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SATANS SOPHISTRIE ANSWERED BY OVR SAVIOVR CHRIST. MATH. 4. 1. Then was Iesus led aside of the Spirit, &c. IN the eleuen first verses of this Chapter, are recorded and set downe vnto vs the seuerall temptations of our Sauiour Christ:
SATAN SOPHISTRIE ANSWERED BY OUR SAVIOR CHRIST. MATH. 4. 1. Then was Iesus led aside of the Spirit, etc. IN the eleuen First Verses of this Chapter, Are recorded and Set down unto us the several temptations of our Saviour christ:
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and in them we are to consider three especiall points:
and in them we Are to Consider three especial points:
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First, the preparation vnto the combat ▪ vers. 1. and 2. Secondly, the combat it selfe in three seuerall temptations, vers. 3. 4. 5. 6. 7. 8. 9. 10. Thirdly, the issue and effect of this combat, vers. 11. The preparation hath two parts:
First, the preparation unto the combat ▪ vers. 1. and 2. Secondly, the combat it self in three several temptations, vers. 3. 4. 5. 6. 7. 8. 9. 10. Thirdly, the issue and Effect of this combat, vers. 11. The preparation hath two parts:
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first, the going forth of Christ into the wildernesse, in the first verse. Secondly, his abode and conuersation in the wildernesse, in the second verse.
First, the going forth of christ into the Wilderness, in the First verse. Secondly, his Abided and Conversation in the Wilderness, in the second verse.
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The going forth of Christ into the wildernesse, is set out by sundrie circumstances:
The going forth of christ into the Wilderness, is Set out by sundry Circumstances:
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first, the time, then. Secondly, the mouing cause, whereby he was caried thither, namely he was led of the spirit.
First, the time, then. Secondly, the moving cause, whereby he was carried thither, namely he was led of the Spirit.
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Thirdly, the place, the wildernesse. Fourthly, the end, to be tempted of the diuell.
Thirdly, the place, the Wilderness. Fourthly, the end, to be tempted of the Devil.
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Then was Iesus led ] In the Chapter going before is set downe the baptisme of our Sauiour Christ,Then was Iesus led ] In the Chapter going before is Set down the Baptism of our Saviour christ,
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as also the great honour of his Baptisme.
as also the great honour of his Baptism.
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And it pleased him to be baptized, to shew that he was now installed into the office of a Mediator:
And it pleased him to be baptised, to show that he was now installed into the office of a Mediator:
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and for the greater solemnitie of his baptisme, he was proclaimed by the voice of God the Father from heauen, to be the chiefe Doctor,
and for the greater solemnity of his Baptism, he was proclaimed by the voice of God the Father from heaven, to be the chief Doctor,
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and the true Prophet of the Church of God: for chap. 3. 17. it is said:
and the true Prophet of the Church of God: for chap. 3. 17. it is said:
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There came a voice from heauen, saying, this is my welbeloued Sonne, in whom I am well pleased. There Come a voice from heaven, saying, this is my well-beloved Son, in whom I am well pleased.
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And also it is said, that the Spirit of God in the likenesse of a Doue descended and light vpon him.
And also it is said, that the Spirit of God in the likeness of a Dove descended and Light upon him.
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Now so soone as Christ was installed into his office of Mediator, and thus solemnely baptized,
Now so soon as christ was installed into his office of Mediator, and thus solemnly baptised,
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and proclaimed, euen from heauen, to be the sole Doctor and Prophet of the Church of God, presently without delay,
and proclaimed, even from heaven, to be the sole Doctor and Prophet of the Church of God, presently without Delay,
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as is Marke 1. 12. he was led aside to be tempted of the Diuell.
as is Mark 1. 12. he was led aside to be tempted of the devil.
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In that Christ is no sooner baptised, but he is presently tempted, it sheweth vs, that all those which haue bene baptised,
In that christ is no sooner baptised, but he is presently tempted, it shows us, that all those which have be baptised,
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and giuen vp their names to Christ, must make account to be tempted, and looke for temptations.
and given up their names to christ, must make account to be tempted, and look for temptations.
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For if Satan durst be so bold to set vpon Iesus Christ the head, who was not onely man but very God;
For if Satan durst be so bold to Set upon Iesus christ the head, who was not only man but very God;
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how much more will he be bold to set vpon vs, who be but weake and sinfull men? And therefore so soone as we haue truly giuen vp our names to God,
how much more will he be bold to Set upon us, who be but weak and sinful men? And Therefore so soon as we have truly given up our names to God,
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and become the faithfull souldiers of Christ, and refuse to serue sinne and Satan, then will the diuell incounter vs,
and become the faithful Soldiers of christ, and refuse to serve sin and Satan, then will the Devil encounter us,
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and set vpon vs ▪ and we must looke for to be tempted, preparing our selues to this spirituall battell,
and Set upon us ▪ and we must look for to be tempted, preparing our selves to this spiritual battle,
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and put vpon vs the whole complete armour of God. Ephes. 6. 11. But most men will say, this doctrine is not true:
and put upon us the Whole complete armour of God. Ephesians 6. 11. But most men will say, this Doctrine is not true:
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for they neuer felt any such combat in themselues, though they haue bin baptized many yeares. I answer;
for they never felt any such combat in themselves, though they have been baptised many Years. I answer;
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such men whatsoeuer they be, they haue onely the outward baptisme of water, and neuer receiued the inward baptisme of the Spirit:
such men whatsoever they be, they have only the outward Baptism of water, and never received the inward Baptism of the Spirit:
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and such men do indeed weare Christs liuerie, but do seruice to the Diuell his enemie.
and such men do indeed wear Christ livery, but do service to the devil his enemy.
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And therefore let such persons reforme them selues, turne from their wicked and sinfull liues, and seeke to serue the Lord, and then they shall find this doctrine most true.
And Therefore let such Persons reform them selves, turn from their wicked and sinful lives, and seek to serve the Lord, and then they shall find this Doctrine most true.
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For the children of Israel so long as they liued vnder Pharaoh in Egypt, they were not persecuted by Pharaoh: but when they did set their faces towards the land of Canaan,
For the children of Israel so long as they lived under Pharaoh in Egypt, they were not persecuted by Pharaoh: but when they did Set their faces towards the land of Canaan,
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then presently he pursued them with all his malice and might. So all the while men liue in Egypt ▪ that is, in sin and wickednesse,
then presently he pursued them with all his malice and might. So all the while men live in Egypt ▪ that is, in since and wickedness,
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and serue the diuell, he will let them be at quiet:
and serve the Devil, he will let them be At quiet:
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but if euer we once set our hearts on that heauenly Canaan, and giue our selues to the seruice of God,
but if ever we once Set our hearts on that heavenly Canaan, and give our selves to the service of God,
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then he will with open mouth pursue vs, follow vs with many armies, and cast an hundred temptations in our way.
then he will with open Mouth pursue us, follow us with many armies, and cast an hundred temptations in our Way.
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And as a poore bird which cometh to the shop, and when she thinketh to get away,
And as a poor bird which comes to the shop, and when she Thinketh to get away,
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then cometh all her paine, and the net is spread ouer her:
then comes all her pain, and the net is spread over her:
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so when men begin to leaue their euill courses, and to set themselues to serue the Lord, presently the Diuell doth spread his net to intangle them.
so when men begin to leave their evil courses, and to Set themselves to serve the Lord, presently the devil does spread his net to entangle them.
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This must teach vs to watch and pray, that we enter not into temptation.
This must teach us to watch and pray, that we enter not into temptation.
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Secondly, in that our Sauiour is no sooner baptized, & ordained to be the great Doctor of the Church,
Secondly, in that our Saviour is no sooner baptised, & ordained to be the great Doctor of the Church,
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but he is presently tempted and encountred by Satan:
but he is presently tempted and encountered by Satan:
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hence we learne, that all those which be appointed of God to any speciall office in the Church or common-weale, they must make account they shall be tempted,
hence we Learn, that all those which be appointed of God to any special office in the Church or commonweal, they must make account they shall be tempted,
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and looke for Satans temptations one way or other:
and look for Satan temptations one Way or other:
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it was that which befell the head, and therefore let vs all that be his members reckon of it.
it was that which befell the head, and Therefore let us all that be his members reckon of it.
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Example of this we haue in Moses, who so soone as he was new called to be the guide and deliuerer of the children of Israel, he was faine to flie when he had killed the Egyptian.
Exampl of this we have in Moses, who so soon as he was new called to be the guide and deliverer of the children of Israel, he was feign to fly when he had killed the Egyptian.
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And Dauid was no sooner appointed by God to be King of Israell, but Saule did persecute him. And David was no sooner appointed by God to be King of Israel, but Saule did persecute him.
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As soone as our Sauiour Christ had called the Apostles to that office, he brought them to the sea,
As soon as our Saviour christ had called the Apostles to that office, he brought them to the sea,
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and there by his diuine power raised a storme, so as they cried out, Maister, saue vs, or else we perish.
and there by his divine power raised a storm, so as they cried out, Master, save us, or Else we perish.
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And this the Lord doth in great wisdome:
And this the Lord does in great Wisdom:
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for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of God:
for by this means he shows a man that he is not able of himself to execute the duties of his particular calling without the special grace of God:
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and by these temptations and trials, the Lord stirreth vp a greater loue of his Maiestie in the hearts of his children,
and by these temptations and trials, the Lord stirs up a greater love of his Majesty in the hearts of his children,
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and with it many other graces, as prayer, patience, &c. and maketh these graces the better to shew themselues.
and with it many other graces, as prayer, patience, etc. and makes these graces the better to show themselves.
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Seeing that our Sauiour Christ begins his propheticall office of teaching the Church of God with temptations:
Seeing that our Saviour christ begins his prophetical office of teaching the Church of God with temptations:
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this should admonish the Ministers of the word of God, that they of all other men are subiect to Satans temptations, this should admonish the Ministers of the word of God, that they of all other men Are Subject to Satan temptations,
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because they be the Lords Standard-bearers, and his Lieutenants, against whom Satan and al his souldiers bend all their forces,
Because they be the lords Standard-bearers, and his Lieutenants, against whom Satan and all his Soldiers bend all their forces,
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as souldiers often do against the standard-bearer.
as Soldiers often do against the Standard-bearer.
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When as Iehoshua the high Priest stood before the Lord, Satan stood at his right hand to hinder him, Zach. 3. 1. He was a lying spirit in the mouth of foure hundred false Prophets:
When as Joshua the high Priest stood before the Lord, Satan stood At his right hand to hinder him, Zach 3. 1. He was a lying Spirit in the Mouth of foure hundred false prophets:
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and this old red Dragon, Reu. 12. with his taile draweth downe the third part of the stars of heauen: and this old read Dragon, Reu. 12. with his tail draws down the third part of the Stars of heaven:
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he desired to winnow Peter, and to trie him by temptations, Luke 22. And as the king of Aram said of Acab: Fight not against small or great,
he desired to winnow Peter, and to try him by temptations, Lycia 22. And as the King of Aram said of Ahab: Fight not against small or great,
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but against the king of Israel: but against the King of Israel:
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so Satan fighteth not against any so much, as the Prophets of Israel, the Ministers of the Church.
so Satan fights not against any so much, as the prophets of Israel, the Ministers of the Church.
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So then we may see, that temptations are necessary for the Ministers of the word, that they may both know what they be,
So then we may see, that temptations Are necessary for the Ministers of the word, that they may both know what they be,
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and also learne how to comfort others in time o• temptation.
and also Learn how to Comfort Others in time o• temptation.
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Also to teach vs the true vse of the word of God, and the force of it in resisting temptation.
Also to teach us the true use of the word of God, and the force of it in resisting temptation.
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For certaine it is, that temptations teach men many things which they could neuer learne by bare studie. So that one sayd well:
For certain it is, that temptations teach men many things which they could never Learn by bore study. So that one said well:
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Reading, meditation, prayer, and temptations, these foure make a Diuine.Reading, meditation, prayer, and temptations, these foure make a Divine.
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The second point to be considered, is, what was the cause which moued our Sauior Christ to go into the wildernesse:
The second point to be considered, is, what was the cause which moved our Saviour christ to go into the Wilderness:
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which was the leading of the Spirit: Iesus was led aside of the spirit: Luke.
which was the leading of the Spirit: Iesus was led aside of the Spirit: Lycia.
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4. 1. or as the word signifieth, he was caried apart, Mark. 1. 12. not by a forced, but a voluntary motion.
4. 1. or as the word signifies, he was carried apart, Mark. 1. 12. not by a forced, but a voluntary motion.
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This was not a locall transportation of the bodie of Christ, as that of Eliah, and of Philip from the Eunuch:
This was not a local transportation of the body of christ, as that of Elijah, and of Philip from the Eunuch:
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but by the inward instinct of the holy Ghost he was mooued and made willing to go, as the word which Luk. 4. 1. vseth, sheweth plainely.
but by the inward instinct of the holy Ghost he was moved and made willing to go, as the word which Luk. 4. 1. uses, shows plainly.
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And by the Spirit here, is not meant the Diuell or an euill spirit, but the holy Spirit of God,
And by the Spirit Here, is not meant the devil or an evil Spirit, but the holy Spirit of God,
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euen the third person in the Trinitie.
even the third person in the Trinity.
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And so we see that Christ may both guide the Spirit, and be guided by the Spirit:
And so we see that christ may both guide the Spirit, and be guided by the Spirit:
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for Christ as he is man is led and guided by the Spirit; but as he is God, he doth guide and send his Spirit.
for christ as he is man is led and guided by the Spirit; but as he is God, he does guide and send his Spirit.
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Obiection. Christ sendeth the holy Ghost, therefore cannot be led by it. Objection. christ sends the holy Ghost, Therefore cannot be led by it.
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Ans. As Christ was man he was guided by Gods spirit, as he was God he sent the Spirit. Ans. As christ was man he was guided by God's Spirit, as he was God he sent the Spirit.
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Hence we may behold the exceeding holinesse of the manhood or humane nature of Christ, who as he was man was guided by the Spirit of God,
Hence we may behold the exceeding holiness of the manhood or humane nature of christ, who as he was man was guided by the Spirit of God,
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euen in his mouing from one place to another.
even in his moving from one place to Another.
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And it is that which euery one should desire, to be like vnto our Sauiour Christ in this, viz. to suffer our selues to be guided & directed by Gods holy spirit in all our thoughts, words and deeds:
And it is that which every one should desire, to be like unto our Saviour christ in this, viz. to suffer our selves to be guided & directed by God's holy Spirit in all our thoughts, words and Deeds:
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for this is a true note of Gods children, Rom. 8. 14. but as many as are not led by the Spirit of God, the same are none of his, Rom. 8. 9. And therefore let vs all become plyable to the motions and directions of Gods blessed spirit,
for this is a true note of God's children, Rom. 8. 14. but as many as Are not led by the Spirit of God, the same Are none of his, Rom. 8. 9. And Therefore let us all become pliable to the motions and directions of God's blessed Spirit,
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so as we can say as Dauid saith: When thou saydst, Seeke ye my face: my heart answered vnto thee:
so as we can say as David Says: When thou Said, Seek you my face: my heart answered unto thee:
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O Lord, I will seeke thy face. Oh Lord, I will seek thy face.
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Againe, from this that Christ was led vnto temptations by the spirit of God, we learne, that temptations come not by chance,
Again, from this that christ was led unto temptations by the Spirit of God, we Learn, that temptations come not by chance,
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nor yet by the diuels will and appointment:
nor yet by the Devils will and appointment:
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for he could not touch Iob or any thing he had, till he had leaue giuen him by the Lord:
for he could not touch Job or any thing he had, till he had leave given him by the Lord:
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and he could not so much as enter into swine, till Christ gaue him leaue; but they come by his •ust permission, and the speciall prouidence •nd appointment of God.
and he could not so much as enter into Swine, till christ gave him leave; but they come by his •ust permission, and the special providence •nd appointment of God.
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For as God de•reed, that he which had ouercome all mankind, should be ouercome by Christ:
For as God de•reed, that he which had overcome all mankind, should be overcome by christ:
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so he •ath appointed this combat by temptations •o all men: the place where it is tried, is the world as a theater:
so he •ath appointed this combat by temptations •o all men: the place where it is tried, is the world as a theater:
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the persons as souldiers tried, are Christians: the person tempting, is Satan our aduersarie: the beholders are men and Angels:
the Persons as Soldiers tried, Are Christians: the person tempting, is Satan our adversary: the beholders Are men and Angels:
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the Iudge or vmpire is the Lord himselfe, so that the issue shall be good. And therefore when we be tempted, we must not thinke it strange:
the Judge or umpire is the Lord himself, so that the issue shall be good. And Therefore when we be tempted, we must not think it strange:
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but rather as Iam. 1. 2. Accompt it exceeding ioy when we are tempted for the triall of our faith and obedience.
but rather as Iam. 1. 2. Account it exceeding joy when we Are tempted for the trial of our faith and Obedience.
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And also seeing they come by Gods appointment, it should moue vs all to endure them patiently, seeing they cannot be auoyded.
And also seeing they come by God's appointment, it should move us all to endure them patiently, seeing they cannot be avoided.
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Seeing Christ was led to be tempted:
Seeing christ was led to be tempted:
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hence we learne, that no man must wittingly of his own head, cast himself into places of danger: hence we Learn, that no man must wittingly of his own head, cast himself into places of danger:
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for Christ went not into the place of temptation til he was led by the spirit of God.
for christ went not into the place of temptation till he was led by the Spirit of God.
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And so indeed, if a man find himselfe moued by some extraordinary motion and instinct of the spirit, he may offer himselfe vnto danger.
And so indeed, if a man find himself moved by Some extraordinary motion and instinct of the Spirit, he may offer himself unto danger.
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So Paul went bound in the spirit to Ierusalem:
So Paul went bound in the Spirit to Ierusalem:
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that is, he did willingly follow the motion 〈 ◊ 〉 Gods spirit, which inforced him to go to Ie•rusalem. that is, he did willingly follow the motion 〈 ◊ 〉 God's Spirit, which enforced him to go to Ie•rusalem.
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And so many of the Martyrs, thoug• they might haue fled, yet being moued 〈 ◊ 〉 the inward motion of the holy Ghost, di••stand to the truth, abide the danger, and en•dured the fire.
And so many of the Martyrs, thoug• they might have fled, yet being moved 〈 ◊ 〉 the inward motion of the holy Ghost, di••stand to the truth, abide the danger, and en•dured the fire.
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But otherwise no man is wittingly to cast himselfe into danger;
But otherwise no man is wittingly to cast himself into danger;
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yet if the Lord send any danger vnto a man in the performance of his calling and vocation, walking according to Gods word, he is patiently to endure it,
yet if the Lord send any danger unto a man in the performance of his calling and vocation, walking according to God's word, he is patiently to endure it,
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and may not seeke to auoide the same.
and may not seek to avoid the same.
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Here may be demaunded, whether a ma• may with good conscience and safely, abid• in such places where it is certainely known• that euill spirits do haunt and vse to be?
Here may be demanded, whither a ma• may with good conscience and safely, abid• in such places where it is Certainly known• that evil spirits do haunt and use to be?
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Although some be so venturous and bold that they feare nothing, yet it is no wisdome neither is it lawfull for men to frequent and abide in those places,
Although Some be so venturous and bold that they Fear nothing, yet it is no Wisdom neither is it lawful for men to frequent and abide in those places,
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but rather to shunn• them, seeing the Lord hath deliuered them vp into the power of the Diuell.
but rather to shunn• them, seeing the Lord hath Delivered them up into the power of the devil.
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And therefore such men as frequent such places know• to be possessed, do wilfully tempt God,
And Therefore such men as frequent such places know• to be possessed, do wilfully tempt God,
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and cast themselues into needlesse danger, vnlesse they haue extraordinary warrant from God.
and cast themselves into needless danger, unless they have extraordinary warrant from God.
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This may serue to reprooue those men who say they care not into what companie they come,
This may serve to reprove those men who say they care not into what company they come,
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for they perswade themselues that no companie can hurt them: but let such men beware;
for they persuade themselves that no company can hurt them: but let such men beware;
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for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse? He that walketh with the wise, shall be wise:
for how can it be but they shall be infected with the Sins of those whose company they usually do haunt and use? He that walks with the wise, shall be wise:
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but a companion of fooles shall be like vnto them. He that toucheth pitch, shall be defiled:
but a Companion of Fools shall be like unto them. He that touches pitch, shall be defiled:
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and if sinners intice thee, yeeld not vnto them. and if Sinners entice thee, yield not unto them.
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Againe, here we see that so long as Christ liued a priuate life at home with his father in his trade, all this while the Diuell lets him alone;
Again, Here we see that so long as christ lived a private life At home with his father in his trade, all this while the devil lets him alone;
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neither hath he these gifts of the holy Ghost:
neither hath he these Gifts of the holy Ghost:
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but after he was once installed to the office of a Mediator, presently the Diuell sets vpon him:
but After he was once installed to the office of a Mediator, presently the devil sets upon him:
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and when he must now be another kind of man in teaching the people of God, he is led now by the spirit of God,
and when he must now be Another kind of man in teaching the people of God, he is led now by the Spirit of God,
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and furnished for this high and excellent calling.
and furnished for this high and excellent calling.
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Hence then we must learne, that when we are appointed of God to any speciall office, either in Church or Common-weale, we must then become new men fit for those places,
Hence then we must Learn, that when we Are appointed of God to any special office, either in Church or Commonweal, we must then become new men fit for those places,
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and carie our selues sutable to our callings. Thus when Saul was annointed to b• King, he became another man;
and carry our selves suitable to our callings. Thus when Saul was anointed to b• King, he became Another man;
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thus whe• Dauid became of a shepheard a King, he be• haued himselfe as a King;
thus whe• David became of a shepherd a King, he be• haved himself as a King;
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thus the Apostle at the first were poore ignorant fisher-men but being called to be Apostles, they le•• their old trade and became new men, eue• messengers of Christ to preach the Gospel to all nations.
thus the Apostle At the First were poor ignorant fishermen but being called to be Apostles, they le•• their old trade and became new men, eue• messengers of christ to preach the Gospel to all Nations.
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This confuteth those which pleade extraordinary callings, as those men who ca• themselues Elias, Iohn Baptist, &c. for if thes• were such men,
This confuteth those which plead extraordinary callings, as those men who ca• themselves Elias, John Baptist, etc. for if thes• were such men,
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and had such extraordinari• callings, they should be endued with extraordinarie gifts fit for their calling;
and had such extraordinari• callings, they should be endued with extraordinary Gifts fit for their calling;
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but they are not, nay we see they be but ordinary men. Againe, by nature we be all borne the children of wrath and enemies to God,
but they Are not, nay we see they be but ordinary men. Again, by nature we be all born the children of wrath and enemies to God,
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but by grace are called to be Christians:
but by grace Are called to be Christians:
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now the• it behoueth vs all to become new men, to leade new liues fitting and sutable to our holy calling, giuing our selues wholy to the seruice and worship of God.
now the• it behooves us all to become new men, to lead new lives fitting and suitable to our holy calling, giving our selves wholly to the service and worship of God.
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Now if any aske• how Christ was furnished with these gifts: • answer out of S. Luke, that he was filled with the holy Ghost, chap. 4. vers. 1. If any furthe• obiect, that if he were so filled after his baptisme,
Now if any aske• how christ was furnished with these Gifts: • answer out of S. Lycia, that he was filled with the holy Ghost, chap. 4. vers. 1. If any furthe• Object, that if he were so filled After his Baptism,
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then he was not filled before:
then he was not filled before:
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I answer• againe, that as in his infancie he had a mea•ure of gifts fit for that age;
I answer• again, that as in his infancy he had a mea•ure of Gifts fit for that age;
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so from time to ••me he increased in grace, and after his bap••sme had a greater appearance and measure •f gifts then before his calling to preach.
so from time to ••me he increased in grace, and After his bap••sme had a greater appearance and measure •f Gifts then before his calling to preach.
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It followeth, Into the wildernesse. Here is •he third circumstance, namely the place, into •he wildernesse or desert place:
It follows, Into the Wilderness. Here is •he third circumstance, namely the place, into •he Wilderness or desert place:
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which place Christ did of purpose choose to be tempted •n.
which place christ did of purpose choose to be tempted •n.
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There be diuers opinions concerning this place, some thinke it to be a litle wildernesse betwixt Ierusalem and Iericho;
There be diverse opinions Concerning this place, Some think it to be a little Wilderness betwixt Ierusalem and Jericho;
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others iudge •t to be the desert of Arabia, where Elias fa•ted fortie dayes and fortie nights,
Others judge •t to be the desert of Arabia, where Elias fa•ted fortie days and fortie nights,
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and where •he children of Israel wandred fortie yeares.
and where •he children of Israel wandered fortie Years.
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But seeing the holy Ghost doth not shew what wildernes it was, we are not curiously •o inquire after it,
But seeing the holy Ghost does not show what Wilderness it was, we Are not curiously •o inquire After it,
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but onely know it was a desert and solitary place. Let vs rather seeke the reasons wherefore he was tempted in the wildernesse:
but only know it was a desert and solitary place. Let us rather seek the Reasons Wherefore he was tempted in the Wilderness:
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first, because Christ comming into the world to be •ut Mediator, tooke vpon him the base estate of a seruant, and came in humiliation: First, Because christ coming into the world to be •ut Mediator, took upon him the base estate of a servant, and Come in humiliation:
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therefore when he was now baptized, he would not go to Ierusalem to publish his honour,
Therefore when he was now baptised, he would not go to Ierusalem to publish his honour,
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but he went into the desert, a solitary wildernesse. Againe, he went into the wildernesse, tha• he might not onely the more easily incounter,
but he went into the desert, a solitary Wilderness. Again, he went into the Wilderness, tha• he might not only the more Easily encounter,
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but more victoriously ouercome his enemie the Diuell:
but more victoriously overcome his enemy the devil:
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for if Satan had seene him i• his glorie, he durst not so fiercely and so eagerly haue set vpon him;
for if Satan had seen him i• his glory, he durst not so fiercely and so eagerly have Set upon him;
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and therefore dot• as the fisherman, who hideth the hooke and sheweth onely the baite:
and Therefore dot• as the fisherman, who Hideth the hook and shows only the bait:
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so Christ he sheweth his manhood, but couereth as it wer• with a mantle his Godhead,
so christ he shows his manhood, but Covereth as it wer• with a mantle his Godhead,
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so that the Diu•• seeing him in the base estate of humiliation might be the more fierce in his temptation• and he might get a more glorious victorie.
so that the Diu•• seeing him in the base estate of humiliation might be the more fierce in his temptation• and he might get a more glorious victory.
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Another reason why Christ was tempte• in the wildernes, was this, that he might giu• the Diuell the aduantage of the place, and 〈 ◊ 〉 ouercomming, might giue him the greate• foyle:
another reason why christ was tempte• in the Wilderness, was this, that he might giu• the devil the advantage of the place, and 〈 ◊ 〉 overcoming, might give him the greate• foil:
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for in the wildernesse we want the societie and fellowship of men to comfort v• and such places be noted as solitarie an• voide of comfort,
for in the Wilderness we want the society and fellowship of men to Comfort v• and such places be noted as solitary an• void of Comfort,
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and such Satan will choo•• especially:
and such Satan will choo•• especially:
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for when a man is alone and solitarie, it is that which is fittest for the Diuel• purpose; for when a man is alone and solitary, it is that which is Fittest for the Diuel• purpose;
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for when the woman was alon• how soone had the Diuell ouercome her And therfore our Sauior Christ in going in•• the wildernes, graunts the Diuel that he 〈 ◊ 〉 desired, to haue him alone by himselfe.
for when the woman was alon• how soon had the devil overcome her And Therefore our Saviour christ in going in•• the Wilderness, grants the devil that he 〈 ◊ 〉 desired, to have him alone by himself.
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Fourthly, Christ would be tempted in the wildernesse, where was none to help him nor to assist him,
Fourthly, christ would be tempted in the Wilderness, where was none to help him nor to assist him,
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because the whole praise of the victory belonged to himselfe alone.
Because the Whole praise of the victory belonged to himself alone.
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Lastly, Christ went into the wildernesse, that so after he might returne againe with greater authoritie and reuerence to preach the Gospell:
Lastly, christ went into the Wilderness, that so After he might return again with greater Authority and Reverence to preach the Gospel:
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for we know that when one hath liued with vs, and departs for a season,
for we know that when one hath lived with us, and departs for a season,
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and after returnes againe, we do receiue him with greater reuerence, and make more account of him.
and After returns again, we do receive him with greater Reverence, and make more account of him.
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From this practise of Christ his going into the wildernesse, the Papists gather that men may liue monasticall liues, in cloisters, woods, dens, cels, &c. from the societie and companie of men:
From this practice of christ his going into the Wilderness, the Papists gather that men may live monastical lives, in Cloisters, woods, dens, cells, etc. from the society and company of men:
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but this their collection •is but fond, as may appeare by these reasons: first, Christ did this by the speciall motion and direction of Gods spirit:
but this their collection •is but found, as may appear by these Reasons: First, christ did this by the special motion and direction of God's Spirit:
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they go into their cels without any warrant from God. Secondly, he went but once for a certaine time: they continue alwaies there.
they go into their cells without any warrant from God. Secondly, he went but once for a certain time: they continue always there.
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Thirdly, Christ during his abode in the wildernesse fasted and abstained from all sustenance;
Thirdly, christ during his Abided in the Wilderness fasted and abstained from all sustenance;
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but those amongst the Papists that liue monasticall and solitarie liues, enioy all their pleasure and delights in eating and drinking, And therefore though solitarinesse at some times is commendable, to fit vs for meditation, prayer, repentance, &c. yet to liue continually without the company and societie 〈 ◊ 〉 men, is neither commendable nor warrantable.
but those among the Papists that live monastical and solitary lives, enjoy all their pleasure and delights in eating and drinking, And Therefore though solitariness At Some times is commendable, to fit us for meditation, prayer, Repentance, etc. yet to live continually without the company and society 〈 ◊ 〉 men, is neither commendable nor warrantable.
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To be tempted of the diuell: To be tempted of the Devil:
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] Here is the en• wherefore Christ was led of the Spirit int• the wildernesse, namely, to be tempted of th• diuell. ] Here is the en• Wherefore christ was led of the Spirit int• the Wilderness, namely, to be tempted of th• Devil.
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Now this action, to tempt, is ascribed t• God, to man, and to the diuell.
Now this actium, to tempt, is ascribed t• God, to man, and to the Devil.
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The Lord 〈 ◊ 〉 said to tempt, when he proueth and maket• triall of his children, to make manifest wha• hidden thing is in their hearts, Gen. 22. 1. Abraham was tempted by God when he offered his sonne.
The Lord 〈 ◊ 〉 said to tempt, when he Proves and maket• trial of his children, to make manifest wha• hidden thing is in their hearts, Gen. 22. 1. Abraham was tempted by God when he offered his son.
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Secondly, man is said to tempt God, wh•• as he shall by vnlawfull meanes trie the prouidence, power, mercy and iustice of God.
Secondly, man is said to tempt God, wh•• as he shall by unlawful means try the providence, power, mercy and Justice of God.
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Thirdly, the diuel is said to tempt, when 〈 ◊ 〉 he allures by some suggestion inwardly, 〈 ◊ 〉 by some obiect outwardly;
Thirdly, the Devil is said to tempt, when 〈 ◊ 〉 he allures by Some suggestion inwardly, 〈 ◊ 〉 by Some Object outwardly;
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and in this thi•• sense it is vnderstood here, that the diuell di•tempt Christ, that is, sought to allure him 〈 ◊ 〉 some meanes to sinne.
and in this thi•• sense it is understood Here, that the Devil di•tempt christ, that is, sought to allure him 〈 ◊ 〉 Some means to sin.
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And though Chri•• could haue confounded Satan by a word 〈 ◊ 〉 his mouth,
And though Chri•• could have confounded Satan by a word 〈 ◊ 〉 his Mouth,
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yet notwithstanding he did wi••lingly permit and suffer him to tempt him, because now he stood in our stead:
yet notwithstanding he did wi••lingly permit and suffer him to tempt him, Because now he stood in our stead:
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and this was a part of his sufferance to be thus tempted of the diuell.
and this was a part of his sufferance to be thus tempted of the Devil.
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But how could Christ be tempted, seeing he was most holy, euen as he was man? Ans. For all that he might be tempted,
But how could christ be tempted, seeing he was most holy, even as he was man? Ans. For all that he might be tempted,
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as our first parents were before they had sinned.
as our First Parents were before they had sinned.
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The Diuel tempts men either by conueying into their minds some secret suggestion, or else moues them by some outward obiect, that he may put into them some conceipt of that sin which he would haue them commit:
The devil tempts men either by conveying into their minds Some secret suggestion, or Else moves them by Some outward Object, that he may put into them Some conceit of that since which he would have them commit:
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as vnto Iudas, the Diuel cast this vile thought into his heart, Iudas betray thy maister, Iohn 13. 27. So here the Diuell suggests vnto the mind of Christ these motions, to moue him to vnbeleefe, idolatrie and couetousnesse. But here is the difference:
as unto Iudas, the devil cast this vile Thought into his heart, Iudas betray thy master, John 13. 27. So Here the devil suggests unto the mind of christ these motions, to move him to unbelief, idolatry and covetousness. But Here is the difference:
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first, that Christ his most holy heart withstands all Satans temptations. Againe, as these wicked motions disquiet and trouble mens minds, and bring molestations vpon them;
First, that christ his most holy heart withstands all Satan temptations. Again, as these wicked motions disquiet and trouble men's minds, and bring molestations upon them;
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so it befell our Sauiour Christ, for he was moued with these temptations, but yet without all sin.
so it befell our Saviour christ, for he was moved with these temptations, but yet without all since.
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Thirdly, men when they are tempted, though they do not altogether receiue and approoue of the temptations,
Thirdly, men when they Are tempted, though they do not altogether receive and approve of the temptations,
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yet they be tainted with them:
yet they be tainted with them:
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but yet Christ was neuer so much as any whi•• tainted, nor his holy heart did euer approue of them in any sort, but constantly repelled them.
but yet christ was never so much as any whi•• tainted, nor his holy heart did ever approve of them in any sort, but constantly repelled them.
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As if a man cast a match into tinder, 〈 ◊ 〉 will catch fire and burne;
As if a man cast a match into tinder, 〈 ◊ 〉 will catch fire and burn;
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but cast it into water, it will quench it:
but cast it into water, it will quench it:
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so temptations coming into our hearts which be like vnto tinder, we are easily tainted with them,
so temptations coming into our hearts which be like unto tinder, we Are Easily tainted with them,
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though we d• not altogether entertaine them:
though we d• not altogether entertain them:
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but the most holy heart of Christ was as water to quench them at the first.
but the most holy heart of christ was as water to quench them At the First.
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The Diuell tempts men with sundry blasphemous, horrible, and vncleane thoughts.
The devil tempts men with sundry blasphemous, horrible, and unclean thoughts.
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Now that we may discerne them, and keepe our selues from despaire when we find them in vs, we must know that in the mind there be many cogitations which arise of the flesh,
Now that we may discern them, and keep our selves from despair when we find them in us, we must know that in the mind there be many cogitations which arise of the Flesh,
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and from our owne corrupt hearts, and these be sinne.
and from our own corrupt hearts, and these be sin.
