Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	prove_v	3,810	5	6.3590	4	false

Text snippets containing the quad

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

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 Jam. 5.7 Resist the Divel and he will flie from you 1 Pet. 5.9 Whom resist stedfast in the faith Ideo tentatur Christus ne vincatur à Tentatore Christianus August enarratio in Psal 90. Concio Secunda C. LONDON Printed for Simon Miller at the Star in St. Paul's Church-yard 1657. TO THE RIGHT HONOURABLE his singular good LORD PATRON ROBERT EARL of Leicester VISCOUNT LISLE LORD SIDNEY of Pensehurst c. Grace and Peace from the God of Peace My Noble LORD THat which Solomon saith Eccles 12.12 Of making many books there is no end I suppose doth nothing at all concern me for I have not made many books and he that begins late may soon end especially being too too far remote from those useful helps of voluminous Writers many books yet this have I made and humbly present unto your Lordship is a Testimonial of my thankfulnesse for your Lordship 's manifold and Noble favours exhibited unto me Now such as my sacred Profession is such also is the Matter and Subject of this I present Theological An Exposition it is such as it is of what happened in the Wildernesse and other Places between our Saviour and Satan Preached at first for the instruction of my Parochial Cure but since as touching the more difficult points somewhat enlarged for publique view Many will see it but my most humble suit is that none may own it but your Lordship The Author acknowledgeth that under God be liveth by your Lordship's Patronage may this Book also in another sense live so too I am My Noble LORD Your Honours most obliged Servant and Chaplain JOHN GUMBLEDEN Courteous Reader these Books following are Printed and sold by Simon Miller at the Star in St. Paul's Church-yard Large Folio LUther 's Colloquium Mensal Small Folio THe Civil Wars of Spain in the Reign of Charls the fifth Emperor of Germany and King of that Nation wherein our late unhappy differences are parallel'd in many particulars A general History of Scotland from the year 767. to the death of King James containing the principal Revolutions and transactions of Church and State with Political observations and reflections upon the same By David Hume of Godscroft The History of this Iron Age. Doctor Lightfoot his Harmony on the New Testament In Quarto large BArklay his Argenis Translated by Sir Robert le Grise Knight Quarto small THe Harmonious Confessions of Faith of all the Christian Reformed Churches which truly professe the doctrine of the Gospel practised in all the chief Kingdoms and Provinces of Europe wherein all that seemingly contradict are plainly reconciled Now published by Authority Intended chiefly to confirm the strong and instruct the weak in whatever is necessary to Salvation in 4. Abraham's faith or the good old Religion proving the Doctrine of the Church of England to be the only true faith of God's Elect By J. Nicolson Minister of the Gospel The Anatomy of Mortality By George Strode Aynsworth on the Canticles Paul Bayne his Diocesans Trial. The supreame power of Christian States and Magistracy vindicated from the insolent pretences of Guilielmus Apollonius By E. Grall A Treatise of Civil Policy being a clear decision of 43. Queries concerning prerogative right and priveledge in reference to the supream Prince and the people By Samuel Rutherford professor of Divinity of S. Andrews in Scotland Politick and Military observations of Civil and Military Government containing the birth increase decay of Monarchies the carriage of Princes and Magistrates Mr. Pinchin his meritorious price of man's redemption cleared Astrology Theologized shewing what nature and influence the Stars and Planets have over men and how the same may be diverted and avoided Octavo THe Reconciler of the Bible wherein above 2000. seeming contradictions are fully and plainly reconciled A view of the Jewish Religion with their Rites Customes and Ceremonies Ed. Waterhouse Esq his discourse of piety and charity A view and defence of the Reformation of the Church of England very useful in these times Mr. Peter du Moulin his Antidote against Popery published on purpose to prevent the delusions of the Priests and Jesuits who are now very busie amongst us Herbet's Devotions or a Companion for a Christian containing Meditations and Prayers useful upon all occasions Mr. Knowles his Rudiments of the Hebrew Tongce A Book of scheams or figures of Heaven ready set for every four minutes of time and very useful for all Astrologers Florus Anglicus or an exact History of England from the reign of William the Conqueror to the death of the late King Lingua or the combat of the Tongue and the five Senses for superiority A serious Comedy The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The Poor Man's Physitian and Chyrurgeon Duodecimo Doctor Smith's practice of Physick The Grammer War Posselius Apothegms Fasciculus Florum Crashaw's Visions Helvicus Colloquies The Christian Souldier his combat with the three arch enemies of mankind the world the flesh and the divel Drexelius School of patience In 24. THe New Testament The third part of the Bible Plaies THe Ball. Chawbut Martyr'd Souldier FINIS To the Reader Courteous Reader THe Subject of this following Exposition as you see is the Divels tempting and our Saviours conquering Now in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or single conflict neither the one nor the other had each his second no not while the Combat continued but our Saviour had the Angels a Mar. 1.13 to minister unto him when the duell was ended Again when the Divel had ended all the temptation he departed from him for a season b Luke 4.13 And but for a season for though at this time he were sent away with no better farewell then this Get thee hence Satan (c) Mat. 4.10 yet he soon returned and afterwards by his wicked Instruments as subtilly as before by himselfe openly he sets on him again began another battell against him another way especially some few daies before his death mustring up from time to time such voluntiers d Omne peccatum est voluntarium such as he found most inclinable amongst the malicious and incredulous Jewes to engage with him in this quarrell against our Saviour to the end that by his united forces he might if possible at last prevaile who at first was too weak to doe it single and by himself And not strong enough neither to doe it to purpose joyntly by them not any waies able to conquer our Saviour not though for a time to kill (e) Mat. 26.4 him the chief Priests the Scribes the Elders of the people with Caiaphas prevailed Judas

