approueth such meanes the diuel setteth such courses a flote and him they serue and on him they rely that walke therein Secondly note a further reach of Satan in this promise of these earthly kingdomes euen to ouerthrow Christs spirituall kingdome Satan knew well that if Christ were the true Messias he should be a King and haue a kingdome though not earthly yet spirituall in the hearts and consciences of men which should be the ruine of his kingdome and therfore he labours with Christ to entertaine an earthly kingdome that so his spiritual kingdome might not be looked after And looke as hee seekes to deale with Christ the head so he perseueres against the church which is his body for Gods Church hath it ministery which in it nature is a soueraigntie to be exercised in the dispensation of the word now the Diuell hath laboured by all meanes to bring this ministerie wherein the Churches spirituall soueraignty doth consist to become an earthly lordship and dominion that by this meanes he might ouerturne it and make it fruitlesse in the building and vpholding of Christs spiritual kingdome and how he hath preuailed this way the Church of Rome doth shew to all the world Thirdly obserue the largenesse of the Diuels promise he will giue to Christ all the kingdomes of the world and the glorie of them but this is more then he meant to our Sauiour Christ at leastwise more then he could perform for all these were not in his power Now because in all things we must be as vnlike the Diuell as may be hence we must learn to be wary and watchful to our promises that therein we be not like vnto Satan promising that which we neuer meane to performe or neuer can performe though we meant it In all our promises therefore we must looke to two things First whether the thing we promise be in our power Secondly whether it be lawfull and meet for vs to performe And thus making promises we must endeuour alwayes to make good the same This fidelitie in keeping promise is a fruit of the spirit called by the Apostle faith Gal. 5. 25. and a propertie of him that must rest in Gods holy mountaine Psal. 15. 4. not to change from a mans lawfull oath or promise though the performance of it tend to his great hinderance Fourthly in this promise of Satan we may obserue that hee knowes all the kingdomes of the world else he could not haue shewed them to him which heere he offers to giue yea his offering of them with the glory of them al which hee could so speedily represent doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes hee goes not to and fro for nought compassing the earth Iob. 1. 7. And his promise of them to Christ was made to inflame his heart with ambition after those kingdomes and glories that he might enioy some of them at the least Wherein we may note that one speciall practise of the Diuell is to ouerturne states and kingdomes by putting ambition into mens hearts after earthly kingdomes and glories his study is to do mischiefe and in the ruine of kingdoms he ouerthrowes many and therefore heereunto hee endeuours himselfe with might and maine Hence come insurrections rebellions in kingdomes which no time nor age could euer escape looke as he stirred vp the Chaldeans and Sabeans to inrich themselues by the spoiling of Iob so dealeth he by ambitious and couetous persons in all estates as true records of times do fully testifie We may see the truth heereof in our own land in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our Prince and State by profane men stirred vp by the diuell through ambition discontent howsoeuer by Gods mercy themselues haue beene taken in the snare that they laid for others In regard whereof we are all bound to yeeld all praise and glory to God for his gratious preseruation and defence both of our prince state and to shew forth our thankfulnesse by all holy obedience vnto that God who hath brought to nought the diuelish conspiracies treacheries of the ambitious instruments of Satan Secondly we must pray vnto God continually for the preseruation of our Prince State crying aloud vnto God as the people did at the coronation of Salomon for the safety of our Prince yea we must daily intreat the Lord to bring to nought the counsell of Achitophels of all that think euil against the Lords anointed among vs. Quest. But how comes it to passe that any Prince or State can stand if the Diuell haue such malice against them Answ. Through the good prouidence of God who giues his good Angels charge to guard and defend not only his children in particular but also whole Kingdoms and States And one part of their office is for the good of Gods Church to repell the rage of Satan and his instruments yea to stand with Gods church in the execution of iudgements vpon the enemies thereof In the siege of Iericho an heauenly captaine of the Lord of hosts came to helpe Ioshuah and when the king of Syria sent a mighty host to take the Prophet Elisha that was in Dothan the Lord sent for his defence horses chariots of fire which filled the mountaines And in the dayes of Hezekia for his comfort and the ioy of Gods people an Angel of the Lord slew in the host of Zenacherib that came against Ierusalem an hundred fourescore and fiue thousand in one night And wee want not sure testimonie of this good prouidence of God in the strange discoueries of many diuelish conspiracies Fiftly Satan saith all these will I giue thee This is the voice of the great red Dragon and the same is the voice of the Pope of Rome both registred in their canons and daily attempted in practise to dispose of all the kingdomes of the earth whereby he shewes euidently that he is that beast comming out of the earth hauing two hornes like the Lambe but he spake like the Dragon For the Lambs hornes he shewes in calling himselfe the seruant of sernants and the voice of the Dragon that is of the Diuel in taking vpon him to dispose of the soueraignties of these earthly kingdoms Lastly Saint Luke recordeth a reason which the Diuell addeth to his promise to preuent all conceit of impossibility in him to performe the same to wit for that the power and glory of all the kingdomes of the world is deliuered to him and to whomsoeuer he will be giues it Wherein obserue in Satan two notorious sinnes first a grosse lie for Daniel saith that it is Iehouah the most high God who beareth rule ouer all the kingdomes of men and giueth them to whomsoeuer he wil. Secondly arrogant and shamelesse boasting to vaunt himselfe euen to the Lords owne face as though he were soueraigne lord of
glory of them 9. And said vnto him all these will I giue thee if thou wilt fall downe and worship me 10. Then said Iesus vn so him auoid Satan for it is written thou shalt worship the Lord thy God and him onely shalt thou serue THese words containe the third conflict betweene our Sauiour Christ and Satan wherin consider three points I. Satans preparation v. 8. II. Satans assault vpon Christ v. 9. III. Christs answer thereto v. 10. For the first before wee come to the handling of it in particular wee are to consider that vnto euery assault the Diuell prepares himself afresh which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults Now particularly this preparation hath two parts first Satan takes Christ into an exceeding high mountaine secondly he shews him all the kingdomes of the world and the glory of them all For the first it may bee demanded what way Satan tooke vp Christ into this high mountaine Answ. He might do it two waies either by vision or by reall and locall transportation of his body from the temple to some high mountaine Some thinke this was done by vision only in Christs mind as Ezekiel was caried by the Lord from Babylon to an exceeding high mountaine in the land of Israel But I rather thinke that Christ was really and locally transported by the Diuell in body from the temple to some high mountaine for Christs temptations were not imaginary but true and reall Againe the words import a true and reall transportation without any mention of a vision The reasons why the Diuell carries Christ to an high mountaine may bee these first the Diuel hath a great desire to imitate God in his glorious workes that so hee may disgrace the workes of God yea and God himselfe as much as he can Now we read that God tooke vp Moses into mount Nebo from whence hee shewed him all the land of Canaan so Satan that he might seeme to go beyond God takes vp Christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them Secondly he did it for the furtherance of this last assault wherewith hee tempted Christ for hee meant to entice Christ with the glory of the world and therefore brings him where hee might take the fairest view thereof Now in that Satan transports the body of our Sauiour Christ this second time wee see that by Gods permission Satan may haue power ouer the bodies of Gods children to transport the same from place to place or otherwise to vex them and that not once onely but sundrie times This we must obserue and remember carefully as a stay and prop against distrust despaire if God should suffer Satan to vex vs by such transporting of our bodies from place to place or by any outward calamity that not once or twise but diuers times for that which befell the head Christ Iesus may well befall any of his members The second part of the Diuels preparation is this he shewes vnto Christ all the kingdoms of the world the glory of them This he could not do actually for there is no mountaine so high in all the world whereon if a man were placed he could see one halfe or one quarter of the kingdomes of the world as they are seated and placed vpon the face of the earth nay if a man were set in the sunne and from thence could looke vnto the earth yet hee could not see past the halfe therof And therefore wee must know that the Diuel did this in a counterfet vision for heerein hee can frame an imitation of God Now the Diuels visions bee of two sorts either in the outward senses or in the mind and vnderstanding His visions in the outward senses be delusions whereby he makes men be leeue they see that which indeed they do not see this might easily be proued by manifold examples recorded in the histories of all times but that one shall suffice of his counterfait resemblance of Samuels forme and attire to the witch of Endor for the deluding of Saul when as indeed Samuels true body was in the graue and his soule with the Lord. Secondly the diue hath visions wherbv he deludes the vnderstanding Zak. 13. 