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Besides these there be other cogitations conueyed aud suggested vnto vs by th• Diuell, and these be the Diuels temptations ▪ but no sinnes to vs,
Beside these there be other cogitations conveyed and suggested unto us by th• devil, and these be the Devils temptations ▪ but not Sins to us,
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vnlesse we entertain• them, receiue and approoue of them: they b• indeed our crosses, but Satans sinnes:
unless we entertain• them, receive and approve of them: they b• indeed our Crosses, but Satan Sins:
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fo• Christ was tempted by the Diuell, but with standing and repelling his temptations, an• not giuing the least approbation of them, h• was free from sinne,
fo• christ was tempted by the devil, but with standing and repelling his temptations, an• not giving the least approbation of them, h• was free from sin,
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and remained holy aft•• he was thus tempted. The causes wherfore Christ was tempted, are these:
and remained holy aft•• he was thus tempted. The Causes Wherefore christ was tempted, Are these:
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First, because he was to vanquish the diuel in his owne kind, and at his owne weapon:
First, Because he was to vanquish the Devil in his own kind, and At his own weapon:
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and as the first Adam was ouercome by his temptations, so now the second Adam Christ Iesus might vanquish him in the midst of all his most fierce temptations.
and as the First Adam was overcome by his temptations, so now the second Adam christ Iesus might vanquish him in the midst of all his most fierce temptations.
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Secondly, he was tempted, that by his example he might teach vs how to resist temptations,
Secondly, he was tempted, that by his Exampl he might teach us how to resist temptations,
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as also to shew what temptations are, and the power of them.
as also to show what temptations Are, and the power of them.
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And therefore that common opinion, that if any be grieuously tempted, men thinke they be notorious sinners,
And Therefore that Common opinion, that if any be grievously tempted, men think they be notorious Sinners,
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and hauing forsaken God, he now hath forsaken them: it is a false and erronious opinion:
and having forsaken God, he now hath forsaken them: it is a false and erroneous opinion:
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for here we see, that the most holy Sonne of God himselfe was tempted.
for Here we see, that the most holy Son of God himself was tempted.
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Againe, seeing Christ the head was tempted, no member of Christ must looke to be free from temptation,
Again, seeing christ the head was tempted, no member of christ must look to be free from temptation,
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but we must euen make account to be tempted.
but we must even make account to be tempted.
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Lastly, our Sauiour Christ was tempted, that so feeling the waight and daunger of temptations, he might be a mercifull high Priest to helpe vs in our temptations: as the Apostle doth witnesse.
Lastly, our Saviour christ was tempted, that so feeling the weight and danger of temptations, he might be a merciful high Priest to help us in our temptations: as the Apostle does witness.
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The next point to be noted, is the cause and author of his temptation: He was tempted of the diuell. The next point to be noted, is the cause and author of his temptation: He was tempted of the Devil.
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This name Diuell, signifieth a cauililer, a slaunderer, a priuie accuser: for he accuseth God to man, as he did to Euah. Gen. 3 •. Hath God said indeed ye shall die? Nay, but it is because God loues you not:
This name devil, signifies a cauililer, a slanderer, a privy accuser: for he Accuseth God to man, as he did to Eve. Gen. 3 •. Hath God said indeed you shall die? Nay, but it is Because God loves you not:
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for when ye eate of the tree, God knoweth ye shal be like vnto God.
for when you eat of the tree, God Knoweth you shall be like unto God.
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Secondly, the Diuel accuseth man to God, and is therefore called the Accuser of the brethren;
Secondly, the devil Accuseth man to God, and is Therefore called the Accuser of the brothers;
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one which ceasseth not to put vp bils of accusation against vs, and to accuse vs vnto God, as he dealt with Iob. one which ceaseth not to put up bills of accusation against us, and to accuse us unto God, as he dealt with Job
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Thirdly, the Diuell accuseth one man to another, by raising suspitions and bad surmises and by backbiting one another.
Thirdly, the devil Accuseth one man to Another, by raising suspicions and bad surmises and by backbiting one Another.
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And seeing the holy Ghost calleth Satan an accuser, let vs all beware of accusing our brethren, of slaundering and backbiting:
And seeing the holy Ghost calls Satan an accuser, let us all beware of accusing our brothers, of slandering and backbiting:
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for such men become like vnto the Diuell.
for such men become like unto the devil.
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Againe, it must admonish al men to beware that they do not by any accusations or slanders, seeke to draw men from embracing the Gospell:
Again, it must admonish all men to beware that they do not by any accusations or slanders, seek to draw men from embracing the Gospel:
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for they which take this course make themselues Diuels incarnate.
for they which take this course make themselves Devils incarnate.
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Of this sort was Elyma• the sorcerer, Act. 13. 10. whom Paul therefore calleth the child of the Diuel.
Of this sort was Elyma• the sorcerer, Act. 13. 10. whom Paul Therefore calls the child of the devil.
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And thus much of the first part of the preparation. Now followeth the second part, viz. the abode of Christ in the wildernesse:
And thus much of the First part of the preparation. Now follows the second part, viz. the Abided of christ in the Wilderness:
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which is set out by three circumstances. First, by his fasting forty daies and forty nights.
which is Set out by three Circumstances. First, by his fasting forty days and forty nights.
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Secondly by his companie there, namely, the wild beasts, Manke 1. 12. Lastly, by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes, Luke 4. 2. though the particulars be not set downe by the Euangelists.
Secondly by his company there, namely, the wild beasts, Manke 1. 12. Lastly, by those temptations wherewith the devil did encounter him within the Molle of those fortie days, Lycia 4. 2. though the particulars be not Set down by the Evangelists.
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The first point, is Christs fasting in the wildernesse the space of fortie dayes. There be three sorts of fastings:
The First point, is Christ fasting in the Wilderness the Molle of fortie days. There be three sorts of Fastings:
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First, a dayly fast, which is nothing else but the vertue of sobrietie, or a moderate vsing of the creatures of God with abstinence: First, a daily fast, which is nothing Else but the virtue of sobriety, or a moderate using of the creatures of God with abstinence:
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and this kind of fasting all men must vse continually, and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse. Rom 13. 12. The second kind of fasting is a religious fast, when we abstaine from meate and drink for a certaine time, that we may be more fit for the exercises of repentance, prayer and duties of religion:
and this kind of fasting all men must use continually, and we must take heed of the abuse of God's creatures by surfeiting and Drunkenness. Rom 13. 12. The second kind of fasting is a religious fast, when we abstain from meat and drink for a certain time, that we may be more fit for the exercises of Repentance, prayer and duties of Religion:
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and this kind of fasting, the Iewes vsed sometimes for one meale, sometimes for two or three, sometimes for many,
and this kind of fasting, the Iewes used sometime for one meal, sometime for two or three, sometime for many,
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as 1. Sam. 31. 13. they fasted seuen dayes.
as 1. Sam. 31. 13. they fasted seuen days.
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The third is a miraculous fast, when any one shall fast many dayes, and that beyond the course of nature:
The third is a miraculous fast, when any one shall fast many days, and that beyond the course of nature:
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thus Moses fasted fortie daies and fortie nights in the mountaine; thus Moses fasted fortie days and fortie nights in the mountain;
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and so fasted Elias. Now there is no man able to fast so long by the course of nature.
and so fasted Elias. Now there is no man able to fast so long by the course of nature.
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Indeed Paul did fast three dayes after his conuersion;
Indeed Paul did fast three days After his conversion;
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and those which were with Paule in the ship in that dangerous voyage, Act. 27. 33. are said to haue fasted foureteene dayes, which though some thinke is not meant of abstaining from all sustenance,
and those which were with Paul in the ship in that dangerous voyage, Act. 27. 33. Are said to have fasted foureteene days, which though Some think is not meant of abstaining from all sustenance,
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but that they did eate very litle;
but that they did eat very little;
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yet the words are plaine, that they did eate nothing for the space of foureteene dayes.
yet the words Are plain, that they did eat nothing for the Molle of foureteene days.
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And though it be true that Phisitions affirme, that a man may liue seuenteene dayes without meate,
And though it be true that Physicians affirm, that a man may live seuenteene days without meat,
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yet he cannot endure longer, as twentie or thirtie dayes.
yet he cannot endure longer, as twentie or thirtie days.
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Now our Sauiour Christ fasted fortie dayes, and fortie nights, and for all this his complexion was not changed,
Now our Saviour christ fasted fortie days, and fortie nights, and for all this his complexion was not changed,
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nor the strength of his bodie weakened; nay he was not hungrie till the end:
nor the strength of his body weakened; nay he was not hungry till the end:
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though men cannot fast a short time, but it wil weaken them and make them hungry, which doth proue this fast of Christ was miraculous.
though men cannot fast a short time, but it will weaken them and make them hungry, which does prove this fast of christ was miraculous.
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Now there be some reasons why Christ fasted so long and no longer.
Now there be Some Reasons why christ fasted so long and no longer.
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First, that when he came to preach the Gospell, he might come with more authoritie and reuerence: First, that when he Come to preach the Gospel, he might come with more Authority and Reverence:
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as when Moses had fasted fortie dayes, and brought the two tables, the people receiued him with greater reuerence.
as when Moses had fasted fortie days, and brought the two tables, the people received him with greater Reverence.
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So likewise Elias when he was to restore Religion, he fasted forty dayes and forty nights. So likewise Elias when he was to restore Religion, he fasted forty days and forty nights.
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Secondly, he fasted so long, that he might answer vnto the time that Moses and Elias fasted.
Secondly, he fasted so long, that he might answer unto the time that Moses and Elias fasted.
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Thirdly, he fasted no longer, lest any man should call into question his humanitie, whether he was true man yea or no,
Thirdly, he fasted no longer, lest any man should call into question his humanity, whither he was true man yea or no,
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if he had fasted threescore or an hundred dayes. From this miraculous fast of Christ, the Papists fondly gather their superstitious fast in Lent;
if he had fasted threescore or an hundred days. From this miraculous fast of christ, the Papists fondly gather their superstitious fast in Lent;
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being but an apish imitatiō of Christ:
being but an apish imitation of christ:
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and in truth their fasting is no fast, but a plaine mocke-fast, seeing they eate as liberally,
and in truth their fasting is no fast, but a plain Mock-fast, seeing they eat as liberally,
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and fare as daintily then, as at any other time of the yeare: whereas Christ abstained from all vse of meate and drinke.
and fare as daintily then, as At any other time of the year: whereas christ abstained from all use of meat and drink.
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Secondly, Christ was moued thereunto by the instinct of Gods holy spirit; they haue no word to warrant them.
Secondly, christ was moved thereunto by the instinct of God's holy Spirit; they have no word to warrant them.
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Thirdly, Christ did thus fast but once in all his life:
Thirdly, christ did thus fast but once in all his life:
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but their fast is continuall, euery yeare, and therefore these reasons proue that their collection is friuolous.
but their fast is continual, every year, and Therefore these Reasons prove that their collection is frivolous.
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The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse, is his conuersing with the wild beasts, Marke 1. 13. Some say the cause of his conuersing among the wild beasts, was, that they might do him that homage which is due to the Creator:
The second special point to be marked in the Abided of our Saviour christ in the Wilderness, is his conversing with the wild beasts, Mark 1. 13. some say the cause of his conversing among the wild beasts, was, that they might do him that homage which is due to the Creator:
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but this opinion hath no warrant out of the word of God, and litle truth in it:
but this opinion hath no warrant out of the word of God, and little truth in it:
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for though it be true that Iesus Christ is worthy of all homage, yet he came not to this end into the world,
for though it be true that Iesus christ is worthy of all homage, yet he Come not to this end into the world,
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but rather to take on him the shape of a seruant. But the true cause is this:
but rather to take on him the shape of a servant. But the true cause is this:
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whereas there be two kinds of wildernesses, one which was inhabited, and where Iohn Baptist did baptize & preach:
whereas there be two Kinds of Wildernesses, one which was inhabited, and where John Baptist did baptise & preach:
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and another not inhabited, where liued all kinds of wild beasts, as Lions, Tygers, Beares, &c. Christ made choise of that which was without the societie of men, wherein were onely the wild beasts to beare him companie, that so in this great combat against the Diuell, he might shew he had no aide nor comfort of any man;
and Another not inhabited, where lived all Kinds of wild beasts, as Lions, Tigers, Bears, etc. christ made choice of that which was without the society of men, wherein were only the wild beasts to bear him company, that so in this great combat against the devil, he might show he had no aid nor Comfort of any man;
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but that he ouercame by his owne power, and therefore 〈 ◊ 〉 the honour and praise of the victory belonged to Christ Iesus alone.
but that he overcame by his own power, and Therefore 〈 ◊ 〉 the honour and praise of the victory belonged to christ Iesus alone.
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And besides, in the person of Christ we may behold the estate of Gods church here vpon earth, that she liueth here with wicked men, which be no better then wild beasts,
And beside, in the person of christ we may behold the estate of God's Church Here upon earth, that she lives Here with wicked men, which be not better then wild beasts,
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as Esay 11. 6. doth testifie.
as Isaiah 11. 6. does testify.
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The third circumstance whereby the abode of Christ in the wildernesse is described, be those temptaions which befell him within the compasse of the forty dayes,
The third circumstance whereby the Abided of christ in the Wilderness is described, be those temptaions which befell him within the compass of the forty days,
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for before the three great conflicts, Luke 4. 2. there is mention made of other temptations, which though they be not specified,
for before the three great conflicts, Lycia 4. 2. there is mention made of other temptations, which though they be not specified,
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yet it is very likely that the Diuell did set vpon Christ by sundrie, small, light and weaker temptations, thereby making an entrance to his fiercer and stronger temptations.
yet it is very likely that the devil did Set upon christ by sundry, small, Light and Weaker temptations, thereby making an Entrance to his fierce and Stronger temptations.
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For it is the diuels maner to go on, and to proceed by degrees in his temptations.
For it is the Devils manner to go on, and to proceed by Degrees in his temptations.
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As first he cast into Cains mind an angry thought against his brother Abel: after he preuailed,
As First he cast into Cains mind an angry Thought against his brother Abel: After he prevailed,
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and Caine had conceiued displeasure against his brother, then •he proceedeth to tempt him to murther,
and Cain had conceived displeasure against his brother, then •he Proceedeth to tempt him to murder,
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and there he did not stay till he had brought him to vtter despaire. So he dealt with Iudas, first he put into Iudas mind this thought; Iudas betray thy maister:
and there he did not stay till he had brought him to utter despair. So he dealt with Iudas, First he put into Iudas mind this Thought; Iudas betray thy master:
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which though Iudas did receiue at the first, yet after he letteth it ta•• place,
which though Iudas did receive At the First, yet After he lets it ta•• place,
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and then the Diuell proceedeth by d•grees with him, till he had brought him to h•• purpose.
and then the devil Proceedeth by d•grees with him, till he had brought him to h•• purpose.
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And it is the diuels subtiltie, first 〈 ◊ 〉 get if it be but a talent in,
And it is the Devils subtlety, First 〈 ◊ 〉 get if it be but a talon in,
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then he will thr•• in his foote, yea his head, and wind in hi• whole bodie.
then he will thr•• in his foot, yea his head, and wind in hi• Whole body.
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Out of this subtile dealing of the Diuel• that he begins with lesser temptations, an• proceeds by degrees, it must teach vs to b• wise,
Out of this subtle dealing of the Diuel• that he begins with lesser temptations, an• proceeds by Degrees, it must teach us to b• wise,
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and to labour, that we may stop the fir•• motions and inclinations to sin, to resist th• very beginnings to euill.
and to labour, that we may stop the fir•• motions and inclinations to since, to resist th• very beginnings to evil.
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For if Satan preuail• in them, he will proceed to more forcibl• temptations.
For if Satan preuail• in them, he will proceed to more forcibl• temptations.
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The fourth and last point in the abode 〈 ◊ 〉 Christ in the wildernesse, is in these word• He was afterward an hungrie:
The fourth and last point in the Abided 〈 ◊ 〉 christ in the Wilderness, is in these word• He was afterwards an hungry:
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that is, when h• had by the diuine power and vertue of h•• Godhead fasted forty daies and forty night• he was at the last hungry.
that is, when h• had by the divine power and virtue of h•• Godhead fasted forty days and forty night• he was At the last hungry.
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And this Christ di• for our sakes:
And this christ di• for our sakes:
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for though Christ was the So• of God, yet for our good he was content t• take our nature vpon him,
for though christ was the So• of God, yet for our good he was content t• take our nature upon him,
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and became tru• man like vnto vs in all things excepting sin• and had not onely the will, mind, affection ▪ and conscience of man,
and became tru• man like unto us in all things excepting sin• and had not only the will, mind, affection ▪ and conscience of man,
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but also tooke vpon him the infirmities of humane nature, so farre foorth as they be without sinne:
but also took upon him the infirmities of humane nature, so Far forth as they be without sin:
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and therefore he was subiect to hunger and thirst. The causes wherefore our Sauiour Christ was hungrie, are these:
and Therefore he was Subject to hunger and thirst. The Causes Wherefore our Saviour christ was hungry, Are these:
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first, that he might •hew himself to be true man, and that he had •he infirmities of humane nature:
First, that he might •hew himself to be true man, and that he had •he infirmities of humane nature:
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and so we see he would stop the mouthes of such as should say, it was a small matter for him to last so long being the sonne of God.
and so we see he would stop the mouths of such as should say, it was a small matter for him to last so long being the son of God.
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But least we should doubt of his manhood, he is here •s we see touched with hunger, a true infirmitie of mans nature.
But lest we should doubt of his manhood, he is Here •s we see touched with hunger, a true infirmity of men nature.
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Secondly, he was thus hungrie, that by this meanes he might cast vnto the diuell an ob•ect to worke on,
Secondly, he was thus hungry, that by this means he might cast unto the Devil an ob•ect to work on,
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and giue him occasion to be more fierce in his assaults.
and give him occasion to be more fierce in his assaults.
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Then came to him the Tempter, and said. Here begins the first combat betweene the Diuel and Christ, and in it we are to consider three especiall points: First, the diuels preparation: Then Come to him the Tempter, and said. Here begins the First combat between the devil and christ, and in it we Are to Consider three especial points: First, the Devils preparation:
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Then came to him the Tempter, and said. Secondly, the temptation it selfe, in these words: Then Come to him the Tempter, and said. Secondly, the temptation it self, in these words:
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If thou be the Sonne of God, commaund that these stones be made bread. Thirdly, the answer and repulse of Christ, vers. 4.
If thou be the Son of God, command that these stones be made bred. Thirdly, the answer and repulse of christ, vers. 4.
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In the preparation note, first the author, the Tempter: secondly, the time, then: thirdly the occasion of this temptation, namely, the hunger of Christ:
In the preparation note, First the author, the Tempter: secondly, the time, then: Thirdly the occasion of this temptation, namely, the hunger of christ:
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fourthly, the diuels coming vnto Christ.
fourthly, the Devils coming unto christ.
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The author is here intituled the Tempter, s• 1. Thess. 3. 5. and the cause why he is so called is,
The author is Here entitled the Tempter, s• 1. Thess 3. 5. and the cause why he is so called is,
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because it is his desire, his studie and continuall practise to tempt men, and to seeke as much as he can, to draw men from God to his kingdome:
Because it is his desire, his study and continual practice to tempt men, and to seek as much as he can, to draw men from God to his Kingdom:
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and to this purpose he sparet• no paines night and day, assaulting and tempting men to bring them to destruction.
and to this purpose he sparet• not pains night and day, assaulting and tempting men to bring them to destruction.
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He goeth about as a roring Lion, seeking whom he may deuoure.
He Goes about as a roaring lion, seeking whom he may devour.
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Well then, seeing we know it is the diuels study night and day to tempt vs, it should teach vs all,
Well then, seeing we know it is the Devils study night and day to tempt us, it should teach us all,
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as we loue our soules, to watch and pray continually, least we be led into temptations,
as we love our Souls, to watch and pray continually, lest we be led into temptations,
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and so be ouercome of Satan.
and so be overcome of Satan.
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It is our dutie to seeke to be as vnlike the Diuell as possibly we can,
It is our duty to seek to be as unlike the devil as possibly we can,
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because he is the patterne of al euill.
Because he is the pattern of all evil.
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Now we see it is the diuel• study to hinder men from the kingdome of heauen,
Now we see it is the diuel• study to hinder men from the Kingdom of heaven,
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and so to bring them to hell:
and so to bring them to hell:
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then o• the contrary, seeing he labours to draw me• from seruing of God, we should quicken vp our selues in the seruice and worship of God ▪ and to be more careful to seeke the kingdom of God our selues,
then o• the contrary, seeing he labours to draw me• from serving of God, we should quicken up our selves in the service and worship of God ▪ and to be more careful to seek the Kingdom of God our selves,
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and to draw others to the same.
and to draw Others to the same.
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We must beware, that we be no meanes to draw any from embracing of true religion,
We must beware, that we be no means to draw any from embracing of true Religion,
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and from the seruice and worship of God; for if we do, we become euē diuels incarnate.
and from the service and worship of God; for if we do, we become even Devils incarnate.
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When Christ went vp to Ierusalem to performe the worke of mans redemption, Peter he begins to disswade him from it, and bids him fauour himselfe:
When christ went up to Ierusalem to perform the work of men redemption, Peter he begins to dissuade him from it, and bids him favour himself:
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but Christ turneth him backe, and saith, Get thee behind me Satan. but christ turns him back, and Says, Get thee behind me Satan.
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2. The second thing is the time when the Diuell sets vpon Christ, Then, namely when he perceiued Christ most weake,
2. The second thing is the time when the devil sets upon christ, Then, namely when he perceived christ most weak,
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and as he thought, not able to resist him.
and as he Thought, not able to resist him.
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Herein appeareth the pollicie of Satan, when he seeth Christ most weake, the Diuell taketh occasion to lay his strongest assaults.
Herein appears the policy of Satan, when he sees christ most weak, the devil Takes occasion to lay his Strongest assaults.
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So then in the example of Christ we may see the exceeding pollicie of the Diuell in tempting of men,
So then in the Exampl of christ we may see the exceeding policy of the devil in tempting of men,
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namely, he maketh choise of the fittest time to broach his temptations;
namely, he makes choice of the Fittest time to broach his temptations;
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for he marketh & prieth into men and women, and when he findeth vs most weake and most vnable to resist him,
for he marks & prieth into men and women, and when he finds us most weak and most unable to resist him,
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then is he the most strong in tempting vs, especially at the houre of death, and in the time of afflictiōs, he bendeth the force of his temptations against vs. Oh then, how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death;
then is he the most strong in tempting us, especially At the hour of death, and in the time of afflictions, he bendeth the force of his temptations against us O then, how should this admonish us all to prepare our selves against the day of affliction ▪ and the pangs of death;
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to be stedfast in the faith, to make our calling and election sure that so we may neuer finally fall away;
to be steadfast in the faith, to make our calling and election sure that so we may never finally fallen away;
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and to intreate the Lord that then when we seeme to be most weake, he would aide and strengthen vs by his holy spirit, to resist Satan• assaults.
and to entreat the Lord that then when we seem to be most weak, he would aid and strengthen us by his holy Spirit, to resist Satan• assaults.
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The third point in the diuels preparation, i• the occasion wherby the diuel was especially moued to tempt Christ, which was his hunger.
The third point in the Devils preparation, i• the occasion whereby the Devil was especially moved to tempt christ, which was his hunger.
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Such was Satans malice against the Lord Iesus, that when he could find no sin in him ▪ then he takes aduantage of Christs infirmity,
Such was Satan malice against the Lord Iesus, that when he could find no since in him ▪ then he Takes advantage of Christ infirmity,
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and seeing him now hungry, begins to tempt him to vnlawful means to satisfie his hunger.
and seeing him now hungry, begins to tempt him to unlawful means to satisfy his hunger.
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Now then seeing the diuell takes occasion to tempt Christ, euen from the infirmitie of his humane nature, as he was man:
Now then seeing the Devil Takes occasion to tempt christ, even from the infirmity of his humane nature, as he was man:
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hence we learne whence the diuell hath the ground of all his temptations, namely from our selues ▪ and from our own nature,
hence we Learn whence the Devil hath the ground of all his temptations, namely from our selves ▪ and from our own nature,
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and we our selue• affoord him the matter of his temptations;
and we our selue• afford him the matter of his temptations;
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h• brings the fire and bloweth it, but we affoord him the fewell to set it a work.
h• brings the fire and blows it, but we afford him the fuel to Set it a work.
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The diuell obserueth the nature of men, their dispositions inclinations and behauiours, and continually prieth into their dealings,
The Devil observeth the nature of men, their dispositions inclinations and behaviours, and continually prieth into their dealings,
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and like vnto a prudent Captain, who besieging a citie, marketh where it is most weake and of least resistance,
and like unto a prudent Captain, who besieging a City, marks where it is most weak and of least resistance,
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and there he bends all his forces, and placeth his greatest ordinance, Euen so the diuel watcheth vs and our behauiours, to obserue vnto what sin we be most addicted,
and there he bends all his forces, and places his greatest Ordinance, Even so the Devil watches us and our behaviours, to observe unto what since we be most addicted,
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and by nature most inclined, & then he followes our humor and feeds vs in our owne vaine.
and by nature most inclined, & then he follows our humour and feeds us in our own vain.
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As if a man be impatient of pouertie, he will egge him to stealing, and to vnlawfull shifts to helpe himself:
As if a man be impatient of poverty, he will egg him to stealing, and to unlawful shifts to help himself:
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if a man be couetous, he wil help to prick him forward that way, that he may by hook or crooke inrich himselfe:
if a man be covetous, he will help to prick him forward that Way, that he may by hook or crook enrich himself:
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and so in other sins according as he finds men affected, he will fit his temptations.
and so in other Sins according as he finds men affected, he will fit his temptations.
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Nay, the diuell is so skilfull by the experience of so many hundred yeares, that he will be prying into mens complexions,
Nay, the Devil is so skilful by the experience of so many hundred Years, that he will be prying into men's complexions,
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and the very constitutious of their bodies;
and the very constitutious of their bodies;
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and finding what humour doth most a bound, he can giue a shrewd guesse, to what sinne a man is inclined.
and finding what humour does most a bound, he can give a shrewd guess, to what sin a man is inclined.
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As if he perceiue a man to be of a cholericke complexion, then the diuell will stirre him vp to quarrelling, fighting and killing.
As if he perceive a man to be of a choleric complexion, then the Devil will stir him up to quarreling, fighting and killing.
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If he find a mans complexion to be sanguine, then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes,
If he find a men complexion to be sanguine, then he seeks to allure him to be delighted with vain and ungodly mirth and wantonness,
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or at the least with immoderate mirth.
or At the least with immoderate mirth.
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〈 ◊ 〉 a man be subiect to melancholy, then he wil• feare a man with heauy & dumpish thoughts and great feares and cares in his mind.
〈 ◊ 〉 a man be Subject to melancholy, then he wil• Fear a man with heavy & dumpish thoughts and great fears and Cares in his mind.
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And thus he dealt with the poore man that wa• lunatick:
And thus he dealt with the poor man that wa• lunatic:
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for the Diuel tooke occasion by the course of the Moone, and the humour of hi• bodie, to moue him to cast himselfe into the fire and into the water. for the devil took occasion by the course of the Moon, and the humour of hi• body, to move him to cast himself into the fire and into the water.
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And in a word, look• how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar• to wound vs withall:
And in a word, look• how many infirmities & Weaknesses we have we do as it were give the Devil so many dar• to wound us withal:
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for we giue him the matter of all his temptations, and he taket• aduantage of our weaknesse and infirmities ▪
for we give him the matter of all his temptations, and he taket• advantage of our weakness and infirmities ▪
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This being Satans cunning & his dealing ▪ it must warne euery man to search his own• heart, to find what be his speciall infirmities and corruptions, to which he is most pron• by nature:
This being Satan cunning & his dealing ▪ it must warn every man to search his own• heart, to find what be his special infirmities and corruptions, to which he is most pron• by nature:
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and when we know them, we mu•• labour against them, to represse and subdu• them;
and when we know them, we mu•• labour against them, to repress and subdu• them;
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otherwise they will be so many dart• and weapons which Satan will turne against our owne selues, to hurt and wound vs:
otherwise they will be so many dart• and weapons which Satan will turn against our own selves, to hurt and wound us:
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and therefore it must be our wisdome to weake• these infirmities, and to labour by all goo• meanes to preuent the Diuell in these hi• temptations.
and Therefore it must be our Wisdom to weake• these infirmities, and to labour by all goo• means to prevent the devil in these hi• temptations.
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The fourth point in the preparation of the Diuell vnto his temptations, is his coming vnto Christ.
The fourth point in the preparation of the devil unto his temptations, is his coming unto christ.
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And by this that it is said, the Tempter came vnto him, it appeareth that he came in some visible forme:
And by this that it is said, the Tempter Come unto him, it appears that he Come in Some visible Form:
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as he did come to Euah in the shape of a Serpent:
as he did come to Eve in the shape of a Serpent:
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so it is very likely he came in some bodily shape to our Sauiour Christ, seeing it is said here, that he came and spake vnto him.
so it is very likely he Come in Some bodily shape to our Saviour christ, seeing it is said Here, that he Come and spoke unto him.
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If thou be the Sonne of God, &c. ] The Diuel hauing made this solemne preparation,If thou be the Son of God, etc. ] The devil having made this solemn preparation,
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and hauing made choise of the fittest place and time, and taken aduantage of the infirmitie of our Sauiour Christ,
and having made choice of the Fittest place and time, and taken advantage of the infirmity of our Saviour christ,
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now he sets vpon him, and incounters Christ with his first temptation: wherein the cunning Diuel disputeth like a subtill Sophister, and disputeth very syllogistically;
now he sets upon him, and encounters christ with his First temptation: wherein the cunning devil disputeth like a subtle Sophister, and disputeth very syllogistically;
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and his syllogisme may be framed thus:
and his syllogism may be framed thus:
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If thou be the Sonne of God, then thou canst commaund that these stones be made bread;
If thou be the Son of God, then thou Canst command that these stones be made bred;
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but thou canst not make these stones bread, therefore thou art not the son of God.
but thou Canst not make these stones bred, Therefore thou art not the son of God.
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The maine scope of the diuels disputation in this his first temptation, was this, to bring Christ to distrust of his Fathers prouidence, to ouerturne the faith of Christ, that is, that gift in Christ, whereby he as he was man did beleeue in God his father, and depend vpon him.
The main scope of the Devils disputation in this his First temptation, was this, to bring christ to distrust of his Father's providence, to overturn the faith of christ, that is, that gift in christ, whereby he as he was man did believe in God his father, and depend upon him.
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And in this dealing of the diuel with Christ, we may behold what is the maine and principall end of all Satans temptations in the children of God, viz. he labors to bring vs if it be possible, to this, to make shipwracke of faith, whereby we beleeue the word of God• to be true:
And in this dealing of the Devil with christ, we may behold what is the main and principal end of all Satan temptations in the children of God, viz. he labors to bring us if it be possible, to this, to make shipwreck of faith, whereby we believe the word of God• to be true:
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and thus he dealt with Euah. Gen. • he did labor to bring her to call Gods word into question,
and thus he dealt with Eve. Gen. • he did labour to bring her to call God's word into question,
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and so to deny credence to it ▪ And thus he dealeth with all men, seeking to keepe them in ignorance and blindnesse, o• else in errors and wickednesse, that they may not beleeue the truth of Gods word, and 〈 ◊ 〉 performe obedience to it.
and so to deny credence to it ▪ And thus he deals with all men, seeking to keep them in ignorance and blindness, o• Else in errors and wickedness, that they may not believe the truth of God's word, and 〈 ◊ 〉 perform Obedience to it.
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The special part of the word of God which the Diuell aymed at, and which he labored to• bring Christ to deny credit too, is that voice of God the Father coming from heauen:
The special part of the word of God which the devil aimed At, and which he laboured to• bring christ to deny credit too, is that voice of God the Father coming from heaven:
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This is my beloued Sonne in whom I am well pleased. This is my Beloved Son in whom I am well pleased.
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And here let vs see the practise of Satan against all the faithful children of God; And Here let us see the practice of Satan against all the faithful children of God;
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namely, as he dealt with our Sauior Christ, to perswade him if he could, that he was not th• Son of God:
namely, as he dealt with our Saviour christ, to persuade him if he could, that he was not th• Son of God:
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so he labours to perswade God• children that they are not the sonnes and daughters of God:
so he labours to persuade God• children that they Are not the Sons and daughters of God:
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he labours to make m• doubt of their adoption.
he labours to make m• doubt of their adoption.
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And therefore seeing the Diuel aimeth at this one thing especially, to ouerturne our faith in Gods promises, it should stir vs all vp to an earnest care to make our calling and election sure, euen to haue it sealed vp by comfortable assurance to our soules:
And Therefore seeing the devil aimeth At this one thing especially, to overturn our faith in God's promises, it should stir us all up to an earnest care to make our calling and election sure, even to have it sealed up by comfortable assurance to our Souls:
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and this will be a most sweet comfort vnto vs in time of affliction, if we can find this blessed and setled perswasion, that we are the sonnes and daughters of God.
and this will be a most sweet Comfort unto us in time of affliction, if we can find this blessed and settled persuasion, that we Are the Sons and daughters of God.
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And the diuell he careth not what men professe no though they haue all the common gifts of Gods spirit, to heare the word, to vnderstand, to giue assent vnto it,
And the Devil he Careth not what men profess no though they have all the Common Gifts of God's Spirit, to hear the word, to understand, to give assent unto it,
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so that they want this blessed assurance of Gods speciall loue in Christ. Againe, in this first temptation the Diuell tempts Christ to practise a worke of vnbeleefe.
so that they want this blessed assurance of God's special love in christ. Again, in this First temptation the devil tempts christ to practise a work of unbelief.
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For now Christ wanting bread, the Diuell tempts him in the absence and want of bread, to make bread of stones,
For now christ wanting bred, the devil tempts him in the absence and want of bred, to make bred of stones,
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and so by vnlawfull meanes to help himselfe.
and so by unlawful means to help himself.
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And as the Diuell dealt here with Christ, seeking to tempt him to practise a work of vnbeleefe:
And as the devil dealt Here with christ, seeking to tempt him to practise a work of unbelief:
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so doth he deale with vs, to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues.
so does he deal with us, to move men and women in time of distress to use bad and unlawful shifts to help themselves.
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As in time of pouerty and want, when men see not ordinary means, such as they desire, he will tempt them to shift for themselues, to filch and pilfer from their neighbors,
As in time of poverty and want, when men see not ordinary means, such as they desire, he will tempt them to shift for themselves, to filch and pilfer from their neighbours,
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and to get bread by bad meanes. In time of sicknesse, when men cannot find help in the lawfull vse of phisick,
and to get bred by bad means. In time of sickness, when men cannot find help in the lawful use of physic,
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then he labours to draw them to seeke to the diuell for helpe, by sending men to wise men and women (as they call them) and so by wicked meanes to seeke recouery of their health.
then he labours to draw them to seek to the Devil for help, by sending men to wise men and women (as they call them) and so by wicked means to seek recovery of their health.
