he that kept the door ſprinkled his gown with the Idols-water, as the Heathens uſed: whereat Valentinian gave him a box on the ear. If wee ſhould thus preſent our ſelves, what tumults and ſtratagems ſhould we make?

Obj. That was heath …niſh ſervice; but the Maſſe is more Christian, and hath good things in it.

Anſ. 1. That was the Maſſe from which the Proteſtant Princes departed. 2 The Maſſe is as groſs Idolatry as ever any was among the Gentiles, being made up of Judaiſm, Gentiliſm, and ſhreds of Chriſtianity. 3 Let them tell us a difference between the bodily adultery of Heathens and Chriſtians, and wee will obſerve the ſame in the ſpiritual whoredome which is Idolatry.

Obj. 1. But what ſay you of Naaman the Syrian, who requeſted leave to goe into the houſe of Rimmon with the King his Maſter; and the Prophet bade him goe in peace? 2 King. 5.18.

Anſ. 1. Some think he ſpake only of Civil and Politick preſence, that his Maſter the King might lean upon him before his Idol; hee in the mean time proteſting that he would never worſhip other god but the true God: to which the Prophet condeſcendeth. Which is the anſwer of Mr. Perkins upon the ſecond Commandement; and Mr. Zanchius on Epheſ. 5. But, howſoever the geſture it ſelf is indifferent, to ſtand when the King ſtands, and bow when the King boweth, &c. yet this geſture being cloathed with ſuch circumſtances, ſeemeth to me not approved by the Prophet, to doe this, 1 In the Church: 2 Before an Idol: 3 In the time of publick ſervice: 4 By one profeſſing the true God: this ſeems not ſo warrantable. And indeed both thoſe famous Divines departed from this anſwer, and gave a ſounder in their latter works, as appears both in Mr. Perkins his Caſes of Conſcience, and Mr. Zanchius his Book De redemptione.

2 Some think he ſpeaks in the time paſt! as if he ſhould ſay, Herein that I p. 228have bowed, &c. the Lord be merciful 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 Naaman profeſſeth it a ſin to go in to bow with his Maſter in the houſe of Rimmon, and therefore prayeth twice for mercy for it, profeſſing he will never now worſhip any but the true God: neither doth he only pray againſt ſin paſt, nor for leave for ſin to come; but in ſenſe of his own weakneſs and infirmity deſireth mercy, that he may not bee drawn from his purpoſe, and withall ſtirreth up the Prophet to pray for him for grace and ſtrength, and for pardon if at any time hee ſhould againſt his purpoſe bee drawn into his former ſin: and in this ſenſe 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 bee drawn aſide; and ſo farewell.

Now out of this example, how can they defend that not to be a ſin, which himſelf confeſſeth a ſin, and deſireth grace and mercy for, and ſtrength againſt? Beſides, Naaman might ſeem to plead his calling for his warrantize, if it were not: but what calling can they plead, but only newfangledneſs, and raſh running out of their way and calling?

Obj. 2. But Daniel worſhipped the Image which Nebuchadnezzar ſet up: elſe he ſhould have been puniſhed as his three fellows were?

Anſ. A ſilly argument of deſperate men, blaſpheming the holy Prophet, who before had been caſt into the den of Lions, for ſticking unto God. But if they fall to conjectures, we may eaſily refell them in their own kind, thus: 1 Perhaps the Image was not near Daniel. 2 If it were, hee might not bee obſerved. 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 hear them, nor draw him to death, for the great love he bare him, or the great ſervice he did in his Kingdom.

Oh therefore let not us that are Jews, that is, the Iſrael of God, meddle with theſe Romiſh Samaritans; Joh. 4.9John 4:9let vsus not enter into their Cities, nor turn into the way of the Gentiles: let them bee unto us as Publicans and Heathens. Oh that our young Gentlemen would not goe into this way, to perform even the baſell ſervices of the Maſſe, but hear the voyce of Chriſt, Matthew 10.5.

Vſe 3. In all our ſervice of God this precept requireth that we give him religious reverence, and expreſs it in reverent and ſeemly geſtures, eſpecially in prayer and praiſe to bow our bodies, and compoſe the parts thereof to ſeemly behaviours: True it is, that religion ſtands not in geſtures, neither doth the Scripture expreſly tye us to this or that in particular, but only in general to ſuch as beſeem holineſs and humility.