4. The Lord saith heereof the Prophets shal be ashamed euery one of his vision These visions the Diuell shewes to men sometime sleeping and sometime waking euen as the Lord doth shew his visions to his owne seruants The visions of Satan shewed to men sleeping are called dreames Deut. 13. 1. the false Prophet hath his dreame His visions shewed to men waking are to such as haue crazed brame whom he perswades strange things of themselues as some that they are kings or princes others that they are Christ Iohn Baptist such like examples heereof in all ages are many Now touching this vision of Satan to Christ some thinke it was inward in Christs minde but I rather take it to haue beene in his outward senses only as the words of the text do import the Diuell by his art did cunningly set forth and represent vnto the eies of Christ a notable shew and representation of all the kingdomes of the earth and the glory of them Heerein the Diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights And it teacheth vs that the practises of forcerers and magicians vndertaking to represent vnto the eie partly in the aire and partly in glasses either the persons of men that liued long since or actions done in farre countries or long before are not meere fancies as some thinke who deny altogether that such things can be shewed for the Diuell can resemble things done long since and a far off for if he could set such a sight before the eie of our Sauiour Christ in vision as the view of the whole world and the glory thereof then much more can he represent vnto the eie of man strange and maruellous things The Diuels drift in this resemblance vnto Christ is this heereby he intended most cunningly to insinuat himselfe into the heart of our Sauior Christ for before he propounds this third assault hee shews vnto Christ all the kingdomes of the world and the glorie of them that Christ might take a liking of them and so desire them and at length accept of them vpon Satans offer Thus he dealt with our first parents vpon their first communication he shewes vnto Eue the outward beauty of the forbidden fruit that it was faire to locke vpon and tels her of the good estate they should attain vnto by eating of it and so at length brings her to yeeld to his temptation Hence we must learne to haue speciall care in the good ordering of all the outward senses of our bodies specially the two senses of learning seeing and hearing for
by them the Diuell can cunningly conuey his temptations into our hearts the senses specially these two are the windowes of the heart and soule and if we keepe them not well Satan will be sure to conuay some euill into vs. We must therefore obey Salomons counsell keepe thy heart aboue all watch and ward this we cannot do vnlesse we looke well to our outward senses for they are the doores of the heart This made Dauid to pray Lord turne away mine eies from beholding vanity and Iob to make a couenant with his eies And so must wee make conscience of hearing and looking lest thereby wee giue aduantage to the Tempter Further in this sight obserue the deep policy of the Diuell there are in the kingdomes of the world besides glory and dignity many troubles hurliburlies and vexations now these the Diuell conceales from Christ and shewes him only the glory pompe wealth and dignity of the world that so hee might the more easily winde his temptation into the heart of our Sauiour Christ. And this same course he stil obserueth in tempting men to sinne he hides from their eies all the miseries plagues and punishments which are due to sin and that will follow vpon it and shewes them onely all the profits and delights that they may reape thereby thus hee sugars ouer the poison of his temptations that men neuer feele the bitternesse of them till their soules be thereby deadly infected but then he takes a cleane contrary course and shewes to the wounded soule all the woes and terrours of Gods wrath that if it be possible he may bring a man to despaire And therefore we must be most watchfull of being insnated with the deceitfulnesse of sinne in the false shew of profit and pleasure Secondly the diuels policy doth notably appeare in reseruing this temptation for the last place for he knowes full well how forcible with man be the temptations of profits pleasures honors From whence we may also learne that temptations fetched on the right hand from honour pleasure and commodity are the most dangerous and doe soonest creepe into the heart of man preuailing far more then temptations on the left hand which are taken from aduersity The Diuell foiled Dauid worse in the time of peace ease then euer he could do during the time of Sauls grieuous persecution against him And he preuailed more against the Church by errours and heresies vnder Constantine and other christian Emperours then he could do by most bloudy persecution for the space of three hundred years before Yea in these our daies wordly hopes haue drawn those from the syncerity of religion whom outward violence could not moue prosperity is a slippery path wherein a man doth soone catch a fall and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world Lastly S. Luke addeth this circumstance of time that the Diuell shewed all these things vnto Christ in as short a time as might be euen in a moment or point of time whereby we may perceiue the Diuels great celerity speed in doing any thing he takes in hand herein he goes beyond all men in the world for being a spirit hee is able to worke wonders and though he cannot go beyond the strength and compasse of nature because his power is finite yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the maner of working the things hee takes in hand And this exceeding quicke speed the Diuell heere vseth to stirre vp in Christ a more eager desire after those strange goodly things wherof he had but as it were a glimple that so by degrees he might worke in Christ a liking of them for the nature of man doth more eagerly affect strange things when they be sudden and the eie of man doth more wistly behold them And this also as the former must make vs watchful against all Satans crafty wiles that wee be not beguised by him Thus much for Satans preparation The second point in this conflict is the temptation it selfe in these words vers 9. And said vnto him all these will I giue thee if thou wilt fall downe and worship me The drift of Satan in this assault which we must carefully obserue is to draw Christ to commit idolatry by the hope of wordly kingdomes and the glory of them heerwith he proues him when he could neither weaken his faith by his first temptation nor worke presumption in him by his second And looke how he dealeth heere with Christ so doth he commonly in the world many a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches pleasures and preserments heerby not only ordinary professours but ministers and preachers of the Gospell haue beene drawen to absure and renounce that truth which formerlie they haue taught and to betake themselues as the Popes vassals to professe and maintain his blasphemous idolatries heerby also Protestant merchants are drawen to become very seruiceable to the Popish Churches by transporting among them wax and such like merchandize which serue as necessary helps furtherances to their idolatrous seruice And what else is it that makes the people generally to change religion with the times and states but because they would still enioy their wordly commodities And the more men doe possesse in the world ordinarily the lesse courage and resolution they haue for the religion of God as experience in Queen Maries daies hath shewed which in generall may admonish vs how dangerous an enemy the world is to the power of true religion This temptation hath two parts A promise made to Christ and the condition thereof The promise in these words All these will I giue thee he saith not I will procure God to giue them vnto thee but I will giue thee them where we may see that Satans drift is to cause Christ to take him for his Lord to depend and wait on him for his kingdom and to acknowledge him to be the giuer thereof which notably bewraies his egregious boldnesse that dares thus challenge to himselfe the Lords owne right euen in the presence of him who was true Lord King of heauen and earth Let no man therefore thinke that Satan will lose ought for want of aduenture but in regard thereof be better armed against him Now that which the Diuell aimed at in Christ doth hee commonly effect in the world he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him Indeed with their lips men wil confesse that God giues them their daily bread euen all things they haue but their dealings and practises speake aloud that the diuel is gouerner and giuer of all for how do many men get their liuings Is it not by lying fraud and oppressio Doe not most men heereby seeke to inrich themselues Wel the iust Lord neuer