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If thou be the Sonne of God ] What moued the Diuell to moue this question vnto Christ rather then any other? Ans. First, because the Diuel knew right wel, that if Christ were the Son of God, If thou be the Son of God ] What moved the devil to move this question unto christ rather then any other? Ans. First, Because the devil knew right well, that if christ were the Son of God,
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then he was that promised Messiah and Sauiour of the world;
then he was that promised Messiah and Saviour of the world;
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and if he were that promised Messiah, then he knew it was he that should bruise the Serpents head, Gen. 3. 15. Now of all things the Diuell could not abide to heare of that,
and if he were that promised Messiah, then he knew it was he that should bruise the Serpents head, Gen. 3. 15. Now of all things the devil could not abide to hear of that,
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and therfore he makes choise of this question before all other, to proue, or at least to go about to proue, that Christ was not the Sonne of God. Another reason may be this:
and Therefore he makes choice of this question before all other, to prove, or At least to go about to prove, that christ was not the Son of God. another reason may be this:
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since the diuel• fell, and for his pride was cast downe out of heauen, he beares a deadly hatred against the• Lord God himselfe,
since the diuel• fell, and for his pride was cast down out of heaven, he bears a deadly hatred against the• Lord God himself,
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and we shall see that 〈 ◊ 〉 this question he doth notably bewray hi• spite against God:
and we shall see that 〈 ◊ 〉 this question he does notably bewray hi• spite against God:
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for when as the Lord ha• spoken from heauen, saying, This is my 〈 ◊ 〉 beloued Sonne in whom I am well pleased:
for when as the Lord ha• spoken from heaven, saying, This is my 〈 ◊ 〉 Beloved Son in whom I am well pleased:
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here the Diuell comes and contradicts the voice of God, nay, goeth about to proue God a lier, in that he would make Christ beleeue that he was not the true Sonne of God.
Here the devil comes and contradicts the voice of God, nay, Goes about to prove God a liar, in that he would make christ believe that he was not the true Son of God.
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Hence we may by this practise of Satan learne to discerne false teachers.
Hence we may by this practice of Satan Learn to discern false Teachers.
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There haue bene many both excellent and learned men, which haue denied Christ to be the sonne of God, There have be many both excellent and learned men, which have denied christ to be the son of God,
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as Ebeon, Cerinthus, and others, onely affirming that Christ was an excellent man, and a worthy Prophet.
as Ebon, Cerinthus, and Others, only affirming that christ was an excellent man, and a worthy Prophet.
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Now seeing they denie Iesus Christ to be the true Son of God, they shew themselues to be false teachers,
Now seeing they deny Iesus christ to be the true Son of God, they show themselves to be false Teachers,
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and such as be the diuels scholers, for so saith the Apostle Iohn, 1. Iohn 4. 1, 2, 3. Again, in that the diuel seekes to perswade Christ that he is not the son of God, (though God by his owne voice from heauen had immediatly before proclaimed him to be his Son:) hence we may perceiue the impudent malice of Satan, who seeketh in all things to contradict God himself.
and such as be the Devils Scholars, for so Says the Apostle John, 1. John 4. 1, 2, 3. Again, in that the Devil seeks to persuade christ that he is not the son of God, (though God by his own voice from heaven had immediately before proclaimed him to be his Son:) hence we may perceive the impudent malice of Satan, who seeks in all things to contradict God himself.
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For if the Lord pronounce a blessing vpon any man, the diuell he wil presently pronounce cursing and damnation.
For if the Lord pronounce a blessing upon any man, the Devil he will presently pronounce cursing and damnation.
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If God testifie to a mans soule that he is the child of God, the Diuell he wil labour to perswade him that he is not the child of God.
If God testify to a men soul that he is the child of God, the devil he will labour to persuade him that he is not the child of God.
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If the Lord affirme a wicked man to be out of Gods fauor, and no child of God;
If the Lord affirm a wicked man to be out of God's favour, and no child of God;
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the diuel will labour on the contrary, to perswade him that he is in good estate,
the Devil will labour on the contrary, to persuade him that he is in good estate,
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& shal be saued, and so fils his heart with extreme presumption, & maketh him more bold then he ought to be.
& shall be saved, and so fills his heart with extreme presumption, & makes him more bold then he ought to be.
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Commaund ] That is, as if Satan should haue said to Christ, Bid this, or do but speake the word and it shall be done.Command ] That is, as if Satan should have said to christ, Bid this, or do but speak the word and it shall be done.
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And herein appeareth the maruellous pollicy of Satan, who in these few words (the better to bring his purpose to passe) toucheth three especiall points of Diuinitie:
And herein appears the marvelous policy of Satan, who in these few words (the better to bring his purpose to pass) touches three especial points of Divinity:
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First, that he which is the son of God, is true God equal to the Father, which many heretickes haue denied,
First, that he which is the son of God, is true God equal to the Father, which many Heretics have denied,
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and the Pharisies also did not graunt; for to worke a miracle, it is the proper and peculiar work of God alone.
and the Pharisees also did not grant; for to work a miracle, it is the proper and peculiar work of God alone.
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Secondly, the diuell confesseth, that God is able to make all things of nothing, and that without all meanes, matter or helpers, by his almightie power.
Secondly, the Devil Confesses, that God is able to make all things of nothing, and that without all means, matter or helpers, by his almighty power.
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Thirdly, he confesseth that God can effect a true miracle, and that is proper to God alone,
Thirdly, he Confesses that God can Effect a true miracle, and that is proper to God alone,
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neither can any creature whatsoeuer worke a miracle.
neither can any creature whatsoever work a miracle.
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Now when the diuel acknowledged al this, one would haue thought he should haue intended no harme in these words:
Now when the Devil acknowledged all this, one would have Thought he should have intended no harm in these words:
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but the truth is, we shall see that in the propounding of these points, his pollicy was to ouerthrow the faith of Christ;
but the truth is, we shall see that in the propounding of these points, his policy was to overthrow the faith of christ;
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and he in propounding of the truth, doth it not for any loue or liking to it,
and he in propounding of the truth, does it not for any love or liking to it,
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but that he might more easily deceiue our Sauiour, to bring him to doubt whether he was indeed that Sonne of God or not.
but that he might more Easily deceive our Saviour, to bring him to doubt whither he was indeed that Son of God or not.
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This must admonish vs to take heed that we do not alwayes giue credit to the diuel,
This must admonish us to take heed that we do not always give credit to the Devil,
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& listen vnto him though he speake the truth: for such is Satans pollicie, that when he wold seeme most to speake the truth,
& listen unto him though he speak the truth: for such is Satan policy, that when he would seem most to speak the truth,
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then he meaneth to deceiue vs most; and by speaking the truth, he seeketh most to ouerthrow our faith in the truth.
then he means to deceive us most; and by speaking the truth, he seeks most to overthrow our faith in the truth.
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But as our sauiour Christ did refuse their testimonie, though the diuels spake the truth;
But as our Saviour christ did refuse their testimony, though the Devils spoke the truth;
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and as Paul did not suffer the Diuel to speak in the maid, though he did acknowledge the Apostles to be the seruants of the true God: and as Paul did not suffer the devil to speak in the maid, though he did acknowledge the Apostles to be the Servants of the true God:
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so we must beware how we listen to Satan, euen when he speakes the truth;
so we must beware how we listen to Satan, even when he speaks the truth;
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for he neuer speakes the truth because he loueth the truth, but that speaking the truth he might be sooner beleeued,
for he never speaks the truth Because he loves the truth, but that speaking the truth he might be sooner believed,
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and more easily deceiue vs, and do vs the greater harme. That these stones ] S. Luke saith this stone, in the singular nomber.
and more Easily deceive us, and do us the greater harm. That these stones ] S. Luke Says this stone, in the singular number.
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To reconcile these two places, whereas Mathew speaks in the plural number of many stones, this we must vnderstand that he speakes of Satans temptations,
To reconcile these two places, whereas Matthew speaks in the plural number of many stones, this we must understand that he speaks of Satan temptations,
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as he first set vpon Christ, and then in the beginning of his temptation, he bids Christ to turne all these stones into bread.
as he First Set upon christ, and then in the beginning of his temptation, he bids christ to turn all these stones into bred.
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Luke, he saying this stone, speaking but of one, must be vnderstood as the Diuell vrged and inforced his temptation, the better to perswade Christ to yeeld vnto it:Lycia, he saying this stone, speaking but of one, must be understood as the devil urged and enforced his temptation, the better to persuade christ to yield unto it:
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as if the Diuell should haue said, It may be thou thinkest it too much to turne all these stones (being so many) into bread, do but turne this one stone into bread,
as if the devil should have said, It may be thou Thinkest it too much to turn all these stones (being so many) into bred, do but turn this one stone into bred,
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because I would not trouble thee ouermuch, that so I may beleeue thou art the son of God.
Because I would not trouble thee overmuch, that so I may believe thou art the son of God.
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By this dealing of the diuel with Christ, we may learne, that when the diuell hath once begun his temptation,
By this dealing of the Devil with christ, we may Learn, that when the Devil hath once begun his temptation,
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then he will be more instant in vrging of it, he is very loth to haue the repulse,
then he will be more instant in urging of it, he is very loath to have the repulse,
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and therefore will vrge it and follow it:
and Therefore will urge it and follow it:
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but if he can gaine but a litle ground, at least in some smaller matter, he would be content;
but if he can gain but a little ground, At least in Some smaller matter, he would be content;
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as here to perswade Christ, though he would not turne many stones into bread, that he would turne but this one stone into bread.
as Here to persuade christ, though he would not turn many stones into bred, that he would turn but this one stone into bred.
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And therefore we must learne, that as the diuell is very instant to inforce and vrge his temptations,
And Therefore we must Learn, that as the Devil is very instant to enforce and urge his temptations,
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so we must be as instant to resist them, and yeeld no not in the least matter that he tempts vs to.
so we must be as instant to resist them, and yield no not in the least matter that he tempts us to.
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Vers. 4. But he answering, said, Man shall •ot liue by bread onely, but by euerie word that •roceedeth out of the mouth of God.
Vers. 4. But he answering, said, Man shall •ot live by bred only, but by every word that •roceedeth out of the Mouth of God.
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These words containe the most wise and heauenly •nswer of our Sauior Christ to the first temptation of the diuell;
These words contain the most wise and heavenly •nswer of our Saviour christ to the First temptation of the Devil;
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and in this answer of his, note three points:
and in this answer of his, note three points:
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first the answer it self, And Iesus answering said: secondly, whence our Sauior Christ took his answer, It is writtē: thirdly the words of his answer, Man shal not liue, &c.
First the answer it self, And Iesus answering said: secondly, whence our Saviour christ took his answer, It is written: Thirdly the words of his answer, Man shall not live, etc.
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First the Spirit of God sets downe the answer of Christ, to shew that he was not onely willing to incounter the Diuell,
First the Spirit of God sets down the answer of christ, to show that he was not only willing to encounter the devil,
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but that he was most able to vanquish & foile the diuell.
but that he was most able to vanquish & foil the Devil.
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Now what a singular comfort is this to Gods Church and children, to remember that our Lord and Sauior Christ Iesus, was in •his base estate of a seruant whē he liued here vpon earth, able to incounter with Satan, to ouercome the diuell, notwithstanding all his might and malice!
Now what a singular Comfort is this to God's Church and children, to Remember that our Lord and Saviour christ Iesus, was in •his base estate of a servant when he lived Here upon earth, able to encounter with Satan, to overcome the Devil, notwithstanding all his might and malice!
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how much more is Iesus Christ able now being aduanced vnto the right hand of God his Father in heauen, hauing all power and maiestie,
how much more is Iesus christ able now being advanced unto the right hand of God his Father in heaven, having all power and majesty,
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and being King of Kings, and Lord of all Lords, how much more able is he now to confound Satan,
and being King of Kings, and Lord of all lords, how much more able is he now to confound Satan,
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& to destroy al the works of the diuel in his members! And this may be a great comfort vnto euery beleeuer in the midst of temptations.
& to destroy all the works of the Devil in his members! And this may be a great Comfort unto every believer in the midst of temptations.
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It is written ] Here we see whence our Sauior Christ tooke his answer:It is written ] Here we see whence our Saviour christ took his answer:
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though that 〈 ◊ 〉 could haue confounded Satan by the lea•• word of his mouth,
though that 〈 ◊ 〉 could have confounded Satan by the lea•• word of his Mouth,
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and could (if he had 〈 ◊ 〉 pleased) called for many legions of Angel• from heauen to haue guarded him, being th• true and onely son of God:
and could (if he had 〈 ◊ 〉 pleased) called for many legions of Angel• from heaven to have guarded him, being th• true and only son of God:
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yet he mak• choise of this weapon, It is written. And th• he did to teach vs, that the most sufficien• weapon to beat back all Satans temptation• and to quench all the fierie darts of the diue• is the word of God written:
yet he mak• choice of this weapon, It is written. And th• he did to teach us, that the most sufficien• weapon to beatrice back all Satan temptation• and to quench all the fiery darts of the diue• is the word of God written:
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& therefore 〈 ◊ 〉 bids vs take vp the sword of the spirit, whi• is the word of God, both to defend our selu•• and also to put Satan to flight, Ephes. 6. 16.
& Therefore 〈 ◊ 〉 bids us take up the sword of the Spirit, whi• is the word of God, both to defend our selu•• and also to put Satan to flight, Ephesians 6. 16.
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Hence from the example of Christ we ma• learne sundry instructions:
Hence from the Exampl of christ we ma• Learn sundry instructions:
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First, seeing th• he made choise of the word of God, as th• most sufficient weapon to repel Satan: First, seeing th• he made choice of the word of God, as th• most sufficient weapon to repel Satan:
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it condemneth that vaine and vile practise of th• Church of Rome, who instead of this, 〈 ◊ 〉 into mens hands other weapons not wor• a rush,
it Condemneth that vain and vile practice of th• Church of Rome, who instead of this, 〈 ◊ 〉 into men's hands other weapons not wor• a rush,
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as holy water, the signe of the cross• &c. and affirmeth that these be sufficient we•pons to skarre away the Diuell.
as holy water, the Signen of the cross• etc. and Affirmeth that these be sufficient we•pons to skarre away the devil.
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Alas, th• Diuell is not so childish to feare a drop 〈 ◊ 〉 water, or the shaking of a straw:
Alas, th• devil is not so childish to Fear a drop 〈 ◊ 〉 water, or the shaking of a straw:
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but our Sa•iour Christ shewes what is that which is ab••• 〈 ◊ 〉 a most sufficient weapon to beate back all •atans temptations which he can hurle a•ainst vs. And therefore wicked is the pra•tise of the Papists, who locke vp the word of God from the people, keeping it in an vn•nowne tong,
but our Sa•iour christ shows what is that which is ab••• 〈 ◊ 〉 a most sufficient weapon to beat back all •atans temptations which he can hurl a•ainst us And Therefore wicked is the pra•tise of the Papists, who lock up the word of God from the people, keeping it in an vn•nowne tonge,
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and so betray the poore soules •f the people into the hands of the Diuell.
and so betray the poor Souls •f the people into the hands of the devil.
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We see here the miserable estate of all such •en or women, which do either contemne •r neglect the knowledge of the word of God:
We see Here the miserable estate of all such •en or women, which do either contemn •r neglect the knowledge of the word of God:
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they do wilfully betray themselues in•o the hands of the Diuell, lay themselues o•en as a prey vnto him:
they do wilfully betray themselves in•o the hands of the devil, lay themselves o•en as a prey unto him:
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so as they hauing no •eapon to defend themselues, nor to repell •atan, thus he smites them & wounds them, •ea euen cuts the throat of their poore soules •efore they be aware.
so as they having no •eapon to defend themselves, nor to repel •atan, thus he smites them & wounds them, •ea even cuts the throat of their poor Souls •efore they be aware.
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We may hēce gather what is the cause why •o many sins abound in euery place,
We may hence gather what is the cause why •o many Sins abound in every place,
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namely, •e vile and grosse ignorance of the word of God, Hos. 4. 1. 3. The want of the knowledge of the Gospell and the word of God, is the •ery cause that sin so abounds in al places:
namely, •e vile and gross ignorance of the word of God, Hos. 4. 1. 3. The want of the knowledge of the Gospel and the word of God, is the •ery cause that since so abounds in all places:
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for •he word of God should be vnto vs as Sauls •eare which he vsed to set at his beds head, 〈 ◊ 〉 that if any enemy set vpō vs on the sodain, •ur weapō might be euer at hand in readines •hat we might answer the Diuel in his instruments if he tempt vs to any sin whatsoeu•• that as here Christ said, It is written; so 〈 ◊ 〉 must say, I may not lie, sweare, commit ad••tery, &c. for it is written. &c.
for •he word of God should be unto us as Saul's •eare which he used to Set At his Beds head, 〈 ◊ 〉 that if any enemy Set upon us on the sudden, •ur weapon might be ever At hand in readiness •hat we might answer the devil in his Instruments if he tempt us to any since whatsoeu•• that as Here christ said, It is written; so 〈 ◊ 〉 must say, I may not lie, swear, commit ad••tery, etc. for it is written. etc.
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Seeing Christ by his own practise, teache• vs that the word of God written, beleeue• vnderstood,
Seeing christ by his own practice, teache• us that the word of God written, beleeue• understood,
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& truly applied, is the most al• and all-sufficient weapon to resist the diue• how ought this to stirre vp all men to serio•• studie of the word of God? How should moue euery man as he loueth his soule, to •• bor for a sound knowledge & vnderstanding of the holy Scripture, seeing this is the b• weapon to foile the diuell? If we knew th• any man had vowed our death and sough• our liues,
& truly applied, is the most al• and All-sufficient weapon to resist the diue• how ought this to stir up all men to serio•• study of the word of God? How should move every man as he loves his soul, to •• bor for a found knowledge & understanding of the holy Scripture, seeing this is the b• weapon to foil the Devil? If we knew th• any man had vowed our death and sough• our lives,
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how careful wold we be to proui• the best weapons we could get, and also 〈 ◊ 〉 learne how to handle them and to vse the• so as we might be able to defend our selue• when we meet with our enemy? Wel, we 〈 ◊ 〉 not be ignorant that the diuell is the swo•• enemy of our soules, he lies in waite conti••ally seeking our bloud:
how careful would we be to proui• the best weapons we could get, and also 〈 ◊ 〉 Learn how to handle them and to use the• so as we might be able to defend our selue• when we meet with our enemy? Well, we 〈 ◊ 〉 not be ignorant that the Devil is the swo•• enemy of our Souls, he lies in wait conti••ally seeking our blood:
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oh then if men 〈 ◊ 〉 that care of their poore soules that they oug•• to haue,
o then if men 〈 ◊ 〉 that care of their poor Souls that they oug•• to have,
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how prouident would it make the• to store themselues with this most sufficie•• weapon, euē the true knowledge of the w•• of God! and therfore it must moue all of v• •eare the word continually, to study it, to lay •t vp in our hearts against the time of need, •o resist the diuell when he assaults vs. It is lamentable to consider how poore ignorant people deceiue them selues;
how provident would it make the• to store themselves with this most sufficie•• weapon, even the true knowledge of the w•• of God! and Therefore it must move all of v• •eare the word continually, to study it, to lay •t up in our hearts against the time of need, •o resist the Devil when he assaults us It is lamentable to Consider how poor ignorant people deceive them selves;
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they •ooth themselues, and say, they defie the di•uel, they spit at him:
they •ooth themselves, and say, they defy the di•uel, they spit At him:
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but alas, what if two men that be enemies meet together, the one well appointed with weapons of death, the other hauing nothing in his hand to defend himself,
but alas, what if two men that be enemies meet together, the one well appointed with weapons of death, the other having nothing in his hand to defend himself,
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but defies his enemy, spits at him;
but defies his enemy, spits At him;
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wil this do him any good, will not the other wound him and kil him? And so though poore ignorant people say they defie the diuell,
will this do him any good, will not the other wound him and kill him? And so though poor ignorant people say they defy the Devil,
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& spit at him, he wil shew them no pity, but giue them their deadly wound,
& spit At him, he will show them no pity, but give them their deadly wound,
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and they shall neuer know who hurt them till it be too late. Now follow the words of Christs answer:
and they shall never know who hurt them till it be too late. Now follow the words of Christ answer:
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Man shall not liue by bread onely, &c. This answer of Christ is taken out of Deut. 8. 3. where Moses shews the children of Israel, who were now in great extremitie, pinched sore with famine,Man shall not live by bred only, etc. This answer of christ is taken out of Deuteronomy 8. 3. where Moses shows the children of Israel, who were now in great extremity, pinched soar with famine,
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and had nothing to eate, that the Lord fed them with Manna, to teach them that man liues not by bread only,
and had nothing to eat, that the Lord fed them with Manna, to teach them that man lives not by bred only,
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but by euery word that proceedeth out of the mouth of God.
but by every word that Proceedeth out of the Mouth of God.
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Man shall not liue ] That is, man shall not preserue his naturall or temporall life in t•• world:Man shall not live ] That is, man shall not preserve his natural or temporal life in t•• world:
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I say his natural or temporal life, fo• is not meant of his spiritual life, by bread 〈 ◊ 〉 that is, all things necessary for the naturall• of man,
I say his natural or temporal life, fo• is not meant of his spiritual life, by bred 〈 ◊ 〉 that is, all things necessary for the naturall• of man,
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as meate, drinke, clothing, sleep, p•• sick, &c. euen all naturall and ordinary mea• vsed of man for his temporall life, is meant b• bread.
as meat, drink, clothing, sleep, p•• sick, etc. even all natural and ordinary mea• used of man for his temporal life, is meant b• bred.
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But by euery word ] He saith not in genera• by the word, but by euery word. Now 〈 ◊ 〉 hath diuers acceptions in the scriptures:But by every word ] He Says not in genera• by the word, but by every word. Now 〈 ◊ 〉 hath diverse acceptions in the Scriptures:
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first it is takē for the second person in the Trinity Iohn. 1. 1. Secondly,
First it is taken for the second person in the Trinity John. 1. 1. Secondly,
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for the word of God, Is• 40. 6. but neither of these is vnderstood i• this place.
for the word of God, Is• 40. 6. but neither of these is understood i• this place.
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Thirdly, the word is taken for th• decree and wil of God, for his prouidence 〈 ◊ 〉 the good wil & pleasure of God:
Thirdly, the word is taken for th• Decree and will of God, for his providence 〈 ◊ 〉 the good will & pleasure of God:
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and so m•• we vnderstand it in this place, where our sauiour Christ saith, man shall liue by eue•• word, that is, euery decree and blessing o• God for the life of man:
and so m•• we understand it in this place, where our Saviour christ Says, man shall live by eue•• word, that is, every Decree and blessing o• God for the life of man:
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so it is taken Heb. 1. 3 ▪ where Christ is said to beare vp all things by his mightie word, that is,
so it is taken Hebrew 1. 3 ▪ where christ is said to bear up all things by his mighty word, that is,
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as the Lord ha• created al things, so doth he vphold and preserue them by his decree and prouidence.
as the Lord ha• created all things, so does he uphold and preserve them by his Decree and providence.
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Now Gods word and decree concerning the life of man, may thus be distinguished ▪ namely, that God hath decreed that some men should liue by bread, that is, by ordinary meanes:
Now God's word and Decree Concerning the life of man, may thus be distinguished ▪ namely, that God hath decreed that Some men should live by bred, that is, by ordinary means:
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secondly, some should liue without ordinary bread, that is, without all ordinary meanes:
secondly, Some should live without ordinary bred, that is, without all ordinary means:
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thirdly, that some should liue without any means at al, either ordinary or extraordinary, as Moses, Eliah, our Sauiour Christ, in their fortie dayes fast:
Thirdly, that Some should live without any means At all, either ordinary or extraordinary, as Moses, Elijah, our Saviour christ, in their fortie days fast:
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fourthly, that some should liue against meanes, and contrary to the course of nature, as Daniel in the Lions den,
fourthly, that Some should live against means, and contrary to the course of nature, as daniel in the Lions den,
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& the three children in the fiery fornace. Which proceedeth out of the mouth of God:
& the three children in the fiery furnace. Which Proceedeth out of the Mouth of God:
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That is, by euery decree of God, by euery blessing & decree that God giueth out concerning the life of man.
That is, by every Decree of God, by every blessing & Decree that God gives out Concerning the life of man.
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So then we see the meaning of the words.
So then we see the meaning of the words.
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If any say, It seemes we must liue onely by the word of God, & without meate or drink,
If any say, It seems we must live only by the word of God, & without meat or drink,
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euen by the scriptures and the written word. I answer, No:
even by the Scriptures and the written word. I answer, No:
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but we must liue and preserue our liues by euery word, that is, euery decree that God giueth out to preserue the life of man:
but we must live and preserve our lives by every word, that is, every Decree that God gives out to preserve the life of man:
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so that without the speciall decree and blessing of God, nothing could preserue and maintain the life of man:
so that without the special Decree and blessing of God, nothing could preserve and maintain the life of man:
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our meat could not norish vs, our apparel could not warm vs, &c. Now let vs see how this answer of Christ is applied to the diuels temptation.
our meat could not nourish us, our apparel could not warm us, etc. Now let us see how this answer of christ is applied to the Devils temptation.
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The diuel had labored to proue that Christ was not the sonne of God, his argument was this:
The Devil had laboured to prove that christ was not the son of God, his argument was this:
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If th•• be the sonne of God, commaund that the•• stones be made bread;
If th•• be the son of God, command that the•• stones be made bred;
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but thou canst no• make these stones bread, therefore thou 〈 ◊ 〉 not the sonne of God.
but thou Canst no• make these stones bred, Therefore thou 〈 ◊ 〉 not the son of God.
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Our Sauior Christ doth alleage this plac• of Scripture, and doth deny the proposition or first part of the diuels argumēt:
Our Saviour christ does allege this plac• of Scripture, and does deny the proposition or First part of the Devils argument:
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for where•as the diuell takes this for graunted, that if • man be hungry, he must haue bread by an• meanes to preserue his life:
for where•as the Devil Takes this for granted, that if • man be hungry, he must have bred by an• means to preserve his life:
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Christ answers, 〈 ◊ 〉 is not necessary, because a mans life is no• preserued by bread onely,
christ answers, 〈 ◊ 〉 is not necessary, Because a men life is no• preserved by bred only,
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but it is maintained by the special decree & blessing of God ▪ And indeed this is a speciall point and wo• thy lesson to be learned,
but it is maintained by the special Decree & blessing of God ▪ And indeed this is a special point and wo• thy Lesson to be learned,
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as may appeare i• that the Lord was no lesse then fortie yeares teaching it to the children of Israel, Deu. 8. 3. The vse of this doctine is manifold:
as may appear i• that the Lord was no less then fortie Years teaching it to the children of Israel, Deu. 8. 3. The use of this Doctrine is manifold:
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first ▪ hence we learne to consider aright of th• creatures of God, namely, that we do no• content our selues to looke vpon the substance of them; First ▪ hence we Learn to Consider aright of th• creatures of God, namely, that we do no• content our selves to look upon the substance of them;
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but besides the outward substance, we must consider the secret blessing o• God vpon his creatures proceeding from hi• word, that is his decree.
but beside the outward substance, we must Consider the secret blessing o• God upon his creatures proceeding from hi• word, that is his Decree.
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As for example, 〈 ◊ 〉 must not onely looke vpon the outward substance of bread,
As for Exampl, 〈 ◊ 〉 must not only look upon the outward substance of bred,
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but besides that, we m•• consider the blessing and decree of God, that bread should be the meanes to nourish man:
but beside that, we m•• Consider the blessing and Decree of God, that bred should be the means to nourish man:
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for besides the bread, there is the staffe of bread, that is, that power and facultie whereby it nourisheth and maintaineth life, which it hath from the decree and blessing of God vpon it.
for beside the bred, there is the staff of bred, that is, that power and faculty whereby it Nourishes and maintaineth life, which it hath from the Decree and blessing of God upon it.
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And as we see an old weake man, take away his staffe and he wil soone fall to the ground:
And as we see an old weak man, take away his staff and he will soon fallen to the ground:
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euen so if the Lord take away the staffe of bread, that is, his secret blessing,
even so if the Lord take away the staff of bred, that is, his secret blessing,
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though a man had all the dainties vnder heauen, his life would faile in the midst of thē all;
though a man had all the dainties under heaven, his life would fail in the midst of them all;
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for the weake life of man must needs fal & decay, if once the Lord take away the staffe of bread.
for the weak life of man must needs fall & decay, if once the Lord take away the staff of bred.
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For what reason is there, that bread which hath no life in it, should nourish our bodies, giue life & strēgth to vs:
For what reason is there, that bred which hath no life in it, should nourish our bodies, give life & strength to us:
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and that that which hath no heate in it, as our clothes, should keepe vs warme, were it not for Gods word and decree,
and that that which hath no heat in it, as our clothes, should keep us warm, were it not for God's word and Decree,
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and his blessing vpon them? And that we may know, that it is not so much bread that preserueth mans life,
and his blessing upon them? And that we may know, that it is not so much bred that Preserveth men life,
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as Gods blessing vpon bread by vertue of his word and decree, we may see it plainely, in that the poore mans child which fareth hardly,
as God's blessing upon bred by virtue of his word and Decree, we may see it plainly, in that the poor men child which fareth hardly,
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& •is but meanely clothed, is as well legged and 〈 ◊ 〉, and likes as well,
& •is but meanly clothed, is as well legged and 〈 ◊ 〉, and likes as well,
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euen as the child of the Prince:
even as the child of the Prince:
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now the reason is, because God• blessing is all in all vpon the poore fare of the poore mans child, aswell as the Kings.
now the reason is, Because God• blessing is all in all upon the poor fare of the poor men child, aswell as the Kings.
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2 Againe, seeing it is not so much bread, as Gods blessing vpon bread, that preserueth mans life, it should teach vs al sobriety in the vse of Gods creatures:
2 Again, seeing it is not so much bred, as God's blessing upon bred, that Preserveth men life, it should teach us all sobriety in the use of God's creatures:
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for neither meate, nor drinke, nor clothing, can do vs good, vnlesse the Lord send out his word and decree,
for neither meat, nor drink, nor clothing, can do us good, unless the Lord send out his word and Decree,
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and giue a blessing vnto them, euen to euerie b•• of bread we put into our mouthes.
and give a blessing unto them, even to every b•• of bred we put into our mouths.
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Now if we abuse the good creatures of God, in sur•etting and excesse, how can we looke that the Lord should blesse them vnto vs? nay we may rather feare he will curse them for our abuse and intemperancie,
Now if we abuse the good creatures of God, in sur•etting and excess, how can we look that the Lord should bless them unto us? nay we may rather Fear he will curse them for our abuse and intemperancy,
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so that they shall hurt, yea choake vs rather then do vs good.
so that they shall hurt, yea choke us rather then do us good.
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3. We must learne from hence, to vse the creatures of God with inuocation vpon his name for a blessing vpon them;
3. We must Learn from hence, to use the creatures of God with invocation upon his name for a blessing upon them;
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for seeing it is not the substance of bread that nourisheth vs, but the blessing of God vpon the bread ▪ who seeth not, that we ought before we vse the creatures of God, to craue a blessing 〈 ◊ 〉 God vpon them?
for seeing it is not the substance of bred that Nourishes us, but the blessing of God upon the bred ▪ who sees not, that we ought before we use the creatures of God, to crave a blessing 〈 ◊ 〉 God upon them?
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4. This should teach vs to be content with our estate, to moderate our affections, and to take heed we do not so eagerly desire & see• for abundance:
4. This should teach us to be content with our estate, to moderate our affections, and to take heed we do not so eagerly desire & see• for abundance:
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for the blessing of God is riches enough, & hath not these cutting cares with it:
for the blessing of God is riches enough, & hath not these cutting Cares with it:
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& he which hath but a meane estate, may be as wel blessed of God, as he that hath the greatest abundance:
& he which hath but a mean estate, may be as well blessed of God, as he that hath the greatest abundance:
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nay this immoderate seeking for abundance, it argueth great distrust and vnbeleefe in the prouidence of God.
nay this immoderate seeking for abundance, it argue great distrust and unbelief in the providence of God.
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5. If mans life stands not in abundance, and our life is not preserued by bread alone,
5. If men life Stands not in abundance, and our life is not preserved by bred alone,
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though a man had all the bread in the world, vnlesse God infuse a blessing into it:
though a man had all the bred in the world, unless God infuse a blessing into it:
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this teacheth vs, that we may not be so much intangled with the things of this life:
this Teaches us, that we may not be so much entangled with the things of this life:
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we must not so eagerly seeke after meat, drinke, clothing, lands, liuings, gold, siluer, &c. for in taking too much care for these things, we see many mens harts are so caried away, that no grace can take place in them.
we must not so eagerly seek After meat, drink, clothing, Lands, livings, gold, silver, etc. for in taking too much care for these things, we see many men's hearts Are so carried away, that no grace can take place in them.
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But you will say, meate, drinke, cloathing, and such things, they be my liuing, I cannot liue without them.
But you will say, meat, drink, clothing, and such things, they be my living, I cannot live without them.
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I aunswer, that our liues do not stand in these things alone, but especially in the blessing of God vpon these meanes: I answer, that our lives do not stand in these things alone, but especially in the blessing of God upon these means:
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without which, though we had all the world at commaund, it could doe vs no good.
without which, though we had all the world At command, it could do us not good.
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Againe, the Lord can not onely preserue our liues by bread, but euen without all meanes,
Again, the Lord can not only preserve our lives by bred, but even without all means,
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yea, if so it please him against meanes.
yea, if so it please him against means.
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Now then seeing our liues stand not in these meanes, but especially in the blessing of God vpon them, we must first seeke for the blessing of God, without the which all these meanes shal become vnprofitable vnto vs and do vs no good:
Now then seeing our lives stand not in these means, but especially in the blessing of God upon them, we must First seek for the blessing of God, without the which all these means shall become unprofitable unto us and do us no good:
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and it is not wisedome, too greedily to seeke for the things of the world, seeing our life is not preserued by them alone.
and it is not Wisdom, too greedily to seek for the things of the world, seeing our life is not preserved by them alone.
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Mans life standeth not in abundance, saith Christ, Luk. 12.
men life Stands not in abundance, Says christ, Luk. 12.
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6 Seeing man liues not by bread alone, that is, mans life is not maintained by these outward meanes,
6 Seeing man lives not by bred alone, that is, men life is not maintained by these outward means,
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but by Gods blessing vpon them: this must teach vs all to be content with that estate the Lord sends vs,
but by God's blessing upon them: this must teach us all to be content with that estate the Lord sends us,
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though it be poore and meane: and we must learne patience in extreame miseries and afflictions.
though it be poor and mean: and we must Learn patience in extreme misery's and afflictions.
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And if the Lord should deal• with vs as he did with his seruant Iob, euē〈 ◊ 〉 all from vs,
And if the Lord should deal• with us as he did with his servant Job, euen〈 ◊ 〉 all from us,
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yet we must be content, and take heed that we do not suffer our selues to be swallowed vp of too much griefe.
yet we must be content, and take heed that we do not suffer our selves to be swallowed up of too much grief.
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For our life is not maintained by these outward meanes of themselues, but by Gods blessing vpon thē, which is all in all:
For our life is not maintained by these outward means of themselves, but by God's blessing upon them, which is all in all:
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and when all meanes faile, the Lord can preserue our life euen without bread ▪ and against meanes too,
and when all means fail, the Lord can preserve our life even without bred ▪ and against means too,
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if he please ▪ Indeed if a man wāted the outward meanes and the inward meanes too,
if he please ▪ Indeed if a man wanted the outward means and the inward means too,
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namely, Gods blessing, then he had some cause to be grieued:
namely, God's blessing, then he had Some cause to be grieved:
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but seeing the Lord can saue our liues both without all outward meanes, and against meanes:
but seeing the Lord can save our lives both without all outward means, and against means:
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though we want bread, yet let vs cast our selues vpon the Lord, and neuer distrust his mercie;
though we want bred, yet let us cast our selves upon the Lord, and never distrust his mercy;
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but say with Iob: Though the Lord kill me, yet will I trust in him.
but say with Job: Though the Lord kill me, yet will I trust in him.
