Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	hand_n	heaven_n	lord_n	3,518	5	3.6493	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

not for easier it shall be in the day of judgement for impenitent men then for monstrously maliticious Divels though no ease at all can there be for unbelieving and therefore unpardoned men continually tormented with Divels Then saith Jesus unto him Get thee hence Satan And then began our Saviour to be thus wrathfully incensed when his Father's glory began first to be questioned for 't was not so when the Divel tempted him after his long fasting to distrust and diffidence in his Father's Providence v. 3 4. nor was it so when he tempted him to vain-glory by casting himself down from the pinacle of the Temple v. 5 6 7. Satan received then no rebuke at all from our Saviour No and the reason was because in those Two Temptations the injury was more properly and more immediately done unto himself and therefore he could without any indignation at all patiently bear and sleight that But when he saw that the Divel had appropriated unto himself the honour that was peculiarly due unto God All these things will I give thee tempting him to become an Idolater and so fall away from his God from his Father If thou wilt fall down worship me v. 9. then his patient meekness was much moved his wrath was very much kindled and his fury exasperated to the highest to teach us to bear with all patience and long suffering our own wrongs and injuries But to be more zealous alwaies in God's cause then our own as our Saviour here e Aquin. 3. pars Sum. q. 41. Concl. 4. was who justly provoked by the wrong done unto his Father most sharply reproved the Divel that had done that wrong unto his Father saying Get thee hence Satan bold impudent malitious exceeding sinful Satan Get thee hence I detest thy self I abhor thy gift neither am I at all in the least beholding unto thee in that thou madest the first offer thereof unto me who will none of thy promises none of thy Kingdomes none of thy glory none of thy power as Abram said to the King of f Gen 14.22 23. Sodome I have lift up my hand unto the Lord the most high God the possessour of Heaven and Earth That I will not take from a thred even to a shoo-latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich So our Saviour to his and his Father 's malitious Adversary Satan here I will not accept of any thing thou offerest me of any thing thou falsly callest thine or if it were properly thine own I abhor and detest both it and thee Therefore away with thy Kingdoms away with thy promises away with thy gift away with thy condition away with thy self Get thee hence get thee behind me Satan Yet though wrathfully and justly moved thereunto our Saviour did not thus with indignation dismiss and send away Satan without a special Warrant from his Father's word to doe it he did not but as twice before v. 4. 7. So now again v. 10. he strongly opposeth his false suggestions with full power and authority from the Word of truth and his authority is It is written Thou shalt worship the Lord thy God and him only shalt thou serve Note him only which positively concludes that the Divels motion was but in vain If thou wilt fall down and wholy excluded him from what he so much desired even from all manner of religious Worship and Adoration as not at all due unto him his proposal conditionally If thou wilt fall down being answered here in sense with our Saviour's flat denial positively I will not fall down and worship thee thou wilt not Why for it is written and one word of my Father's writing is more available to keep me in his fear then all that thou canst either say or doe to remove me from it Thy Ifs and thy Conditions which are nothing else but the forerunners of thy Temptations shall never take at all with me and though thou wilt not alledge a Text rightly when it makes for me against thy self witness thy false dealing with me on the pinacle of the Temple yet I do rightly alledge here what makes for my self and wholy against thee It is written Thou shalt worship the Lord thy God and him only shalt thou serve Him only and I may not fall down before thee this is my Father's Word this is my Father's will to keep his own Worship entire unto himself and so will I keep it and Worship him only Thus and thus did our Saviour Answer Satan partly rebuking his bold impudency with Get thee hence and partly denying his suit with It is written and this his denial from which we may we will open our way to a further discourse briefly includes in it Two things 1. A most just claiming of all Religious worship as peculiarly due unto God onely And 2. as just a disclaiming from and a disavowing of any such worship as due to any creature on any specious pretences whatsoever according to the Rule of Affirmative