heart that hee maketh his God Thirdly heere obserue that the Diuell would faine make a couenant with Christ for worship at Christs hands he wil giue Christ the glory riches of the world heereto is nothing wanting but Christs consent Whereby we see that it may bee true which sundrie times wee heare of and many histories do record to witte that some persons doe make a league with the Diuell wherein the Diuell couenanteth to be seruiceable vnto them in procuring them honour riches pleasures or great renowme for some strange actiuities wherto he will enable them vpon condition that they for their parts giue vnto him their bodies their soules or their bloud Some indeed are of mind that such things are meere forgeries and delusions of the Diuell and that no league can bee made betweene him and man but they are deceiued for hee attempted in effect such a thing with Christ what will hee not therefore do with silly and sinfull men especially when he finds them cast downe with discontents And thus much for the Diuels assault The third point in this conflict is Christ answer vers 10. Then Iesus said vnto him Auoid Satan for it is written thou shalt worship the Lord thy God and him only shalt thou serue This I will handle as the words do lie in order Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer auoid Satan as if he should say I haue heard thee Satan to speake imuriously against my fathers word and against my selfe and now againe thou vtterest blasphemy against my father wherein thou goest about to dishonour him greatly but I abhorte thee Satan and these thy temptations therfore hence auoid and haue no more to do with me In this detestation of Christ towards Satan for vttering blasphmie against his father in his chalenge to haue power to dispose of all the kingdomes of the world as being his own we are taught not onely to greeue at such blasphemies as we shall heare vttered against God but to testifie our detestation and indignation towards them The world is full of black mouthed Rabshekaes who wil not spare to blaspheme the glorious name of our God to scoffe deride his sacred word now whē we meet with such we must not be like Stoicks without affection but in Christian wisdome from bleeding harts for the reproch of God shew forth godly zeale and indignation for the rescue of his glorie The Hypocriticall practise of wicked Iezabel in proclaming a fast vpon the false accusation of Nabothes blasphemie against God and the king may teach Gods Church to be zealous indeed a-against all blasphemers When Rabiheka railed on the God of Israel good king Hezekiahrent his clothes and humbled himselfe in great measure for that reproch against his God Teares were Dauids meat day and night while the heathen among whom he was constrained to liue said vnto him where is thy God And iust Lot vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites liuing among them The practise of these godly men must be a president for vs to follow that we heare no blasphemie against God without detestation And as all Gods children must practise this duty so especially Masters of families Dauid would not suffer a lier or a slanderer to come in his sight or to abide in his house much lesse would he haue endured a blasphemer of God or a slanderer of his word The law commanded that the blasphemer should he stoned to death who wittinglie and willingly spake a word against God and no doubt this law is perpetuall Let a man but speake a word of disgrace against an earthlie prince and it costs him his life and that iustlie how much more then should he die the death though he had a thousand liues that shall blaspheme the king of kings Shal one that hath been baptized into the name of Christ say there is no God and that the Scriptures are but a deuice of man and yet liue God forbid for this hellish sinne defiles a kingdome And therefore the Magistrate with the sword of iustice must cry out against such wretches Away from vs blasphemers Secondly in this Auant of Christ giuen to Satan wee learne how to behaue our selues against entisers from religion and the obedience of God wee must hold them as limmes of the Diuell and in that regard haue nothing to do with them but with Christ bid them auoid from vs. The Lord commanded that in this case Parents should not spare their owne children nor children spare their Parents if they were enticers to idolatrie but their owne hands must be first vpon them to put them to death Our Sauiour Christ would not spare Peter when he gaue him bad counsell to spare himselfe from suffering that which God hath ordained for him but saith vnto him get behind me Satan So that we are without excuse if we shal reiect this counsel of Salomō Heare no more the instruction that causeth to erre from the words of knowledge Thirdly heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations to wit that howsoeuer we may reply to them out of Gods word when they are more milde yet when Satan begins therein to shew his force and violence we must not reason with him for Christ would not endure his blasphemy though hee answered his temptations In schooles of learning it is counted a simple part to hold alwaies to the conclusion but in the schole of Christ when the conscience is to deale with Satan the safest way is by both hands of faith to lay fast hold of the conclusion cleause fast to Christ let the Diuell say what he wil be not drawen thence one iot After Christ hath shewed his detestation to Satans blasphemy he answers his temptation saying It is written thou shalt worship the Lord thy God c. And whereas he saith the third time it is written taking his answer from the Scripture it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Diuell This the Church of Rome wil not admit for they make Scripture to bee of two kinds inward and outward By inward Scripture they meane the vniuersall consent of all Catholikes in all ages And by outward Scripture they vnderstand the written word contained in the Bible Now they say inward Scripture is the more excellent for the outward Scripture they call a dead letter of little or no power they make general councels equall with them for substance of doctrine If this were true Christ would not haue alledged outward Scripture as they call it but hee knew the written word was the powerfull weapon sufficient to vanquish the Diuell And therefore heerein they doe shamefully blaspheme the truth of God and so God himselfe Secondly this allegation of Christ teacheth vs how
2. 3. Therefore in the vision afterward shewed vnto him he is bid to waite for deliuerance for though it tary yet it shall surely come and shall not stay Cha. 2. 3. Thus Paul comforteth the Christian Corinthians God is faithfull and will not suffer you to be tempted aboue that which ye are able to beare but will giue an issue with the temptation that ye may be able to beare it 1. Cor. 10. 13. The bodies of the two Prophets who were slaine for the testimony of the Lord Iesus are suffered to lie in the streetes vnburied for three daies and an halfe that is for some short time which being expired the spirit of life comming from God shall enter into them and reuiue them then feare shall take their enimies but they shall ascend vp to heauen and their enemies shall see it All these doe plainly manifest Gods great mercie in giuing a gracious issue to the troubles of his childrē yea by good experience we may see the truth heereof in the happy issue that the Lord hath put to the most fearefull temptations of sundry in our time who haue beene exercised therein some for a yeare or two other for longer time euen many yeares together and yet in the end haue sung the song of ioyful deliuerance it may be some of Gods children beare the Crosse to their dying day yet the Lord sustains them in it by his grace and in the end shewes them mercy and peace Secondly in this departure of Satan from Christ we may obserue a notable difference between the first Adam and the second The first Adam was tempted and ouercome therein Satan preuailed in that conflict and brings him captiue into his kingdome hauing spiritually taken possession of him The second Adam is tempted also but the Diuell can find no meanes whereby to preuaile with him the prince of this world commeth but hath nought in mee saith Christ Iohn 14. 30. But after his assault is faine to flie away Further in this departure of Christ note two circumstances when Satan departed and for how long a time First when he departed is noted in this word then that is after the third temptation when Christ in indignation for his blasphemy against God had said Auoid Satan and withall had answered his temptation out of the written word then he departs Hence we learne First that the best way to vanquish satain is to giue him no ground but to withstand him manfully at the first Iam. 4. 7. resist the Diuell and he will flie Now Satan is resisted when from our hearts we cast our soules on the promises of God conteined in his word and in the whole course of our liues pray for strength of grace to stand against all his assaults whereby wee may see the great error and deceit of those who accompt of Satans temptations as of fits of melancholie and thinke they may bee remooued by musicke merrie company and such like but these are no weapons to driue away the Diuell Secondly this also shewes their dangerous course who yeeld to Satans temptations for a time taking their pleasure in their youth purposing to resist him when they are olde and then to repent too many take this course but it is fearefull for thus doing they set open al the doores of their heart to the Diuel and suffer him to take quiet possession little considering that it is beyond their power to dispossesse him at their pleasure For indeed heereby they become like to a man that is sick of the dropsie who the more he drinks the more he desires so hee that willingly giues place to Satans temptation the more he sinnes the more he may for the longer he is tempted the more by yeelding is he weakened the greater is the danger of his endlesse confusion therefore learne of Christ to resist betime Secondly in this circumstance note that when Christ rebuketh Satan and bids him auoid hee departs and is presently gone Was this any vertue in satan that hee doth thus readily depart at Christs command no verily though he obey it is not praise worthy for obedience is two fould voluntary and constrained voluntary when the creature doth Gods command without compulsion thus Adam did before his fail and all holy ones that are iustified and sanctified doe thus in part in this life Constrained obedience is when the creature is made to obey God wil he nil he This is like to the obedience of rebels who being attached and arreigned for their treasons in suffering are made to obey the Princes lawes And such was this obedience of Satan forced vpon him by the powerfull command of Christ who is Prince and Lord of all creatures And this is to be marked that when Christ giues foorth his powerfull command then Satan must obey whether he wil or not This is euident by his manifold dispossessions of vncleane spirits who came foorth at his command though they accompted him as their tormenter Now that which heere befals the Diuell shall one day bee verified of all wicked men if they will not now obey God willinglie while in the ministerie of the word he bids them repent and beleeue the Gospell they shall one day bee compelled euen at the dreadful day of Iudgement wil they nil they to obey that wofull voice of Christ Depart from mee yee cursed into euerlasting fire Mat. 25. 41. In regard whereof wee must euer be carefull now in the daie of grace to yeeld vnto Christ voluntary and cheerefull obedience vnto all his commandements both of the Law and Gospell lest one day wee be constrained to obey in going to our endlesse wo Satan who is a thousand-fold stronger then man could not resist his power how then shall wee that are but dust and ashes stand before so great a God This circumstance of time is more fully noted by S. Luke saying and when the Diuell had ended all the temptation he departed from him whereby thus much is signified that look what knowledge craft or power the Diuel had that did he imploy to the vttermost in these temptations before he left our Sauior Christ. Whereby it appeareth that Christ was tempted in the highest degree and measure that Satan possibly could attain vnto herein did the Diuell shew the extremity of his fraude and malice against Christ which further appeares by this that the Angels of heauen came and ministred vnto him for his comfort so as though Satan could not taint the sacred heart of our Sauior Christ with the least spot of sin yet in these temptations Christ was troubled with the same forrowes griefes vexations which Gods children vsually feele in their temptations The consideration whereof serues for speciall vse First to keepe all Gods children from despaire in the greatest extremity of their temptations euen when they shall feele their conscience as it were set on an Iron racke and the slashings of hell fire alreadie kindled in their soule for Christ