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And let vs know, the Lord can increase the poore womans cruse of oile, and make it last as well as the rich mans abundance,
And let us know, the Lord can increase the poor woman's cruse of oil, and make it last as well as the rich men abundance,
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7 This should teach vs all to moderate our affectiones, and to carrie an euen saile,
7 This should teach us all to moderate our affectiones, and to carry an even sail,
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so as neither in the estate of wealth and abundance, we be not puffed vp with pride:
so as neither in the estate of wealth and abundance, we be not puffed up with pride:
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nor yet in pouertie to be ouerwhelmed with sorrow. For though a man haue abundance, it followes not that he is therefore blessed;
nor yet in poverty to be overwhelmed with sorrow. For though a man have abundance, it follows not that he is Therefore blessed;
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nor if he be poore and want riches, that he is therfore cursed, and wants the blessing of God:
nor if he be poor and want riches, that he is Therefore cursed, and Wants the blessing of God:
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but in wealth and pouertie, the blessing of God is all in all to make men happie.
but in wealth and poverty, the blessing of God is all in all to make men happy.
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8 Lastly, this should teach euery one of vs to labour all our life long to know the prouidence of God,
8 Lastly, this should teach every one of us to labour all our life long to know the providence of God,
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and to depend vpon it in all estates of life, whatsoeuer the Lord shall send vs:
and to depend upon it in all estates of life, whatsoever the Lord shall send us:
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and when we can see this prouidence of God, we must then hang vpon it, as well in aduersitie as prosperitie, in sicknes and health, in life and death.
and when we can see this providence of God, we must then hang upon it, as well in adversity as Prosperity, in sickness and health, in life and death.
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True it is, men can acknowledge Gods prouidence in prosperitie:
True it is, men can acknowledge God's providence in Prosperity:
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but we must learne to see the prouidence of God aswell in aduersity, and then to hang vpon it with both the hands of faith, so as we can roule our selues vpon it,
but we must Learn to see the providence of God aswell in adversity, and then to hang upon it with both the hands of faith, so as we can roll our selves upon it,
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and can euen wholly depend vpon it, and commit our selues and all our waies to the Lord.
and can even wholly depend upon it, and commit our selves and all our ways to the Lord.
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The children of Israel were fortie yeares learning this lesson: which shewes it is an excellent point, and not easily learned.
The children of Israel were fortie Years learning this Lesson: which shows it is an excellent point, and not Easily learned.
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And therefore seeing it is of so great vse, and so necessarie, let vs studie to know the prouidence of God,
And Therefore seeing it is of so great use, and so necessary, let us study to know the providence of God,
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and shew the true vse of it in our liues and conuersations.
and show the true use of it in our lives and conversations.
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Then the diuell tooke him into the holy citie, &c. ] Now followeth the second conflict betwixt the diuell and Christ, in the 5. 6. 7. verses.Then the Devil took him into the holy City, etc. ] Now follows the second conflict betwixt the Devil and christ, in the 5. 6. 7. Verses.
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Now though S. Luke chap. 4. 9. placeth this temptation in the last place, yet doth this breede no great difference betwixt the Euangelists:
Now though S. Lycia chap. 4. 9. places this temptation in the last place, yet does this breed not great difference betwixt the Evangelists:
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for Luke in pēning of the words and deeds of Christ, sets them downe as the Spirit of God directed him, not regarding precisely the time when they were done,
for Lycia in penning of the words and Deeds of christ, sets them down as the Spirit of God directed him, not regarding precisely the time when they were done,
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but sometime setting that first which was done last:
but sometime setting that First which was done last:
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but Mathew he sets thē down in order as they were performed by our Sauiour Christ.
but Matthew he sets them down in order as they were performed by our Saviour christ.
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Then the diuell tooke him, &c. ] In this second cōflict, we are to consider three points.Then the Devil took him, etc. ] In this second conflict, we Are to Consider three points.
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First, the diuels preparation to the combat, vers. 5. Secondly, the temptation it selfe, vers. 6. Thirdly, the answer of Christ, vers. 7. In the diuels preparation:
First, the Devils preparation to the combat, vers. 5. Secondly, the temptation it self, vers. 6. Thirdly, the answer of christ, vers. 7. In the Devils preparation:
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first, the time, then: secondly, the parts of his preparation, which be two. First, he tooke Christ from the wildernesse, and caried him to the holy citie.
First, the time, then: secondly, the parts of his preparation, which be two. First, he took christ from the Wilderness, and carried him to the holy City.
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Secondly, he setteth him there vpon a pinnacle of the temple.
Secondly, he sets him there upon a pinnacle of the temple.
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First, in the circumstance of time, then: that is, as soone as Satan had taken a repulse and was foiled of Christ in the wildernesse, he presently setteth vpon him afresh,
First, in the circumstance of time, then: that is, as soon as Satan had taken a repulse and was foiled of christ in the Wilderness, he presently sets upon him afresh,
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and caries him to the holy citie to tempt him there.
and caries him to the holy City to tempt him there.
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By this we may perceiue the malice of the diuell, who as soone as he hath ended one temptation ceasseth not there, but presently prouideth another.
By this we may perceive the malice of the Devil, who as soon as he hath ended one temptation ceaseth not there, but presently Provideth Another.
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The diuell neuer maketh truce with man, but either he is busie in tempting of vs,
The Devil never makes truce with man, but either he is busy in tempting of us,
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or else he is deuising and plotting new temptations; for he is neuer idle.
or Else he is devising and plotting new temptations; for he is never idle.
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Againe, hence we learne, that when we haue ouercome in one temptation, we must presently prepare our selues for another:
Again, hence we Learn, that when we have overcome in one temptation, we must presently prepare our selves for Another:
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we must not look to be at ease when we haue giuen the diuell the foile:
we must not look to be At ease when we have given the Devil the foil:
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for he will set vpon vs afresh, and tempt vs againe and againe. Nay, our life is a continuall warfare against sinne and Satan:
for he will Set upon us afresh, and tempt us again and again. Nay, our life is a continual warfare against sin and Satan:
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& therfore we must euer be in a readines to encounter with our enemie.
& Therefore we must ever be in a readiness to encounter with our enemy.
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And if this lesson were well learned, and as well practised, men would not be so impatient in temptations when they befall thē:
And if this Lesson were well learned, and as well practised, men would not be so impatient in temptations when they befall them:
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then temptations would be farre more easie to them, so as a man wold willingly and chearefully indure them,
then temptations would be Far more easy to them, so as a man would willingly and cheerfully endure them,
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& vndergo them though neuer so many. The diuell tooke him to the holy citie: Here is the first part of the diuels preparatiō.
& undergo them though never so many. The Devil took him to the holy City: Here is the First part of the Devils preparation.
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Now by the holy citie is meant Ierusalem, as Luk. 4. 9. it is plaine.
Now by the holy City is meant Ierusalem, as Luk. 4. 9. it is plain.
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But how did the diuell carie our Sauiour Christ from the wildernesse to Ierusalem? He might do this three waies: first, in vision: Secondly, by the ordinarie way:
But how did the Devil carry our Saviour christ from the Wilderness to Ierusalem? He might do this three ways: First, in vision: Secondly, by the ordinary Way:
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Thirdly, cary him in the aire, First, by vision, as it was vsuall in the time of the prophets.
Thirdly, carry him in the air, First, by vision, as it was usual in the time of the Prophets.
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So Ieremiah was caried in vision to the riuer Euphrates: but Christ could not thus in vision be caried from the wildernesse to Ierusalem; So Jeremiah was carried in vision to the river Euphrates: but christ could not thus in vision be carried from the Wilderness to Ierusalem;
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for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple.
for then it should have be no temptation unto him in vision only to cast ▪ himself from the top of the temple.
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Secondly, our Sauiour Christ might be led by the ordinarie way, and so indeed the words will beare it:
Secondly, our Saviour christ might be led by the ordinary Way, and so indeed the words will bear it:
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but I take it, it is not the sense and meaning of this place.
but I take it, it is not the sense and meaning of this place.
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For if the diuell led our Sauior from the wildernesse to Ierusalem, then either with or against his will;
For if the Devil led our Saviour from the Wilderness to Ierusalem, then either with or against his will;
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either of his owne accord, or else at the perswasion of the diuell. But he went not of his owne accord:
either of his own accord, or Else At the persuasion of the Devil. But he went not of his own accord:
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for seeing he was led into the wildernesse, and came to be tempted there, he now being in the conflict,
for seeing he was led into the Wilderness, and Come to be tempted there, he now being in the conflict,
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and it being not yet ended, he would not of his owne accord depart thence to Ierusalē.
and it being not yet ended, he would not of his own accord depart thence to Ierusalē.
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Secondly, he would not go at the perswasion of the diuell:
Secondly, he would not go At the persuasion of the Devil:
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for we neuer reade that he would do any thing at the diuels perswasion, though in it selfe lawfull.
for we never read that he would do any thing At the Devils persuasion, though in it self lawful.
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Thirdly, the Diuell might conuey and carie the bodie of our Sauiour Christ in the aire, from the wildernesse to Ierusalem:
Thirdly, the devil might convey and carry the body of our Saviour christ in the air, from the Wilderness to Ierusalem:
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and this is the opinion of the best Diuines, that the diuell had power by Gods permission, to transport the bodie of Christ in the aire, from the wildernesse to the holy citie:
and this is the opinion of the best Divines, that the Devil had power by God's permission, to transport the body of christ in the air, from the Wilderness to the holy City:
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and this seemeth to be confirmed by the words following, where it is said, that the diuell set him on a pinnacle of the temple.
and this seems to be confirmed by the words following, where it is said, that the Devil Set him on a pinnacle of the temple.
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Now it is as likely that he caried Christ from the wildernesse thither, as that the diuel had power to place and set him on the top of the temple.
Now it is as likely that he carried christ from the Wilderness thither, as that the Devil had power to place and Set him on the top of the temple.
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Now then if the diuell had permission to transport the bodie of Christ from the wildernesse to Ierusalem:
Now then if the Devil had permission to transport the body of christ from the Wilderness to Ierusalem:
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this makes for that opinion which is common in the world, that the diuell can carrie a man or woman from one countrey to another, if God giue him leaue: this makes for that opinion which is Common in the world, that the Devil can carry a man or woman from one country to Another, if God give him leave:
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but so as he cannot do it with such celeritie and expedition as men imagine.
but so as he cannot do it with such celerity and expedition as men imagine.
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Some foolishly thinke, he can carrie one many hundred miles in an houre, which is a thing impossible:
some foolishly think, he can carry one many hundred miles in an hour, which is a thing impossible:
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for such a violent motion would stop a mans breath;
for such a violent motion would stop a men breath;
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as we see if a man fall from the toppe of an high steeple, his wind is gone ere he come halfe the way to the ground.
as we see if a man fallen from the top of an high steeple, his wind is gone ere he come half the Way to the ground.
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Againe hence we see, that the diuell may by Gods permission haue power ouer the bodies of godly men,
Again hence we see, that the Devil may by God's permission have power over the bodies of godly men,
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and those which haue greatest graces, and strongest faith in God.
and those which have greatest graces, and Strongest faith in God.
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For seeing he had power ouer the bodie of Christ, to transport it from place to place by the permission of God,
For seeing he had power over the body of christ, to transport it from place to place by the permission of God,
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why may he not if God giue him leaue, haue power of any mās bodie,
why may he not if God give him leave, have power of any men body,
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though he be neuer so true a beleeuer? If he had power in the head,
though he be never so true a believer? If he had power in the head,
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why not in the mēbers? if he had power to annoy Iob, to kill his childrē & destroy thē,
why not in the members? if he had power to annoy Job, to kill his children & destroy them,
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though they were no doubt the holy seruants of God, why may not the diuell haue power ouer our bodies, to carie a mā frō one place to another? If the Diuell could by Gods permissiō tormēt the bodie of one that was a daughter of faithfull Abraham, and euen 18. yeares afflict her,
though they were no doubt the holy Servants of God, why may not the Devil have power over our bodies, to carry a man from one place to Another? If the devil could by God's permission torment the body of one that was a daughter of faithful Abraham, and even 18. Years afflict her,
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so as she was bruised and bowed together by Satan;
so as she was Bruised and bowed together by Satan;
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then no doubt he can do the lesse, to remoue mens bodies from place to place.
then no doubt he can do the less, to remove men's bodies from place to place.
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And this may serue to admonish those, who thinke their faith is so strong, that the diuel cannot annoy thē or any way bewitch them.
And this may serve to admonish those, who think their faith is so strong, that the Devil cannot annoy them or any Way bewitch them.
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But if the diuell haue power by Gods permission to torment the bodies of the faithfull,
But if the Devil have power by God's permission to torment the bodies of the faithful,
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yea to destroy the bodies of Iobs childrē, who no doubt were the true seruants of God, he may if God giue him leaue, bewitch the godliest man that liueth.
yea to destroy the bodies of Jobs children, who no doubt were the true Servants of God, he may if God give him leave, bewitch the Godliest man that lives.
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For we know what the holy Ghost faith: that all things fall out, and all things come alike to good and bad;
For we know what the holy Ghost faith: that all things fallen out, and all things come alike to good and bad;
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and there is no difference in outward things oftentimes betweene the children of God and the wicked.
and there is no difference in outward things oftentimes between the children of God and the wicked.
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To the holy citie ] That is Ierusalem, Luk. 4. 9. Now this citie was called holy for sundrie causes. To the holy City ] That is Ierusalem, Luk. 4. 9. Now this City was called holy for sundry Causes.
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First, because in Ierusalem was the temple of the Lord where were the sacrifices and other ceremonies prescribe• by God for his own worship.
First, Because in Ierusalem was the temple of the Lord where were the Sacrifices and other ceremonies prescribe• by God for his own worship.
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Secondly, i• the temple they had the law of God and the bookes of Moses and the Prophets read an• expounded vnto them.
Secondly, i• the temple they had the law of God and the books of Moses and the prophets read an• expounded unto them.
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Thirdly, becaus• Ierusalem was a mother Church, frō whenc• religion did flow and was dispersed into many places of the world.
Thirdly, becaus• Ierusalem was a mother Church, from whenc• Religion did flow and was dispersed into many places of the world.
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Now for these considerations Ierusalem is called the holy citie.
Now for these considerations Ierusalem is called the holy City.
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This church at Ierusalem though it hao many corruptions in it, yet our Sauiour Christ cals it holy:
This Church At Ierusalem though it hao many corruptions in it, yet our Saviour christ calls it holy:
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and it was a true Church of God.
and it was a true Church of God.
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Then hence I conclude, that the Church of God in England, though there be in it many blemishes & corruptions,
Then hence I conclude, that the Church of God in England, though there be in it many blemishes & corruptions,
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yet may it be, and in truth is the true Church of God.
yet may it be, and in truth is the true Church of God.
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For the Church of God in England is proprotionable to the Church at Ierusalē for as they had Moses and the Prophets read and expounded, so haue we:
For the Church of God in England is proprotionable to the Church At Ierusalē for as they had Moses and the prophets read and expounded, so have we:
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nay, we haue the Gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue.
nay, we have the Gospel now soundly preached ▪ which they then had not in so plain and plentiful manner as we have.
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They had the Sacraments of the old Testament: so we haue Baptisme and the Supper of the Lord.
They had the Sacraments of the old Testament: so we have Baptism and the Supper of the Lord.
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Their Church was a mother church to deriue Religion to many other:
Their Church was a mother Church to derive Religion to many other:
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and though our Church cannot be called a Mother church, yet it may be truly called a nourcing Church to many neighbour churches round about vs.
and though our Church cannot be called a Mother Church, yet it may be truly called a nursing Church to many neighbour Churches round about us
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As Christ and his Apostles did not therfore separate themselues, or refuse to ioyne with them in the seruice of God,
As christ and his Apostles did not Therefore separate themselves, or refuse to join with them in the service of God,
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because of the corruptions in this church at Ierusalem, but did teach and preach in the Temple:
Because of the corruptions in this Church At Ierusalem, but did teach and preach in the Temple:
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so none may therefore separate themselues, and refuse to ioyne with the people of God in his seruice and worship,
so none may Therefore separate themselves, and refuse to join with the people of God in his service and worship,
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because of some few corruptions that remaine in it.
Because of Some few corruptions that remain in it.
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Nay, such as for these do separate themselues from Gods people, do cut themselues from Christ himselfe, seeing they seuer themselues from the Church of God.
Nay, such as for these do separate themselves from God's people, do Cut themselves from christ himself, seeing they sever themselves from the Church of God.
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If any shall say, that the church of Rome is the true Church of God,
If any shall say, that the Church of Room is the true Church of God,
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as well as the Church of Ierusalem, seeing the Romish church hath as many priuiledges as the Church at Ierusalem;
as well as the Church of Ierusalem, seeing the Romish Church hath as many privileges as the Church At Ierusalem;
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I answer, By examining the particulars it will appeare to the contrarie. As first, the Church of Rome braggeth, that she hath her succession from the Apostles:
I answer, By examining the particulars it will appear to the contrary. As First, the Church of Rome braggeth, that she hath her succession from the Apostles:
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but I answer, succession from persons, without succession in the Apostles doctrine, can be no true note of the Church.
but I answer, succession from Persons, without succession in the Apostles Doctrine, can be no true note of the Church.
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Secondly, the Church of Rome hath the sacrament of Baptisme, yet that proues he• not the true Church:
Secondly, the Church of Rome hath the sacrament of Baptism, yet that Proves he• not the true Church:
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for in Samaria they had the Sacrament of circumcision, and so in other places, and yet it cannot be proued that they were the true Churches of God.
for in Samaria they had the Sacrament of circumcision, and so in other places, and yet it cannot be proved that they were the true Churches of God.
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Besides, I answer, the church of Rome hath baptisme no otherwise then a theefe hath a true mans purse:
Beside, I answer, the Church of Rome hath Baptism no otherwise then a thief hath a true men purse:
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now it cannot be said, that a theefe is therefore a true man, because he hath a true mans purse.
now it cannot be said, that a thief is Therefore a true man, Because he hath a true men purse.
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Lastly, though the Church of Rome haue the outward baptisme, yet she in doctrine ouerturnes the inward baptisme:
Lastly, though the Church of Rome have the outward Baptism, yet she in Doctrine overturns the inward Baptism:
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namely, the true imputed iustification and inherent sanctification of Christ by the spirit. 3 The Church of Rome holdeth the Apostles Creed, but it is onely in word:
namely, the true imputed justification and inherent sanctification of christ by the Spirit. 3 The Church of Rome holds the Apostles Creed, but it is only in word:
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for the truth is, their God whome they worship is an Idoll, and their Christ is a false & counterfeit Christ, forged by their owne braine,
for the truth is, their God whom they worship is an Idol, and their christ is a false & counterfeit christ, forged by their own brain,
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as may appeare to all that will search their doctrine.
as may appear to all that will search their Doctrine.
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4 She saith, that they hold the word of God, and the writings of the Apostles:
4 She Says, that they hold the word of God, and the writings of the Apostles:
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but it will appeare in their writings, that they hold it but in shew, not in truth:
but it will appear in their writings, that they hold it but in show, not in truth:
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for in the maine grounds of religion they ouerturne the doctrine of the Prophets & Apostles.
for in the main grounds of Religion they overturn the Doctrine of the prophets & Apostles.
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Againe, they hold the Scriptures but as a lanthorn holds the candle, not for it selfe,
Again, they hold the Scriptures but as a lantern holds the candle, not for it self,
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but for those that passe by:
but for those that pass by:
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so the Church of Rome haue the word of God, not for themselues, but for the good of Gods children, which euer lye hid in the middest of Poperie.
so the Church of Rome have the word of God, not for themselves, but for the good of God's children, which ever lie hid in the midst of Popery.
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5 She brags that she is the mother-church of many Churches: I answer; we must consider that citie, as Rome is, and as Rome was:
5 She brags that she is the mother-church of many Churches: I answer; we must Consider that City, as Rome is, and as Rome was:
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the old Rome which was in the time of Paul, was the true Church of God;
the old Room which was in the time of Paul, was the true Church of God;
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but as for that old Rome, it is dead and buried, and this new Rome is that whore of Babylon,
but as for that old Room, it is dead and buried, and this new Room is that whore of Babylon,
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& no mother-church, but a cruell step-mother to Religion.
& no mother-church, but a cruel stepmother to Religion.
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By al this we may see, that the present church of Rome, is no Church of God,
By all this we may see, that the present Church of Room, is no Church of God,
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but onely in name and outward shew.
but only in name and outward show.
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And seeing that the Diuell tempts our Sauiour Christ in the holy citie, we learne that there is no place so holy;
And seeing that the devil tempts our Saviour christ in the holy City, we Learn that there is no place so holy;
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but the Diuell can broach his temptations in it, as we may see Zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the Church of Rome, who teach that their charmed holy water, their coniured bread,
but the devil can broach his temptations in it, as we may see Zach 3. 1. 2. and Therefore this condemns that dotage and sorcery of the Church of Rome, who teach that their charmed holy water, their conjured bred,
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and the signe of the crosse, and such stuffe can driue away the Diuel from their houses, and from their persons:
and the Signen of the cross, and such stuff can driven away the devil from their houses, and from their Persons:
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and yet we see here, that neither the holinesse of Christs person, nor yet of the place, could hinder Satan, but he did tempt him
and yet we see Here, that neither the holiness of Christ person, nor yet of the place, could hinder Satan, but he did tempt him
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Againe, we see it is to small purpose, to the ende wee may bee freed from temptations, to change the place, or to change the aire;
Again, we see it is to small purpose, to the end we may be freed from temptations, to change the place, or to change the air;
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for what place is there so holy, or so sound and wholesome, where Satan cannot and will not set his temptation on foote and assault vs? Indeed to remoue the diseases of the body, these may be of some force, to change the ayre, &c. but to cure the conscience,
for what place is there so holy, or so found and wholesome, where Satan cannot and will not Set his temptation on foot and assault us? Indeed to remove the diseases of the body, these may be of Some force, to change the air, etc. but to cure the conscience,
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and to help the diseases of the soule, this and such like can do nothing at all.
and to help the diseases of the soul, this and such like can do nothing At all.
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And set him on a pinnacle of the temple. And Set him on a pinnacle of the temple.
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] Here is the second part of the Diuels preparat•on, who hauing caried Christ from the wildernes to Ierusalē,] Here is the second part of the Devils preparat•on, who having carried christ from the Wilderness to Ierusalē,
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now he placeth him vpon a pinnacle of the temple, or a litle wing of the tēple.
now he places him upon a pinnacle of the temple, or a little wing of the temple.
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Some think that it was a sharpe broach gilded to some especiall vse:
some think that it was a sharp broach gilded to Some especial use:
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but it is either the battlements which were made by Gods commaundement, least any should fall,
but it is either the battlements which were made by God's Commandment, lest any should fallen,
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because their houses had flat roofes, o• else some corner of the temple; howsoeuer, it was a dangerous place.
Because their houses had flat roofs, o• Else Some corner of the temple; howsoever, it was a dangerous place.
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If thou be the sonne of God, cast thy selfe downe, &c. ] In this verse is set downe the second temptation,If thou be the son of God, cast thy self down, etc. ] In this verse is Set down the second temptation,
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and in a syllogisme it may be thus concluded ▪ If thou be the sonne of God, then cast thy selfe downe:
and in a syllogism it may be thus concluded ▪ If thou be the son of God, then cast thy self down:
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but thou sayest, and art perswaded that thou art the sonne of God, therefore thou mayest cast thy selfe downe.
but thou Sayest, and art persuaded that thou art the son of God, Therefore thou Mayest cast thy self down.
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Here we must marke the scope of the Diuell in this second temptation, which is this, to tempt our sauiour Christ to presumption, to perswade him to presume of Gods mercy,
Here we must mark the scope of the devil in this second temptation, which is this, to tempt our Saviour christ to presumption, to persuade him to presume of God's mercy,
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and to bring him to a vaine confidence in his fathers protection, without vsing lawfull meanes.
and to bring him to a vain confidence in his Father's protection, without using lawful means.
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And in this second temptation we may obserue one especial thing, which the Diuel aimes at in his temptations,
And in this second temptation we may observe one especial thing, which the devil aims At in his temptations,
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namely, to perswade him to a vaine presumption of Gods mercy. And surely we see the diuel preuails much in these days by this argument:
namely, to persuade him to a vain presumption of God's mercy. And surely we see the Devil prevails much in these days by this argument:
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for we see how some men crie, God is mercifull, God is mercifull, and so presume & grow secure in sinne,
for we see how Some men cry, God is merciful, God is merciful, and so presume & grow secure in sin,
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and take occasion of Gods mercie to sooth themselues in their sins.
and take occasion of God's mercy to sooth themselves in their Sins.
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Others, they say, I am either elected or reiected, and if I be elected, I am sure I shal be saued howsoeuer I liue;
Others, they say, I am either elected or rejected, and if I be elected, I am sure I shall be saved howsoever I live;
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if I be reiected I am sure I shall perish, though I liue neuer so well:
if I be rejected I am sure I shall perish, though I live never so well:
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and thus men liue as they list.
and thus men live as they list.
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Others say, I know the Lord will prouide for me, and therefore refuse to liue in any calling.
Others say, I know the Lord will provide for me, and Therefore refuse to live in any calling.
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And as for those which make profession of the Gospell, the Diuell he labours to perswade them, that it is sufficient to professe religion,
And as for those which make profession of the Gospel, the devil he labours to persuade them, that it is sufficient to profess Religion,
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though they practise not the duties of religion:
though they practise not the duties of Religion:
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as the fiue foolish virgines, who held out their blazing lampes, yet wanted the vessel of oile to maintaine their lampes.
as the fiue foolish Virgins, who held out their blazing lamps, yet wanted the vessel of oil to maintain their lamps.
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This being so, it should admonish vs al to take especiall heed, that we be not ouer com• of Satan in this kind, seeing the Diuell knowes our nature,
This being so, it should admonish us all to take especial heed, that we be not over com• of Satan in this kind, seeing the devil knows our nature,
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and seeth that to presume and thinke well of our selues, it is a thing very fitting and pleasing our nature:
and sees that to presume and think well of our selves, it is a thing very fitting and pleasing our nature:
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whereas despaire, it is a troublesome thing, and brings men often to a greater sight of their misery:
whereas despair, it is a troublesome thing, and brings men often to a greater sighed of their misery:
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and the truth is, the Diuell preuailes with a thousand to one more by presumption then by despaire:
and the truth is, the devil prevails with a thousand to one more by presumption then by despair:
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despaire kils thousands, securitie ten thousands.
despair kills thousands, security ten thousands.
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And it is to be noted, that when the Diuell had in the former temptation laboured to bring Christ to despaire of his Fathers prouidence,
And it is to be noted, that when the devil had in the former temptation laboured to bring christ to despair of his Father's providence,
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now he labours the cleane contrary, to bring him to presume of Gods prouidence.
now he labours the clean contrary, to bring him to presume of God's providence.
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And here we may see the Diuels exceeding cūning, that he fought to cary our Sauiour Christ from one extreame to another.
And Here we may see the Devils exceeding cunning, that he fought to carry our Saviour christ from one extreme to Another.
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And thus doth the Diuell deale with all men, he seeks to draw men either to presumption or else to despaire,
And thus does the devil deal with all men, he seeks to draw men either to presumption or Else to despair,
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and labors to cary them from one extreame to another, as from couetousnes to prodigalitie, and so of the rest.
and labors to carry them from one extreme to Another, as from covetousness to prodigality, and so of the rest.
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And therefore we must labour to auoide both the extreames, neither to presume too much,
And Therefore we must labour to avoid both the extremes, neither to presume too much,
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nor yet to be cast downe by despaire, but to keepe the golden mediocritie, euen as Christ doth in this place.
nor yet to be cast down by despair, but to keep the golden mediocrity, even as christ does in this place.
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Cast thy selfe downe. ] He would haue Christ not to shew by his doctrine,Cast thy self down. ] He would have christ not to show by his Doctrine,
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but to worke a miracle, that he may know him to be the son of God.
but to work a miracle, that he may know him to be the son of God.
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This shewes the nature of all wicked men; they care not for the doctrine of God, but they crie out for miracles:
This shows the nature of all wicked men; they care not for the Doctrine of God, but they cry out for Miracles:
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as we may see in Herod, he desired to see our Sauiour Christ worke some miracle,
as we may see in Herod, he desired to see our Saviour christ work Some miracle,
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but he contemned his word and doctrine.
but he contemned his word and Doctrine.
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And the Iewes who persecuted Christ and his Gospel, yet when he was vpon the crosse, they would haue him worke a miracle, to come downe when he was nailed hand and foote.
And the Iewes who persecuted christ and his Gospel, yet when he was upon the cross, they would have him work a miracle, to come down when he was nailed hand and foot.
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And all wicked men are of the same nature, more to regard and desire a miracle,
And all wicked men Are of the same nature, more to regard and desire a miracle,
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then to heare the blessed doctrine of Iesus Christ.
then to hear the blessed Doctrine of Iesus christ.
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Cast thy selfe downe ] The Diuel hauing proued before the faith of Christ to be most cōstant, that he would not so much as doubt of his fathers prouidence in his greatest need,Cast thy self down ] The devil having proved before the faith of christ to be most constant, that he would not so much as doubt of his Father's providence in his greatest need,
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now he takes occasion from the graces and gifts of Christ to bring him to presume,
now he Takes occasion from the graces and Gifts of christ to bring him to presume,
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and to haue a vain confidence of his fathers protection. And so wil the Diuel deale with all the members of Christ;
and to have a vain confidence of his Father's protection. And so will the devil deal with all the members of christ;
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if he cannot preuaile by our weaknesses to bring vs to despaire, then he wil take occasiō by the graces and gifts he sees in vs, to make vs presume:
if he cannot prevail by our Weaknesses to bring us to despair, then he will take occasion by the graces and Gifts he sees in us, to make us presume:
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as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued, of learning, wit, eloquence, &c. to puffe men vp with satanicall pride and ouerweening o• themselues. Then cast thy selfe downe.
as often he prevails by this means to make men swell and think highly of themselves for Some grace they have received, of learning, wit, eloquence, etc. to puff men up with satanical pride and overweening o• themselves. Then cast thy self down.
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] The Lord gaue the Diuel permission to place Christ in a dangerous place: but yet the Diuell coul• not go any further to hurt Christ there;] The Lord gave the devil permission to place christ in a dangerous place: but yet the devil coul• not go any further to hurt christ there;
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〈 ◊ 〉 cast him downe he had no power, but perswades him to cast himselfe downe.
〈 ◊ 〉 cast him down he had no power, but persuades him to cast himself down.
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Where we see, the Diuels power is limited, his power is not so great as his malice is to mankind;
Where we see, the Devils power is limited, his power is not so great as his malice is to mankind;
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but the Lord doth limit Satans power, and in all things hath care of his owne children, that Satan can do them no harme.
but the Lord does limit Satan power, and in all things hath care of his own children, that Satan can do them no harm.
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For the Diuel, though he had set Christ vpon the top of the temple, could not for his life cast him downe;
For the devil, though he had Set christ upon the top of the temple, could not for his life cast him down;
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where we may see, the Diuell for all his malice can go no further then God giues him leaue. And this must comfort vs:
where we may see, the devil for all his malice can go no further then God gives him leave. And this must Comfort us:
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for as God the Father limits Satan in respect of Christ our head, so doth he in vs his members.
for as God the Father Limits Satan in respect of christ our head, so does he in us his members.
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Now followes the reason which the Diuel vseth, the better to perswade Christ to yeeld vnto his temptation:
Now follows the reason which the devil uses, the better to persuade christ to yield unto his temptation:
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For it is written, he shall giue his Angels charge ouer thee. When as the Diuell heard our Sauiour Christ alleage Scripture;For it is written, he shall give his Angels charge over thee. When as the devil herd our Saviour christ allege Scripture;
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he like an ape imitates Christ, and begins to alleage Scripture roundly as wel as he.
he like an ape imitates christ, and begins to allege Scripture roundly as well as he.
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And therfore we must be wary how we entertaine doctrines of heretikes, and false teachers, though they seeme to proue them by the Scriptures: And Therefore we must be wary how we entertain doctrines of Heretics, and false Teachers, though they seem to prove them by the Scriptures:
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for the Diuel he hath his scriptum est, it is written, as ready as may be.
for the devil he hath his Scriptum est, it is written, as ready as may be.
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But we must learne to proue the spirits, that is, the doctrines of men, whether they be of God or not, 1. Iohn 4. 1. lest the Diuel and wicked men deceiue vs;
But we must Learn to prove the spirits, that is, the doctrines of men, whither they be of God or not, 1. John 4. 1. lest the devil and wicked men deceive us;
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for we see here how the Diuel can alleage Scripture, and that fitly for his purpose.
for we see Here how the devil can allege Scripture, and that fitly for his purpose.
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And it is the subtil practise of the diuel to alleage Scripture, that so he may perswade men to receiue his damnable doctrines, and become heretickes and scismatickes.
And it is the subtle practice of the Devil to allege Scripture, that so he may persuade men to receive his damnable doctrines, and become Heretics and Schismatics.
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And to this end he doth grosly abuse the Scriptures;
And to this end he does grossly abuse the Scriptures;
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yea when he would perswade men to liue in sinne, he hath his, Scriptum est, very ready,
yea when he would persuade men to live in sin, he hath his, Scriptum est, very ready,
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and can tel them, At what time soeuer a sinner doth repent him of his sinne, he shall haue mercie:
and can tell them, At what time soever a sinner does Repent him of his sin, he shall have mercy:
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and truly by his abusing of Scripture he preuailes with many.
and truly by his abusing of Scripture he prevails with many.
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The wordes which the diuell alleageth are taken out of the fourescore and eleuenth Psalme, the eleuenth verse:
The words which the Devil allegeth Are taken out of the fourescore and Eleventh Psalm, the Eleventh verse:
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For he shall giue his Angels charge ouer thee, to keepe thee in all thy wayes, &c. Now the Diuell in alleaging and propounding the words is very precise,For he shall give his Angels charge over thee, to keep thee in all thy ways, etc. Now the devil in alleging and propounding the words is very precise,
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and sheweth himselfe very carefull in repeating of the words:
and shows himself very careful in repeating of the words:
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in so much as he will not leaue out no not this particle [ For ] which might well haue bene left out.
in so much as he will not leave out not not this particle [ For ] which might well have be left out.
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Yet in the end he stickes not to leaue out a whole clause, which is the maine point and ground of Gods promise: namely, this:
Yet in the end he sticks not to leave out a Whole clause, which is the main point and ground of God's promise: namely, this:
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to keepe thee in all thy wayes. Where we may see, how the diuell doth most vil•ly abuse the Scriptures of God:to keep thee in all thy ways. Where we may see, how the Devil does most vil•ly abuse the Scriptures of God:
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and it is vsuall with him in his allegations, to put in, or to put out something,
and it is usual with him in his allegations, to put in, or to put out something,
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or some way or other to depraue them, or to corrupt the sense and meaning of the Scriptures, to serue his owne turne.
or Some Way or other to deprave them, or to corrupt the sense and meaning of the Scriptures, to serve his own turn.
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And as this is the diuels manner in his alleaging and dealing with the Scriptures, so do the Papists as his scholers.
And as this is the Devils manner in his alleging and dealing with the Scriptures, so do the Papists as his Scholars.
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For though in word they hold the Scriptures, yet it is vsuall with them to put in,
For though in word they hold the Scriptures, yet it is usual with them to put in,
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or leaue out, or by some meanes to corrupt and depraue thē in the sense and meaning,
or leave out, or by Some means to corrupt and deprave them in the sense and meaning,
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as might be shewed by example.
as might be showed by Exampl.