Precepts which alwaies include in them their Negatives as on the contrary the Negatives alwaies include their Affirmatives Now the Precept here is Affirmative Thou shalt worship the Lord thy God and him only shalt thou serve therefore the Negative thereof must needs be thou shalt not religiously worship any of the Creatures no not the Divel Let us then weigh the words impartially knowing that we can have no better Argument to defend the Cause of God then that which is immediately drawn as this is from the written Word of God which is that touchstone to distinguish between counterfeit Gold and true that Rule to discern between streight and crooked that Ballance wherein falshood is overpoysed by truth and such a Ballance such a Rule such a Touchstone is this Word here of our Saviour It is written But Where is it written Answ Deut. 6.13.10.20 where God's command to the people by the mouth of Moses is Thou shalt fear the Lord thy God and serve him words aequipollent in sense though I confess somewhat fuller in the Sentence as it is here in the Text cited by our Saviour and if aequivalent they be and aequipollent in sense that is sufficient Now that the sense is one and the same in both will evidently appear by comparing both Texts together Thus Moses saith Thou shalt fear g Timebis the Lord thy God Our Saviour saith Thou shalt worship h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God Where worship is put in stead of fear Again Moses saith And him shalt thou i Ipsi servies serve But our Saviour saith And him onely k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illi soli servies shalt thou serve Where this word onely is more according to the letters then is in Moses Yet in sense not more then is in Moses the sound indeed varieth somewhat but not the substance not the meaning for our Saviour who is the best

capacity of both Believe and thou shalt be saved eternal life is the gift of God through Jesus Christ our Lord Rom. 6.23 True but that life shall be given to none but to those only that run and wrestle and strive and fight to obtain that eternal prize these being the means appointed of God to obtain it so run that ye may t 1 Cor. 9.24 obtain we have not digressed in all this no yet 't is time to look back again to the rock from whence all this is hewen 't is this God is tempted several ways as when a needless nay a sinful experiment is made 1. Of his power 2. Of his Justice 3. Of his Wisedom 4. Of his Fatherly protection over us and in this latter sense is our Saviour's answer here to be understood for to the Divel perswading him to cast himself down from the pinacle of the Temple v. 5. No saith he in sense that lawfully I cannot do Why Because there is another ordinary way to go down and not rashly neglecting my Father's provident care over me to cast my self down and that ordinary way those ordinary means must I use which he hath appointed to preserve me otherwise I shall be guilty of tempting him by trying whether he will so preserve me or not when I am wilfully gone out of my ways but that I may not do neither for it is written and his word shall be my guide in all my ways and his word is Thou shalt not tempt the Lord thy God v. 7. Thus our Saviour answered and thus also was the Divel even in this his second assault most shamefully repulsed Notwithstanding he soon begins a u Qui audit dominum deum tuum tamen adhuc tentare non desinit Chrysolog de tentati jejunio Christi Serm. 13. third Again the Divel taketh him up into an exceeding high Mountain and sheweth him all the Kingdomes of the world and the glory of them v. 8. And saith unto him All these things will I give thee if thou wilt fall down and worship me v. 9. Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve verse 10. Lo Here is much more of impudency in this then in the two other temptations and that by the same Tempter against the same Saviour For before v. 3 6. it was but if thou be the Son of God but now it is v. 9. If thou wilt fall down and worship me Satan rather increaseth then decreaseth in his malice The sum of the third and last Temptation whose attempts were now high and lofty and his aim in this third and last temptation was to fill our Saviour's heart with a covetous desire of worldly glory and vast possessions to the end that thereby he might draw him away from the true worship of the true God knowing well enough that covetuousness is w Col. 3.5 Idolatry and if he could but once perswade him to covet all the Kingdoms of the world the way he saw was then fairly opened to perswade him also to fall down and worship him which was the chief end of his temptation for the archieving whereof his limited power was now stretched even to the highest x Tota potestatis commovetur ambitio Hilar in Locum Can. 3. pitch far higher then the pinacle of the