THE COMBAT BETWEENE CHRIST AND THE Diuell displayed OR A COMMENTARIE vpon the Temptations of CHRIST Preached in Cambridge by that reuerend and iudicious Diuine M. WILLIAM PERKINS The second edition much enlarged by a more perfect copie at the request of M. Perkins Executors by Tho. Pierson Preacher of Gods word Hereunto is prefixed an Analysis or generall view of this Combat and a twofolde Table added one of places of Scripture the other of speciall points to be obserued ROM 16. 20. The God of Peace shall tread Satan vnder your feet shortly LVK. 22. 28. 29. You are they which haue continued with me in my temptations Therefore I appoint vnto you a kingdome euen as my Father hath appointed vnto me LONDON Printed by Melchisedech Bradwood for E. E. and are to be solde in Pauls Church-yard at the signe of the Swan Anno 1606. TO THE RIGHT HONOVRABLE Sir William Russell L. Russell Baron of Thornhaugh with the vertuous Lady his wife Grace and Peace VPon that strange battel in heauen betweene Michael the great Prince and Satan that olde Serpent was heard a loud voice sounding foorth ioy and woe ioy to the heauens and to them that dwell therein because the accuser of the brethren is cast out thence but woe to the inhabitants of the earth and of the sea that is to the sonnes of men in this vale of teares for the Diuell is come downe vnto them with great wrath knowing that he hath but a short time In this voice right Honourable are two things affirmed touching Satans first that his casting out of heauen is ioifull to the Saints next that his comming downe on earth is wofull vnto men Is the matter of our woe ioy to the Saints Nothing lesse but that the Diuell might be knowen to be an euill guest where euer he comes the heauens doe reioice for his departure and sea and earth ought to mourne for his approaching so that he is or at leastwise ought to be no where welcome except it be in hell and all such persons may well perceiue themselues not heauenlie but plainly hellish minded as giue more kinde welcome vnto Satan in their cheerefull practise of the works of darkenesse then they do vnto Iesus Christ who knockes at the doore of their hearts promising to come in and suppe with them if they will heare his voice and open vnto him But what do the heauens gaine by Satans casting downe And how doth his descending to the earth work man such wo Ans. For heauens gain they are wel rid of the malitious accuser of the brethrē Who would know more must striue to get to heauen and if more be needfull there his information shal be certaine As for mans woe by Satans company here on earth who so doubts heerof may well suspect himselfe to haue already receiued of him that deadly hurt in blindnesse of minde and hardnesse of heart whereof none saue Iesus Christ the good Physitian of our soules by the eie-salue and anointing of his spirit can worke the cure Is it not wofull to the flockes and to the heards when rauenous beasts do frequent their pastures then wo to man because of Satan for the perill of the lambe from the woolfe of the kid from the leopard of the fat beast from the Lion and of the sucking child from the Aspe is nothing comparable to the danger of man from this olde serpent who in craft and cruelty yea in euery hurtfull property goes beyond them all Other deuouring creatures keepe their circuites and obserue their times they are sometime weary and not alwaies hungry some are vnfit for the darke and others afraid of the light whereby their sillie pray gets some respite but Satan is a prince of the darknesse of this world who yet for his aduantage can transforme himselfe into an Angel of light so as the day and night are to him both alike for the working of our woe he is euer greedy and neuer weary and therefore alwaies seeking and if wee dreame of any restraint to him for time or place we deceiue our selues for he was a murtherer from the beginning and so will continue till time shall be no more and he compasseth the whole earth walking in it to and fro euen like a roaring Lion seeking whom he may deuoure With other creatures wo is ended when the pray is once deuoured but to Satans pray it is not so for vnlesse his snare be broken and they deliuered in this life their woe continues easelesse endlesse and remedilesse after naturall death Indeed the naturall man doth not perceiue that working of Satan which doth procure his woe it may be he hath seene the plaiers and the painters Diuels some blacke horned monster with broad eies crooked clawes or clouen feet and till some such thing appeare vnto him he neuer feareth hurt by Satan little doth he thinke that ignorance in the scriptures neglect of Gods worship profaning Gods sabbaths with greedy affecting the wealth pompe and pleasures of this world doe giue aduantage vnto Satan against his soule and therefore while the matters of this life do answer his desire he can sing to himselfe this pleasant requiem soule soule take thy rest But our voice from heauen cries woe to all such inhabitants of the earth because of Satan for they are of this world and he is their prince and their God who hauing blinded their minds worketh in their hearts and so keepes them sure in his possession Indeed like a seeming friend he suffereth all things to be in peace but woefull peace like to Absalons wine which he gaue to Ammon that when his heart was most merrie therewith his least suspected deadlie wound might light vpon him Euerie one by nature is the childe of wrath and so of himselfe ful of all miserie but mercilesse Satan seekes the increase heerof by causing the root of mans corruption to spread foorth the branches of all transgressions indeed he is not the beginner of euery sinne for much impiety flows from mans inbred impurity yet so sure a friend is Satan to corruption in the workes of darkenesse that if nature doe but stretch foorth the hand Satan will thrust at the elbow doth Caine hate Abel then will Satan bring this hatred from the heart to the hand and cause Caine to kill Abel Is Iudas couetous then wil Satan for the satisfying of that desire make him traiterous let him find but a sparkle he will soone kindle it to a flame so that wofull is his comming to all naturall men But doth the child of God escape his hands no verily Satan is a professed deadly foe to all such he is their aduersarie and accuser that which should procure them good he seekes to hinder and what euer may worke them woe he will be sure to further if they fall into sinne he seekes to bring them to despaire and
righteous but the Lord deliuereth them out of all If it please you to giue these after-lines the reading you shall see set downe that monomachie or single combat which was hand to hand betwixt Christ and the Diuell And as for Christ Iesus you shall see him fasting fighting conquering Fasting and an hungry to shew he was man fighting and encountring to shew he was Messiah and conquering and triumphing to shew he was God And as for the diuell you shall see him obiecting answering flying Obiecting that Christ might despaire answering that he might presume and flying when he could not ouercome In Christs temptations we see the estate of the Church in Satans assault we see his malice to the Church Is Christ tempted think it not strange if we fall into temptations For the griefe of the head is the griefe of the members and the temptations of Christ shew the temptations of Christians It is true of Christ that by many tribulations he did enter into the kingdome of God that our High Priest was consecrated by afflictions that so he must suffer and enter into his glory He is no sooner borne into the world but he is hunted by Herod baptized at Iordan but Satan sets on him a Preacher for repentance but the Scribes proscribe him to worke miracles but the Pharises slander him He is no sooner to suffer but the Diuell assaults him apprehended but the Iewes deliuer him deliuered but Herod derides him derided but Pilat condemnes him condemned but the souldiers abuse him Is he on the crosse the people will not pity him is he risen the high Priests will belie him In a word is he vpon earth he is tempted in his person is he in heauen he is tempted in his members Thus the life of Christ was a warfare vpon earth and the life of Christians must be a warfare vpon earth We liue heere in a sea of troubles the sea is the world the waues are calamities the Church is the ship the anker is hope the sailes are loue the Saints are passengers the hauen is heauen and Christ is our Pilot. When the sea can continue without waues the shippe without tossings and passengers not be sicke vpon the water then shall the Church of God be without trials We begin this voiage so soone as we are borne and we must saile on till our dying daie We doe reade in Gods word of many kinds of temptations God Satan Man the World and the Flesh are saide to tempt God tempteth man to trie his obedience Satan tempteth man to make him disobedient man doe tempt men to trie what is in them and man tempteth God to trie what is in him The world is a temper to keepe man from God and the flesh is a tempter to bring man to the Diuell So God tempted Abraham in the offering of his son Satan tempted Iob in the losse of his goods a Queene tempted Salomon in trying his wisedome men tempted God by distrust in the desert the world tempted Domas when he