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Well, seeing the diuell is so skilfull in the Scriptures, and can alleage them so readily and so fitly for his purpose,
Well, seeing the Devil is so skilful in the Scriptures, and can allege them so readily and so fitly for his purpose,
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and withall is so malicious to mince them and depraue them, it should make all men to studie the holy Scriptures, that so we might be acquainted with them,
and withal is so malicious to mince them and deprave them, it should make all men to study the holy Scriptures, that so we might be acquainted with them,
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and be able to disclose and to descry Satans fallations and subtilties: and we should wish with Moses, that all the Lords people could prophecie.
and be able to disclose and to descry Satan fallations and subtleties: and we should wish with Moses, that all the lords people could prophecy.
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But especially the Ministers of the word, they must labour to be thorowly acquainted with the booke of God, to obserue euen the circumstances of the text, else the diuell will cast a mist before their eyes,
But especially the Ministers of the word, they must labour to be thoroughly acquainted with the book of God, to observe even the Circumstances of the text, Else the Devil will cast a missed before their eyes,
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and beguile them with his subtill fallations: and therefore they must do as Ezechiel did, eate vp the book of God.
and beguile them with his subtle fallations: and Therefore they must do as Ezechiel did, eat up the book of God.
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And that we might not perceiue Satans subtilties and deceit, he labours to keepe men in ignorance of the word,
And that we might not perceive Satan subtleties and deceit, he labours to keep men in ignorance of the word,
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and by all meanes to haue the Scriptures hid and darke:
and by all means to have the Scriptures hid and dark:
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and if it were possible, to root out the schooles of learning, and that the Bible might be burned.
and if it were possible, to root out the Schools of learning, and that the bible might be burned.
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And as he preuailes in Poperie, to bring men to this, that all religion, and the Scriptures might hang on mens deuises and mans learning,
And as he prevails in Popery, to bring men to this, that all Religion, and the Scriptures might hang on men's devises and men learning,
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as they do in Poperie ground all vpon Lumbard the maister of the Sentences, and barre the common people from the Scriptures, locking them vp in an vnknowne tong:
as they do in Popery ground all upon Lumbard the master of the Sentences, and bar the Common people from the Scriptures, locking them up in an unknown tonge:
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so with Christians he taketh the like course, for he perswades them, that the Scriptures are hard to be vnderstood,
so with Christians he Takes the like course, for he persuades them, that the Scriptures Are hard to be understood,
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and very obscure and troublesome, and therfore he drawes men• minds from the studie of them, to reade the writings of men,
and very Obscure and troublesome, and Therefore he draws men• minds from the study of them, to read the writings of men,
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because they seeme to be more pleasant and delectable;
Because they seem to be more pleasant and delectable;
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that so 〈 ◊ 〉 being not acquainted with the text, might not descrie his deceipts and subtilties.
that so 〈 ◊ 〉 being not acquainted with the text, might not descry his Deceits and subtleties.
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Againe, seeing the diuell can alleage the word of God and say, It is written, and that he can bring in Scripture fit for his purpose;
Again, seeing the Devil can allege the word of God and say, It is written, and that he can bring in Scripture fit for his purpose;
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what a shame is it for Christians, if they do not labor so to know the Scriptures of God, that they may alleage them as occasion shall serue:
what a shame is it for Christians, if they do not labour so to know the Scriptures of God, that they may allege them as occasion shall serve:
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& that not as some do, to heape place vpon place without all reason, but to alleage them fitly and to the purpose?
& that not as Some do, to heap place upon place without all reason, but to allege them fitly and to the purpose?
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Lastly, seeing this is a diuellish and satanicall practise, in alleaging the Scriptures to depraue and corrupt them, to leaue out and put in at his pleasure, it must warne vs, that when we are lawfully called, we do speake and vtter the words of other men,
Lastly, seeing this is a devilish and satanical practice, in alleging the Scriptures to deprave and corrupt them, to leave out and put in At his pleasure, it must warn us, that when we Are lawfully called, we do speak and utter the words of other men,
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euen all, & no more but all, neither putting to them nor taking from thē, and that without changing their words or the sense and meaning of them.
even all, & no more but all, neither putting to them nor taking from them, and that without changing their words or the sense and meaning of them.
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He shall giue his Angels charge ouer thee ] The true sense of the place is this, that the Lore had a speciall care of his people;He shall give his Angels charge over thee ] The true sense of the place is this, that the Lore had a special care of his people;
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and when he sent any iudgement vpon the Israelites, he gaue them this comfortable promise, that in the middest of all their troubles he himselfe would protect them.
and when he sent any judgement upon the Israelites, he gave them this comfortable promise, that in the midst of all their Troubles he himself would Pact them.
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And as this promise was made to them, so it is generall to the whole Church of God,
And as this promise was made to them, so it is general to the Whole Church of God,
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and belongs to vs. For in all common iudgements and calamities, the children of God which walke in his waies, shal be sure to haue protection and securitie:
and belongs to us For in all Common Judgments and calamities, the children of God which walk in his ways, shall be sure to have protection and security:
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for the Angels of God, by his appointment, do hold them vp, as it were in their hands.
for the Angels of God, by his appointment, do hold them up, as it were in their hands.
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In which words there is a comparison taken from nurses, who hauing children committed to their care, do hold them very charily and tenderly in their hands,
In which words there is a comparison taken from Nurse's, who having children committed to their care, do hold them very charily and tenderly in their hands,
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and dare not let them go out of their armes:
and Dare not let them go out of their arms:
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euen so the Angels of God by his appointment ▪ become euen as nurses to his children in all their lawful wayes, and do attend vpō them,
even so the Angels of God by his appointment ▪ become even as Nurse's to his children in all their lawful ways, and do attend upon them,
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and are very carefull to protect them from danger, so long as they keepe themselues within the compasse of Gods word.
and Are very careful to Pact them from danger, so long as they keep themselves within the compass of God's word.
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It is true indeed, that iudgement begins at the house of God, and he often afflicts his dearest children to trie their faith and patience,
It is true indeed, that judgement begins At the house of God, and he often afflicts his dearest children to try their faith and patience,
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yet is is most certaine, that in commō calamities the children of God shall haue protection and security:
yet is is most certain, that in Common calamities the children of God shall have protection and security:
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yea the Angels of God (as it were nurses) shal hold them in their hands,
yea the Angels of God (as it were Nurse's) shall hold them in their hands,
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and defend them, so long as they keepe themselues in the wayes of God, and within the compasse of his will in his word ▪ But if they leaue the way of Gods commandements,
and defend them, so long as they keep themselves in the ways of God, and within the compass of his will in his word ▪ But if they leave the Way of God's Commandments,
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and wāder in by-paths, and go out of their lawfull callings, they haue no assurāce of Gods protection,
and wander in bypaths, and go out of their lawful callings, they have no assurance of God's protection,
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neither haue Gods Angels any charge to watch ouer them,
neither have God's Angels any charge to watch over them,
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Seeing then God hath made so mercifull a promise of protection, to all them that walke in his wayes,
Seeing then God hath made so merciful a promise of protection, to all them that walk in his ways,
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and within the compasse of his commaundements, it should warne vs all to beware how we go out of our wayes and lawfull callings,
and within the compass of his Commandments, it should warn us all to beware how we go out of our ways and lawful callings,
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but that we studie the law of God, and as we looke for his protection, to keepe within the compasse of it.
but that we study the law of God, and as we look for his protection, to keep within the compass of it.
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Iesus said vnto him, It is written againe, Thou shalt not tempt the Lord thy God. Iesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
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] In these words is cōtained the answer of our Sauiour Christ, to the second temptation of the Diuell;] In these words is contained the answer of our Saviour christ, to the second temptation of the devil;
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wherein he doth oppose Scripture against Scripture.
wherein he does oppose Scripture against Scripture.
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But to expound that place which the Diuell alleaged, and to shew how vilely Satan abuseth the word of God, he alleageth another place of Scripture, wherein our Sauiour Christ answers the Diuell, that it is true, God hath made sundry promises in his word, of protectiō to his people,
But to expound that place which the devil alleged, and to show how vilely Satan abuseth the word of God, he allegeth Another place of Scripture, wherein our Saviour christ answers the devil, that it is true, God hath made sundry promises in his word, of protection to his people,
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but yet so, as if they refuse to walke in the cōmandements of God, and to vse such lawfull meanes as he prescribeth in his word, he is not bound to perfome them,
but yet so, as if they refuse to walk in the Commandments of God, and to use such lawful means as he prescribeth in his word, he is not bound to perfome them,
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for they be made vpon that condition,
for they be made upon that condition,
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Againe it is written, ] Seeing our Sauior Christ doth alleage another place of Scripture, to expound that the Diuel brought against him,Again it is written, ] Seeing our Saviour christ does allege Another place of Scripture, to expound that the devil brought against him,
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and to shew how he abused Scripture:
and to show how he abused Scripture:
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hence we gather, that the holy Scriptures are of themselues sufficient to interprete themselues, for so Christ alleageth another text of scripture to expound that which Satan alleageth,
hence we gather, that the holy Scriptures Are of themselves sufficient to interpret themselves, for so christ allegeth Another text of scripture to expound that which Satan allegeth,
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and to confute his abusing of it.
and to confute his abusing of it.
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So we find that Ezra did expound the law of God, and giues the sense of it by the scriptures, So we find that Ezra did expound the law of God, and gives the sense of it by the Scriptures,
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and so expounds the one by the other, Nehem. 8. 9. (Iunius.) Now if the seruants of God could do this in the old Testament,
and so expounds the one by the other, Nehemiah 8. 9. (Iunius.) Now if the Servants of God could do this in the old Testament,
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how much more may we in the new, wherein many things are most plainely opened and expounded by Christ and his Apostles?
how much more may we in the new, wherein many things Are most plainly opened and expounded by christ and his Apostles?
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But the Papists cannot by any meanes yeeld to this doctrin, for they hold, that that which must interprete the scriptures, must haue iudiciall power and authoritie to iudge of the sense of the scriptures;
But the Papists cannot by any means yield to this Doctrine, for they hold, that that which must interpret the Scriptures, must have judicial power and Authority to judge of the sense of the Scriptures;
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but they hold the scriptures are but a dumbe letter, and therefore are not able to iudge of the sense ād meaning of the scriptures.
but they hold the Scriptures Are but a dumb Letter, and Therefore Are not able to judge of the sense and meaning of the Scriptures.
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Yet for all that ▪ we see (by the example of our sauior Christ) that the scriptures are of sufficient power to giue the sense of the scriptures, to interprete thēselues,
Yet for all that ▪ we see (by the Exampl of our Saviour christ) that the Scriptures Are of sufficient power to give the sense of the Scriptures, to interpret themselves,
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and to shew what is the true sense of the scriptures, though they be dumbe.
and to show what is the true sense of the Scriptures, though they be dumb.
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And as we see, that a mā may aswel shew his mind to his friend by letters and writing, as by word of mouth:
And as we see, that a man may aswell show his mind to his friend by letters and writing, as by word of Mouth:
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euen so the Lord God speakes now to his people by the scriptures, as well as he did in olde time by his owne liuely voice from heauen.
even so the Lord God speaks now to his people by the Scriptures, as well as he did in old time by his own lively voice from heaven.
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But if the Papists will yet deny the scriptures to haue power to iudge and determine of the sense of the Scriptures;
But if the Papists will yet deny the Scriptures to have power to judge and determine of the sense of the Scriptures;
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then would I know, who hath this power giuen vnto him? They answer, the church must giue iudgement,
then would I know, who hath this power given unto him? They answer, the Church must give judgement,
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and determine of the sense of the scriptures:
and determine of the sense of the Scriptures:
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but that is false, for the Lord hath not giuen any such power to the Church, to determine of the sense of the scriptures at her pleasure,
but that is false, for the Lord hath not given any such power to the Church, to determine of the sense of the Scriptures At her pleasure,
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but only he hath giuen to the ministery of the word, to open and expound the scriptures by the scriptures thēselues.
but only he hath given to the Ministry of the word, to open and expound the Scriptures by the Scriptures themselves.
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As a Lawyer hath not that power to iudge of the law of his Prince,
As a Lawyer hath not that power to judge of the law of his Prince,
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and to giue what sense he listeth, but onely to expound the law, and to giue the sense of it by the words of the law,
and to give what sense he lists, but only to expound the law, and to give the sense of it by the words of the law,
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and other circumstances cōcerning the same. The Church of Rome say further;
and other Circumstances Concerning the same. The Church of Rome say further;
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they 〈 ◊ 〉 determine of the sense of the scriptures, either by the rule of faith,
they 〈 ◊ 〉 determine of the sense of the Scriptures, either by the Rule of faith,
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or the consent of the fathers: or, if they faile, then the Pope he is 〈 ◊ 〉 determine of them, as one that cannot erre.
or the consent of the Father's: or, if they fail, then the Pope he is 〈 ◊ 〉 determine of them, as one that cannot err.
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1 Concerning the rule of Faith (by which they vnderstand vnwritten traditions) how can they be fit iudges to determine of the sence of the scriptures,
1 Concerning the Rule of Faith (by which they understand unwritten traditions) how can they be fit judges to determine of the sense of the Scriptures,
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vnlesse we will gi•e more authoritie to vnwritten verities then to the written word of God? Nay onely the scriptures must be the rule of faith,
unless we will gi•e more Authority to unwritten verities then to the written word of God? Nay only the Scriptures must be the Rule of faith,
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and only the scriptures iudge and determine of the sense of themselues.
and only the Scriptures judge and determine of the sense of themselves.
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2 Neither is the consent of Fathers a sufficient rule to giue iudgement, and to determine of the sense of the scriptures:
2 Neither is the consent of Father's a sufficient Rule to give judgement, and to determine of the sense of the Scriptures:
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for we know that they being men, and many of thē (hauing not the knowledge of Hebrew and Greeke,
for we know that they being men, and many of them (having not the knowledge of Hebrew and Greek,
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yea and most of all in expounding the word) are subiect to error, and sometimes do erre.
yea and most of all in expounding the word) Are Subject to error, and sometime do err.
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And by the same reason the Pope is no meete man to be the iudge of the scriptures,
And by the same reason the Pope is no meet man to be the judge of the Scriptures,
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and to determine what should be the sense of thē, seeing he is subiect to manifold errors,
and to determine what should be the sense of them, seeing he is Subject to manifold errors,
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and many Popes haue erred in the foundations of Religion.
and many Popes have erred in the foundations of Religion.
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Now follow the words of Christs answer, taken out of Deut. 6. 16. Thou shalt not tempt the Lord thy God.
Now follow the words of Christ answer, taken out of Deuteronomy 6. 16. Thou shalt not tempt the Lord thy God.
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First we must search what this word, to tempt, signifies: secondly, the maner how God is said to be tēpted:
First we must search what this word, to tempt, signifies: secondly, the manner how God is said to be tempted:
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thirdly the cause and root of this tempting of God.
Thirdly the cause and root of this tempting of God.
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First, To tempt God, is to proue or to make trial whether God be such a one as the scriptures report him to be:
First, To tempt God, is to prove or to make trial whither God be such a one as the Scriptures report him to be:
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namely, whether he be so iust, so mercifull, so mightie as the word of God describes him to be.
namely, whither he be so just, so merciful, so mighty as the word of God describes him to be.
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So the Propet Dauid expounds it, Psal. 95. 9. Your fathers tempted me, and proued me in the desert.
So the Prophet David expounds it, Psalm 95. 9. Your Father's tempted me, and proved me in the desert.
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Where to tempt, is to proue Gods iustice and mercie, whether he were so iust and mercifull as the word sets him out to be,
Where to tempt, is to prove God's Justice and mercy, whither he were so just and merciful as the word sets him out to be,
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and as he promised to be.
and as he promised to be.
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Secondly, for the manner, it is not simply to tempt and to make triall of God,
Secondly, for the manner, it is not simply to tempt and to make trial of God,
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but to tempt God, is to make needlesse triall of Gods power &c. when we haue no cause to try the Lord:
but to tempt God, is to make needless trial of God's power etc. when we have no cause to try the Lord:
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and so it is taken here in the words of Christ, Thou shalt not tempt, that is, thou shalt not take needlesse and vnnecessarie experience and triall of Gods power and goodnesse.
and so it is taken Here in the words of christ, Thou shalt not tempt, that is, thou shalt not take needless and unnecessary experience and trial of God's power and Goodness.
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Thirdly, the cause which moueth men to tempt God, is a distrustfull and vnbeleeuing heart, euē want of faith.
Thirdly, the cause which moves men to tempt God, is a distrustful and unbelieving heart, even want of faith.
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So the Israelites tēpted God, Psal. 78. ver. 18. 22. They tempted God in their hearts,
So the Israelites tempted God, Psalm 78. ver. 18. 22. They tempted God in their hearts,
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and required meate for their lust.
and required meat for their lust.
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And the reason is, vers. 22. because they did not beleeue in God, and did not trust in his helpe,
And the reason is, vers. 22. Because they did not believe in God, and did not trust in his help,
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because they did not relye vpon his care and fatherly prouidēce: so that vnbeleefe was the roote of this their tempting of God.
Because they did not rely upon his care and fatherly providence: so that unbelief was the root of this their tempting of God.
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So then to tempt God, is to make needlesse and vnnecessarie triall and experience of his mercie, goodnesse, power and iustice, proceeding from a distrusting heart.
So then to tempt God, is to make needless and unnecessary trial and experience of his mercy, Goodness, power and Justice, proceeding from a distrusting heart.
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Now God may be tempted fiue maner of wayes.
Now God may be tempted fiue manner of ways.
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First, when men will take vpon them to appoint God the time when, the place where, First, when men will take upon them to appoint God the time when, the place where,
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and the maner how God must helpe them, and accomplish his promise to them. Thus the Israelites in the wildernes wanting water, they say:
and the manner how God must help them, and accomplish his promise to them. Thus the Israelites in the Wilderness wanting water, they say:
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Is the Lord amongst it vs or no• shewing, that through the Lord had promised he would be with them,Is the Lord among it us or no• showing, that through the Lord had promised he would be with them,
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yet vnlesse he would at that time giue them water in their need, they would not giue credit to his promise.
yet unless he would At that time give them water in their need, they would not give credit to his promise.
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Againe, Psal. 78. •0 though the Lord had giuen them water, yet they say:
Again, Psalm 78. •0 though the Lord had given them water, yet they say:
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Can he giue bread also, or prepare flesh for his people• still shewing, that vnlesse the Lord would at their pleasures,Can he give bred also, or prepare Flesh for his people• still showing, that unless the Lord would At their pleasures,
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& now presently send them meate, they were readie to distrust his prouidence.
& now presently send them meat, they were ready to distrust his providence.
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And therefore it must admonish vs, that we must not in our requests and petitions (as the Bethulianes did) appoint God the time, place,
And Therefore it must admonish us, that we must not in our requests and petitions (as the Bethulianes did) appoint God the time, place,
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or meanes how we would be helped in pouertie, sicknesse, or other waies;
or means how we would be helped in poverty, sickness, or other ways;
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but cōtinuing in prayer, waite vpon the Lords leysure, and leaue these circumstances to his good will and pleasure.
but Continuing in prayer, wait upon the lords leisure, and leave these Circumstances to his good will and pleasure.
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Secondly, God is tempted, when men will not beleeue his word, but do demaund signes and wonders from heauen,
Secondly, God is tempted, when men will not believe his word, but do demand Signs and wonders from heaven,
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as the Scribes and Pharises did (Ioh. 2. 18.) tempt our Sauiour Christ, not beleeuing his doctrine,
as the Scribes and Pharisees did (John 2. 18.) tempt our Saviour christ, not believing his Doctrine,
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vnlesse he would confirme it by some miracle.
unless he would confirm it by Some miracle.
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And thus all they tempt God, who refuse to beleeue the doctrine of God, because it is not confirmed vnto them at their pleasure by signes and wonders. But some may say:
And thus all they tempt God, who refuse to believe the Doctrine of God, Because it is not confirmed unto them At their pleasure by Signs and wonders. But Some may say:
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What, is it not lawfull thē to demaund and require a signe at Gods hands? Yes we may sometimes: What, is it not lawful them to demand and require a Signen At God's hands? Yes we may sometime:
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and so we reade that Gedeon did require a signe of God and sinned not: so did Hezechiah. 2. King. 20. 8. In two cases men may aske a signe of the Lord.
and so we read that Gideon did require a Signen of God and sinned not: so did Hezekiah. 2. King. 20. 8. In two cases men may ask a Signen of the Lord.
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First, when the Lord giues a man commaundement to aske a signe, then we may aske it lawfully:
First, when the Lord gives a man Commandment to ask a Signen, then we may ask it lawfully:
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and thus the Lord bid• Achaz to ask a signe, and he sinned in refusing to do it.
and thus the Lord bid• Ahaz to ask a Signen, and he sinned in refusing to do it.
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Secondly, a man may aske a signe of God, when it is necessarie for the confirmation of a man in some extraordinarie calling:
Secondly, a man may ask a Signen of God, when it is necessary for the confirmation of a man in Some extraordinary calling:
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as we see in Gedeon being extraordinarily appointed of God to be the Captaine and deliuerer of Gods people;
as we see in Gideon being extraordinarily appointed of God to be the Captain and deliverer of God's people;
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he being not fully perswaded of this his vocation, desired a signe of God, not of infidelitie,
he being not Fully persuaded of this his vocation, desired a Signen of God, not of infidelity,
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but the better to resolue himselfe of Gods calling him to that busines.
but the better to resolve himself of God's calling him to that business.
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And so it was in Hezechiah, to perswade himselfe of Gods extraordinarie deliuerance from an extraordinarie di•ease.
And so it was in Hezekiah, to persuade himself of God's extraordinary deliverance from an extraordinary di•ease.
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The third way whereby men tempt God ▪ is when men liue in sinne continually without repentance,
The third Way whereby men tempt God ▪ is when men live in sin continually without Repentance,
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and so will trie Gods mercie:
and so will try God's mercy:
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and thus the Israelites tempted God, Num. 14. 18. And so all those which liue in •inne from day to day without repentance, do indeed tempt God and abuse his patience, Mal. 3. 15.
and thus the Israelites tempted God, Num. 14. 18. And so all those which live in •inne from day to day without Repentance, do indeed tempt God and abuse his patience, Malachi 3. 15.
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And therefore seeing that this is euen to tempt God, to liue in sinne without repentance, it must stirre vs vp all to take heed how we runne on in sinne:
And Therefore seeing that this is even to tempt God, to live in sin without Repentance, it must stir us up all to take heed how we run on in sin:
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but that we do wi•• speed repent and breake off the course of our sins:
but that we do wi•• speed Repent and break off the course of our Sins:
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for so long as we liue in sinne without repentance, we tempt God, and then we can promise no safetie to our selues,
for so long as we live in sin without Repentance, we tempt God, and then we can promise no safety to our selves,
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neither looke for the protection of Gods Angels, but ly euen naked to all Gods heauie iudgements.
neither look for the protection of God's Angels, but lie even naked to all God's heavy Judgments.
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The fourth manner of tempting God, is to inioyne men the obseruations of the ceremoniall lawe,
The fourth manner of tempting God, is to enjoin men the observations of the ceremonial law,
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as it appeareth Ast. 15. 10. the Iewes are said to tempt God, in that they vrged the obseruation of the ceremonies of Moses.
as it appears Ast. 15. 10. the Iewes Are said to tempt God, in that they urged the observation of the ceremonies of Moses.
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And by this we may iudge of the present estate of the Church of Rome, and of their religion;
And by this we may judge of the present estate of the Church of Rome, and of their Religion;
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which stands for the most part in vaine and superstitious ceremonies; and that which is worse, of Iudaisme and Gentilisme.
which Stands for the most part in vain and superstitious ceremonies; and that which is Worse, of Judaism and Gentilism.
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The last way how men tempt God, is, not to vse the lawfull & ordinarie means which God hath appointed, either concerning mens soules, or concerning their bodies:
The last Way how men tempt God, is, not to use the lawful & ordinary means which God hath appointed, either Concerning men's Souls, or Concerning their bodies:
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and this is here vnderstood in this place, when Christ saith: Thou shalt not tempt the Lord thy God.
and this is Here understood in this place, when christ Says: Thou shalt not tempt the Lord thy God.
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When we shal refuse such lawfull and ordinarie meanes as the Lord hath appointed, and vse extraordinarie;
When we shall refuse such lawful and ordinary means as the Lord hath appointed, and use extraordinary;
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euen as a man hauing a readie way ouer a bridge, should leaue that, and thrust himselfe into the water, what were this but to tempt God? Or when a man hath the ordinarie way to come downe by the steppes or staires,
even as a man having a ready Way over a bridge, should leave that, and thrust himself into the water, what were this but to tempt God? Or when a man hath the ordinary Way to come down by the steps or stairs,
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and refusing that shold cast himselfe downe from the top of a steeple? So those men who contemne the word of God,
and refusing that should cast himself down from the top of a steeple? So those men who contemn the word of God,
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and will not vouchsafe to heare, what do they else but euen tempt God;
and will not vouchsafe to hear, what do they Else but even tempt God;
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seeing they refuse the preaching of the word, which is the ordinarie meanes to saue mens soules?
seeing they refuse the preaching of the word, which is the ordinary means to save men's Souls?
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And thus Satan tempted our Sauiour Christ to tempt God.
And thus Satan tempted our Saviour christ to tempt God.
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For hauing now set him on the toppe of the temple, in a dangerous place, he perswades him to cast himselfe downe:
For having now Set him on the top of the temple, in a dangerous place, he persuades him to cast himself down:
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and he addeth, that he may be bold to do so, because God hath giuen his Angels charge to looke vnto him, that he take no harme.
and he adds, that he may be bold to do so, Because God hath given his Angels charge to look unto him, that he take no harm.
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But our Sauiour Christ answers him;
But our Saviour christ answers him;
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That were to tempt God, seeing he had the lawfull and ordinary way to go downe by the staires,
That were to tempt God, seeing he had the lawful and ordinary Way to go down by the stairs,
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and therefore he had no reason to cast himselfe downe.
and Therefore he had no reason to cast himself down.
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In a word, all those tempt God, which either refuse the ordinary meanes God hath appointed,
In a word, all those tempt God, which either refuse the ordinary means God hath appointed,
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or do wilfully cast themselues into daunger, being not called thereunto of God:
or do wilfully cast themselves into danger, being not called thereunto of God:
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as Peter hauing no calling of God, went and thrust himselfe into Caiphas hall, to see what became of his maister:
as Peter having no calling of God, went and thrust himself into Caiaphas hall, to see what became of his master:
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& the three Worthies which ventured through the hoast of the Philistims to fetch water at the well of Bethell for Dauid, whereas he might haue had it without danger at home.
& the three Worthies which ventured through the host of the philistines to fetch water At the well of Bethell for David, whereas he might have had it without danger At home.
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Here some may aske, What we are to iudge of those which vse to walke on ropes on high places,
Here Some may ask, What we Are to judge of those which use to walk on ropes on high places,
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and on the toppe of houses:
and on the top of houses:
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whether do such men sin or not? Ans. These men do so either with a calling or without a calling, Such as do it by vertue of their lawfull calling,
whither do such men since or not? Ans. These men do so either with a calling or without a calling, Such as do it by virtue of their lawful calling,
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as Mosons and such as build churches and houses, and so by reason of their trades work on high places, cannot be said to tempt God:
as Mosons and such as built Churches and houses, and so by reason of their trades work on high places, cannot be said to tempt God:
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nay rather so long as they walke faithfully in their lawfull callings, they may assure themselues of Gods blessing and his protection.
nay rather so long as they walk faithfully in their lawful callings, they may assure themselves of God's blessing and his protection.
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But as for those who to shew their agilitie;
But as for those who to show their agility;
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and to make sport, walke on ropes, or runne vpon the roofe of houses, these men hauing no calling from God so to do, they cannot looke for Gods protection;
and to make sport, walk on ropes, or run upon the roof of houses, these men having no calling from God so to do, they cannot look for God's protection;
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nay, they in so doing tempt God, casting themselues vpon daunger.
nay, they in so doing tempt God, casting themselves upon danger.
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And our Sauiour Christ might a thousand times better haue done this which Satan wold haue him here to do• yet would he not put himselfe into needlesse daunger, lest he should tempt God;
And our Saviour christ might a thousand times better have done this which Satan would have him Here to do• yet would he not put himself into needless danger, lest he should tempt God;
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much lesse ought any man else aduenture to do it.
much less ought any man Else adventure to do it.
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And in this, that our Sauiour Christ vseth the ordinarie way, euen the staires, we may learne, that if any man looke to haue Gods protection and blessing, he must also make sure to vse the lawfull and ordinarie meanes appointed of God,
And in this, that our Saviour christ uses the ordinary Way, even the stairs, we may Learn, that if any man look to have God's protection and blessing, he must also make sure to use the lawful and ordinary means appointed of God,
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& keepe himselfe within the compasse of his calling:
& keep himself within the compass of his calling:
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yea if we desire to find comfort in any of Gods gracious promises, we must be wary to keepe our selues within the compasse of his commaundements:
yea if we desire to find Comfort in any of God's gracious promises, we must be wary to keep our selves within the compass of his Commandments:
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but if we leaue them, then we find no true comfort, neither haue we any promise of protection from God.
but if we leave them, then we find no true Comfort, neither have we any promise of protection from God.
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But so long as we walke in obedience of Gods commaundements, and within the compasse of our callings, we haue this blessed promise from God, that his Angels shall take the care of vs, to guard and to defend vs. Againe, the diuell taketh him into an exceeding high mountaine.
But so long as we walk in Obedience of God's Commandments, and within the compass of our callings, we have this blessed promise from God, that his Angels shall take the care of us, to guard and to defend us Again, the Devil Takes him into an exceeding high mountain.
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] In the seuen verses going before, we haue heard of the two first temptations of our sauior Christ; now followeth the third.] In the seuen Verses going before, we have herd of the two First temptations of our Saviour christ; now follows the third.
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In this third temptation we are to consider againe three especial points first, the preparation of the Diuel, ver. 8. Secondly, the temptatiō it selfe, ver. 9. Thirdly, Christ his answer, ver. 10.
In this third temptation we Are to Consider again three especial points First, the preparation of the devil, ver. 8. Secondly, the temptation it self, ver. 9. Thirdly, christ his answer, ver. 10.
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And first of all seeing the Diuell doth thus arme himselfe, and comes prepared three times, in three seuerall temptations, it should teach vs all on our parts to prepare our selues continually,
And First of all seeing the devil does thus arm himself, and comes prepared three times, in three several temptations, it should teach us all on our parts to prepare our selves continually,
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and to be ready to resist his temptations. In the Diuels preparation note two parts: first, he taketh him to an exceeding high monntaine:
and to be ready to resist his temptations. In the Devils preparation note two parts: First, he Takes him to an exceeding high monntaine:
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secondly, he shewes him all the kingdomes of the world, and the glorie of them.
secondly, he shows him all the kingdoms of the world, and the glory of them.
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But how could the Diuel cary our Sauiour Christ to this high mountaine? I answer, he might do it two wayes: first, by vision:
But how could the devil carry our Saviour christ to this high mountain? I answer, he might do it two ways: First, by vision:
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secondly, by reall transporting of his body from Ierusalem to this mountaine. Some thinke that this was onely in visiō:
secondly, by real transporting of his body from Ierusalem to this mountain. some think that this was only in vision:
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but I rather thinke our Sauiour Christ was caried locally and really; for our Sauiour Christ his temptations are not imaginary, but true and reall temptations;
but I rather think our Saviour christ was carried locally and really; for our Saviour christ his temptations Are not imaginary, but true and real temptations;
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and the words import no lesse, but that he was really and locally transported from the citie to the mountaine.
and the words import no less, but that he was really and locally transported from the City to the mountain.
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The reasons why the Diuell caried our Sauiour Christ to the mountaine, are these:
The Reasons why the devil carried our Saviour christ to the mountain, Are these:
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First, because the Diuell in all things desire• to imitate God, and to become as it were Gods ape.
First, Because the devil in all things desire• to imitate God, and to become as it were God's ape.
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Now we reade, that the Lord caried Moses to the mount Nebo, to shew him all the land of Canaan;
Now we read, that the Lord carried Moses to the mount Nebo, to show him all the land of Canaan;
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so the Diuell to imitate God, and by imitating God, to match him, and so to disgrace the Lord, carieth our Sauior Christ to the mountaine,
so the devil to imitate God, and by imitating God, to match him, and so to disgrace the Lord, Carrieth our Saviour christ to the mountain,
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as it is likely, to imitate Gods dealing with Moses.
as it is likely, to imitate God's dealing with Moses.
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Secondly, the Diuell caried our Sauiour Christ to this high mountaine, as a most fit and conuenient place to broach this his third and last temptation now in hand.
Secondly, the devil carried our Saviour christ to this high mountain, as a most fit and convenient place to broach this his third and last temptation now in hand.
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In that the Diuell doth carie our Sauiour Christ from Ierusalem to this hill locally;
In that the devil does carry our Saviour christ from Ierusalem to this hill locally;
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hence we learne, that he may by Gods permission, haue like power ouer the deare children of God, not once,
hence we Learn, that he may by God's permission, have like power over the deer children of God, not once,
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but twise, nay thrise, & oftentimes. We see this true in our sauior Christ the head:
but twice, nay thrice, & oftentimes. We see this true in our Saviour christ the head:
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therefore if the Lord permit Satan, and by his permission giue the Diuell libertie to transport our bodies from place to place, we must not be discouraged.
Therefore if the Lord permit Satan, and by his permission give the devil liberty to transport our bodies from place to place, we must not be discouraged.
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Seeing the same thing befell the head, it may also befall his members, which we are.
Seeing the same thing befell the head, it may also befall his members, which we Are.
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The second part of the Diuels preparatiō, is this, that he shewes him all the kingdomes of the world, &c. Now concerning this, we may not think the Diuell could do this in deed and truth, to shew Christ all the seuerall kingdomes of the world,
The second part of the Devils preparation, is this, that he shows him all the kingdoms of the world, etc. Now Concerning this, we may not think the devil could do this in deed and truth, to show christ all the several kingdoms of the world,
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as they be here placed vpon earth, for that is a thing impossible: for there is no hill so high, that a man might see them all.
as they be Here placed upon earth, for that is a thing impossible: for there is no hill so high, that a man might see them all.
c-acp pns32 vbb av vvn p-acp n1, p-acp d vbz dt n1 j: c-acp pc-acp vbz dx n1 av j, cst dt n1 vmd vvi pno32 d.
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Nay, if a mā were as high as the Sunne, and could see neuer so clearely,
Nay, if a man were as high as the Sun, and could see never so clearly,
uh-x, cs dt n1 vbdr a-acp j c-acp dt n1, cc vmd vvi av av av-j,
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yet he could but see the one halfe of the earth; and therefore we must know, he shewed them in a counterfeit vision.
yet he could but see the one half of the earth; and Therefore we must know, he showed them in a counterfeit vision.
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Now these visions of the Diuell, they be either of the outward senses, or else of the vnderstanding.
Now these visions of the devil, they be either of the outward Senses, or Else of the understanding.
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Of the outward senses, as the delusions of the Diuel, making men thinke they see that they do not see indeed.
Of the outward Senses, as the delusions of the devil, making men think they see that they do not see indeed.
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So the Diuel is said to shew Samuel to Saul in a vision in his proper habite:
So the devil is said to show Samuel to Saul in a vision in his proper habit:
np1 dt n1 vbz vvn pc-acp vvi np1 p-acp np1 p-acp dt n1 p-acp po31 j n1:
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and this was indeed but a coūterfet Samuel, not that true Samuel, who rested in the graue concerning his bodie,
and this was indeed but a counterfeit Samuel, not that true Samuel, who rested in the graven Concerning his body,
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and remained in heauen concerning his soule. Secondly, there be false visions and deludings of the vnderstanding;
and remained in heaven Concerning his soul. Secondly, there be false visions and deludings of the understanding;
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as the Lord speaketh, that he will make the false prophets ashamed of their lying visions.
as the Lord speaks, that he will make the false Prophets ashamed of their lying visions.
c-acp dt n1 vvz, cst pns31 vmb vvi dt j n2 j pp-f po32 j-vvg n2.