Temple though with no better successe then when he was on the pinacle not so high as this exceeding high mountain or when he was in the wilderness a lower place the attempts of a Divel can no where thrive against a Saviour for though a threefold cord as Solomon speaketh be not quickly y Eccles 4.12 broken not commonly and by a weak arm yet if it be of the Divels hoisting left to our Saviour's unhoisting it is quickly broken As Sampson a Judg. 16.9 12. quickly brake the withes and new ropes of the Philistines being in that a type of our Saviour in his whose two-edged b Heb. 4.12 sword it is written was far sharper effectually to cut asunder this subtilly-wreathed temptation of Satan the product of his two first then the sword of Alexander the great was to cleave asunder the Gordian c Quint. Curti. lib. 3. p. 25 26. knot refusing now not only the Kingdom of Asia which that Alexander then coveted and was now boldly offered unto him by the Divel inclusively in the bundle of the whole but also all the Kingdoms of the world and the glory of them He refuseth them all and will not agree to fall away from his God by falling down to Satan and this is the sum both of the Divels proposal and our Saviour's refusall Parturiunt montes nascetur ridiculus mus And though he were now in the top of an exceeding high mountain probably in the highest region of his own dominion yet there was he once more overtopped overmatched and his lofty attempts confounded by our Saviour But we will search more narrowly into the Text and thence give you several observations Thus Again the Divel taketh him up into an exceeding high mountain v. 8. Again which noteth that this bad angel who had been too too busie in tempting before was as busie still Finis alterius mali gradus est futuri proceeding from one evill to another Again in continual motion he was imitating therein the good Angels though to a bad end Again from the Wilderness to the holy City from the holy City to the Pinacle of the Temple from the Pinacle of the Temple to an exceeding high mountain And all this adoe all this stir all this moving from place to place was again to tempt our Saviour But we will not believe that he thus moved up and down all this time in any other then an oblique motion 't is his nature always to be excentrick and irregular being the cause of all irregularity amongst us yet we find him in d 1 Pet. 5.8 Peter going walking about and in e Job 2.2 Job compassing the earth that is compassing men in everywhere on every side that he might catch them in his net compassing not leaving any corner of the Earth unsearcht for his prey the cause of his going about of his going to and fro and walking up and down in the Earth rather then by any circular motion to attempt any thing which had so much not only of impudency but also of obliquitie and irregularitie in it Again the Divel taketh him up into an exceeding high mountain Taketh him up and brought him thither through the ayre as once he had brought him before from the wilderness to the pinacle of the Temple And though our Saviour did never follow him whithersoever he went yet at this time he yielded his body to be carried by him whithersoever he would not refusing to be taken up into an exceeding high mountain Now Goegraphers make mention of many such as f Vbi in excelsissimam

believers Well but did not thy conscience accuse thee when thou thus temptedst our Saviour to commit Idolatry fall down and worship me who hath taught us here below that Idolaters shall not inherit the Kingdome of t 1 Gor. 6. 9. God as if thou hadst had a purpose had it been in thy power to exclude him thence surely if it did not yet his answer could not but smite and terrifie thee when he sent thee away from his presence with a most wrathful word and as dreadful as that shall be to all goats to all reprobates at the last day Go ye cursed into everlasting fire prepared for the divel and his u Mat. 25.41 angels and his answer a witnesse with how much disdain and indignation he rejected both thee and thy condition is recorded here v. 10. Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve Then saith Jesus unto him Then See! no sooner was our Saviour tempted even this third time If thou wilt fall down and worship me but as soon also was both the Tempter and his temptation rejected even this third time our Saviour not willing to entertain any long discourse with him in any of his temptations Then 't was not for the advantage of the woman to be too too familiar with the Serpent Gen. 3. 