forsooke the Apostles and the flesh tempted Dauid when he fell by adultery Doth God tempt vs take heed of hypocrisie doth Satan tempt vs take heed of his subtiltie doth man tempt man take heed of dissembling doth man tempt God take heed of inquiring doth the world tempt man take heed of apostasie doth the flesh tempt man take heed of carnalitie But dowe so are we warie of these tempers No we are not and therefore we fall We fall on the right hand by temptations in prosperitie and we fall on the left by temptations in aduersitie Of the one it may be said it hath slaine thousands of the other that it hath slaine ten thousands When we come and see cities dispeopled houses defaced and wals pulled downe we say the souldier hath beene there and when we see pride in the rich discontent in the poore and sinne in all we may iustly say the Tempter hath beene there Now of all other temptations it pleaseth God to suffer his church to be tempted with afflictions It is neuer free either from the sword of Ishmael which is a reuiling tongue or the sword of Esau a persecuting hand Neither was there yet euer Christian man found who had not his part in the cup of affliction We must drinke of the same cup our master did the disciple is not aboue his master The reasons why God doth visit vs thus with afflictions are 1. To humble vs. 2. To weane vs. 3. To winnow vs. 4. To preuent vs. 5. To teach vs. 6. To enlighten vs. 7. To honour vs. 8. To cure vs. 9. To crowne vs. 10. To comfort vs. 11. To protect vs. 12. To adopt vs. And last of all to teach and comfort others To humble vs that we be not proud to weane vs that we loue not his world to winnow vs that we be not chaffe to preuent vs that we do not sinne to teach vs that we be patient in aduersity to enlighten vs that we see our errors to honor vs that our faith may be manifest to cure vs that we surfet not of securitie to crowne vs that we may liue eternally to comfort vs that he may send his spirit to protect vs that he may guide vs by his Angels to adopt vs that we may be his sonnes and to teach others that they seeing how sin is punished in vs they may take heed it be not found in them that they seeing our comforts in troubles may not be discouraged in the like trials Thus a Christian mans diet is more sowre then sweet his physicke is more alcës then hony his life is more a pilgrimage then a progresse and his death is more despised then honoured This if men would thinke of before afflictions would be as welcome to the soule of man as afflicted Ruth was to the field of Boaz. But because we looke not for them before they come thinke not on Gods doing when they are come and doe desire to be happie both heere and hereafter therefore we can away with the name of Naomi but in no case would we be called Mara We see the sea not the whale the Egyptian not the saluation the Lious mouth not him that stoppeth the Lions mouth If we could see God in our troubles as Elisha did in his then would we say There are more with vs then there are against vs. But because we doe not therefore at euery assault of the Assyrians we say as the seruant to Elishah did Alas master what shall we doe and with the disciples Carest thou not Master that we perish Yet it is good for vs to suffer affliction Blessed is the man that endureth temptation for when he is tried he shall receiue the
of his members who are but weake sinfull men Again in baptisme a man giues vp his name vnto God promising therein for euer to renounce all seruice to the Diuell the flesh and the world and contrariwise to beleeue in God and to serue him and this vow being thus made it is the will of God he should be tempted that in the schoole of temptation he might learn to practise his baptisme But here most men wil say they neuer felt by experience in themselues the trueth of this doctrine for they haue not perceiued any such combate in themselues though they haue bene baptized many yeres agone Answ. Such men whatsoeuer they be haue indeed the outward baptisme of water but they neuer yet receiued the inward baptisme of the spirit they weare Christs liuery but as yet they do seruice vnto Satan And though they haue been made partakers of the seales of the couenant yet still they abide within the kingdome of darkenesse for Christ heere teacheth by his owne example that all those who haue receiued the inward baptism of the spirit whereby they haue effectually put off sinne and put on the Lord Iesus are as sure to be tempted by Satan as himselfe was therefore let such persons as neuer yet felt in themselues this spiritual conflict now begin to reform their liues and to performe their vow of baptisme and they shal vndoubtedly find in themselues the truth of this doctrine That all that are baptized into Christ shal be tempted of the Diuell So long as the children of Israel continued vnder Pharaos bondage they were not pursued by his army but when they set their faces toward the land of Canaan then presently he makes after them with all his might and malice euen so while men liue in sinne and submit themselues to Satans spirituall bondage he will suffer all things to be in peace with them but if once they set their hearts on the heauenly Canaan and giue themselues syncerely to Gods seruice then will he with all his force pursue them meet them with armies of temptations to turne them backe into their olde way of sinne againe The silly bird that is in the snare or vnder the net so long as she lieth still feeles no harme but when she stirs offers to get away then begins her paine and the more she striues the more she finds her selfe ensnared So fareth it with silly men while they liue in sinne securely they are not troubled with Satans temptations but when they beginne to leaue their badde courses and settle themselues to serue the Lord then presently the Diuel seeks to spread his net to intangle them in his snare The consideration whereof must teach vs to watch and pray that we enter not into temptation and as Paul saith to put on the whole armor of God that we may be able to stand against the assaults of the Diuell Ephes. 6. 11. Secondly in that our Sauiour Christ after his solemne inauguration into his mediatorship was immediatly to go to be tempted we learn that all those that are set apart by God to any speciall calling euen at their verie entrance thereinto must looke for temptations This befell the head and therefore all the members must reckon for it When Moses was first called to be the guide and conducter of Gods people out of Egypt hauing slaine an Egyptian in defence of one of his brethren vpon knowledge of the fact he was fain to flie from Pharaos court into the land of Madian and there to liue a shephers life for many yeres with his father in law Iethro And Dauid was no sooner appointed by God to be king ouer his people Israel but Saul began to persecute him and so continued all his dayes And our Sauiour Christ hauing called his Apostles to their office of preaching his kingdome tooke them soone after to the sea and there falling asleepe suffered their ship to be so tossed with waues in a great tempest that they looked for nothing but present drowning so as they cried out Master saue vs we perish And this the Lord doth in great wisedome for the good of his children first to teach them that no man is able of himselfe to carry himselfe in any acceptable course of his calling without Gods speciall assistance and grace Secondly to stir vp in them those good gifts and graces which he hath formerly bestowed on them as the feare of his name the loue of his maiesty the gifts of prayer faith patience and many other which he would haue tried in the entrance of their callings and exercised in the continuance therein vnto the end Thirdly seeing Christ begins his propheticall office of treaching his church with temptations This should admonish all Ministers of the word that howsoeuer all Gods people must prepare themselues against Satans temptations yet they must doe it aboue the rest for looke as in a pitched field the enemy aimeth principally at the standerd-bearer euen so Satan and his instruments do among all Gods people bend their greatest forces against the ministers of Christ which holde vp his scepter and display his banner in the preaching of the Gospel When Iehoshuah the high priest stood before the Lord Satan stood at his right hand to resist him Zak. 3. 1. And when Ahab went to fight against the king of Syriah Satan became a lying spirit in the mouth of 400. prophets mo 1. King 22. 22. This is that great red dragon that with his taile drew downe the third part of the starres of heauen that is of the ministers and preachers of the word and cast them to the earth Reuel 12. 13. 4. This is he that desired to winnow the Disciples as wheat Luk. 22. 31. And as the king of Aram said of Ahab fight not against small nor great but against the king of Israel only 1. King 22. 31. So Satan fighteth not against any so much as the Prophets of Israel the ministers of the Church Fourthly in that Christ is tempted before he go to preach we learne that it is good and profitable for Gods ministers to be exercised with temptations euen of satan himselfe that for sundry causes first that they may know what temptations meane Secondly that they may be the more able to minister helpe and comfort to those that are tempted Thirdly to make them vnderstand the word of God aright for many places of Scripture can not so well be vnderstood by bare study onely as by temptations therewithall and it is true which one sayth well Reading meditation prayer and temptation make a diuine II. Circumstance The author or efficient cause of Christes going foorth to wit the Holy ghost noted in these words was led by the spirit The word led in the originall signifieth thus much that Iesus was carried apart by the spirit which must not bee vnderstood of any locall transportation of his bodie from the riuer