See it in the example of the Saints. 1 King. 8.54. when Salomon had made an end of all his prayer, he aroſe from kneeling on his knees, and ſtretching his hands towards heaven. Good Jacob being not able to bend and turn his body for age, yet in worſhipping God, hee would lean on the end of his ſtaffe, being in his bed, and bow as well as hee could, Heb. 12.21. Hee might have thought the age of his body and weakneſs, might exempt him from outward adoration, yet hee makes a ſupply of his weakneſs by the help of a ſtaff. 1 Chron. 29.20. the whole Congregation of Iſrael, in bleſſing the Lord, bow down their heads, and worſhiped the Lord. And our Lord Jeſus himſelf before his Paſſion, fell on his face, and prayed, Matth. 26.39. All to teach us, how reverently to demean our ſelves in our Lords ſervice; yea if we can convenien…ly, with Ezra. (chap. 9. verſ. 5.) to fall on our knees, and ſpread our hands to the Lord. 1 To teſtifie our humility, and that our ſouls are caſt down with our bodies. 2 This is a profeſſion of the high Majeſty of God before p. 229whom wee are: the greater the perſon is among men, the more reverence is to bee uſed in ſpeaking to him, or in being ſpoken unto by him: but God is the greateſt of all, The Lord our Maker, Therefore let us kneel before him, Pſalm 95.6, 7. 3 Our reverent and humble geſtures greatly help us againſt our own weakneſſes: the lifting up of our eyes and hands, help us to get our hearts lifted up to God. 4 It manifeſteth our care to glorify God in our ſouls and bodies, as wee are commanded, 1 Cor. 6.20. and that wee acknowledge them both to bee his, and both to depend upon him. 5 That wee ſet not light by his Ordinances, in which hee giveth us leave to approach unto his throne of Grace; before whom the very Angels are ſaid to cover their faces. 6 Hereby wee give good example to others, and provoke them alſo to reverence.

All which much condemneth the prophaneneſs of many, whom when Satan cannot hinder from Church, hee prevails againſt them there; and in hearing the Word, receiving the Sacraments, and Prayer, they manifeſt their contempt of thoſe Holy Ordinances, caſting and rolling their eies here and there, gazing idlely, or laying themſelves to ſleep and take a nap ſome part of the Sermon, or ſitting unmannerly in prayer-time without all reverence, that ſhould they come ſo and behave themſelves towards their Prince, they ſhould bee taught a leſſon for their rudeneſſe. Is this to confeſſe a mans own baſeneſſe, and the humble conceit hee hath of himſelf? Is this the fruit of acknowledging Gods infinite Majeſty? Surely that ſoul which feelingly ſees it ſelf to deal with God, will make the body either kneel as a Petitioner, or ſtand as a ſervant ready to hear, and know, and do the will of his Lord.

And him onelyonly ſhalt thou ſerve]

Doct. God muſt not onelyonly bee worſhipped, but alſo ſerved. The diſtinction is eaſily obſerved. For a man may in heart and geſture honour another, to whom hee owes but little ſervice. And this word in the Hebrew, is taken from Servants, who beſides inward reverence, and outward worſhip, owe to their Maſters their ſtrength, labour, and ſervice, yea, frank and cheerful Obedience. And ſuppoſe any man have a Servant, who will bee very Complemental, and give his Maſter cap and knee, and very good words, yet when his Maſter commands him any thing, hee will not do it, here is honour, but no ſervice; and denying ſervice, hee plainly ſhews that his honour is but diſſembled and hypocritical. So as this ſervice to God (as to earthly Maſters) ſtands, 1 in fear, and reverent inward affection: 2 in dutiful and ready obedience, in all holy and civil actions. For,

1 Theſe two God in the Scriptures hath every where joyned together, Reaſons. and therefore no man may ſeparate them. Deut. 5.29. Oh that there were in them ſuch an heart to fear mee, and to keep my Commandements. Joſh. 24.14, 15. Now therefore fear the Lord, and ſerve him in uprightneſſe; elſe chuſe you: for I and my houſe will ſerve the Lord. Eccl. 12. ult. Let us hear the end of all, Fear God, and keep his Commandements: which is all one with fear God and ſerve him.

2 This ſervice is a fruit of fear, and a true teſtimony of it: for fear of God is expreſſed in ſervice: and if a man would make true trial of his fear, hee may do it by his ſervice. It is a note and branch alſo of our love unto God: all which the holy Prophet Moſes declareth, Deut. 10.12. when hee expreſſeth, that walking in all Gods waies, is a conſequent of fear, and the ſervice of the Lord a fruit of love: And now Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in his waies, and to love him, and to ſerve the Lord thy God?