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And some of these visions come vnto men sleeping, called dreames.
And Some of these visions come unto men sleeping, called dreams.
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Deut. 13. 1. some come waking, as to such as haue their braine crased, they oftentimes haue visions,Deuteronomy 13. 1. Some come waking, as to such as have their brain crazed, they oftentimes have visions,
np1 crd crd d vvi vvg, c-acp p-acp d c-acp vhb po32 n1 j-vvn, pns32 av vhb n2,
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and thinke themselues to be Kings or Prophets, as Iohn Baptist, &c. Now concerning this vision of Christ offered by the Diuell, he did it not onely to the mind of Christ,
and think themselves to be Kings or prophets, as John Baptist, etc. Now Concerning this vision of christ offered by the devil, he did it not only to the mind of christ,
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but also to his out ward eye, and visibly.
but also to his out ward eye, and visibly.
cc-acp av p-acp po31 av vvi n1, cc av-j.
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By this practise of the Diuell we may behold his wonderfull skill and power, in that he can resemble to the outward senses in such a strange manner,
By this practice of the devil we may behold his wonderful skill and power, in that he can resemble to the outward Senses in such a strange manner,
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euen as he listeth, so great and wonderfull matters.
even as he lists, so great and wonderful matters.
av c-acp pns31 vvz, av j cc j n2.
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And the like is done by Magicians and Coniurers, who by the helpe of the diuel, can reueale and shew things done in a farre countrey,
And the like is done by Magicians and Conjurers, who by the help of the Devil, can reveal and show things done in a Far country,
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or things that be lost, in a glasse:
or things that be lost, in a glass:
cc n2 cst vbb vvn, p-acp dt n1:
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or for things long passed, can resemble them to outward sense in a glasse, or in the aire.
or for things long passed, can resemble them to outward sense in a glass, or in the air.
cc p-acp n2 av-j vvn, vmb vvi pno32 p-acp j n1 p-acp dt n1, cc p-acp dt n1.
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So that those are deceiued who are of mind, that they cannot do this:
So that those Are deceived who Are of mind, that they cannot do this:
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for if the diuell could shew Christ all the kingdomes of the world and the glorie of them in so short a time,
for if the Devil could show christ all the kingdoms of the world and the glory of them in so short a time,
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then much more can he shew some one particular thing to the eye and sense of man.
then much more can he show Some one particular thing to the eye and sense of man.
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Now let vs marke the diuels drift in this temptation, & setting before Christs eyes this goodly and glorious sight:
Now let us mark the Devils drift in this temptation, & setting before Christ eyes this goodly and glorious sighed:
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sure it was to this end, that the diuell might by this meanes more easily wind himselfe into the heart of Christ:
sure it was to this end, that the Devil might by this means more Easily wind himself into the heart of christ:
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and therefore he sets this thing before his eyes, that Christ might be moued by them,
and Therefore he sets this thing before his eyes, that christ might be moved by them,
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and take some delight in them, and delighting in them might desire them, and so Satan might in the end ouercome him and insnare him.
and take Some delight in them, and delighting in them might desire them, and so Satan might in the end overcome him and ensnare him.
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And this hath bene the auncient practise of the diuell, as Genes. 3. first, to moue Evah to cast her eye vpon the apple, to marke the beautie of it,
And this hath be the ancient practice of the Devil, as Genesis. 3. First, to move Eve to cast her eye upon the apple, to mark the beauty of it,
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then to like it, thē to desire and lust after it, and so in the end to tast of it.
then to like it, them to desire and lust After it, and so in the end to taste of it.
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And thus he dealt with Christ:
And thus he dealt with christ:
cc av pns31 vvd p-acp np1:
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first, he shewes this glorious sight, and the beautie of all these things, that if he could, he might haue moued him to desire them,
First, he shows this glorious sighed, and the beauty of all these things, that if he could, he might have moved him to desire them,
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and so make his temptation take place.
and so make his temptation take place.
cc av vvi po31 n1 vvi n1.
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Seeing this is Satans auncient subtiltie, it must warne vs to take great heed of our outward senses, especially the two senses of learning, namely, seeing and hearing.
Seeing this is Satan ancient subtlety, it must warn us to take great heed of our outward Senses, especially the two Senses of learning, namely, seeing and hearing.
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The eyes and the •ares be the two windowes of the Soule:
The eyes and the •ares be the two windows of the Soul:
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and if the diuell can get in his head there, he will easily wind in all his bodie, and poison our soules.
and if the Devil can get in his head there, he will Easily wind in all his body, and poison our Souls.
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We had need therefore to counterguard our hearts, to keepe them with all diligence, euen aboue al watch and ward,
We had need Therefore to counterguard our hearts, to keep them with all diligence, even above all watch and ward,
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and euermore to take heed who, & what enters into our eyes and eares, and to make sure w• keep carefull watch at those doores.
and evermore to take heed who, & what enters into our eyes and ears, and to make sure w• keep careful watch At those doors.
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We mu•• pray with Dauid: O Lord set a Watch before my mouth, and keepe the doore of my lippes:
We mu•• pray with David: Oh Lord Set a Watch before my Mouth, and keep the door of my lips:
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and with holy Iob, make a couenant with our eyes that they behold no vanitie.
and with holy Job, make a Covenant with our eyes that they behold no vanity.
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This if we do, death shall not enter in by these doores and windowes, but we shall preserue our soules in puritie.
This if we do, death shall not enter in by these doors and windows, but we shall preserve our Souls in purity.
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Now when the diuell shewes our Sauiour Christ this goodly shew, let vs mark the maner:
Now when the Devil shows our Saviour christ this goodly show, let us mark the manner:
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he shewes Christ all the beautie, the glorie and delight of them: not the troubles, vexations, calamities and daungers of them.
he shows christ all the beauty, the glory and delight of them: not the Troubles, vexations, calamities and dangers of them.
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And thus will the diuel deale with vs;
And thus will the Devil deal with us;
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if he would tempt any one to some sinne, he neuer shewes but hides the miserie & daunger, the curses and calamities that will ensue vpō that sinne:
if he would tempt any one to Some sin, he never shows but hides the misery & danger, the curses and calamities that will ensue upon that sin:
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but he shewes the profit, gaine, pleasure, delight and commoditie that that sinne will affoord them:
but he shows the profit, gain, pleasure, delight and commodity that that sin will afford them:
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that by this meane• he may bring them to his bow, and moue them headlong to rush into the commiting of sinne.
that by this meane• he may bring them to his bow, and move them headlong to rush into the committing of sin.
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Indeed when he hath got his purpose, and preuailed thus farre to bring a man into sin,
Indeed when he hath god his purpose, and prevailed thus Far to bring a man into since,
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then he will lay it open in most vgly maner, and lay before a poore sinner the horror and punishment due to his sinne, that so he may make a poore sinner breake the necke of his soule in despaire.
then he will lay it open in most ugly manner, and lay before a poor sinner the horror and punishment due to his sin, that so he may make a poor sinner break the neck of his soul in despair.
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Further, marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation,
Further, mark how the cunning Devil showed not these goodly and glorious sights in the First or second temptation,
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but reserued them for the last, and that in great subtiltie.
but reserved them for the last, and that in great subtlety.
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For the diuell know very well, that if any would peruaile, then surely the desire of honor, of preferment, of profit and pleasure, would moue the heart of Christ.
For the Devil know very well, that if any would prevail, then surely the desire of honour, of preferment, of profit and pleasure, would move the heart of christ.
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And in this subtiltie he shewes, that this is a most daungerous temptation which comes from the right hand, that is, which proceeds from profit, pleasure, preferment and honour.
And in this subtlety he shows, that this is a most dangerous temptation which comes from the right hand, that is, which proceeds from profit, pleasure, preferment and honour.
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And by this temptation he preuailed more against Dauid, then he could when he was in great conflict, and persecuted by Saule.
And by this temptation he prevailed more against David, then he could when he was in great conflict, and persecuted by Saule.
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So prosperitie and ease in the Primitiue Church in the dayes of Constantine, did more preuaile with Christians,
So Prosperity and ease in the Primitive Church in the days of Constantine, did more prevail with Christians,
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then persecution and tribulation could do for the space of three hundred yeares before.
then persecution and tribulation could do for the Molle of three hundred Years before.
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And those which could be moued by no other meanes, yet the hope of honor, profite and pleasure hath ouercome and preuailed with them. Thus ease slayeth the foolish:
And those which could be moved by no other means, yet the hope of honour, profit and pleasure hath overcome and prevailed with them. Thus ease slays the foolish:
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prosperitie is as a slipperie way:
Prosperity is as a slippery Way:
n1 vbz p-acp dt j n1:
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and few hauing rest are edified, and walk in the feare of the Lord, & the comfort of the holy Ghost, Act. 9. 31. Luke cap. 4. 5. he addeth the circumstance of time, that the diuell shewed all this to Christ in a point or moment of time, in so short a time as possibly might be, with maruellous speed & celeritie.
and few having rest Are edified, and walk in the Fear of the Lord, & the Comfort of the holy Ghost, Act. 9. 31. Lycia cap. 4. 5. he adds the circumstance of time, that the Devil showed all this to christ in a point or moment of time, in so short a time as possibly might be, with marvelous speed & celerity.
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And this the diuell did being subtill, the more to inflame th• heart of Christ to desire them:
And this the Devil did being subtle, the more to inflame th• heart of christ to desire them:
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and therefore he set his wares open, and as it were in a glimpse gaue him the beholding of the beauty of thē.
and Therefore he Set his wares open, and as it were in a glimpse gave him the beholding of the beauty of them.
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So we see, if mē see some st•āg• and beautifull thing, and haue but a blush or a litle glimpse of it, they desire it with mor• eagernesse, & more greedily affect it.
So we see, if men see Some st•ang• and beautiful thing, and have but a blush or a little glimpse of it, they desire it with mor• eagerness, & more greedily affect it.
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Eue• so he would haue dealt with our Sauiour Christ, he would haue affected his hea• with this sudden and glorious spectacle.
Eue• so he would have dealt with our Saviour christ, he would have affected his hea• with this sudden and glorious spectacle.
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Now followeth the temptation it selfe, in these words: Now follows the temptation it self, in these words:
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And said vnto him, All these will I giue thee, if thou wilt fall downe & worship me.
And said unto him, All these will I give thee, if thou wilt fallen down & worship me.
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In this temptation we must first marke the scope and drift of the diuell therein. In the first temptation he laboured to tempt Christ to distrust and vnbeleefe:
In this temptation we must First mark the scope and drift of the Devil therein. In the First temptation he laboured to tempt christ to distrust and unbelief:
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in the second, to puffe him vp with vaine confidence and presumption: now in this third, he tempted Christ to commit idolatrie, euen to worship the Diuell.
in the second, to puff him up with vain confidence and presumption: now in this third, he tempted christ to commit idolatry, even to worship the devil.
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And truly this hath euer bene the practise of the Diuell, to seeke to ouerturne religion and good conscience by these three things, honour, profite, and pleasures.
And truly this hath ever be the practice of the devil, to seek to overturn Religion and good conscience by these three things, honour, profit, and pleasures.
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Among Protestants and Protestant Ministers he hath preuailed much by these meanes.
Among Protestants and Protestant Ministers he hath prevailed much by these means.
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When as for the Ministers of the word, many haue in hope of profit and preferment, forsaken true religion & cleane abiured it,
When as for the Ministers of the word, many have in hope of profit and preferment, forsaken true Religion & clean abjured it,
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and taught the cleane contrarie, euen that which the papists hold and teach:
and taught the clean contrary, even that which the Papists hold and teach:
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so we see that protestant Merchants for hope of gaine, do carrie ouer to the Church of Rome all such merchandize of waxe, &c. as the Papistes vse to maintaine their superstitions and Idolatrie.
so we see that protestant Merchant's for hope of gain, do carry over to the Church of Rome all such merchandise of wax, etc. as the Papists use to maintain their superstitions and Idolatry.
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And among common Professors, many of them to saue their lands, liuings, and places, haue chaunged as religion hath changed;
And among Common Professors, many of them to save their Lands, livings, and places, have changed as Religion hath changed;
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now Papists, now Protestants, like to Camelions into any colour. Of this we had experience in Queene Maries dayes:
now Papists, now Protestants, like to Chameleons into any colour. Of this we had experience in Queen Mary's days:
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few great men remained Protestants, but yeeded to the Idolatrie of those times. This third temptation hath two parts: first, a promise: secondly, a condition.
few great men remained Protestants, but yeeded to the Idolatry of those times. This third temptation hath two parts: First, a promise: secondly, a condition.
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And here the Diuell saith not: I will procure thee these things at Gods hands;
And Here the devil Says not: I will procure thee these things At God's hands;
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but in his own• name, I will giue thee, all these, to make Chrit depend vpon him for them, to trust in him,
but in his own• name, I will give thee, all these, to make Christ depend upon him for them, to trust in him,
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and to deny his confidence in God, and to relie vpon the diuell for an inheritance in this world.
and to deny his confidence in God, and to rely upon the Devil for an inheritance in this world.
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In which vile practise of the diuell, we may behold his shamelesse boldnesse, who dares offer Christ the gift of all these, conditionally, if he would worship him:
In which vile practice of the Devil, we may behold his shameless boldness, who dares offer christ the gift of all these, conditionally, if he would worship him:
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whereas indeed they did all most properly belong to Iesus Christ himselfe, and were his owne;
whereas indeed they did all most properly belong to Iesus christ himself, and were his own;
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neither had Satan any title to them, but onely by vsurpation.
neither had Satan any title to them, but only by usurpation.
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And as the diuel here with Christ, so he dealeth with most men of the world, to tempt them to depend vpon him for the wealth of the world,
And as the Devil Here with christ, so he deals with most men of the world, to tempt them to depend upon him for the wealth of the world,
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and to make the Diuell their God.
and to make the devil their God.
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For though mē deny this in word, and say, All they haue, God hath sent it, they thanke God:
For though men deny this in word, and say, All they have, God hath sent it, they thank God:
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yet their wicked practises shew the contrarie, that they do indeed depend vpon the diuell for gaine and profite:
yet their wicked practises show the contrary, that they do indeed depend upon the Devil for gain and profit:
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seeing most men get their goods by false waight• and measures, by deceit, fraud, cousinage, by lying, swearing & forswearing.
seeing most men get their goods by false waight• and measures, by deceit, fraud, Cousinage, by lying, swearing & forswearing.
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Now while they get that they haue thus by such vile and wicked meanes, it plainly shewes that all they haue, they haue it of the Diuell,
Now while they get that they have thus by such vile and wicked means, it plainly shows that all they have, they have it of the devil,
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& depend vpon him for wealth, & so make him their God, though in word they deny it neuer so much.
& depend upon him for wealth, & so make him their God, though in word they deny it never so much.
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Secondly, the Diuell knew Christ was a King, and that his kingdome was not of this world,
Secondly, the devil knew christ was a King, and that his Kingdom was not of this world,
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but spirituall, exercised especially in mens consciences:
but spiritual, exercised especially in men's Consciences:
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now the Diuel he labours to tempt Christ to become an earthly King, which if it had taken place in Christ, he knew then that he could not be that true Messiah, who should raigne spriritually in mens consciences.
now the devil he labours to tempt christ to become an earthly King, which if it had taken place in christ, he knew then that he could not be that true Messiah, who should Reign spriritually in men's Consciences.
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And in like maner deales the Diuell with the members of Christ:
And in like manner deals the devil with the members of christ:
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for the church of God hath a kingdome, and that is spiritual in the word of God.
for the Church of God hath a Kingdom, and that is spiritual in the word of God.
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Now the stewardship is the dispensation and ministery of the word preached, and against this the Diuell laboureth that it may become an earthly kingdome, not spirituall but carnall, not in the power of the spirit,
Now the stewardship is the Dispensation and Ministry of the word preached, and against this the devil Laboureth that it may become an earthly Kingdom, not spiritual but carnal, not in the power of the Spirit,
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but in the carnall wisedome of mans eloquence; and so by all means to ouerturne the true kingdome of Christ.
but in the carnal Wisdom of men eloquence; and so by all means to overturn the true Kingdom of christ.
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Thirdly, we see here how the Diuell maketh very large and liberall promises, though he meant to performe nothing, neither could he though he would.
Thirdly, we see Here how the devil makes very large and liberal promises, though he meant to perform nothing, neither could he though he would.
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This must teach vs to study that we may be contrary to the Diuel, and therefore that we do warily consider what promises we make,
This must teach us to study that we may be contrary to the devil, and Therefore that we do warily Consider what promises we make,
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whether the thing we promise be lawfull, and in our owne power, and that we do it with sincere harts, voide of deceit,
whither the thing we promise be lawful, and in our own power, and that we do it with sincere hearts, void of deceit,
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and with purpose to be as good as our word: and when we haue promised, accordingly to performe our promise;
and with purpose to be as good as our word: and when we have promised, accordingly to perform our promise;
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for that is a marke of Gods children, and a fruite of the spirit and true faith, in doing the duties of equitie. for that is a mark of God's children, and a fruit of the Spirit and true faith, in doing the duties of equity.
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And in that the Diuel shewed all these vnto Christ, euen the seuerall kingdomes of the world, it is manifest he knew them all,
And in that the devil showed all these unto christ, even the several kingdoms of the world, it is manifest he knew them all,
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and was well acquainted, and had trauelled through them, as he confesseth, Ioh. 1. 7. And in that he could shew the chiefest glory and beautie of them in such a short time, it is cleare he was cunning in them,
and was well acquainted, and had traveled through them, as he Confesses, John 1. 7. And in that he could show the chiefest glory and beauty of them in such a short time, it is clear he was cunning in them,
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and the seuerall estates and conditions of them all.
and the several estates and conditions of them all.
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And we see, that the Diuel in propounding all these glorious kingdomes vn•• Christ, he did tempt him to ambition, tha• he would set his heart on them and so desir•• them.
And we see, that the devil in propounding all these glorious kingdoms vn•• christ, he did tempt him to ambition, tha• he would Set his heart on them and so desir•• them.
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And herein note one of his most principall practises, which is the ouerturning 〈 ◊ 〉 kingdomes:
And herein note one of his most principal practises, which is the overturning 〈 ◊ 〉 kingdoms:
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for the Diuell desireth to do the greatest harme and most mischiefe that he can. Now in the ouerthrow of a kingdome, many go to wracke;
for the devil Desires to do the greatest harm and most mischief that he can. Now in the overthrow of a Kingdom, many go to wrack;
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and to effect this, he seekes continually to puffe men vp with ambition, that they may desire and gape for preferment and honor.
and to Effect this, he seeks continually to puff men up with ambition, that they may desire and gape for preferment and honour.
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The Lord hath in mercy placed ouer vs in this kingdome a gracious Prince and a Christian Queene,
The Lord hath in mercy placed over us in this Kingdom a gracious Prince and a Christian Queen,
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& the Diuell hath long enuied this our prosperitie, and sought sundry by-plots and manifold practises to ouerthrowe our state, to cut off the head,
& the devil hath long envied this our Prosperity, and sought sundry by-plots and manifold practises to overthrown our state, to Cut off the head,
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and to cast her crowne into the dust. And to this purpose he hath raised vp many wicked and rebellious subiects:
and to cast her crown into the dust. And to this purpose he hath raised up many wicked and rebellious Subjects:
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but the Lord hath in mercie brought all to nought.
but the Lord hath in mercy brought all to nought.
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And therefore the remembrance of this should moue vs all to thankfulnesse, for this great mercie of God in defending both Prince and people,
And Therefore the remembrance of this should move us all to thankfulness, for this great mercy of God in defending both Prince and people,
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and bringing to nought all such rebellious wretches, confounding those ambitious heads, and all their vile and trecherous plots and deuices:
and bringing to nought all such rebellious wretches, confounding those ambitious Heads, and all their vile and treacherous plots and devices:
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and we must shew this thankfulnesse in the duties of repentance and sincere obedience.
and we must show this thankfulness in the duties of Repentance and sincere Obedience.
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Secondly, this must teach vs to pray vnto God continually, for the preseruation of our Prince and kingdome, that he would euermore confound and bring to nought all Satans policies,
Secondly, this must teach us to pray unto God continually, for the preservation of our Prince and Kingdom, that he would evermore confound and bring to nought all Satan policies,
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and vile plots and practises of ambitious heads.
and vile plots and practises of ambitious Heads.
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And it is our duty, in token of true ioy and thankfulnesse, to do as the people did in the dayes of Salomon, who shouted so loud,
And it is our duty, in token of true joy and thankfulness, to do as the people did in the days of Solomon, who shouted so loud,
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and cried out God saue king Salomon, that the very earth rang againe:
and cried out God save King Solomon, that the very earth rang again:
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euē so should all true Christians, to expresse the ioy of our hearts, pray day and night, God saue Queene Elizabeth.
even so should all true Christians, to express the joy of our hearts, pray day and night, God save Queen Elizabeth.
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And herein is our comfort, that though the Diuell with all his malice seekes to destroy both Prince and people,
And herein is our Comfort, that though the devil with all his malice seeks to destroy both Prince and people,
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and the whole kingdome, and hath his wicked instruments to effect the same: yet the Lord God hath his Angels which take care of his Church and people,
and the Whole Kingdom, and hath his wicked Instruments to Effect the same: yet the Lord God hath his Angels which take care of his Church and people,
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and stand round about them, to defend them both by sea and by land, that all the Diuels in hell cannot hurt them:
and stand round about them, to defend them both by sea and by land, that all the Devils in hell cannot hurt them:
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but the Angels of God defend his children at home, and beate back all our enemies from inuading of vs.
but the Angels of God defend his children At home, and beat back all our enemies from invading of us
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All these will I giue thee ] These words are the very words of the Pope of Rome, who as Satans vicar, hath indeed the two hornes of the lambe,All these will I give thee ] These words Are the very words of the Pope of Rome, who as Satan vicar, hath indeed the two horns of the lamb,
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but he speakes like the Dragon:
but he speaks like the Dragon:
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he makes himselfe equall to God, he can (as he sayth) send to heauen and to hel, set vp and pul downe Princes, he can do what he list, he can open and shut at his pleasure, pardon sinnes, and I know not what:
he makes himself equal to God, he can (as he say) send to heaven and to hell, Set up and pull down Princes, he can do what he list, he can open and shut At his pleasure, pardon Sins, and I know not what:
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which shewes he speakes the Diuels language, the language of Ashdod, not of Canaan. Luke. 4. 6. The Diuell ads a reason further to perswade Christ:
which shows he speaks the Devils language, the language of Ashdod, not of Canaan. Lycia. 4. 6. The devil adds a reason further to persuade christ:
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for he saith, All these kingdoms are mine, and I cā giue them to whom I will.for he Says, All these kingdoms Are mine, and I can give them to whom I will.
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Where first the Diuell tels a loud lie, chalenging to himselfe the right of all the kingdomes of the world:
Where First the devil tells a loud lie, challenging to himself the right of all the kingdoms of the world:
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for it is the Lord his right alone, as we may see Dan. 4. 2•. where the Lord speakes to that proud king N•buchadnezar by the ministerie of Daniel: I beare rule ouer the kingdomes,
for it is the Lord his right alone, as we may see Dan. 4. 2•. where the Lord speaks to that proud King N•buchadnezar by the Ministry of daniel: I bear Rule over the kingdoms,
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& I alone (sayth the Lord God) can giue them to whom I please. & I alone (say the Lord God) can give them to whom I please.
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So then the Diuell hath no power to giue them, neither hath any title to them, that he can bestow them at his pleasure:
So then the devil hath no power to give them, neither hath any title to them, that he can bestow them At his pleasure:
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no, that belongs to God alone: yet we see Satan will be an vsurper at large.
no, that belongs to God alone: yet we see Satan will be an usurper At large.
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Secondly, marke the Diuels arrogancie and shamelesse boasting, in that he dares chalenge all the kingdomes of the earth to himselfe,
Secondly, mark the Devils arrogancy and shameless boasting, in that he dares challenge all the kingdoms of the earth to himself,
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as though he were soueraigne Lord of them, to do with thē at his pleasure.
as though he were sovereign Lord of them, to do with them At his pleasure.
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And let vs all learne by this shamelesse lying and notorious boasting of the diuel, to take heed that we be not like him in these sinnes,
And let us all Learn by this shameless lying and notorious boasting of the Devil, to take heed that we be not like him in these Sins,
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but study to be contrary to him:
but study to be contrary to him:
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and therefore we must desire and study to speake the truth at all times, and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can, which is a good meanes to humble and cast downe our proud hearts:
and Therefore we must desire and study to speak the truth At all times, and take heed of boasting yea rather let us think as humbly and basely of our selves as possibly we can, which is a good means to humble and cast down our proud hearts:
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and let such know that are giuen to these sins, to lying and vaine boasting of this and that which they haue not, it argues great pride,
and let such know that Are given to these Sins, to lying and vain boasting of this and that which they have not, it argues great pride,
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and shewes they be very like the Diuell himselfe in this point. If thou wilt fall downe and worship me.
and shows they be very like the devil himself in this point. If thou wilt fallen down and worship me.
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] Here is the second part of the temptation:] Here is the second part of the temptation:
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namely, the condition, and the maine drift of the Diuell in these words, is to bring our Sauiour Christ to manifest Idolatrie,
namely, the condition, and the main drift of the devil in these words, is to bring our Saviour christ to manifest Idolatry,
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euen to worship the Diuell himselfe. First, seeing the Diuell durst be so bold to tempt our sauiour Christ to Idolatrie, and to worship himself;
even to worship the devil himself. First, seeing the devil durst be so bold to tempt our Saviour christ to Idolatry, and to worship himself;
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hēce we see that the maine scope of the Diuel is especially to deface Religion,
hence we see that the main scope of the devil is especially to deface Religion,
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and the true seruice and worship of God, and therefore he assaults the Church of God,
and the true service and worship of God, and Therefore he assaults the Church of God,
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and tempts men to bring them to embrace heresies, schismes, idolatry, that he might destroy the church of God:
and tempts men to bring them to embrace heresies, schisms, idolatry, that he might destroy the Church of God:
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1066
and thus he became a lying spirit in the mouth of foure hundred false prophets at one time.
and thus he became a lying Spirit in the Mouth of foure hundred false Prophets At one time.
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And when Iehosuah the high Priest came into the Temple to performe the worship of God, he stood vp to hinder him, And when Joshua the high Priest Come into the Temple to perform the worship of God, he stood up to hinder him,
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when he was praying for the good of the Church.
when he was praying for the good of the Church.
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And so doth he in these dayes stand vp and seeke by all meanes to hinder Gods Ministers in the building vp of Gods Church.
And so does he in these days stand up and seek by all means to hinder God's Ministers in the building up of God's Church.
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When Christ hath sowne good wheate, thē the Diuell soweth tares;
When christ hath sown good wheat, them the devil Soweth tares;
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and whē Paul would haue gone to preach the Gospell to the Thessalonians, the Diuell hindred him;
and when Paul would have gone to preach the Gospel to the Thessalonians, the devil hindered him;
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and it is his speciall study to stop the ministery of the Gospell:
and it is his special study to stop the Ministry of the Gospel:
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and therefore it is said that the Diuell cast many of Gods ministers into prison, Reuel. 2. 10.
and Therefore it is said that the devil cast many of God's Ministers into prison, Revel. 2. 10.
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Reu. 16. 13. 14. there came 3 euill and vncleane spirits out of the mouth of the beast, which entred into Kings houses, to turne thē from the entertaining of the Gospell,Reu. 16. 13. 14. there Come 3 evil and unclean spirits out of the Mouth of the beast, which entered into Kings houses, to turn them from the entertaining of the Gospel,
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because that Kings be either especiall nurses to the Gospell, or else if Satan can preuaile with them, become greatest enemies to hinder the course of the Gospel.
Because that Kings be either especial Nurse's to the Gospel, or Else if Satan can prevail with them, become greatest enemies to hinder the course of the Gospel.
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Such frogges be these Seminarie Priests, Monkes, Friers, and popish Iesuits, which lurke commonly in Kings courts,
Such frogs be these Seminary Priests, Monks, Friars, and popish Iesuits, which lurk commonly in Kings Courts,
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and in the places of mighty men.
and in the places of mighty men.
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Then seeing the Diuell is so painefull to stop the course of the Gospell, to ouerturne true religion & the seruice of God:
Then seeing the devil is so painful to stop the course of the Gospel, to overturn true Religion & the service of God:
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it must stirre vp all the Ministers of the word of God, to labour and take paines, that their diligence in defending and vpholding true religion,
it must stir up all the Ministers of the word of God, to labour and take pains, that their diligence in defending and upholding true Religion,
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1080
and building the church of God, may counteruaile Satans diligence in hindering of it.
and building the Church of God, may countervail Satan diligence in hindering of it.
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Secondly, it behooueth all Christians not onely to pray for themselues, but seeing the Diuell labours the ruine of the church, specially in preuailing with Princes and great men, we must pray for the good of Gods Church and children, and euery member of it:
Secondly, it behooveth all Christians not only to pray for themselves, but seeing the devil labours the ruin of the Church, specially in prevailing with Princes and great men, we must pray for the good of God's Church and children, and every member of it:
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by name, for Kings & Queens, &c & good reasō is there that we should do so:
by name, for Kings & Queen's, etc. & good reason is there that we should do so:
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for in the good and flourishing estate of the church we all receiue benefite by it,
for in the good and flourishing estate of the Church we all receive benefit by it,
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and fare the better for it.
and fare the better for it.
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1085
Thirdly, if Satan durst set vpon the Sonne of God, and tempt him to idolatrie and to worship the Diuell,
Thirdly, if Satan durst Set upon the Son of God, and tempt him to idolatry and to worship the devil,
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then much more will he be tempting vs to the like sinne, and set vpō sinfull man to moue him to worship him, and make him his God.
then much more will he be tempting us to the like sin, and Set upon sinful man to move him to worship him, and make him his God.
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But you will say, there is none so mad to worship the diuell, to make him our God: oh we defie him.
But you will say, there is none so mad to worship the Devil, to make him our God: o we defy him.
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True it is, men say they defie the Diuell, and spit at him, but alas if we consider their dealings, we shall see the Diuell sits in their hearts, and rules there as God.
True it is, men say they defy the devil, and spit At him, but alas if we Consider their dealings, we shall see the devil sits in their hearts, and rules there as God.
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Do but cast your eye vpon the three maine Religions of the world, the religion of the Turke, of the Iew, and of the Papist;
Do but cast your eye upon the three main Religions of the world, the Religion of the Turk, of the Iew, and of the Papist;
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and it will appeare that most men worship the Diuell and make him their God: because the Turke he is ignorāt of the true God:
and it will appear that most men worship the devil and make him their God: Because the Turk he is ignorant of the true God:
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the Iew worships God the Father, but not by Iesus Christ, whom they deny:
the Iew worships God the Father, but not by Iesus christ, whom they deny:
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the Papist worships a false and counterfeit Christ forged by themselues, and neuer read of in the word of God:
the Papist worships a false and counterfeit christ forged by themselves, and never read of in the word of God:
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for they make him a Sauior in part, & a Priest to be creator, or the maker of his Creator.
for they make him a Saviour in part, & a Priest to be creator, or the maker of his Creator.
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That it may appeare, that these three sorts of people do not worship the true God,
That it may appear, that these three sorts of people do not worship the true God,
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but euen the diuell himselfe, let vs marke these 2 principles.
but even the Devil himself, let us mark these 2 principles.
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First, that al doctrines set downe and inuented by man, concerning Gods seruice and worship, being against the word of God, they be the doctrines of Diuels:
First, that all doctrines Set down and invented by man, Concerning God's service and worship, being against the word of God, they be the doctrines of Devils:
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so saith Paule 1. Tim. 4. 1. 3. that there shall come false teachers, which shall teach doctrines of Diuels:
so Says Paul 1. Tim. 4. 1. 3. that there shall come false Teachers, which shall teach doctrines of Devils:
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and what are these? Vers. 3. he saith: Such as forbid to marrie:
and what Are these? Vers. 3. he Says: Such as forbid to marry:
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and teach men that some meates be holy in themselues, & some vnholy and not lawfull to be eaten.
and teach men that Some Meats be holy in themselves, & Some unholy and not lawful to be eaten.
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The second principle is this, all worship of God deuised by man, being against the word of God, is the doctrine of Diuels.
The second principle is this, all worship of God devised by man, being against the word of God, is the Doctrine of Devils.
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So the Gentiles offering to Idols Paule saith they offered to Diuels: yet none of them intended that, but rather by the idols offered to God.
So the Gentiles offering to Idols Paul Says they offered to Devils: yet none of them intended that, but rather by the Idols offered to God.
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So whatsoeuer worship shall be inuented, being against the word of God, it is indeed the worship of the Diuell, not of God.
So whatsoever worship shall be invented, being against the word of God, it is indeed the worship of the devil, not of God.
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Now by these two principles it appeareth, that the worship of God performed by the Turkes,
Now by these two principles it appears, that the worship of God performed by the Turkes,
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and by the Iewes, it is no worship of God, but the worship of Diuels: seeing both of them worship the Father out of the Sonne.
and by the Iewes, it is no worship of God, but the worship of Devils: seeing both of them worship the Father out of the Son.
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And the worship of God in Poperie, it is no better then the worship of the Diuel, seeing they worship God out of the true Christ,
And the worship of God in Popery, it is no better then the worship of the devil, seeing they worship God out of the true christ,
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and haue forged to themselues a false counterfeit Christ.
and have forged to themselves a false counterfeit christ.
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And if Paule might truly affirme of the Gentiles, that they worshipped not the true God, but offered to diuels:
And if Paul might truly affirm of the Gentiles, that they worshipped not the true God, but offered to Devils:
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then mnch more may it be auouched of that abominable sacrifice of the Masse, that it is indeed the worship of the diuell, seeing it is more vile idolatrie then that of the Gentiles. Now it will be said:
then mnch more may it be avouched of that abominable sacrifice of the Mass, that it is indeed the worship of the Devil, seeing it is more vile idolatry then that of the Gentiles. Now it will be said:
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Though the Diuell preuaile thus with them, yet he cannot preuaile so with Protestants, neither can they be said to worship the diuell. I answer: Though the devil prevail thus with them, yet he cannot prevail so with Protestants, neither can they be said to worship the Devil. I answer:
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That in truth there be thousands of Protestants in the world who do worship the Diuel:
That in truth there be thousands of Protestants in the world who do worship the devil:
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for all those which do onely in outward shew professe true religion, but in heart loue the world, set their hearts vpon pleasures, profites and preferments, such professours do in truth make the diuell their God,
for all those which do only in outward show profess true Religion, but in heart love the world, Set their hearts upon pleasures, profits and preferments, such professors do in truth make the Devil their God,
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and may be said to worship the Diuell. For to whom soeuer they giue their hearts, to them they do giue worship:
and may be said to worship the devil. For to whom soever they give their hearts, to them they do give worship:
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but while they set their hearts on these things, they do not loue God neither do they beleeue in God,
but while they Set their hearts on these things, they do not love God neither do they believe in God,
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and rest vpon him as their God; and therefore they make the world their God, and so worship the Diuell.
and rest upon him as their God; and Therefore they make the world their God, and so worship the devil.