in which we may require a signe of God not tempt him first when God commands a man to ask a signe at his hands so might Azah haue asked a signe of God for his assurance of victorie according to Gods promise yea he is blamed for not asking it when the Lord commanded him Secondly a man may aske a signe of God when it serueth for the necessary confirmation of an extraordinary calling or of some special promise of God made to man in this case did Gedion aske a signe of God for the further confirmation of his extraordinary calling to bee a Deliuerer vnto Gods people And so did Hezekiah for his further assurance in the lengthning of his life by an extraordinary promise fifteene yeares But out of these cases to aske a signe of God is to tempt him as the Pharisies did who would prescribe vnto God what kinde of miracle they would haue euen a signe from heauen not contenting themselues with those miracles which Christ did ordinarilie worke among them Thirdly a man tempts God when he goes on in any sinne against Gods commandements for hereby he makes needlesse triall of Gods iustice mercy and patience The Lord saith of his people they tempted him ten times and haue not obeied his voice Mal. 3. 15. The people murmuringly say they that worke wickednesse are set vp and they that tempt God are deliuered where working wickednesse and tempting of God are al one Which serues to admonish vs that with al speed we break off the course of our sins by repentance for while we continue in sinne we tempt God and so lie open to all his iudgements depriuing our selues of the guard and protection of Gods holy Angels nay they will become our enemies and insteed of protection execute gods heauy vengeance vpon vs. Fourthly they tempt God that impose vpon Gods people there ligious obseruation of legall ceremonies abolished by Christ Act. 15. 10. Why tempt ye God saith Peter to lay a yoake on the Disciples neckes which neither our Fathers nor we were able to beare This is to make triall of Gods power in the sauing of his people Whereby we may see how wicked and damnable the Romish religion is which wholly stands in the obseruation of ceremonies partly heathenish and partly Iudaical whereto when men submit themselues they do nothing else but tempt God Fiftly they tempt God that refuse or neglect the ordinarie and necessarie meanes of their preseruation either for body or soule as hee that being to goe ouer a water will leaue the bridge which is the ordinarie way and aduenture dangerously through the water for heerein he seekes a needlesse experience of Gods power so doe they also that neglect or contemne Gods holy ordinance for the sauing of mens soules in the ministery of the word Now to this kinde of tempting God doth Christ apply this commandement in this place as if he should say when God hath affoorded vnto men an ordinarie meanes for their helpe and safety they are not to refuse the same and seeke for safety from God extraordinarily I am now in a dangerous place I confesse vpon this pinnacle yet there is some ordinarie way to get down as staires or ladder and therefore vnlesse I would tempt the Lord my God I may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton as thou perswadest me Thus also they sinne that goe into places of great danger without a calling so Peter sinned in thrusting himselfe into Caiphas hal a place of temptation as by lamentable experience he found too true Thus Dauids three Worthies sinned in aduenturing vpon their enemies host for the fetching of a little water out of the well of Bethlehem therfore when it was brought vnto him Dauid would not drinke thereof but powred it out for a sacrifice vnto the Lord 2. Sam. 23. 16. Heere some may aske whether they do not tempt God that aduenture to clime on high places to stand on spire steeples to runne on the ridge of high houses and to goe on ropes a great height from the ground Answ. Men may doe such things in a twofold estate either hauing a lawfull calling thereto as Carpenters and Masons who are to worke vpon high buildings now they without tempting of God may clime and stand on high and dangerous places or else hauing no lawfull calling thereto as they who vse to doe such things to make knowen their actiuity or only to affoord delight and admiration vnto others for their priuate gaine and aduantage and such tempt God fearefully for Christ was better able to haue cast himselfe downe from this pinnacle and haue preserued himselfe without hurt then these men are to saue themselues in their aduentures and yet hee refused so to do because hee would not tempt the Lord his God Thus much for the meaning of this commandement The doctrine for instruction hence is to be gathered from this command applied to the text which the Diuell alledgeth and it is this whosoeuer looketh for the accomplishment of Gods promises vnto him must be carefull to walke before God in the waies of his commandements and in the workes of his calling with all good conscience God indeed hath made many gratious promises in his word of blessings temporall and eternall but they that tempt God shall not find the comfort of them mens sinnes hinder these things from them Gods goodnesse is to bee seene and tasted in the waies of faith and obedience God hath promised the guard of his Angels to his children while they keep themselues in their waies if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that God would haue thee to walke in Also in theri hesse of his loue God hath made a promise of euerlasting life with freedome from eternall perdition to those that beleeue in Christ Iohn 3. 16. Thou therefore that wouldest enioy the comfort of this promise to thine immortality and life must get true faith into thy heart and thereby liue all the daies of thy life The same may bee said of euery promise of God pertaining either to soule or body the fruition of them doth depend vpon the practise of some part of obedience which if thou doest neglect thou doest but presume in making title to the promise Peter tels Symon Magus plainely he had no part with them in the gifts of the spirit while his heart retained a purpose to liue in sinne Act. 8. 21. Breake off therefore the course of sinne and inure thy selfe to the practise of obedience so shall Gods promises be sweet vnto thine heart and the more thou proceedest in obedience the more comfort thou shalt find in Gods gratious promises but if thou doe lay hold on sinne the comfort of the word will depart from thee And thus much for the second temptation VERSE 8. Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the
that which belongs to God alone The consideration whereof must moue vs who in all godlie conuersation must be contrary to Satan to renounce all lying and to make conscience to speake the truth from our hearts And also to abandon all vaine boasting of our selues what we are or what we can do yea rather to speake basely of our selues that so God in all good things we do may haue the glory Lying and bragging are the properties of Satan and therefore can not beseeme the tongue and heart of the children of God The second point in this temptation is the hard condition which satan would haue Christ to yeeld vnto for this gift If thou wilt fall down worship me euen to commit most abominable idolatrie in worshipping the Diuell himselfe Heerein we may obserue sundrie things First that it is a principall part of the Diuels endeuours against Gods church to seeke the ouerthrow of true religion and the pure worship of God by sowing therein the seeds of heresies and idolatries for if he dares be thus bold with Christ the head as to seeke to draw him from the worship of his Father to such abominable idolatrie what will he not attempt with silly and sinfull men The Scriptures are plentifull in shewing his indeuours this way Michaiah saw in vision an euill spirit offering himselfe vnto God to become a lying spirit in the mouth of all Ahabs prophets euen foure hundred at one time When Iehoshuah the high Priest stood before the Lord Satan stood at his right hand to resist him hee sought to hinder the building and worship of the materiall temple much more therefore will he seeke to hinder the building of the spirituall temple euen the worke of the ministery in conuersion of soules whereby they are pulled out of Satans kingdome and made pillars in the temple of the liuing God Satan is that enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman He hindred Paul from comming to the Thessalonians whereby it appeares that he did his endeuour to hinder the course of the Apostolicall ministery In the church of Smyrna he cast some into prison stirring vp wicked men so to do thereby to hinder the embracing of the Gospell Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet These are spirits of Diuels working miracles and going to the kings of the earth thither they go for the stoppage of the Gospell for if kings oppose themselues they become greatest hinderers to the Gospell of all other And these frogges by the common consent of Catholike expositors are the rabble of Popish Friers Priests and Iesuites who seeke the infection of States thorow all the world By all which the Diuels enmitie against the Church is most apparent The vse I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church II. Euery Christian must hence learne to pray not only for their owne good estate but also for the welfare of Gods Church euery where in the free passage of the Gospell in the establishing of true doctrine and in the continuance of constant obedience therunto For Satans endeuour is to subuert and corrupt the truth and to draw men from obedience and vnto him Gods children must euer oppose themselues the rather because their welfare stands in the good of Gods Church Secondlie in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him for if he durst attempt a demaund heerof at the hands of Christ who shall thinke to escape this assault when oportunity serues him And howsoeuer men thinke it impossible that Satan should thus far preuaile with any as to bring them to worship him yet doubtlesse though hee could not preuaile with Christ heerein hee attaines his purpose in the world and that with the greatest part thereof for the three religions of the Iew Turke and Papist doe at this day ouerspread the greatest part of the face of the earth and in them all such a worship of God is propounded vnto men wherein God is not worshipped but the Diuell For the euidence whereof marke these two rules First that all doctrines denised by man in the matter of religion which either directly or by iust consequence oppugne the word of God are doctrines of Diuels 1. Tim. 4. 1. 3. Doctrines repugnant to the word touching mariage and meares are doctrines of Diuels and so by proportion are all such like Secondly all deuised worship of God by man against Gods word is no worship of God but of the Diuell 1. Cor. 10. 