and Apostolical men such as Peter and Barnabas were if such are not capable of Religious worship much less are dead men and Saints departed who are absent from us and cannot help us whom we then sufficiently honour and as much as God himself requireth of us 1. When we remember them with all Christian reverence as the Instruments while they lived of his u August de Civ Dei lib. 8. cap. 27. glory 2. When we thankfully bless God for them and for the benefits he vouchsafed by them unto his Church 3. When we imitate their vertues their repentance their faith their love their humility their meekness their patience c. wherein they excelled But Christian Religion saith w De vera relig cap. 55. Austin rightly teacheth us not in any wise to worship dead men Notwithstanding though we have express x Deut. 10.20 Matth. 4.10 Scripture as this we now speak of therein also several Examples against them in this Case yet the Romish Church refusing to be guided by either regards not at all either what the Angel said to John or Peter to Cornelius or Paul and Barnabas to those Idolatrous people at Lystra or God himself to the people by the mouth of Moses or what our Saviour here said to the Divel It is written Thou shalt worship the Lord thy God and him onely shalt thou serve A Text strong enough were not men wilfully obstinate to overthrow all Popish Idolatry in this Case upheld and underpropped only with certain weak and unwarrantable distinctions repugnant to the Word of God and forged in their own braines for the promoting of their own Cause And if I should tell them plainly that in this they are more malapert then Satan was I need not go far for evidence cleer enough to prove it for after the Divel had once heard what our Saviour said as touching this matter in point of Religious worship wholy denied unto Creatures he though insolent enough before immediately ceased to reply any more but these though they daily hear it yet they still reply and too too much relying on their own Inventions affirm still that some kind of Worship and Adoration is properly due to Saints and Martyrs departed nay even to their very Reliques c. which say what they can will be found to be Religious worship proper unto God y Quem sanctis cultum deferunt Papistae nihil reipsa differre a Dei cultupalam est Calvin Institu lib. 1. c. 12. S. 2. onely and altogether disavowed in the Text as any ways due to any Creature Lo this is their doctrine this is one point of their Religion and upon this ground they Invocate and call upon dead Saints who cannot hear them and expect help and succour from such who in time of need cannot relieve them Or if they could are not at all to be adored by them And did but those glorious Spirits now know what were done on Earth they would still refuse such Adoration as Peter and Paul and Barnabas did while they were on Earth Now that the Papists maintain such forbidden Religious worship and adoration as due to Creatures thereby to uphold their Invocation of Saints is more then manifest even from their own writings and by their own practice answerable thereunto for it is the positive conclusion of a Controvers lib. 1. ca. 13. de sanctor beatit Bellarmine that to the holy Angels and Saints in Heaven is due though less then divine yet more then Civil or humane honour and worship And if the Jesuite had not otherwhere fully explained b Idem ibid. ca. 12. himself yet plain it is by this that to make his own assertion the more plausible he distinguisheth of three sorts or kinds of Worship 1. Divine 2. Lesse then Divine yet more then Civil 3. Civil or Humane The first in shew he reserves for God The second for Angels and Saints in Heaven The third the Civil or Humane he maketh use of as an Argument to uphold the second which he calleth more then Civil Thus men civilly honour one another while they live c Idem ibid. cap. 12. on Earth therefore Saints in Heaven must be honoured with more then that No nor with so much as that as it any ways relateth to religious worship Although we deny not but that with a pious and precious commemoration of them and their vertues they ought always to be honoured of us even now they are in Heaven This we grant and allow a pious commemoration of them but no adoration at all of the Saints in Heaven do we allow neither may we under what name soever it be subtilly couched to ensnare and entice men unto Idolatry besides an Argument thus drawn from Civil worship which is meerly humane to establish that which is meerly divine as all Religious worship is not admitting of magis and minus more and less though the Jesuite without any warrant from the Word of truth mince and part it into minorem divino less then d Vbi supra Divine and majorem civili more then Civil will not hold at all in Christ's School But let us hear the Jesuites distinction together with what the Fautors thereof say first in their own Termes and then see whether it hath any weight at all in it or not to grant that worship to any Creature which our Saviour here disputing against Satan absolutely denyes to all Now their Terms are these Latria Doulia and e Bel. ubi supra Joan. de Combis Compend Theol. lib 1. c. 58. Boskhi Ara Coeli Conci 22. Lodovic Vives in August lib. 10. de Civit. Dei c. 1. Hyperdoulia The first the Latria or Divine worship they pretend they reserve unto God onely but in that they give any Religious worship at all to Creatures as by their distinction it appears they doe it is neither against sound reason nor sacred Religion to say how fair soever their pretences be that they reserve none at all to God who must have all or else he accepts of none All whole and entire unto himself or else he hath none at all unto himself The second the Doulia or Saint-worship they reserve onely for Creatures granting that to Saints which by our Saviour was here deny'd to Satan wheras in the word of God there is no difference at all between the one and the other between the Latria and the f Differentia Latriae Douliae nulla est Par. in cap. 1. ad Roma v. 9. Fest Hom. disput 35. adver sus Pontifici Thes 1. Doulia as will appear afterwards And because among holy Creatures the humanity of our Saviour doth singularly excel for that it is inseparably united to the Person of the Word and further because the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Virgin far exceedeth other Saints this Doulia or Saint-worship they subdivide again into Doulia properly so called as common to all Saints and