3 Hee juſtly calleth for our ſervice, in regard of the relation that is between him and us, as hee is the Lord our God and Maſter, and hath authority p. 230over us, to whom wee owe ſimple obedience, and wee are his ſervants, to whom wee owe of right our whole ſtrength and ſervice. Now hee becomes our Lord, and wee his ſervants, not onelyonly by right of Creation and preſe…vation, but by expreſſe Covenant, that as the Jews ſervants were ſaid to bee their Maſters money, ſo wee are not our own, but bought with a price, 1 Corinth. 6.20. Our wages are ſet, and our Promiſe paſſed, our earneſt-penny received, and no other Lord can lay claim unto us.

4 There is no Creature exempted from the ſervice of God: all Creatures in their kind ſerve him, and much more ought man, to whom hee hath appointed all creatures to ſerve him, and hath exempted him from the ſervice of them all, to ſerve himſelf alone. All the Saints ever gloried that they were the Servants of God. The honourable mention of Moſes is, that hee was faithful in all the houſe of God as a ſervant. And David ſaith often, Lord, I am thy …ervant, keep thy ſervant, &c. Paul, Peter, Jude, the ſervants of God. The Angels profeſſe themſelves our fellow-Servants, and are called Miniſtring spirits ſent forth for the heirs of Salvation. Adam in innocency was not exempted from this ſervice, but muſt ſerve God in dreſſing the Garden, as a ſervant his Lord and Maſter. Nay, Chriſt himſelf the ſecond A…am, was not onelyonly ſtiled the beloved Son, but the righte…us ſervant of God Iſa. 53.11.

5 Our Talents, our gifts, our ſtrength, our work, our wages, all are his, received from him, and for him, and therefore muſt be returned again unto him in his ſervice.

Queſt. What is this ſervice which God requires at our hands?

Anſw. The ſervice of God is either Legal, or Evangelical. The former ſtands in a perfect conformity with the whole Law of God, when the creature can preſent unto God a perſonal and total righteouſneſs. Of this kind is the ſervice of the bleſſed Angels. Of the ſame kinde was Adams in innocency. Of the ſame was Chriſts ſervice, when hee was made obedient to the death, that by the obedience of one, many might bee made righteous. This is that by which wee ſhall ſerve God in heaven, when wee ſhall once again recover perfect ſanctification, and the whole Image of God, which we have now loſt. This now wee cannot attain unto; yet wee muſt ever carry it in our eye as our ſcope and aim.

Evangelical ſervice is, when the heart being regenerate by Gods Spirit, and purified by Faith, hath Chriſts obedience imputed unto it, which is accepted as its own perfect obedience, and now indeavours to obey God ſincerely in all things. In a word, that is Evangelical ſervice, which is perfect in Chriſt, begun and inchoat in us; in him compleat, in us ſincere, and upright, which is Chriſtian perfection.

And to know this ſervice the better, wee will ſet down the conditions of it.

I. It muſt bee willing and free, a free-will offering: for hereby it is diſtinguiſhed from the ſervice of Devils, and wicked men, who are all ſubject unto the power of God, and do him ſervice in executing his will, whether they will or no: but one thing it is to bee ſubjected, another to ſubject ones ſelf: the one is f…an inward principle, even the Spirit of Go…, which reneweth the will and makes it of unwillingly willing and pliable: the other is onelyonly by ſome outward force. The ſervice of the godly reſembles the Angels in Heaven, who are ſaid to have wings, by which their will and readineſs is figured in doing the beſts of God. David had not ſuch wings to flye ſwiftly, yet hee would run in the way of Gods Commondements ſo faſt as the burden of fleſh would ſuffer him. This condition our Lord and Saviour commends unto us in his own example, when hee profeſſeth it is his meat and drink to do the will of his father.

p. 2312 It muſt bee hearty and ſincere. Rom. 1.9. whom I ſerve in my ſpirit: not in body and oſtentation, but in ſoul and ſincerity; not in hypocriſy and coldneſſe, but in ſoundneſſe and fervency; not co-acted or compelled, but chearfully and without diſpute. The Apoſtle requires love out of a pure heart, 1 Tim. 1.51 Tim 1:5and a good Conſcience, and faith unfeigned. And when the Lord bids David ſeek his face, Davids heart anſwereth, I will ſeek thy face, Pſal. 27.8. Thoſe that ſerve bodily Maſters, muſt not ſerve with eye-ſervice, but as the ſervants of Chriſt, Eph. 5.6. how? doing the will of God from the heart: and ver. 5. foreign, in ſimplicity of heart. What man can abide a ſervant that deals deceitfully with him, if he know that hee outwardly pretends ſervice, but his heart is not with him, but he diſſembles Love, Truth, Faith, and Reverence? No more can God. Men cannot ſee into the hearts of their ſervants, but the Lord doth, and cannot bee deceived. The fountain of all our Obedience muſt bee a pure and ſincere heart, or elſe, if the well-head be corrupt, ſhare all the waters that iſſue thence.