20. The things which the Gentiles sacrifice they sacrifice vnto Diuels and not vnto God Doubtlesse the Gentiles intended to worship God in their images but because that worship was not according to Gods wil the Apostle respects not their intent as a thing that could nothing auaile in this case but saith peremptorily their worship was done vnto the Diuell And in reason it must bee so for why should wee thinke that God should accept that for his worship which is not agreeable to his will but denised by man according to the will of the Diuel From these two rules it will follow that the best of the three forenamed religions is no worship of God but of the Diuell for all of them haue such worship as is deuised by man not of God The Iew worships God out of Christ and so doth the Turke yea and the Papists worship God but yet out of the true Christ for as hath beene shewed elsewhere the Christ of the Papists is a counterfet Christ. And in many other points of their religion there is apparent repugnancy to the word of God yea of their sacrifice of the Masse wee may as truly say as the Apostle did of heathen idol worship that they sacrifice not vnto God but to the Diuell for therein is as vile accursed and abominable idolatrie as euer was deuised by man So that it is plaine the Diuel doth mightily preuaile in causing men to worship him Yea hee preuaileth thus not onely in the world but in Gods Church for all such as notwithstanding their outward profession haue their hearts set vpon the world more eagerly affecting the honours profits and pleasures thereof then God and his word do in deed and truth worship the Diuell for hee is the God of this world ruling in the heart of the children of disobedience by the baites of honour profit and pleasure he steales mens hearts from God and so heerein they doing the will of the Diuell must needs worship him for looke whereon a man seteth his
to meane outward diuine worship as if hee should say Thou shalt religiously submit bow or prostrate thy body vnto God in praier or thanksgiuing thereby testifying that thou hast deuoted thy heart and soule vnto him not onely conceiuing him to be the diuine essence omnipotent infinite c. but also that thou doest rest and relie on him as on thy Creator who doth blesse thee with all good things and preserue thee from all euill Besides this worship Christ doth mention a seruing of God which being distinguished from worship must needs import some other thing Seruice in generall is nothing else but the giuing and performing of obedience to the commandement of another This seruice is twofold absolute or in part Absolute seruice is when a man obeies the commandement of another without any condition or exception and that not only in body outwardly but in soule and conscience in thought will affection And this absolute seruice is proper to God alone for wee must neuer call his commandements into question but looke what God commands and as hee commands it so must we simply and absolutely yeeld obedience thereto not only outwardly in body but inwardly in soule and spirit with the powers and faculties thereof and in all the affections of our heart Seruice in part is that which is due to gouernours and superiors from their inferiours in the Lord for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates in yeelding obediēce wherunto their inferiors must doe them seruice yet not absolutely but with restraint to wit in the Lord so far foorth as their commands agree with the wil of God and crosse not his command Againe our obedience vnto them is in body and outward conuersation indeed we must from the heart yeeld seruice and obedience vnto them but yet the conscience properly cannot bee bound by mens lawes they only concerne the outward man in speech gesture and behauiour Now of these two kinds of seruice our Sauior Christ speaketh here of simple and absolute seruice whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of God Wee see what worship and seruice is heere required Now wee must obserue the person to whom the same is to be giuen in these words The Lord thy God Diuine worship whether inward or outward and absolute seruice of the whole man must be giuen to no creature Angell or man be they neuer so excellent but to the true God alone The scope and drift of the first and second commandements is to bind euery man to giue so much to his God and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with Iohn doth shew the same thing for when Iohn fell before his feet to worship him the Angell said see thou do it not worship God Where we see the good angels do striue for the furtherance of Gods right in these duties howsoeuer this wicked spirit tempting Christ doth heerein seeke Gods great disgrace And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant for Satan requiring of Christ the prostrating of his body before the Diuell in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ is iustly repulsed by this text which bindeth euery man to giue outward diuine worship whereby the inward worship of the heart is signified to God alone and not to any creature Heere then we may learne that it is not lawfull to giue to Saint or Angel or any creature whatsoeuer outward diuine worship or adoration whereby the inward deuotion of the heart is testified This text is plaine to the contrary and the reason we haue heard because diuine prostrating of the body to any thing is a testification that we ascribe diuinity vnto it some way which without the guilt of idolatrie cannot bee done to any creature for let a man worship Saint or Angell by praier or thanksgiuing and therein he doth ascribe vnto them some propriety of the diuine nature as to know the heart to be able to heare to helpe or such like The Papists heere say they doe not thinke the Saints to whom they pray to be God neither do they worship them as God But this will helpe them little for the Diuell mouing Christ to yeeld vnto him outward diuine worship neuer meant that Christ should adore him for God but onely desired that by this outward adoration of prostrating his body before him Christ would acknowledge him to be the giuer of those kingdomes for he durst not be so bold as absolutely to desire to be worshipped for God and yet Christ tels him that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to God alone And yet the church of Rome do giue vnto Saints that which the Diuell demands and Christ denies by appropriating it vnto God for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers as the Virgin Mary from shipwracke S. Roch from the pestilence Raphael from sore aies Apollonia from the tooth-ach And Catharine for al maner of afflictions Yea they make them patrons and protectours of whole countries and kingdomes as Saint Iames for Spaine Saint Denis for France Saint Patricke for Ireland c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints than Satan demanded to be acknowledged vnto him by our Sauiour Christ yea they make them intercessours for the procuring of the sauour of God and life euerlasting they call the Virgin Mary the Queene of Heauen and pray to her that by the authority of a mother she would command her sonne to heare their praiers which is to make Christ a punie and vnderling vnto her which are greater matters then the disposing of earthly kingdomes Heere they say that they may do that to the glorious saints in heauen which is done to earthly Princes for men adore them and in their absence fall downe before their chaire of estate Answ. The adoration giuen to Princes is but a ciuill acknowledgement of their preheminence and kneeling before their chaire of estate is only a ciuil testimony of loyaltie and subiection it is not directed to the Princes person being absent but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the Lord there is no diuine propriety ascribed by either of these vnto the person or authority of the Prince But now in bowing down to pray to Saints there is religious adoration giuen them for therein be ascribed vnto them these diuine properties that they can know the heart heare and helpe afarre off pray for them in particular and such
2. Coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. 51. c. 1. 1. Thessal 2 18 41. c. 1. 3 5 12. c. 2. 1. Tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2. Â 7 13. c. 1. 6 9 22. c. 1. Â 17 22. c. 2. 2. Tim. 2 11. 12. 53. c. 2. Hebr. 1 2 20. c. 2. 2 10 53. c. 1. Â 17. 18. 9. c. 1. 54. c. 1. 11 6 13. c. 1. Iames. 1 2 4. c. 2. 53. c. 2. Â 13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. 18. c. 2. 49. c. 2. 1. Pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1. Â 8 9. c. 1. 13. c 1. 2. Pet. 1 5. 16. c. 1. Â 10 16. c. 1. 28. c. 1. 2 8 43. c. 1. 1. Iohn 4 1 29. c. 2. Iude. 0 4 27. c. 2. Reuela 2 10 41. c. 1. Â 13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1. Â 9 9. c. 1. Â 10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. A Table of the speciall points to be obserued in this Exposition The first number notes the Page the second the Columne b notes the beginning of the columne m the middle and e the end A ADoption Satan would driue vs from assurance of our Adoption 16. 1. b. We must specially labour for assurance of our adoption ibid. m. Affections how to moderate them in all estates 23. 1. b. Alleaging of Scripture Christ and his Apostles therein respected the true meaning therof 44. 2. e. In alleaging scripture they expound it 44. 2. b. Ministers should be carefull not to wrest it in their allegations 31. 1. m. Ambition a bait for Satan in the subuersion of kingdoms 40. 1. b. Angels The bond their ministery vnto Christ and his children 51. 2. e. Their number that doe minister vnto men 52. 2. b. Each one hath not a good Angell and a bad 52. 2. m. B Baptisme why Christ was baptized 1. 2. m. Blasphemers how wee should behaue our selues towards them 42. 2. e. Blasphemers of God ought to die 43. 1. e. Boasting vaine boasting ought to be auoided 40. 2. e. C Calamity Gods children haue specaill protection in common calamities 31. 2. m. Callings A man must not leaue his calling for the trouble thereof 4. 2. e. Men set apart for speciall callings are other men 5. 1. e. Christians should walk worthy their calling of grace 5. 2. m. Whom God calleth hee fitteth thereto 6. 1. m. Carking care how auoided 22. 1. e. Cary Satan may carry men in the aire 24. 2. m. Yea God children 36. 2. m. Christstemptation The time when 1. 1. e. He was led by the spirit to be tempted 3. 2. b. How he went furnished to be tempted 3. 2. e. Christ was tempted in the highest degree that Satan could 50. 