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Fourthly, by this practise of the diuell, we see those men confuted, who thinke that the diuell cannot make a league with men,
Fourthly, by this practice of the Devil, we see those men confuted, who think that the Devil cannot make a league with men,
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as with witches, coniurers, &c. For we reade and know such things haue bin done, and here we haue a manifest proofe of it:
as with Witches, conjurers, etc. For we read and know such things have been done, and Here we have a manifest proof of it:
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for the Diuell offers a league to Christ: there was nothing wanting but our Sauiour Christ his cōsent.
for the devil offers a league to christ: there was nothing wanting but our Saviour christ his consent.
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And if sinfull mā had bene in Christs stead, questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice.
And if sinful man had be in Christ stead, questionless there had be a league ▪ and for so great gain he would have the Devil his service.
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Then said Iesus vnto him, Auoide Satan, &c. ] Now followeth the answer of our Sauiour Christ. Then said Iesus unto him, Avoid Satan, etc. ] Now follows the answer of our Saviour christ.
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And first in Christs answer marke, in propounding of it he vseth first a speech of indignation and of defiance to the Diuell and his offer:
And First in Christ answer mark, in propounding of it he uses First a speech of Indignation and of defiance to the devil and his offer:
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Auoide Satan: as though Christ should haue said:Avoid Satan: as though christ should have said:
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I haue heard thee blaspheme both me and my Father, & haue thus long suffered thee,
I have herd thee Blaspheme both me and my Father, & have thus long suffered thee,
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but I will suffer thee no longer, get thee hence Satan, I will not vouchsafe to answer to thy temptations any more.
but I will suffer thee no longer, get thee hence Satan, I will not vouchsafe to answer to thy temptations any more.
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Marke here in the answer of Christ, that he was content to endure the diuels temptations and reproches, which concerned his owne person:
Mark Here in the answer of christ, that he was content to endure the Devils temptations and Reproaches, which concerned his own person:
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but when he is so bold to blaspheme God his Father, he can endure him no longer.
but when he is so bold to Blaspheme God his Father, he can endure him no longer.
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Now when he makes challenge and claimes title to all the kingdoms of the world,
Now when he makes challenge and claims title to all the kingdoms of the world,
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as though he were Lord of them, and could bestow them at his pleasure, therin he blasphemed God his Father.
as though he were Lord of them, and could bestow them At his pleasure, therein he blasphemed God his Father.
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Then this teacheth vs, that if we shall heare vngodly wretches blaspheme the name of God, we may not endure it,
Then this Teaches us, that if we shall hear ungodly wretches Blaspheme the name of God, we may not endure it,
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but haue indignation & great dislike of it.
but have Indignation & great dislike of it.
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And if we heare black-mouthed Rabshekahs blaspheme the holy name of God, by swearing, cursing, banning, we must be touched with griefe, to heare the glorious name of our God dishonoured,
And if we hear black-mouthed Rabshakehs Blaspheme the holy name of God, by swearing, cursing, banning, we must be touched with grief, to hear the glorious name of our God dishonoured,
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and if time and place require, manifest our dislike in open reprehension of it.
and if time and place require, manifest our dislike in open reprehension of it.
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Whē Ahab and Iezabel being both wicked, heard that Naboth had blasphemed God, they rent their cloathes in token of sorrow.
When Ahab and Jezebel being both wicked, herd that Naboth had blasphemed God, they rend their clothes in token of sorrow.
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So when Hezechiah heard the blasphemies of Rabshekah, he rent his cloths and was very much grieued for it.
So when Hezekiah herd the Blasphemies of Rabshekah, he rend his clothes and was very much grieved for it.
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Whē Dauid heard the Gentiles say, where is now their God? this blasphemous speech did greatly affect him,
When David herd the Gentiles say, where is now their God? this blasphemous speech did greatly affect him,
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so as his very teares were his drinke.
so as his very tears were his drink.
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And the bad speeches of the men of Sodome, did much affect Lot, & vexe his righteous soule, 2. Pet. 2. 8.
And the bad Speeches of the men of Sodom, did much affect Lot, & vex his righteous soul, 2. Pet. 2. 8.
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And as all men must be grieued to heare wicked men blaspheme the name of God,
And as all men must be grieved to hear wicked men Blaspheme the name of God,
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so especially those that be gouernours of others, and by name, maisters of families:
so especially those that be Governors of Others, and by name, masters of families:
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as Dauid saith Psal. 101. he would not suffer a talebearer in his house, much lesse a blasphemer.
as David Says Psalm 101. he would not suffer a talebearer in his house, much less a blasphemer.
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And the Magistrate is especially bound to looke to this, seeing it is the law of God ▪ that the blasphemer should be stoned to death: now this law is perpetuall.
And the Magistrate is especially bound to look to this, seeing it is the law of God ▪ that the blasphemer should be stoned to death: now this law is perpetual.
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And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly, shall iustly lose his life:
And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly, shall justly loose his life:
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then he that is a blasphemer, and speakes to the disgrace of the eternall God, is much more worthie to die a thousand deaths.
then he that is a blasphemer, and speaks to the disgrace of the Eternal God, is much more worthy to die a thousand death's.
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Secondly, by this answer of Christ, we learne how to behaue our selues when any shall go about to perswade vs to depart frō his Church, to renounce true religion;
Secondly, by this answer of christ, we Learn how to behave our selves when any shall go about to persuade us to depart from his Church, to renounce true Religion;
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we must accompt of them in that respect as the instruments of Satan.
we must account of them in that respect as the Instruments of Satan.
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If the father should seeke to withdraw his owne child from the true religion, the sonne must not spare the father,
If the father should seek to withdraw his own child from the true Religion, the son must not spare the father,
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but must cast the first stone at him, Deut. 13. And when Peter would haue disswaded Christ from going to Ierusalem, he saith: Get thee behind me Satan:
but must cast the First stone At him, Deuteronomy 13. And when Peter would have dissuaded christ from going to Ierusalem, he Says: Get thee behind me Satan:
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though he was an excellent Apostle, yet in this Christ accompts of him as of the very diuell.
though he was an excellent Apostle, yet in this christ accounts of him as of the very Devil.
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Againe, in that Christ bids Satan now auoide, and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations:
Again, in that christ bids Satan now avoid, and will dispute no longer with him ▪ we must hereby Learn how to answer the Devil in his temptations:
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though at the first, when his temptations be more mild, we may reply by the word of God,
though At the First, when his temptations be more mild, we may reply by the word of God,
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yet when Satan shall be more violent in his assaults, we must imitate our Sauior Christ,
yet when Satan shall be more violent in his assaults, we must imitate our Saviour christ,
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& bid him auoide, and dispute no more with him. And whatsoeuer he shall bring against vs, when we are not able to answer him,
& bid him avoid, and dispute no more with him. And whatsoever he shall bring against us, when we Are not able to answer him,
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yet let vs hold the maine conclusion in the word of God, not vouchsa•ing him an answer.
yet let us hold the main conclusion in the word of God, not vouchsa•ing him an answer.
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It is written ] Seeing our Sauior Christ now the third time answers the Diuell by the scriptures, saying, It is written: we learne that the written word beleeued and vnderstood, is the most sufficient weapon to confute & to confound Satan & his vile tēptations, else Christ wold not now euē the third time haue made choise of this weapon: It is written againe.It is written ] Seeing our Saviour christ now the third time answers the devil by the Scriptures, saying, It is written: we Learn that the written word believed and understood, is the most sufficient weapon to confute & to confound Satan & his vile temptations, Else christ would not now even the third time have made choice of this weapon: It is written again.
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This confutes the Papists, who make two Scriptures, one vnwritten and inward, which is traditions, the consent of the fathers which haue liued in all ages;
This confutes the Papists, who make two Scriptures, one unwritten and inward, which is traditions, the consent of the Father's which have lived in all ages;
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& the other written in the holy scriptures.
& the other written in the holy Scriptures.
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Now they do make their vnwritten scriptures, as they call them, and the consent of fathers, to be of equall authoritie with the written word of God, which our Sauior Christ doth shew here, to be the most powerfull meanes to repell all Satans temptations.
Now they do make their unwritten Scriptures, as they call them, and the consent of Father's, to be of equal Authority with the written word of God, which our Saviour christ does show Here, to be the most powerful means to repel all Satan temptations.
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And the holy scriptures which they call a dead letter, and make as though it had no power in it, eue• this alone is the sword of the spirit to confound satan:
And the holy Scriptures which they call a dead Letter, and make as though it had no power in it, eue• this alone is the sword of the Spirit to confound satan:
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and therefore damnable is that their doctrine, which so abuseth the holy Scriptures, & sets vp the erronious tradition of sinfull men.
and Therefore damnable is that their Doctrine, which so abuseth the holy Scriptures, & sets up the erroneous tradition of sinful men.
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For if the written word had bene but a dead letter, our sauiour Christ would neuer haue made choise of it abou• all other weapons three seuerall times to confute Satan, euery time answering, It is written.
For if the written word had be but a dead Letter, our Saviour christ would never have made choice of it abou• all other weapons three several times to confute Satan, every time answering, It is written.
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Secondly, by this answer of Christ, saying, It is written, we learne how to behaue our selues when any shall seeke to turne vs from true Religion, to embrace false Religion,
Secondly, by this answer of christ, saying, It is written, we Learn how to behave our selves when any shall seek to turn us from true Religion, to embrace false Religion,
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though we cannot answer their arguments, but they set such a colour on them by their wit and eloquence,
though we cannot answer their Arguments, but they Set such a colour on them by their wit and eloquence,
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and seeme to dazle our eyes that we can not see their deceits;
and seem to dazzle our eyes that we can not see their Deceits;
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yet we must sticke to the scriptures, and clea•• fast to the text of the Bible:
yet we must stick to the Scriptures, and clea•• fast to the text of the bible:
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and if we find but one sentence in al the Bible to perswade vs of the truth of Religion, we must hang vpon it with both hands,
and if we find but one sentence in all the bible to persuade us of the truth of Religion, we must hang upon it with both hands,
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and let not o• hold go;
and let not o• hold go;
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nay it must be of more force & credit with vs, then a thousand arguments that tend to the contrary.
nay it must be of more force & credit with us, then a thousand Arguments that tend to the contrary.
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Thou shalt worship the Lord thy God only, ] In these words is contained the answer of our sauiour Christ to the third temptation of the Diuell.Thou shalt worship the Lord thy God only, ] In these words is contained the answer of our Saviour christ to the third temptation of the devil.
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The words are takē out of Deut. 6 ▪ 13. where they are read thus, Thou shalt feare the Lord thy God, and serue him.
The words Are taken out of Deuteronomy 6 ▪ 13. where they Are read thus, Thou shalt Fear the Lord thy God, and serve him.
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Now there may seeme to be some difference in the words, as they be alleaged by Christ:
Now there may seem to be Some difference in the words, as they be alleged by christ:
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for in that place of Deuteronomy it is said, Thou shalt feare the Lord thy God:
for in that place of Deuteronomy it is said, Thou shalt Fear the Lord thy God:
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our sauiour Christ saith, Thou shalt worship.
our Saviour christ Says, Thou shalt worship.
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Againe, our sauiour Christ addes a word, which is not added by Moses in that place,
Again, our Saviour christ adds a word, which is not added by Moses in that place,
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namely, Thou shalt worship the Lord thy God onely: this word onely is not in that text of Moses.
namely, Thou shalt worship the Lord thy God only: this word only is not in that text of Moses.
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But if we vnderstand two points concerning the alleaging of scripture, there will appeare to be no difference;
But if we understand two points Concerning the alleging of scripture, there will appear to be no difference;
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the first is this, that Christ and his Apostles in their alleaging of scripture, do not so much sticke to the very •illables,
the First is this, that christ and his Apostles in their alleging of scripture, do not so much stick to the very •illables,
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as aime at the sense of the scriptures which they alleage.
as aim At the sense of the Scriptures which they allege.
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The second thing is this, that our sauiour Christ in alleaging scripture, seekes to expound scripture,
The second thing is this, that our Saviour christ in alleging scripture, seeks to expound scripture,
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and to open it in alleaging of it;
and to open it in alleging of it;
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and so doing, he may well adde a word, when as the word he addeth maketh much for the meaning of the text.
and so doing, he may well add a word, when as the word he adds makes much for the meaning of the text.
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And thus Christ in this place chaungeth the word, not mistaking of it, but rather to expound Moses; for whereas Moses saith, Thou shalt feare the Lord, he meaneth that religious feare whereby we feare God, and worship him.
And thus christ in this place changeth the word, not mistaking of it, but rather to expound Moses; for whereas Moses Says, Thou shalt Fear the Lord, he means that religious Fear whereby we Fear God, and worship him.
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Now our sauiour Christ he saith, Thou shalt worship, shewing Moses meant that feare whereby we do with reuerence and bowing of the body and adoring of God worship him, moued thereunto by religious feare, either in praying for some mercy we want,
Now our Saviour christ he Says, Thou shalt worship, showing Moses meant that Fear whereby we do with Reverence and bowing of the body and adoring of God worship him, moved thereunto by religious Fear, either in praying for Some mercy we want,
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or giuing thankes for some benefite receiued.
or giving thanks for Some benefit received.
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Againe, Christ in alleaging this text of Scripture, he addes a word, yet so, as he doth it without any fault:
Again, christ in alleging this text of Scripture, he adds a word, yet so, as he does it without any fault:
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for though this word (alone) be not in Moses his text expresly set downe,
for though this word (alone) be not in Moses his text expressly Set down,
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yet it is included, and in sense it is vnderstood:
yet it is included, and in sense it is understood:
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for where he saith in the thirteenth verse, Thou shalt feare the Lord, and ads no more;
for where he Says in the thirteenth verse, Thou shalt Fear the Lord, and adds no more;
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in the fourteenth verse he saith, Thou shalt not walke after any other gods;
in the fourteenth verse he Says, Thou shalt not walk After any other God's;
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so that a mā may easily perceiue he did in sēse include it, though not expresse it in words:
so that a man may Easily perceive he did in sense include it, though not express it in words:
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and thus we see our sauiour Christ cleared. In the text of scripture alleaged by Christ, note two points:
and thus we see our Saviour christ cleared. In the text of scripture alleged by christ, note two points:
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first, what this worship and feare is: secondly, to whom worship is due. First, worship taken generally, signifieth the giuing of honor and reuerence to another.
First, what this worship and Fear is: secondly, to whom worship is due. First, worship taken generally, signifies the giving of honour and Reverence to Another.
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Now this honour is either ciuill or diuine. Ciuill honour is that outward reuerence we giue to men, by •rostrating of the body, or bowing of the knee;
Now this honour is either civil or divine. Civil honour is that outward Reverence we give to men, by •rostrating of the body, or bowing of the knee;
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and the end of this ciuill worship is, that thereby we might acknowledge another to be our superiour:
and the end of this civil worship is, that thereby we might acknowledge Another to be our superior:
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& therfore it is giuen of subiects to Princes, or of inferiours to those that by some meanes are their superiours.
& Therefore it is given of Subjects to Princes, or of inferiors to those that by Some means Are their superiors.
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And thus Iacob worshipped, that is, gaue ciuil worship to Esau seuen times, Genes. 33. 3. This reuerence Abraham gaue to the Hittites, Gen. 23. 7. & Lot to the Angels bowed himselfe to the ground, Gen. 19. 1. where he gaue them onely ciuill worship and honour.
And thus Iacob worshipped, that is, gave civil worship to Esau seuen times, Genesis. 33. 3. This Reverence Abraham gave to the Hittites, Gen. 23. 7. & Lot to the Angels bowed himself to the ground, Gen. 19. 1. where he gave them only civil worship and honour.
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So then it is manifest by these examples, that we may lawfully bow and bend the knee and kneele to Princes, to giue thē this ciuill honour, thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by God.
So then it is manifest by these Examples, that we may lawfully bow and bend the knee and kneel to Princes, to give them this civil honour, thereby showing we do acknowledge them to be placed above us in Authority and dignity in the world by God.
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The second kind of honour is diuine or religious worship, when we giue such honor to another, that thereby we do ascribe diuinitie & diuine power vnto it, acknowledging thereby that it is some diuine thing aboue all creatures.
The second kind of honour is divine or religious worship, when we give such honour to Another, that thereby we do ascribe divinity & divine power unto it, acknowledging thereby that it is Some divine thing above all creatures.
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And this we do first, when we ascribe the godhead to it, and make it God:
And this we do First, when we ascribe the godhead to it, and make it God:
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secondly, when we ascribe Gods attributes to it, as omnipotencie, prouidence, &c. thirdly, whē we acknowledge it to be the creator and maker of all things:
secondly, when we ascribe God's attributes to it, as omnipotency, providence, etc. Thirdly, when we acknowledge it to be the creator and maker of all things:
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fourthly, when we acknowledge it to be the giuer of those good things we enioy, and the defender of vs from euill.
fourthly, when we acknowledge it to be the giver of those good things we enjoy, and the defender of us from evil.
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This diuine worship is either inward in the heart, or outward in the body.
This divine worship is either inward in the heart, or outward in the body.
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Inward diuine worship is whē a man giues his heart to any thing, by beleeuing in it, by louing of it,
Inward divine worship is when a man gives his heart to any thing, by believing in it, by loving of it,
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and reioycing in it aboue all other creatures; and that because it hath in it the god-head, or diuine nature, or is God,
and rejoicing in it above all other creatures; and that Because it hath in it the godhead, or divine nature, or is God,
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because it hath the attributes of God, because it is the Creator and defender of all things,
Because it hath the attributes of God, Because it is the Creator and defender of all things,
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or else because it giues vs all good things, and keepeth vs from all euill.
or Else Because it gives us all good things, and Keepeth us from all evil.
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The outward diuine worship, is when a man any wayes by prostrating himselfe and bowing of his body, doth it to manifest his faith, hope, loue, confidence, feare,
The outward divine worship, is when a man any ways by prostrating himself and bowing of his body, does it to manifest his faith, hope, love, confidence, Fear,
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or any gift in his hart, thereby confessing it is his Creator, defender and preseruer.
or any gift in his heart, thereby confessing it is his Creator, defender and preserver.
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So then here is a manifest difference betweene outward ciuill worship, and that diuine worship which is outward:
So then Here is a manifest difference between outward civil worship, and that divine worship which is outward:
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because by that ciuill worship we do only acknowledge them to whome we do it, to be our superious:
Because by that civil worship we do only acknowledge them to whom we do it, to be our Superior:
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but by this outward diuine worship, we do acknowledge that to which we do this worship to be God, Creator and defender of vs and all other things.
but by this outward divine worship, we do acknowledge that to which we do this worship to be God, Creator and defender of us and all other things.
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Now in this place our sauior Christ meaneth not that ciuill worship, but he vnderstandeth outward diuine worship.
Now in this place our Saviour christ means not that civil worship, but he understandeth outward divine worship.
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There is another seruice mentioned, which is feare:
There is Another service mentioned, which is Fear:
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when we giue & performe obedience to another, it is either a seruice absolute or in part:
when we give & perform Obedience to Another, it is either a service absolute or in part:
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absolute, when we obey the commandement of another simply without all exception: when we obey another, not onely outwardly in body, but inwardly in soule, will, affections, & with the conscience:
absolute, when we obey the Commandment of Another simply without all exception: when we obey Another, not only outwardly in body, but inwardly in soul, will, affections, & with the conscience:
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and this is proper to God alone, neither may this absolute obedience be giuen to any creature, onely God alone is to haue this absolute worship,
and this is proper to God alone, neither may this absolute Obedience be given to any creature, only God alone is to have this absolute worship,
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so as we must obey him without all exceptions or question, and that in body, soule, will, affections, and in the very conscience.
so as we must obey him without all exceptions or question, and that in body, soul, will, affections, and in the very conscience.
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There is a second seruice, which is only in part, which we may giue to men,
There is a second service, which is only in part, which we may give to men,
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as to the Magistrate being in authoritie aboue vs, vnder God; for God hath giuen them leaue to make lawes, and power to giue commandements;
as to the Magistrate being in Authority above us, under God; for God hath given them leave to make laws, and power to give Commandments;
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and they must be obeyed in ciuill things, yet with condition, In the Lord, so long as their commandements stand & agree with Gods commandements.
and they must be obeyed in civil things, yet with condition, In the Lord, so long as their Commandments stand & agree with God's Commandments.
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Again, they must be obeyed onely with our bodies: their lawes cannot reach vnto mens hearts and consciences, to bind them.
Again, they must be obeyed only with our bodies: their laws cannot reach unto men's hearts and Consciences, to bind them.
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And of these two in this place, we are to vnderstand that obedience which is absolute, to obey the commandement of the Lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs:
And of these two in this place, we Are to understand that Obedience which is absolute, to obey the Commandment of the Lord absolutely and simply without condition or exception even in all things whatsoever he commands us:
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following herein our father Abraham, who to performe obediēce to the Lord, forsooke his natiue countrey,
following herein our father Abraham, who to perform Obedience to the Lord, forsook his native country,
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& was ready to offer his sonne his onely sonne, his beloued sonne, his sonne Izak the sonne of the promise.
& was ready to offer his son his only son, his Beloved son, his son Isaac the son of the promise.
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Now followeth the person to whom this worship must be giuen.
Now follows the person to whom this worship must be given.
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This diuine worship, whether outward or inward, is due to God alone, neither may it be giuen to any other creature, though neuer so excellent.
This divine worship, whither outward or inward, is due to God alone, neither may it be given to any other creature, though never so excellent.
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And this is taught vs plainly by Christ his answer, and it is agreeable to the first and second commandements, where we are forbidden expresly to giue this diuine and religious worship either to any creature,
And this is taught us plainly by christ his answer, and it is agreeable to the First and second Commandments, where we Are forbidden expressly to give this divine and religious worship either to any creature,
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or to idols, but we must haue & acknowledge Iehouah to be our God alone.
or to Idols, but we must have & acknowledge Jehovah to be our God alone.
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Reuel. 19, 10. whē Iohn was about to worship the Angell, and to giue him some part of this diuine worship, he forbids him,Revel. 19, 10. when John was about to worship the Angel, and to give him Some part of this divine worship, he forbids him,
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and tels him that he is but his fellow seruant, and chargeth Iohn to worship God alone.
and tells him that he is but his fellow servant, and charges John to worship God alone.
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So then by this which hath bene said, we see how fitly our Sauiour Christ answered the diuell,
So then by this which hath be said, we see how fitly our Saviour christ answered the Devil,
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& alleaged this place of Scripture to stop his mouth.
& alleged this place of Scripture to stop his Mouth.
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The diuell had shewed him all the kingdomes of the world and the glorie of them all:
The Devil had showed him all the kingdoms of the world and the glory of them all:
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and tels Christ, if so be he would but acknowledge him to be the giuer of them, he would bestow them all vpō him.
and tells christ, if so be he would but acknowledge him to be the giver of them, he would bestow them all upon him.
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Now our Sauiour Christ answereth, that he may not giue that honour to him, which belongeth to God alone and to none else.
Now our Saviour christ Answers, that he may not give that honour to him, which belongeth to God alone and to none Else.
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First, we learne from this answer of Christ, that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature, though neuer so excellent; neither to Angels, nor Saints:
First, we Learn from this answer of christ, that it is not lawful for us to give this divine worship either inward or outward to any creature, though never so excellent; neither to Angels, nor Saints:
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because it is peculiar and proper to God alone.
Because it is peculiar and proper to God alone.
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And therfore if any mā shal prostrate his bodie before Saints to pray vnto thē, he maketh them no lesse then Gods, in giuing them that priuiledge which is proper to God:
And Therefore if any man shall prostrate his body before Saints to pray unto them, he makes them not less then God's, in giving them that privilege which is proper to God:
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namely, to search the heart, that they can heare our praiers, that they be omnipotent, omni-present, that is, present in all places at once, with all things:
namely, to search the heart, that they can hear our Prayers, that they be omnipotent, omnipresent, that is, present in all places At once, with all things:
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which can be affirmed of none but God alone.
which can be affirmed of none but God alone.
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And yet this is the common practise of the Papists, to yeeld this diuine worship to Saints,
And yet this is the Common practice of the Papists, to yield this divine worship to Saints,
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and dead men and women, and to adore and worship them. But the Papists answer:
and dead men and women, and to adore and worship them. But the Papists answer:
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They do not worship Saints with that worship which belongs to God, neither do they worship thē as Gods. Why, no more would the Diuell here haue Christ so to do,
They do not worship Saints with that worship which belongs to God, neither do they worship them as God's Why, no more would the devil Here have christ so to do,
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neither durst he presume to tempt Christ to worship him as God, but to acknowledge him to be the giuer of all the kingdomes of the earth.
neither durst he presume to tempt christ to worship him as God, but to acknowledge him to be the giver of all the kingdoms of the earth.
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And the Diuell requires no more but outward worship:
And the devil requires no more but outward worship:
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and yet our Sauior Christ tels him, that this outward worship which he demaunded, was proper to God alone,
and yet our Saviour christ tells him, that this outward worship which he demanded, was proper to God alone,
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& none may or ought to haue it, saue he alone. Now the Papists do giue that to Saints, which Christ denyeth to the Diuell:
& none may or ought to have it, save he alone. Now the Papists do give that to Saints, which christ denyeth to the devil:
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for they auouch, that Saints can deliuer them from this disease and that disease. They make them patrons not onely of priuate men, but of whole kingdomes & coūtries,
for they avouch, that Saints can deliver them from this disease and that disease. They make them Patrons not only of private men, but of Whole kingdoms & countries,
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as of Italie S. Martin, of Spaine S, Iames, of England S. George. &c. Now to giue a kingdome (which Christ denied to Satan) is a lesse matter then to be a patron of a kingdome:
as of Italy S. Martin, of Spain S, James, of England S. George. etc. Now to give a Kingdom (which christ denied to Satan) is a less matter then to be a patron of a Kingdom:
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for one may giue a kingdome, that cannot defend a kingdome. Nay in truth, whatsoeuer they say, they make the Saints gods:
for one may give a Kingdom, that cannot defend a Kingdom. Nay in truth, whatsoever they say, they make the Saints God's:
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for they pray vnto them, they make them intercessors for them vnto God, to procure them fauour in things concerning the life to come.
for they pray unto them, they make them intercessors for them unto God, to procure them favour in things Concerning the life to come.
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They call the Virgin Mary the Queene of heauen, they make Christ to be her vnderling & a punie:
They call the Virgae Marry the Queen of heaven, they make christ to be her underling & a puny:
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for they pray her to commaund her sonne, & to cause him to heare their prayers, which is to make her euen aboue God himselfe.
for they pray her to command her son, & to cause him to hear their Prayers, which is to make her even above God himself.
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And therfore in truth they giue more to Saints, then the Diuell required of Christ. Againe they answer:
And Therefore in truth they give more to Saints, then the devil required of christ. Again they answer:
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That which may be done to earthly Princes, may much more be done to Saints in heauen.
That which may be done to earthly Princes, may much more be done to Saints in heaven.
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Now say they, we kneele and bow to earthly Princes, and do reuerence to the chaire of Estate:
Now say they, we kneel and bow to earthly Princes, and do Reverence to the chair of Estate:
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why then may we not to Saints? But we answer them:
why then may we not to Saints? But we answer them:
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It is true, we do kneele and bow vnto earthly Princes, but all this that we do, we do it not so much to their persons,
It is true, we do kneel and bow unto earthly Princes, but all this that we do, we do it not so much to their Persons,
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as to that authoritie God hath laid vpon them:
as to that Authority God hath laid upon them:
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and we do it onely to shew our subiection vnto thē ▪ But to kneele to Saints is no token of ciuill honour,
and we do it only to show our subjection unto them ▪ But to kneel to Saints is no token of civil honour,
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as this is which we giue to earthly Princes, but a part of diuine honour.
as this is which we give to earthly Princes, but a part of divine honour.
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For by that, they do acknowledge, that the Saints can heare their prayers, search the hearts, that they be omnipotent,
For by that, they do acknowledge, that the Saints can hear their Prayers, search the hearts, that they be omnipotent,
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and present in euery place, which honour is due to God alone.
and present in every place, which honour is due to God alone.
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Yet though we may not thus adore Saints as the Papists do, we do acknowledge a certaine honour due vnto them:
Yet though we may not thus adore Saints as the Papists do, we do acknowledge a certain honour due unto them:
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& this honour stands in three things:
& this honour Stands in three things:
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First, by giuing thāke• to God for them, in that the Lord hath giu• his Church in former times such worthy instruments.
First, by giving thanke• to God for them, in that the Lord hath giu• his Church in former times such worthy Instruments.
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Secondly, by a reuerent estimation of them, in that we accompt of them as the friends of God.
Secondly, by a reverent estimation of them, in that we account of them as the Friends of God.
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Thirdly, by honouring them, though not with diuine worship, yet by imitating their vertues: and this is all that honour we owe vnto the Saints departed.
Thirdly, by honouring them, though not with divine worship, yet by imitating their Virtues: and this is all that honour we owe unto the Saints departed.
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Now if that the adoring of Saints be flat vnlawfull and forbidden, then it is not lawfull to appoint and dedicate solemne dayes vnto them, to fast for them, to worship the• to worship their reliques:
Now if that the adoring of Saints be flat unlawful and forbidden, then it is not lawful to appoint and dedicate solemn days unto them, to fast for them, to worship the• to worship their Relics:
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all these be vnlawfull, and yet common among the Papists.
all these be unlawful, and yet Common among the Papists.
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Neither can the Church of Rome iustly accuse vs of the like, though we haue and retaine the names of Saints dayes in the church of England;
Neither can the Church of Rome justly accuse us of the like, though we have and retain the names of Saints days in the Church of England;
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because we dedicate those dayes not to the worship of Saints as they do, but to the seruice and worship of God alone.
Because we dedicate those days not to the worship of Saints as they do, but to the service and worship of God alone.
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We must mark how our Sauiour Christ in alleaging and expounding of Moses ioynes worship and feare together:
We must mark how our Saviour christ in alleging and expounding of Moses joins worship and Fear together:
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to shew, that none can truly worship God but they that do truly feare God. to show, that none can truly worship God but they that do truly Fear God.
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Men commonly think they haue done enough if they come to church on dayes appointed, listen a while to the word, receiue the Sacraments;
Men commonly think they have done enough if they come to Church on days appointed, listen a while to the word, receive the Sacraments;
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they thinke this is all the worship of God that he requires, though they want the feare of God in their hearts:
they think this is all the worship of God that he requires, though they want the Fear of God in their hearts:
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but alas all this is to no purpose, if men want the feare of God, & practise iniustice in their particular callings.
but alas all this is to no purpose, if men want the Fear of God, & practise injustice in their particular callings.
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Reade the first of Esa. vers. 14. The Lord hates all the seruice and worship which the Iewes offered him:
Reade the First of Isaiah vers. 14. The Lord hates all the service and worship which the Iewes offered him:
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not simply, because these things were vnlawfull in themselues, for the Lord had commaunded them:
not simply, Because these things were unlawful in themselves, for the Lord had commanded them:
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but because they ioyned not not so much to their persons, as to that authoritie God hath laid vpon them:
but Because they joined not not so much to their Persons, as to that Authority God hath laid upon them:
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and we do it onely to shew our subiection vnto thē.
and we do it only to show our subjection unto them.
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But to kneele to Saints is no token of ciuill honour, as this is which we giue to earthly Princes,
But to kneel to Saints is no token of civil honour, as this is which we give to earthly Princes,
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but a part of diuine honour.
but a part of divine honour.
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For by that, they do acknowledge, that the Saints can heare their prayers, search the hearts, that they be omnipotent,
For by that, they do acknowledge, that the Saints can hear their Prayers, search the hearts, that they be omnipotent,
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and present in euery place, which honour is due to God alone.
and present in every place, which honour is due to God alone.
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Yet though we may not thus adore Saints as the Papists do, we do acknowledge a certaine honour due vnto them:
Yet though we may not thus adore Saints as the Papists do, we do acknowledge a certain honour due unto them:
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& this honour stands in three things:
& this honour Stands in three things:
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First, by giuing thākes to God for them, in that the Lord hath giuē his Church in former times such worthy instruments.
First, by giving thanks to God for them, in that the Lord hath given his Church in former times such worthy Instruments.
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Secondly, by a reuerent estimation of them, in that we accompt of them as the friends of God.
Secondly, by a reverent estimation of them, in that we account of them as the Friends of God.
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Thirdly, by honouring them, though not with diuine worship, yet by imitating their vertues: and this is all that honour we owe vnto the Saints departed.
Thirdly, by honouring them, though not with divine worship, yet by imitating their Virtues: and this is all that honour we owe unto the Saints departed.
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Now if that the adoring of Saints be flat vnlawfull and forbidden, then it is not lawfull to appoint and dedicate solemne dayes vnto them, to fast for them, to worship the• to worship their reliques:
Now if that the adoring of Saints be flat unlawful and forbidden, then it is not lawful to appoint and dedicate solemn days unto them, to fast for them, to worship the• to worship their Relics:
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all these be vnlawfull, and yet common among the Papists.
all these be unlawful, and yet Common among the Papists.
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Neither can the Church of Rome iustly accuse vs of the like, though we haue and retaine the names of Saints dayes in the church of England;
Neither can the Church of Rome justly accuse us of the like, though we have and retain the names of Saints days in the Church of England;
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because we dedicate those dayes not to the worship of Saints as they do, but to the seruice and worship of God alone.
Because we dedicate those days not to the worship of Saints as they do, but to the service and worship of God alone.
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We must mark how our Sauiour Christ in alleaging and expounding of Moses ioynes worship and feare together:
We must mark how our Saviour christ in alleging and expounding of Moses joins worship and Fear together:
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to shew, that none can truly worship God but they that do truly feare God. to show, that none can truly worship God but they that do truly Fear God.
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Men commonly think they haue done enough if they come to church on dayes appointed, listen a while to the word, receiue the Sacraments;
Men commonly think they have done enough if they come to Church on days appointed, listen a while to the word, receive the Sacraments;
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they thinke this is all the worship of God that he requires, though they want the feare of God in their hearts:
they think this is all the worship of God that he requires, though they want the Fear of God in their hearts:
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but alas all this is to no purpose, if men want the feare of God, & practise iniustice in their particular callings.
but alas all this is to no purpose, if men want the Fear of God, & practise injustice in their particular callings.
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Reade the first of Esa. vers. 14. The Lord hates all the seruice and worship which the Iewes offered him:
Reade the First of Isaiah vers. 14. The Lord hates all the service and worship which the Iewes offered him:
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not simply, because these things were vnlawfull in themselues, for the Lord had commaunded them:
not simply, Because these things were unlawful in themselves, for the Lord had commanded them:
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but because they ioyned not to the seruice of God, the feare of God, but their hands were full of crueltie & iniustice,
but Because they joined not to the service of God, the Fear of God, but their hands were full of cruelty & injustice,
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and they practised no mercie to men:
and they practised no mercy to men:
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and whatsoeuer men professe in the worship of God, and shew not the feare of God,
and whatsoever men profess in the worship of God, and show not the Fear of God,
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& conscience in their particular callings and dealings with men, all is but hypocrisie.
& conscience in their particular callings and dealings with men, all is but hypocrisy.
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Whereas we teach that a man may be certainely perswaded by faith of his election and saluation:
Whereas we teach that a man may be Certainly persuaded by faith of his election and salvation:
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the Papists say, we cannot proue it out of the word of God. the Papists say, we cannot prove it out of the word of God.
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Now what though we cannot find this sentence in so many words: (I am elected) yet as our Sauiour Christ by alleaging Scripture gathered the sense of it:
Now what though we cannot find this sentence in so many words: (I am elected) yet as our Saviour christ by alleging Scripture gathered the sense of it:
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so may we without blame gather that out of the word which is the same in sense, which we hold in this point.
so may we without blame gather that out of the word which is the same in sense, which we hold in this point.