3 It muſt bee ruled and ſquared by God himſelf: Hinc obed…re ad audire.for God muſt bee ſerved as hee will bee ſerved, and not as wee think good: for God knows what is beſt, and what pleaſeth him beſt. All Obedience is to go by rule, not our own, or others, but Gods. As the eyes of the hand-maid is upon the hand of her Miſtriſſe ſo in our ſervice muſt our eyes bee upon Gods direction, Pſ. 123.2. which is implyed in that phraſe. Luke 1.75. That wee ſhould ſerve him in righteouſneſſe and holineſſe before him all the daies, of our life. An earthly ſervant muſt not take up his own work, nor do other mens buſineſs, but depend upon his own Maſters mouth and direction.

Now God ruleth his whole ſervice in reſpect of the 1 matter, 2 manner, 3 end.

I. For the matter. Whatſoever I command, that do onelyonly, ſaith the Lord. Thou ſhalt not do that which is good in thine own eyes, but what I command thee. And ſo wee are taught to pray, Thy will be done.

II. For the manner, It muſt bee 1 Abſolute: 2 Total.

I. Abſolute, without all condition on our part; whereas all ſervice to men muſt bee conditional. The reaſon hereof is, becauſe God being holineſs it ſelf, can command nothing but what is moſt juſt and holy, but men may.

II. Total, both objective and ſubjective. 1 It muſt bee total in reſpect of the object; all Gods Commandements, all which call for our obedience. Partial and delicate ſervice, when wee liſt, or at leiſure, as the retainers of great men on feaſt-daies, is not that which liketh him, but a conſtant diligence in all his Commandements, and a conſcionable indeavour in all. General ſervice was holy Davids aim, Pſal. 119.6. Then ſhall I not bee confounded, when I have reſpect to all thy Commandements. Not that wee can perfectly ſerve him, unleſſe wee were perfectly ſanctified, but, that we muſt make conſcience of all Gods Commandements, even the leaſt. 2 It muſt bee total in reſpect of our ſelves: we muſt be wholly imployed in his ſervice, in all our parts and powers, the whole heart and all the ſtrength is here challenged. Wherein there is a notable difference between the ſervice wee owe to God, and that to men: Wee are to bee ſerviceable to men only in part, not wholly; for the ſoul and Conſcience are not ſubject to men, which God eſpecially taketh up and looks for: Gods priviledge it is, to bee the father of spirits: for although wee take our bodies from our Parents, yet our ſouls are immediately from God: Men therefore have no power and authority over our ſouls, but God hath power both over ſoul and body, and is the Lord of our conſcience and ſpirit: and therefore of due muſt we ſubject our ſelves wholly in his ſervice.

III. God ruleth his ſervice in reſpect of the end, which is twofold, intentionis p. 232& termini. 1 The proper aym and end of our ſervice muſt be, 1 Gods glory directly. If all our ſervice of men muſt be for God (as we ſaw it muſt) much more muſt Gods immediate ſervice. 2 The good of our brethren and of Gods Church, which we muſt not ſcandalize, but build up: for God will be ſerved in our ſervice of men. 2 Wee muſt ſerve our God without end: he requires ſuch an heart in his people, as to fear him always, Deut. 5.29. and 6.13. Thou ſhalt ſerve the Lord, and cleave unto him. Wee allow not our ſervants to caſt up our work, and make holy-day at their pleaſure: much leſs moſt Gods ſervants think it lawful at any time to give any ſervice to Satan, Sin, Luſt, the World, or any Creature, againſt the Will of the Lord.