1. e. Church no iudge of scripture 32. 2. e. Euery one ought to seeke the good of Gods church 41. 2. b. Church militant in this world as in a wildernesse 11. 1. e. It hath entercourse of temptations 51. 1. e. Comforts to Gods church Christs power in subduing Satan in his humility 19. 1. b. Christ moderates their afflictions and temptations 48. 2. e. Company none ought to thrust himselfe into bad company 5. 1. b. Contentation in extreame misery how gotten 22. 2. m. D Danger no man must runne into danger without a calling 4. 2. b. Deferring of resistance to Satan very dangerous 49. 2. m. Desert see wildernesse Desertion of Spirituall desertion 52. 2. e. Despaire how Satan works it in a guilty conscience 38. 1. b. Comfort against despaire 50. 2. b. Diuell see Satan Diligence in our calling hath special prerogatiue 32. 2. b. Diuinity ascribed to a thing foure waies 45. 1. m. Doctrine Carnall men neglect Christs doctrine but affectmiracles 28. 2. m. E England Gods true church 25. 2. b. Enticers to idolatrie how to be respected 43. 2. b. How to be auoided 44. 1. m. F Faith Satan seekes especially the ruine of our faith 15. 2. m. Fasting three kinds of fasts 9. 2. e. How long a man may fast and yet liue 10. 1. e. Why Christ fasted forty daies 10. 2. b. Lent-fast misfounded on Christs fast 10. 2. e. Filled Christ was alwaies filled with the Spirit 5. 2. e. yet hee increased therein 6. 1. b. Food and raiment How to Consider rightly thereof 21. 2. b. We ought to sanctifie it vnto vs by praier 22. 1. b. Francis Spira too rashly iudged a castaway 50. 2. e. G Gainsaying of Gods truth a property of Satan 17. 2. m. Godhead of Christ infringed by satan 17. 1. e. And by his followers ibid. 2. b. Guide Gods spirit must guide vs in euery thing 4. 1. b. H Holy daies obserued to the honour of Saints vnlawfull 47. 2. m. Holinesse of Christs humane nature 3. 2. e. No holinesse of place on earth can debarre Satan from tempting 26. 2. m. Hunger Christ was an hungred 12. 1. m. and why ibid. e. I Idolatrie Satan seekes to bring Christ to commit it 38. 2. m. Hereby he seekes the ruine of religion 41. 1. m. Ierusalem why called the holy city 25. 1. e. Ignorant persons should labour for knowledge in Gods word 19. 2. e. Iudgement Rash iudgement against men that are tempted by Satan vnlawfulll 50. 2. m. and deceitful 51. 2. e. Iustification by faith onely 48. 1. m. K Kingdomes Satans enmity to Christs kingdome 39. 1. e. Satan knowes all worldly kingdomes and the policies thereof 39. 2. e. How hee seekes the ruine of worldly kingdomes 40. 1. b. Earthly kingdomes are preserued from Satans malice by Gods prouidence 40. 1. e. Kneeling before a chaire of estate 47. 1. m. L League some doe make a league with Satan 42. 2. b. Led how Christ was led to be tempted 3. 2. b. Life of a Christian a continuall intercourse of temptations 51. 2. b. Limite not God in thy praiers 34. 1. b. Lying Satans sinne 40. 2. e. M Magicians may shew strange representations 37. 1. e. Masters of families should be especially zealous against blasphemers 43. 1. e. Meanes neglected a tempting of God 34. 2. e. Melancholy Satans bait 14. 2. m. Ministers especially must looke for temptations 3. 1. b. It is good for them to be tempted and why ibid. e. They ought to get sound knowledge in the text of Scripture 30. 2. m. And be wary of wresting any text 31. 1. m. Monasticall life not warrantable by Gods word 7. 1. m. O Obedience absolute must be giuen to God 48. 2. b. And voluntary 50. 1. m. Occasions of sinne must be watched against 12. 1. b. P Papists are Idolaters 46. 2. e. And 47. 1. b. Papists tempt God in looking now for miracles 34. 1. m. They sacrifice to Satan in their Masse 42. 1. m. Pope of Rome that beast
23. 11. h Luk. 23. 24. i Mat. 27. 27. k Mat. 27. 39. l Mat. 28. 15. m Luk. 11. 16. n Act. 9. 4. a Gen 22. 1. b Iob. 1. 18. c 1. Kng. 10. 1. d Ex. 17. 3. e 1. Tim. 4. 10. f 2. Sa. 11. 4. g 1. Sa. 18. a Gen. 21. 9. b Gen. 27. 41. c Mat. 20. 23. d Mat. 10. 24. Reasons why God doth afflict his children e Ec. 3. 10. f Psal. 119. 67. g Luk. 22. 31. h Psal. 119. 71. i Psal. 39 9 40. 1. k Ge. 42. 21. l Lam. 5. 11. m Deu. 32. 15. n 2. Tim. 4. 7. o Ioh. 6. 33. p Act. 12. 7. a He. 12. 7. b 2. Pet. 2. 5. c 2. Cor. 1. 6. d Ruth 2. 8. e Ruth 1. 20. f Ioh. 1. 5. g Exod. 14. 11. h Dan. 6. 16. 22. i 2. King 6. 16. k 2 King 6. 15. m Iam. 1. 12. Ioh. 5. 17. a Pro. 3. 11. b Mat. 4. 2. c 2. Tim. 3. 12. d Psal. 119. 71. e Ps. l. 1. 4. f 2. Cor. 4. 17. g Phil. 1. 29. h Act. 14. 21. i Pet. 1. 5. k Ge. 22. 9. l Psal. 37. 37. m Ps. 126. 5. n Isa. 38. 10. o Hos. 5. 15. p Luke 24. 26. q Ecc. 1. 2. a 2. Sam. 24. 17. b Ge. 39. 9. c Act. 2. 2. d Phi. 3. 10. e Da. 3. 17. f Exod. 15. 1. g 1. Pet. 1. h Mat. 7. 7. i Iob. 21. 27. k Hab. 2. 3. l Iob. 2. m 1. Sam. 17. 37. n 1. Sa. 18. 27. o 1. Sa. 21. p Gen. 7. q Gen. 19. r Gen. 33. s Gen. 41. 14. a Exod. 9. b Exod. 12. c 1. Sa. 19. d 1. King 21 e 2. King 6. f 2. King 5. g Isa. 38. h Dan. 3. i Dan. 6. Saint Andrewes in Norwich k Mat. 6. l Act. 5. m Mat. 4. n Ro. 4. 21. o Ioh. 5. 9. p Ioh. 6. 12. q Mat. 4. 7. t Mat. 4. 11. Dan. 5. a 2. Tim. 1. 18. b 1. Sam. 309. c Hos. 6. 2. d Psal. 30. 5. e Psal. 58. 11. f Mâ—ca 7. 8. g Act. 28. 3. h Ps. 37. 24. a Psal. 25. b Iob. 5. c 1. Sam. 1. 8. d Iob. 16. 2. e Ruth 1. 16. f Ecc. 41. 1. g Luk. 16. 26. h Isa. 37. 2. i Luk. 23. k Phil. 3. 20. l Pâ—â—l 137. m Zac. 4. 6. n Mat. 8. 24. a Iud. 17. 4. b 1. Sam. 14. c Ioh. 8. d Exo. 14. e 1. Sam. 17. 52. f Mat. 2. 20. g Gen. 41. h Gen. 31. i Iob. 41. 12. k 1 Thes. 4. 18. a Iohâ— 22. The Golden chaine The Earle of Bedford The Countesse of Bedford The Countesse of Cumberland Pro. 10. 7. Euery Christian must looke to be tempted The state of those that were neuer tempted Men set apart for some speciall calling must looke for temptation a Exod. 2. 15. b 1. Sam. 18. 9. 11. c Mat. 8. 23. 24. 1 Reason why Ministers specially must looke for temptations It is good for Ministers to be tempted c 2. Cor. 2. 11. d 2. Cor. 1. 4. e Act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. King 2. 11. b Act. 8. 39. 40. c Luk. 4. 1. d Mark 1. 12. The holines of Christs manhood Temptations come not by chance e Iob. 1. 12. f Mat. 8. 32 a Act. 20. 22. Quest. Of abode in places haunted by euil spirits b Pro. 13. 20. c Pro. 1. 10. d Pro. 22. 24. e Psal. 78. 71. 72. f Acts 4. 13. g 2. Cor. 3. 6. Vse h Colos. 1. 10. a Exo. 4. 11. 12 b 1. Sam. 17. 45. c Exod. 35. 30. 31. Why Christ chose a desert for this combate a Mark 5. 5. d Eccles. 4. 10. c Gen. 2. 18. d Luk. 5. 16. a Ioh. 13. 27. Similitude Reasons why Christ was tempted b Apoc. 12 9. c 1. Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Act. 13. 10. Three kinds of fasts f Luk. 21. 34. g Iudg. 20 26. 1. Sam. 7. 6. h 1. Sam. 31. 13. 1. Chro. 10. 12. i Exod. 34. 28. k 1. King 19. 8. l Act. 27. 33. m Iubart Parad 2. decad 1. Reasons why Christ fasted fortie daies Antepaschale Ieiunium * Zanch deredempt l. 1. cap. 19. in the side quadrag Iéiunio a Isay 40. 3. b Luk. 4. 2. 3. c Gen. 4. 13. Ioh. 6. 53. Reasons why Christ was an hungred Satans preparation Vse 1. a 1. Tim. 4. 7. Satans policie in tempting b Coloss. 2. 14. 15. Satan grounds his temptations on something in vs. a Mat. 17. 15. Satans Sophistrie Satan seeks the ruine of our faith Satan seekes to depriue vs of assurance of adoption Phil. 3. 8. Satan would bring Christ to a practise of vnbeliefe a Gen. 3. 15. Satans policie in tempting Satan speakes some trueth to ouerthrow another trueth thereby a Mark 24. 25. b Act. 16. 17. 18. c Luk. 4. 3. d Ephes. 4. 27. e Iam. 4. 7. * Deutr. 8. 3. f Reu. 12. 10. The written word our best weapon against Satan g Ephes. 6. 17. 1. Sam. 26. 7. Word in scripture notes diuers things Gods powerfull word distinguished a Leuit. 26. 26. b Isai 3. 1. c Hag. 1. 6. a Luc. 12. 19. b 1. Tim. 6. 9. c 1. Sam. 30. 6. d Iob. 13. 15. e 1. King 17. 14. f Luk. 16. 19. 20. g Iob. 29. 6. h Prou. 16. 3. * Ps. 91. 11. 12. * Deut. 6. 16. a Luk. 9. 23. b Ier. 13. 4. c Ezek. 8. 3. Rule Do nothing Satan perswades thee to in temptation Satans power â—uer mens bodâ—â—â— if God permit a Eccles. 9. 2. Rome is Spirituall Babylon 2. Vse a Zak. 3. 1. Satan seeks to cary men to presumption a Rom. 6. 1. b Iude 4. a Mâ—tth 25. 1. 2. c. Satans cunning in tempting a 2. Cor. 2. 7. 11. b Luk 23. 8. Satans malice restrained Iob. 1. 12. a Ezek. 18. 17. b Luk. 23. 42. Satans mincing of the word of God a Num. 11. 29. a Prou. 10. 19. a Vers. 11. 1. Pet. 4. 17. b See Iob. 23. 10. Ps. 119. 71. Scriptures are sufficient to expound themselues a Deut. 6. 16. b Ezra 8. 8. Deut. 6. 16. To tempt God a Psalm 95. 9. God is tempted fiue waies a Exod. 17. 7. b Psal. 78. 41. c Isai. 7. 11. 12. 13. d Num. 14. 22. a Ezek. 40. 2. b Deut. 34. 1. 2. c. Satan may haue power ouer the bodies of Gods children Of Diabolicall visious a Sam. 28. a Gen. 3. 6. Looke well to seeing and hearing b Prou. 4. 23. c Psa. 119. 37. d Iob. 31. 1. Temptations from the right hand most dangerous a 2. Sam. 11. 2. b Luk 45. Satan 〈◊〉 bring 〈◊〉 to idolatry Satan enmity against Christs spirituall kingdome * Queen Elizabeth and it may fitly be applied to our present State a 1. King 1. 39. b Iosh. 5. 14. c 2. King 6. 17. Isai. 37. 36. d Reu. 13. 11. e Luk. 4. 6. f Dan. 4. 22. a 1. Kin. 22. 22. b Zak. 3. 1. c Matth. 13. 39. d 1. Thes. 2. 18. e Reu. 2. 10. e Reu. 16. 13. 14. Two rules for triall of religions a 2. Cor. 4. 4. Some make a league with the Diuell How to be have our selues towards blasphemers a 1. King 21. 9. 10. b 2. King 19. 1. c Ps. 42. 3. d 2. Pet. 2. 8. e Ps. 101. 7. f Leuit. 24. 14. g Deutr. 13. 6. 9. h Math. 16. 23. i Prou. 19. 27. Vers. 13. Worship in generall Ciuill worship Diuine worship Difference betweene ciuill worship and diuine Seruice Absolute In part a Reu. 19. 10. Vse No creature must haue diuine worship a Breuiat in missa quotid de B. Maria. b Missale Breuiar Sarisbut in missa de Sancto Rocho c Alan Cop. dial 3. 29. d Kem. exam concil Trid. part 3. cap. de inuo sanct e Iac. de Vorag â—ur leg c. 167. Worship of reliques vnlawfull a Isay. 1. 14. 15. a 2. Cor. 10. 4. 5. Christs happy issue in these temptations a 2. Sam. 7. 14. a Reu. 11. 8. 9. 10. Giue Satan no ground Satans obedience is not commendable a Luc. 4. 13. A good ground against despaire Francis Spira Luk. 4. 13. The state of Gods Church on earth Ioh. 1. 51. a Luc. 22. 4â— God will sometime hide his mercy from his children a Psal. 84. 1. 2. 3. b Psal. 120. 5. b Ps. 137. 1. 5. 6. c Iam. 1. 2. d 2. Tim. 2. 11. 12. e Mark 6. 41.