'T is dangerous for any to be too too familiar with Satan or to have any long conference and communication with him only when he tempts us we may speak unto him as our Saviour here did by way of repulse with indignation yet not by way of any the least friendly compliance with delight and contentation Then saith Jesus unto him and this he saith Get thee hence Satan Lo thrice did our Saviour here vouchsafe an answer to the Divel yet no signs of wrath were there in the other two but only in this last answer to the Divel and necessary it was that he should be sent away in fury now who hitherto would not be answered with mildness when Lenitives cannot prevail Corrosives must be applied It is written v. 4. and again It is written v. 7. words of mildeness both without any the least mixture of any bitter reprehension But here v. 10. before it comes so far as this It is written these words of fury are interposed these Get thee hence Satan Or as it is Luke 4.8 Get thee behind me Satan This our Saviour said unto the Tempter who also upon another occasion said once the like to w Mat. 16.21 22 23. Peter when out of his preposterous zeal he disswaded him from suffering many things at Jerusalem tending to the glory of God and man's salvation He turned and said unto Peter Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men 'T is thy will that I should be possessed of an earthly Kingdome but my will is by my suffering death from which thou disswadest me to procure for all that shall believe in me an heavenly and therefore in that thou art of another judgement counselling me be it far from thee x Mat. 16.22 Lord this shall not be unto thee therein thou art like unto Satan that adversary of mandkind always envying their happinesse in a Crucified Redeemer Get thee behind me Satan and know that with much detestation I abhor thy humane counsel Thou savourest not the things that be of God but those that be of men See! so willing was our Saviour to suffer for man's redemption that he was highly offended with any that should any ways attempt to hinder him from suffering for man's redemption and therefore Peter guilty of that hainous crime as our Saviour understood it was more sharply reprehended for but counselling him not to suffer then he was for denying him with cursing and swearing after he was betrayed by Judas the first degree of his suffering Matth. 26. then only the crowing of the Cock put him in mind of his denial and Tergiversation v. 74 75. but now 't is our Saviour himself that sharply checks him for his most unwelcome counsel and presumption He said unto Peter Get thee behind me Satan In sense thus much do not thou presume to go before and direct me what I shall do nay that I shall not suffer but get thee behind me be wiser in time to come and follow thou me willingly in all things obeying my will as I do my y Hieronym Erasmus in locum Father's Get thee behind me Satan His offence it seems was very hainous and superlative that deserved so tart and so severe a reprehension but Peter was reestablished and reconciled again unto his Saviour Whereas Satan here was sent away with so much fury and with such a word of dismission that he could never be capable of any favourable re-admission Jesus saith unto him not only Get thee behind me but also Get thee hence Satan Whereas Peter still remained with his Saviour although at that time out of weakness not rightly understanding that it behoved him thus and thus to suffer which the Divel knew and malitiously sought to hinder he had highly provoked and offended his Saviour But 't is the Divel we are now speaking of and our Saviour's wrathful indignation against him Get thee hence Satan The rebuke of Peter was very sharp against the hypocrisie and covetousnesse of Simon Magus Thy heart is not right in the sight of God thou art in the gall of bitterness and in the bond of a Acts 8.20 21 22 23. iniquity Paul's rebuke was sharper against Elimas the Sorcerer O full of all subtilty and all mischief thou child of the Divel thou enemy of all b Acts 13.10 righteousness But this rebuke of our Saviour here against Satan was far sharper and more piercing then all Not so mild as that of God himself at another time and in another case who said unto him The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke c Zechar. 3.2 thee But full of the highest indignation he said unto him Get thee hence get thee behind me Satan Behind me Not suffering him to obtain so much favour as to be set at his left hand which for a short time shall be granted even to all reprobates at the day of d Mat 25.33 judgement but Satan here obtains not so much as that no because his torment one day shall be far greater then the torment of all reprobates and the reason is because the Seducer is far more Culpable then the Seduced and the punishment shall then be proportioned to the quality both of the sin and sinners all are prejudged to an eternal punishment because if they had lived on earth for ever they would all have sinned against the eternal God for ever yet not all prejudged to the same degree of eternal punishment intensively