Vſe. This ſhould provoke us to tender unto God this ſervice with heart and good will, thus ſquared by God for the matter, manner, and ends of it. The Apoſtle (Epheſ. 6.5, 6, 7, 8.) perſwadeth ſervants to obey their Maſters according to the fleſh, by three arguments, all which are much more ſtrong to perſwade our ſervice to our Maſter in heaven: Firſt (ſaith he) it is the will of God; Gods inſtitution, and the ordinance of Chriſt. It is enough for a ſervant to know that ſuch a thing is the ordinate will of his own Maſter. The ſecond reaſon of the Apoſtle, is taken from the honour of their ſervice, that in ſerving men they ſerved the Lord Chriſt, which was an honourable thing. Now we ſerve a great Lord, and as good as great. If a ſervant were bound to a wicked and froward Maſter, he muſt obey him in all lawful things: How much more are we to yeeld ſervice to ſo good a Lord, who can command nothing but that which is moſt juſt, holy, and honourable? Hee ſets us not about any baſe or ignoble ſervice, to work in brick or clay, as Pharaoh commanded the Iſraelites, but our work is the practice of piety and righteouſneſs, of prayer and praiſe. And beſides it is moſt beneficial to our ſelves: for, what gaineth he by our ſervice? our goodneſs reacheth not to him, to adde a grain to his perfection. Pſal. 50.9, 10. I will take no Bullock out of thy houſe: for all the beaſts of the foreſt are mine, and the ſheep on a thouſand mountains: If I were hungry, I would not tell thee. But it is our honour and profit; as when a noble man takes a poor Sneak near him to ſerve him, ſuch a mean man is more honoured and pleaſured, than the noble man to whom he retains. The third reaſon of the Apoſtle, is drawn from the expectation of reward or wages, which, if their Maſters ſhould fail, God would not fail to repend unto them: knowing, that whatſoever good thing any man doth that ſame he ſhall receive of the Lord. Now if the Lord ſo liberally reward faithful ſervice done to mean, and even wicked men, how rich and royal a reward gives hee to the faithful ſervice of himſelf? It gifts then may move us to ſerve God, the Lord truly ſaith, All theſe doe I give thee, and more alſo, my Chriſt, my Spirit, my ſelf, and life eternal. No man gives ſuch wages, no ſervant ever had ſuch a pay-maſter.

To theſe might be added ſundry other motives: as, 1 To ſerve God, is to reign, and to be a King over the world, fleſhly luſts, &c. and to ſuit with Saints and Angels. 2 God hereby becomes our protector, maintainer, and revenge…, a David often prayeth, Lord, ſave thy ſervant, teach thy ſervant, revenge the cauſe of thy ſervant, &c. 3 Servants of unrighteouſneſs meet with the wages of unrighteouſneſs. 4 All our comfort in croſſes and afflictions ſtands in our ſervice of God, and a good Conſcience, or elſe we have none. 5 To fear and keep his Commandements, is the whole duty of a man, and that which makes him f…lly happy.

Notes of a good ſervant of God.

1 Labour to know the will of the Lord, which hee hath revealed in his Word, as David prayed, Pſal. 119.125. For in the Scripture hee hath laid but our work for us: and let us expect our calling to every buſineſs there: let p. 233us be ready to hear, not lightly abſent, nor preſent for cuſtom, but conſcience. 2 Let us ſerve him in affection, and be glad to doe any thing to pleaſe him, and grieve when we fail either in doing that wee ſhould not, or in not doing that we ought, or not in that manner that may pleaſe the Lord. 3 Be ever imployed in his work: How know I a mans ſervant, but by his labouring in his Maſters buſineſs? Yee are his ſervant to whom yee obey, Rom. 6.16. and Joh. 15. Yee are my Diſciples, if yee doe whatſoever I command you. If I ſee a man ſpend his time in the ſervice of ſin, of luſts, of games, pleaſure, the world, &c. I know whoſe ſervant he is; certainly he is not in the ſervice of God, hee is not in Gods work. 4 Intend thy Lords profit and glory. A good ſervant knows his time and ſtrength is his Maſters, and hee muſt bee profitable to him, and ſeek his credit. It will be with every ſervant of Chriſt as with Oneſimus, Phileus. 11. being converted: howſoever before grace he were ſo unprofitable and pilfering, as he was unfit for any honeſt mans houſe, and much more the houſe of God, yet now he profits the Lord, and credits him, and takes not his meat, and drink, and wages for nothing, 5 A good ſervant ſets forward his Maſters work in others, hee will provoke his fellow-ſervants, and not ſmite and hinder them, as the evil ſervant did: he will defend his Lord, he will venture his life for him, he will ſtand alſo for his fellow-ſervants, while they are in their Maſters buſineſs; he will be a law to himſelf, if there were no Law, no Diſcipline; he will not idle out his time; his eye is upon the eye of his Maſter, his mind upon his account, his endeavour to pleaſe him in all things.