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We see it is our dutie not only to worship God with outward worship of the bodie, but with inward worship in the soule, mind, will, affections, and in the conscience.
We see it is our duty not only to worship God with outward worship of the body, but with inward worship in the soul, mind, will, affections, and in the conscience.
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Paul he preached the Gospell of God vnto the the Corinthians, to bring their very thoughts into subiection: Paul he preached the Gospel of God unto thee the Corinthians, to bring their very thoughts into subjection:
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that is, so to order them, that they might not thinke any thing but that which was holy and according to the will of God.
that is, so to order them, that they might not think any thing but that which was holy and according to the will of God.
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Then the diuell left him, &c. ] In this verse is set downe the third and last part of the conflicts of Christ with the diuell: Then the Devil left him, etc. ] In this verse is Set down the third and last part of the conflicts of christ with the Devil:
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namely, the issue and euent of them, which is that glorious victorie and conquest which our Sauiour Iesus Christ got against the diuell.
namely, the issue and event of them, which is that glorious victory and conquest which our Saviour Iesus christ god against the Devil.
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And this is the most principall part of all the rest.
And this is the most principal part of all the rest.
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For what comfort could we haue had in Christs temptations, in the preparation, in the conflicts & seuerall temptations,
For what Comfort could we have had in Christ temptations, in the preparation, in the conflicts & several temptations,
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vnlesse Christ had vanquished Satan, and got the victorie? Nay all the comfort of Gods children stands in this victorie of our Lord and Sauiour Iesus Christ:
unless christ had vanquished Satan, and god the victory? Nay all the Comfort of God's children Stands in this victory of our Lord and Saviour Iesus christ:
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because now Christ stood in our stead, and was tempted for our sakes:
Because now christ stood in our stead, and was tempted for our sakes:
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so that he being our head, and getting victorie ouer the diuel, the Church & euery member of the Church in Iesus Christ, got victorie ouer Satan.
so that he being our head, and getting victory over the Devil, the Church & every member of the Church in Iesus christ, god victory over Satan.
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In the victorie we are to obserue two things: First, that the Diuell departed from him:
In the victory we Are to observe two things: First, that the devil departed from him:
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Secondly, the Angels ministred vnto him.
Secondly, the Angels ministered unto him.
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In this departing of the Diuell from Christ, we may behold the vnspeakable goodnesse of God to his Church, In this departing of the devil from christ, we may behold the unspeakable Goodness of God to his Church,
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for that which befell Christ, befalleth the Church of God.
for that which befell christ, befalls the Church of God.
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Now the Diuell hauing tempted Christ in three seuerall and sore temptations, he encountred him in all three,
Now the devil having tempted christ in three several and soar temptations, he encountered him in all three,
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and resisted the Diuell in all his temptations: and then the Diuell leaueth him, and goeth his way.
and resisted the devil in all his temptations: and then the devil Leaveth him, and Goes his Way.
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Wherein we see the endlesse loue of God, in that he puts an end to the afflictions of his Church,
Wherein we see the endless love of God, in that he puts an end to the afflictions of his Church,
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though they be many and sore, yet they shall last but a time and haue an end.
though they be many and soar, yet they shall last but a time and have an end.
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So the Lord speaketh of Salomon: If he sinne I will chastise him with the rods of men and with the plagues of the children of men:
So the Lord speaks of Solomon: If he sin I will chastise him with the rods of men and with the plagues of the children of men:
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such as should not be too extreame, but that he should be able to beare.
such as should not be too extreme, but that he should be able to bear.
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So the Prophet Habacuck, he in the first chapter breaketh out into impatient speeches, for the afflictions of the Church:
So the Prophet Habakkuk, he in the First chapter breaks out into impatient Speeches, for the afflictions of the Church:
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but chap. 2. vers. 3. the Lord bids him waite, and tels him, it shall be amended,
but chap. 2. vers. 3. the Lord bids him wait, and tells him, it shall be amended,
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and that he will put an end to their miseries:
and that he will put an end to their misery's:
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the Lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare,
the Lord hath promised that he will not suffer his children to be tempted above that they shall be able to bear,
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but shall find a blessed issue of their temptations.
but shall find a blessed issue of their temptations.
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The two Prophets which were slaine for doing their message, and for the testimonie of Iesus, lay vnburied three dayes and an halfe:
The two prophets which were slain for doing their message, and for the testimony of Iesus, lay unburied three days and an half:
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but after the Lord puts into them the spirit of life againe, and they reuiued,
but After the Lord puts into them the Spirit of life again, and they revived,
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and stood vp before the Lord, and they that saw them shall be afraid, and see them ascend vp into heauen.
and stood up before the Lord, and they that saw them shall be afraid, and see them ascend up into heaven.
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So that we may see, the Lord in mercie puts an end to all the afflictions of his children.
So that we may see, the Lord in mercy puts an end to all the afflictions of his children.
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And this we may see by dayly experience, some of Gods children are visited with grieuous and fearefull temptations, some halfe a yeare, some a whole yeare, some, two, three, foure, ten yeares,
And this we may see by daily experience, Some of God's children Are visited with grievous and fearful temptations, Some half a year, Some a Whole year, Some, two, three, foure, ten Years,
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yet at length the Lord giues them a good issue, and puts an end to their miserie;
yet At length the Lord gives them a good issue, and puts an end to their misery;
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and in stead of horror of conscience, sends them comfort; & in stead of griefe, ioy vnspeakable.
and in stead of horror of conscience, sends them Comfort; & in stead of grief, joy unspeakable.
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And though the Lord should suffer them to be tempted all their life long til their dying day,
And though the Lord should suffer them to be tempted all their life long till their dying day,
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yet then the Lord would giue them a blessed issue of all their miseries, and fill their soules with exceeding comfort.
yet then the Lord would give them a blessed issue of all their misery's, and fill their Souls with exceeding Comfort.
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Here we see a notable differēce betweene the first Adam and the second Adam. The first Adam was tempted,
Here we see a notable difference between the First Adam and the second Adam. The First Adam was tempted,
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and yeelded to Satans temptations, and suffered the Diuell to enter into his hart:
and yielded to Satan temptations, and suffered the devil to enter into his heart:
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the second Adam Iesus Christ, he was likewise tempted, yet he yeelded not to the least assault of the Diuell,
the second Adam Iesus christ, he was likewise tempted, yet he yielded not to the least assault of the devil,
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neither could he euer enter into his holy heart, but departeth from him, and is faine to leaue him.
neither could he ever enter into his holy heart, but departeth from him, and is feign to leave him.
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In this departure of the Diuell from Christ, first, marke when he departed: secondly, for how long he departed.
In this departure of the devil from christ, First, mark when he departed: secondly, for how long he departed.
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For the first, Then the Diuell left him, that is, after the three temptations were ended,
For the First, Then the devil left him, that is, After the three temptations were ended,
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and Christ had in great indignation bid him auoide Satan, for his blasphemous speeches, then the Diuell departed.
and christ had in great Indignation bid him avoid Satan, for his blasphemous Speeches, then the devil departed.
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Here we see the best way to put the Diuell to flight, and to giue him the repulse:
Here we see the best Way to put the devil to flight, and to give him the repulse:
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namely, to resist him at the first, & giue him no ground. But as S. Iames saith, Resist the diuell, and he will flie from thee:
namely, to resist him At the First, & give him no ground. But as S. James Says, Resist the Devil, and he will fly from thee:
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when as we depend on Gods word, and the blessed promises of the Gospell, praying for grace from God to resist satan;
when as we depend on God's word, and the blessed promises of the Gospel, praying for grace from God to resist satan;
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he shal neuer preuaile against vs, but will depart.
he shall never prevail against us, but will depart.
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And therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick, merry companie, sports and pastimes, or such like vanities:
And Therefore it is but foolishness to think or imagine that he can be put to flight by music, merry company, sports and pastimes, or such like vanities:
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but the onely meanes to cause him to depart, is the word and prayer, by them alone he is resisted.
but the only means to cause him to depart, is the word and prayer, by them alone he is resisted.
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They take a bad course, who thinke they may yeeld to Satans temptations when they are yong,
They take a bad course, who think they may yield to Satan temptations when they Are young,
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and purpose in their old age to resist him:
and purpose in their old age to resist him:
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but if we euer yeeld vnto him, we do set open the doore of our hearts vnto the Diuel, we do willingly receiue him,
but if we ever yield unto him, we do Set open the door of our hearts unto the devil, we do willingly receive him,
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and bid him welcom, and then he will not easily be driuen away:
and bid him welcome, and then he will not Easily be driven away:
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nay we shal find it a hard matter, if not impossible, to put him to flight in our old age.
nay we shall find it a hard matter, if not impossible, to put him to flight in our old age.
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But as men in a dropsie, the more they drinke, the more they desire:
But as men in a dropsy, the more they drink, the more they desire:
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so the more men yeeld to his temptations, the more violently will he set vpon them.
so the more men yield to his temptations, the more violently will he Set upon them.
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After that our sauiour Christ saith vnto him, Auoide Satan, presently he departeth, and is obedient to his commaundement.
After that our Saviour christ Says unto him, Avoid Satan, presently he departeth, and is obedient to his Commandment.
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What? was this any vertue in the Diuel to obey Christs commandement? No surely, it was no vertue in the Diuell:
What? was this any virtue in the devil to obey Christ Commandment? No surely, it was no virtue in the devil:
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for we are to vnderstand, there be two kinds of obedience, one is voluntary and chearfull, the other by constraint and forced.
for we Are to understand, there be two Kinds of Obedience, one is voluntary and cheerful, the other by constraint and forced.
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Voluntary obedience is that, when any of the creatures of God do willingly through Gods grace mouing them, obey the commaundement of God,
Voluntary Obedience is that, when any of the creatures of God do willingly through God's grace moving them, obey the Commandment of God,
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as all the good Angels of God, and Adam before his fall, and all the children of God that be effectually called, iustified,
as all the good Angels of God, and Adam before his fallen, and all the children of God that be effectually called, justified,
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and sanctified, do willingly and with chearfulnesse yeeld obedience vnto God in part.
and sanctified, do willingly and with cheerfulness yield Obedience unto God in part.
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Besides this, there is a constrained obedience, when one is vrged and compelled whether he will or not to obey another;
Beside this, there is a constrained Obedience, when one is urged and compelled whither he will or not to obey Another;
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as one that is a malefactor, being condemned to die, he is obedient and yeeldeth himself to death, he submitteth him selfe,
as one that is a Malefactor, being condemned to die, he is obedient and yields himself to death, he submitteth him self,
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because he must neither will nor choose. So the Diuell here obeyeth the voice of Christ, and departeth at his commaundement:
Because he must neither will nor choose. So the devil Here Obeyeth the voice of christ, and departeth At his Commandment:
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but this obedience in him is no vertue, because he was compelled to do it, and could do none otherwise.
but this Obedience in him is no virtue, Because he was compelled to do it, and could do none otherwise.
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And that which here befell the Diuel, shall befall all wicked & impenitent sinners if they will not now obey the commandement of Christ, to repent and beleeue the Gospell, they shall one day in spite of their teeth be constrained, will they nil they, to obey that commandement at the last day of iudgement, Depart ye cursed into euerlasting fire, prepared for the diuell and his angels.
And that which Here befell the devil, shall befall all wicked & impenitent Sinners if they will not now obey the Commandment of christ, to Repent and believe the Gospel, they shall one day in spite of their teeth be constrained, will they nil they, to obey that Commandment At the last day of judgement, Depart you cursed into everlasting fire, prepared for the Devil and his Angels.
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The consideratiō of this one point, should 〈 ◊ 〉 all men now in the time of grace, to yeeld hearty and willing obedience to the voice of Christ, in repenting and turning to God, le•• one day we be constrained to yeeld to our eternall confusion.
The consideration of this one point, should 〈 ◊ 〉 all men now in the time of grace, to yield hearty and willing Obedience to the voice of christ, in repenting and turning to God, le•• one day we be constrained to yield to our Eternal confusion.
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Luke 4. 13. he saith, When the diuel 〈 ◊ 〉 ended all the temptation, then he departed. Lycia 4. 13. he Says, When the Devil 〈 ◊ 〉 ended all the temptation, then he departed.
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VVhere we may note, that before the Diuel• left our Sauiour Christ, he imployed all 〈 ◊ 〉 might, skill, subtiltie and fraud in tempti•• of Christ.
Where we may note, that before the Diuel• left our Saviour christ, he employed all 〈 ◊ 〉 might, skill, subtlety and fraud in tempti•• of christ.
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And from this malicious pract•• of the diuell, we may gather, that Christ was tempted with no smal and easie temptation,
And from this malicious pract•• of the Devil, we may gather, that christ was tempted with no small and easy temptation,
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but that he was tempted in the highest degree that could be:
but that he was tempted in the highest degree that could be:
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for the Diuell made an end of his temptations before he left him, and had his will in tempting of him,
for the devil made an end of his temptations before he left him, and had his will in tempting of him,
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and therefore no question, in these three maine temptations that we haue spoken of, he tēpted him as much as he could,
and Therefore no question, in these three main temptations that we have spoken of, he tempted him as much as he could,
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and shewed his greatest extremitie and fraud.
and showed his greatest extremity and fraud.
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And this may appeare, in that the Angels were faine to come & comfort our Sauiour Christ:
And this may appear, in that the Angels were feign to come & Comfort our Saviour christ:
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so that he was not tempted with some light and ordinarie temptations, but in most extreame manner,
so that he was not tempted with Some Light and ordinary temptations, but in most extreme manner,
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so as his heart within him was in perplexitie, anguish and griefe, yet without all sinne.
so as his heart within him was in perplexity, anguish and grief, yet without all sin.
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And this may minister comfort to the children of God;
And this may minister Comfort to the children of God;
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if any man be tempted with some grieuous temptation, in some wondrous and fearefull maner, that he is almost at the point of despaire, if any man be tempted with Some grievous temptation, in Some wondrous and fearful manner, that he is almost At the point of despair,
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yet let him stay himselfe, and let him not thinke that therefore he is cast away:
yet let him stay himself, and let him not think that Therefore he is cast away:
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for here we see, that Iesus Christ the Son of God was tempted in the highest degree that might be,
for Here we see, that Iesus christ the Son of God was tempted in the highest degree that might be,
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and therefore the dearest seruants of God may be extreamly tempted. We must learne from hence to suspend our iudgements:
and Therefore the dearest Servants of God may be extremely tempted. We must Learn from hence to suspend our Judgments:
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and if we see any so fearfully tempted, & their temptations so extreme and grieuous, that they say of them selues that they be cast-awayes, and if we see any so fearfully tempted, & their temptations so extreme and grievous, that they say of them selves that they be castaways,
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or that while they yet liue they are already in hel;
or that while they yet live they Are already in hell;
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let vs take heed we be not too rash in condemning of them, neither let vs speake or thinke of them as cast-awayes:
let us take heed we be not too rash in condemning of them, neither let us speak or think of them as castaways:
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for our Sauiour Christ was tempted in the highest measure that could be, and why thē may not these kind of temptations befall the dearest children of God? Therefore that which is written of Francis Spira, that he was a reprobate & a cast-away, was penned very inconsiderately,
for our Saviour christ was tempted in the highest measure that could be, and why them may not these kind of temptations befall the dearest children of God? Therefore that which is written of Francis Spira, that he was a Reprobate & a castaway, was penned very inconsiderately,
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though he affirmed the same of himself; for there did nothing befall him, which may not befall a child of God:
though he affirmed the same of himself; for there did nothing befall him, which may not befall a child of God:
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for we see that our Sauiour Christ himselfe was tempted in the greatest measure that might be,
for we see that our Saviour christ himself was tempted in the greatest measure that might be,
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and we haue dayly experience from time to time, that some of the deare children of God haue bene in like sort assaulted to despaire for a time, to thinke themselues reprobates and cast-awayes,
and we have daily experience from time to time, that Some of the deer children of God have be in like sort assaulted to despair for a time, to think themselves Reprobates and castaways,
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yet it hath pleased the Lord in time to restore them to the feeling of his loue,
yet it hath pleased the Lord in time to restore them to the feeling of his love,
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and they haue continued the faithfull seruants of God till their dying day.
and they have continued the faithful Servants of God till their dying day.
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And as it is said, the diuel departed as soone as he had ended all his temptations:
And as it is said, the Devil departed as soon as he had ended all his temptations:
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we may gather, that these three wherewith he assaulted our Sauiour Christ, they be the most principall temptations of the Diuell,
we may gather, that these three wherewith he assaulted our Saviour christ, they be the most principal temptations of the devil,
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& the very ground of all other his temptations:
& the very ground of all other his temptations:
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and therefore it shall be good for vs to learne to know them, and the daunger of them, that we may arme our selues by the example of Christ against them especially.
and Therefore it shall be good for us to Learn to know them, and the danger of them, that we may arm our selves by the Exampl of christ against them especially.
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The second circumstance to be marked in the Diuels departure, is that which S. Luke addeth,
The second circumstance to be marked in the Devils departure, is that which S. Lycia adds,
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though it be not expressed in Mathew, namely, that the Diuell left Christ but for a season: but we neuer reade that the Diuell did tempt our Sauiour Christ after this, but once vpon the crosse:
though it be not expressed in Matthew, namely, that the devil left christ but for a season: but we never read that the devil did tempt our Saviour christ After this, but once upon the cross:
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then indeed the Diuell and all his Angels set vpon him, Coloss. 2. 15. I answer, the Diuell tempts either by himselfe, or else by wicked men.
then indeed the devil and all his Angels Set upon him, Coloss. 2. 15. I answer, the devil tempts either by himself, or Else by wicked men.
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It is true indeed, we reade not that the Diuell did euer tempt Christ after his departure from him,
It is true indeed, we read not that the devil did ever tempt christ After his departure from him,
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but once when he was on the crosse; but he set wicked men a work in persecuting of him continually.
but once when he was on the cross; but he Set wicked men a work in persecuting of him continually.
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So he tempted Euah but once by himselfe, but no doubt he tēpted her after many times by other means
So he tempted Eve but once by himself, but no doubt he tempted her After many times by other means
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Secondly, the diuell tempts by his instruments, namely, by wicked and vngodly mē:
Secondly, the Devil tempts by his Instruments, namely, by wicked and ungodly men:
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and thus he tempted Adam, not by himselfe, but by Euah: so he tempted Iob, not onely by himselfe, in casting the house vpon his children,
and thus he tempted Adam, not by himself, but by Eve: so he tempted Job, not only by himself, in casting the house upon his children,
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but also by his vile instruments the Sabeans and Caldeans, whom he set a work to rob and spoile him,
but also by his vile Instruments the Sabeans and Chaldaeans, whom he Set a work to rob and spoil him,
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and after by his mistaking friends.
and After by his mistaking Friends.
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So though we reade not that the Diuell did tempt Christ all his life time after this by himselfe,
So though we read not that the devil did tempt christ all his life time After this by himself,
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yet did he it by his instruments, as the Scribes and Pharises, the cruell Iewes, yea by Herod, Pontius Pilate, Annas and Caiphas, and the rest:
yet did he it by his Instruments, as the Scribes and Pharisees, the cruel Iewes, yea by Herod, Pontius Pilate, Annas and Caiaphas, and the rest:
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he neuer ceased tempting of him after this;
he never ceased tempting of him After this;
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and these temptations by his vile• instruments were very great and grieuous vnto his sacred soule.
and these temptations by his vile• Instruments were very great and grievous unto his sacred soul.
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Seeing the diuell tooke this course to tempt Christ, and then to depart for a while, and after to returne againe:
Seeing the Devil took this course to tempt christ, and then to depart for a while, and After to return again:
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we may see what is the estate of Gods Church in this world, namely, that the Church of God vpon earth is in a continuall intercourse of afflictions: now afflicted;
we may see what is the estate of God's Church in this world, namely, that the Church of God upon earth is in a continual intercourse of afflictions: now afflicted;
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after, the Lord giues it peace for a time: and then the Lord sendeth afflictions againe:
After, the Lord gives it peace for a time: and then the Lord sends afflictions again:
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and as winter followeth sommer, so doth ioy afflictions.
and as winter follows summer, so does joy afflictions.
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This being the estate of the church of God vpon earth, a continuall intercourse of afflictions, we must then learne what is our own particular estate while we liue in the church,
This being the estate of the Church of God upon earth, a continual intercourse of afflictions, we must then Learn what is our own particular estate while we live in the Church,
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namely, a state that is in a continuall intercourse of troubles and afflictions. If we now inioy peace and rest, we must make account it cannot alwaies indure,
namely, a state that is in a continual intercourse of Troubles and afflictions. If we now enjoy peace and rest, we must make account it cannot always endure,
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but there must come a change:
but there must come a change:
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and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall,
and Therefore we must beware in time of peace to prepare our selves against the time of affliction and of trial,
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and perswade our selues the Sunne will not alwaies shine, but this state will change, and triall will come. It followeth.
and persuade our selves the Sun will not always shine, but this state will change, and trial will come. It follows.
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(4) part (DIV1)
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And behold the Angels came and ministred vnto him. ] Here is now the second part of the victorie:And behold the Angels Come and ministered unto him. ] Here is now the second part of the victory:
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(4) part (DIV1)
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when as our Sauiour Christ had foiled the Diuell, and put him to flight, then the Angels come and minister vnto him, to comfort him after this tedious combat.
when as our Saviour christ had foiled the devil, and put him to flight, then the Angels come and minister unto him, to Comfort him After this tedious combat.
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(4) part (DIV1)
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1427
Behold ] This word is a word of wonder, and it sheweth there is some matter of moment that followeth:Behold ] This word is a word of wonder, and it shows there is Some matter of moment that follows:
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(4) part (DIV1)
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1428
and what is that? the wonder is, that that person whom the diuell despised,
and what is that? the wonder is, that that person whom the Devil despised,
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(4) part (DIV1)
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1429
and would haue troden vnder his feete, euen this person is here attended vpon by the good Angels of God, who are readie to offer him their seruice, and come to comfort him.
and would have trodden under his feet, even this person is Here attended upon by the good Angels of God, who Are ready to offer him their service, and come to Comfort him.
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(4) part (DIV1)
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In this ministerie of these Angels consider, first the bond which caused them to attend on Christ:
In this Ministry of these Angels Consider, First the bound which caused them to attend on christ:
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1431
secondly, the number, how many they were: thirdly, the time when they came to him.
secondly, the number, how many they were: Thirdly, the time when they Come to him.
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1432
First the bond which maketh these glorious Angels and heauenly spirits to attend and waite vpon our Sauiour Christ, is this, that the man Christ, not the manhood of Christ,
First the bound which makes these glorious Angels and heavenly spirits to attend and wait upon our Saviour christ, is this, that the man christ, not the manhood of christ,
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1433
but Christ God and man, is Lord of all creatures, euen of the Angels in heauen.
but christ God and man, is Lord of all creatures, even of the Angels in heaven.
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1434
And the manhood of Christ, though it be not Lord of Angels, yet it is farre more excellent then any creature whatsoeuer, yea then the blessed Angels.
And the manhood of christ, though it be not Lord of Angels, yet it is Far more excellent then any creature whatsoever, yea then the blessed Angels.
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1435
And here we may behold the great goodnesse of God, who hath exalted mans nature which was most vile by reason of sinne, to be farre more excellent then any Angell in heauen,
And Here we may behold the great Goodness of God, who hath exalted men nature which was most vile by reason of sin, to be Far more excellent then any Angel in heaven,
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1436
as it is ioyned to the Godhead in the person of Christ.
as it is joined to the Godhead in the person of christ.
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1437
So then the Angels minister to Christ not as simply man, but as God-man, or God and man:
So then the Angels minister to christ not as simply man, but as God-man, or God and man:
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1438
and so they minister to all the true members of Christ Iesus, which are truly coupled and vnited vnto his mysticall bodie.
and so they minister to all the true members of christ Iesus, which Are truly coupled and united unto his mystical body.
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1439
Christ is that ladder of Iacob, whereby the Angels of God do ascend and descend, to do seruice to all those which are truly ioyned vnto Iesus Christ, Gen. 28.
christ is that ladder of Iacob, whereby the Angels of God do ascend and descend, to do service to all those which Are truly joined unto Iesus christ, Gen. 28.
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This ought to make vs all admire the endlesse and vnspeakeable goodnes of God, who hath not onely giuen vs to be Lords of heauen and earth by the meanes of Christ,
This ought to make us all admire the endless and unspeakable Goodness of God, who hath not only given us to be lords of heaven and earth by the means of christ,
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but euen the glorious Angels, which are farre aboue man in excellencie, to be our seruants, to minister vnto vs, to comfort and defend vs.
but even the glorious Angels, which Are Far above man in excellency, to be our Servants, to minister unto us, to Comfort and defend us
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This should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches, seeing the glorious and blessed Angels of God do waite and attend vpon vs. Truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs, seeing we be in the presence of these most excellent creatures of God, the blessed & holy Angels, to behaue our selues with greater reuerence then we would before an earthly Prince,
This should move us all to carry and behave our selves reverently and holily in all our actions and Speeches, seeing the glorious and blessed Angels of God do wait and attend upon us Truly this ought to make us have great regard that no unseemly speech or actium pass from us, seeing we be in the presence of these most excellent creatures of God, the blessed & holy Angels, to behave our selves with greater Reverence then we would before an earthly Prince,
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and in the presence of a mightie Monarch. 2 The number of them. It is not said, there came one Angell, as in the garden:
and in the presence of a mighty Monarch. 2 The number of them. It is not said, there Come one Angel, as in the garden:
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but, the Angels came vnto him: shewing there were mo then one.
but, the Angels Come unto him: showing there were more then one.
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And we find in the word, that our Sauiour Christ had sometimes one, somtimes mo to attend vpon him.
And we find in the word, that our Saviour christ had sometime one, sometimes more to attend upon him.
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And so the wicked Angels come sometimes one alone as here in Christs temptations:
And so the wicked Angels come sometime one alone as Here in Christ temptations:
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1447
sometimes many, as when Christ was on the crosse, Colossians 2. 15. And so it is likewise with the good Angels of God:
sometime many, as when christ was on the cross, colossians 2. 15. And so it is likewise with the good Angels of God:
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1448
sometimes they come one alone, sometimes moe together.
sometime they come one alone, sometime more together.
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1449
Mow if this be true, then that opinion fa•leth to the ground, which holds, that euery man hath his two Angels:
Mow if this be true, then that opinion fa•leth to the ground, which holds, that every man hath his two Angels:
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1450
an euill Angel to tempt him, and his good Angell to defend him.
an evil Angel to tempt him, and his good Angel to defend him.
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1451
But if God so please, he hath a legion of bad Angels to torment the bad• and ten thousands of good Angels to comfort the good.
But if God so please, he hath a legion of bad Angels to torment the bad• and ten thousands of good Angels to Comfort the good.
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1452
The third point is the time when the•• Angels came vnto Christ;
The third point is the time when the•• Angels Come unto christ;
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1453
[ Then ] when the diuell had now ended all his temptations not in the time of the temptations whi•• Christ was tempted,[ Then ] when the Devil had now ended all his temptations not in the time of the temptations whi•• christ was tempted,
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1454
but immediatly after they were ended.
but immediately After they were ended.
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(4) part (DIV1)
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1455
True it is, the good Angels of God be ••waies readie to attend vpō Christ & to ob•• his will;
True it is, the good Angels of God be ••waies ready to attend upon christ & to ob•• his will;
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yet here it is said, they came not 〈 ◊ 〉 our Sauiour till after his temptations:
yet Here it is said, they Come not 〈 ◊ 〉 our Saviour till After his temptations:
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〈 ◊ 〉 then when he had most need, they are 〈 ◊ 〉 of God to comfort him:
〈 ◊ 〉 then when he had most need, they Are 〈 ◊ 〉 of God to Comfort him:
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1458
and as it is like• they tooke vpon them some bodily sh•• ••the time, as the diuell did, that so they ••ght the better do him seruice.
and as it is like• they took upon them Some bodily sh•• ••the time, as the Devil did, that so they ••ght the better do him service.
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1459
And here in the person of our Sauiour Christ we may obserue the dealing of God •ith his children,
And Here in the person of our Saviour christ we may observe the dealing of God •ith his children,
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1460
euen as he dealt with Christ himselfe:
even as he dealt with christ himself:
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1461
namely, that the Lord doth sometime conceale his fauour, and not •hew his accustomed mercie to his children, 〈 ◊ 〉 least the comfortable sense and feeling of 〈 ◊ 〉 for a time, to trie his children.
namely, that the Lord does sometime conceal his favour, and not •hew his accustomed mercy to his children, 〈 ◊ 〉 least the comfortable sense and feeling of 〈 ◊ 〉 for a time, to try his children.
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As here the Lord with held for a time the comfort of his Angels from our Sauiour Christ,
As Here the Lord with held for a time the Comfort of his Angels from our Saviour christ,
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1463
yet after in is greatest need sent them to comfort him.
yet After in is greatest need sent them to Comfort him.
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1464
•o the Lord dealeth with his children, euen 〈 ◊ 〉 a nurse dealeth with her child, setteth it •owne,
•o the Lord deals with his children, even 〈 ◊ 〉 a nurse deals with her child, sets it •owne,
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1465
and goeth and hideth her selfe for 〈 ◊ 〉 time, letteth it sit still, so as the child ta•eth a knocke;
and Goes and Hideth her self for 〈 ◊ 〉 time, lets it fit still, so as the child ta•eth a knock;
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1466
and it may be hurteth it selfe, so as it bleedeth againe:
and it may be hurteth it self, so as it bleeds again:
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1467
now all this she doth, not because she loueth not her child, 〈 ◊ 〉 that when she taketh vp her child againe into her armes, it may loue her better, and cling faster vnto her.
now all this she does, not Because she loves not her child, 〈 ◊ 〉 that when she Takes up her child again into her arms, it may love her better, and cling faster unto her.
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1468
Euen so dea•eth the Lord with his children, he often withdraweth the comfortable feeling of his mercie,
Eve so dea•eth the Lord with his children, he often withdraweth the comfortable feeling of his mercy,
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1469
and doth as it were hide himselfe for a time, that so we may the better 〈 ◊ 〉 what we are without his mercie,
and does as it were hide himself for a time, that so we may the better 〈 ◊ 〉 what we Are without his mercy,
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1470
and make more accompt of it, when the Lo•• doth giue vs the feeling of it againe, and 〈 ◊ 〉 we may loue him euer after more earne•• and more constantly.
and make more account of it, when the Lo•• does give us the feeling of it again, and 〈 ◊ 〉 we may love him ever After more earne•• and more constantly.
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1471
To conclude, most men will say, There 〈 ◊ 〉 no need of this doctrine of temptations:
To conclude, most men will say, There 〈 ◊ 〉 no need of this Doctrine of temptations:
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〈 ◊ 〉 they neuer felt any such matter, nor are 〈 ◊ 〉 acquainted with them:
〈 ◊ 〉 they never felt any such matter, nor Are 〈 ◊ 〉 acquainted with them:
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nay, they hope (th• say) neuer to feele any such temptations: 〈 ◊ 〉 they thank God that they neuer knew 〈 ◊ 〉 temptations meant.
nay, they hope (th• say) never to feel any such temptations: 〈 ◊ 〉 they thank God that they never knew 〈 ◊ 〉 temptations meant.
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1474
Indeed these po•• soules may thinke themselues happie, 〈 ◊ 〉 they be in a most pitifull case, and a mise••ble estate:
Indeed these po•• Souls may think themselves happy, 〈 ◊ 〉 they be in a most pitiful case, and a mise••ble estate:
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for whosoeuer belongs to Ch••• he must be made in some measure con•••mable;
for whosoever belongs to Ch••• he must be made in Some measure con•••mable;
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and if they be the true member• Christ, they must be made sutable to th• head, in suffering temptations.
and if they be the true member• christ, they must be made suitable to th• head, in suffering temptations.
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1477
Nay, it is 〈 ◊ 〉 ioy, and we haue iust cause of reioyci• when we be tempted:
Nay, it is 〈 ◊ 〉 joy, and we have just cause of reioyci• when we be tempted:
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1478
especially if we 〈 ◊ 〉 able (by the power of Christ) to resist 〈 ◊ 〉 temptations, as he did.
especially if we 〈 ◊ 〉 able (by the power of christ) to resist 〈 ◊ 〉 temptations, as he did.
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1479
So saith the 〈 ◊ 〉 Ghost, Iam. 1. 2. My brethren (saith 〈 ◊ 〉 Apostle) accompt it exceeding ioy, when ye 〈 ◊ 〉 into diuerse temptations.
So Says the 〈 ◊ 〉 Ghost, Iam. 1. 2. My brothers (Says 〈 ◊ 〉 Apostle) account it exceeding joy, when you 〈 ◊ 〉 into diverse temptations.
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1480
And those men which say, they neuer 〈 ◊ 〉 tempted all their liues, alas they haue a 〈 ◊ 〉 full iudgement of God vpon them, 〈 ◊ 〉 •••dnesse of heart, which makes them that 〈 ◊ 〉 feele no temptations,
And those men which say, they never 〈 ◊ 〉 tempted all their lives, alas they have a 〈 ◊ 〉 full judgement of God upon them, 〈 ◊ 〉 •••dnesse of heart, which makes them that 〈 ◊ 〉 feele no temptations,
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though they be ••yly tempted by the Diuell to a thousand 〈 ◊ 〉 and impieties.
though they be ••yly tempted by the devil to a thousand 〈 ◊ 〉 and impieties.
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As the Disciples of Christ 〈 ◊ 〉 though they saw the miracle of Christ, 〈 ◊ 〉 saw that the bread was multiplied in •eir hands,
As the Disciples of christ 〈 ◊ 〉 though they saw the miracle of christ, 〈 ◊ 〉 saw that the bred was multiplied in •eir hands,
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yet vnderstood it not, because 〈 ◊ 〉 the hardnesse of their hearts:
yet understood it not, Because 〈 ◊ 〉 the hardness of their hearts:
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so these blind ••les, though Satan tempt them from day 〈 ◊ 〉 day, yet they be so blinded & their hearts 〈 ◊ 〉 hardned, that they perceiue no such mat••.
so these blind ••les, though Satan tempt them from day 〈 ◊ 〉 day, yet they be so blinded & their hearts 〈 ◊ 〉 hardened, that they perceive no such mat••.
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But if these men would learne once by the •ord of God to see and feele their miserie, •nd so repent and be truly humbled for their 〈 ◊ 〉,
But if these men would Learn once by the •ord of God to see and feel their misery, •nd so Repent and be truly humbled for their 〈 ◊ 〉,
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and become new creatures, they would 〈 ◊ 〉 be of another mind.
and become new creatures, they would 〈 ◊ 〉 be of Another mind.
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And therefore let 〈 ◊ 〉 such men pray to God, that he of his mer•le giue them the sight of their wofull mise•le, that he would giue them soft and tender •earts to be humbled for their sinnes, that so ••ey may feele the want of grace;
And Therefore let 〈 ◊ 〉 such men pray to God, that he of his mer•le give them the sighed of their woeful mise•le, that he would give them soft and tender •earts to be humbled for their Sins, that so ••ey may feel the want of grace;
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and they ••il then confesse it is not an vnneedful thing ••or them to know and vndergo temptations,
and they ••il then confess it is not an unneedful thing ••or them to know and undergo temptations,
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and that vnlesse they be tempted with Christ, they can haue no true ioy nor sound comfort in Christ.
and that unless they be tempted with christ, they can have no true joy nor found Comfort in christ.
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