the Garden and that when our Saviour was but newly become a Conqueror supposing perhaps that though he knew at that time how to Conquer yet he knew not how to use the victory Then which further notes the insatiable and implacable malice of Satan against Christ and his members having great wrath against them because he knoweth that he hath but a short l Rev. 12.12 time adding to the measure of the one what he perceives is wanting in the Continuance of the other alwaies walking about like a roaring Lyon seeking whom he may m i Pet. 5.8 devour that is his end such is his enmity against us even by a continned series of Temptations to devour us whose wrath and malice against us is without end from whose soul-destroying darts good Lord deliver us Thus the Time you see when this second Assault began was immediately after the first was ended Then Consider next both the Place where and also the manner how this hapned for the Place where 't was in the holy City and there on a pinacle of the Temple but the manner how the Tempter dealt with our Saviour before he brought him thither was this he taketh him up Lo he that before was led up of he Spirit into the wilderness to be tempted was now conveyed thence to an higher place by the Divel to the same end the place of our Saviour's Tryal was changed but the Tempter was still the same Coelum non animum a change there was in the heighth but no change at all in the depth in the deep policy of Satan who taketh him up conveyeth our Saviour at his pleasure through the ayre from one place to another But surely he did not he could not doe this without power first obtained of God to doe it No for though his power be very great as the Sacred Texts intimates when it calls him a n Isa 27.1 Dragon a roaring Lyon 1 Pet. 5.8 a strong man o Mat. 12.29 armed a Ruler of the darkness of this p Ephes 6.12 world yet that power how great soever it be is first derived from God from his power from his Grant and permission or else why did he aske leave of God at one time to tempt q Job 1.11 12. Job or why did he not at another time enter into the Herd of swine without our Saviour's r Mat. 8.31.32 leave an Argument that he is alwaies at God's beck and that he can doe no more then he permits and suffers Å¿ Daemonum officium est nutibus Dei servire nec quicquam nisi jussum facere Lactant. divin Instit l. 2. c. 17. him 't was I confess in another Case and as touching Criminal matters that our Saviour said to Pilate boasting of his power either to Crucifie or release him thou couldest have no power at all against me except it were given thee from above John 19.10 11. yet it is most true also even in this Satan could have had no power to move and remove our Saviour's Sacred body from place to place from the Wilderness to the holy City from the holy City a lower to the pinacle of the Temple an higher place no such power could he have had but from above by Divine permission and concession and by vertue of that permission the Father wisely ordering it to be so for the glory of his Son when he should return a Conqueror the Divel taketh him up our Saviour in the mean time being of himself most willing to be tempted of the Divel anywhere that the Divel by him for us might be Conquered everywhere it was for his own glory and our good that this was done suffered to be done though done by the Divel who taketh him up Yet surely not after an usual and ordinary way nor transported he him leasurely and by degrees step by step no for that was not at all agreeable to the Divels hungry and hasty pursuit of his prey nor any waies answerable at this time to his eager desire having been but lately Conquered of obtaining a Triumphant victory Omnis long a mora est nobis quae gaudia differt neither was it or could this be done in a vision for then the Divels perswasion to our Saviour afterwards v. 6. cast thy self down could have been no Temptation at all but he taketh him up that is in my judgement though I leave it to a more skilful Oedipus to resolve shall I say or rather dissolve this aenigma our Saviour being thus taken up into the ayre the proper Seat of Satans principalitie Ephes 2 2. uncertain whether by the locks of his head as Ezekiel t Ezek. 8.3 was or otherwise the Divel carried him speedily to the place appointed for his fresh and renewed Onset which he might doe even by the power already granted and received from above a power to move and remove the bodies of men u Zanch. de vi potent Daemonum lib. 4. cap. 10. upwards and downwards or otherwise as he pleaseth from one place to another and that with more speed then ordinary this no doubt the Divel hath power to do and that by vertue of God's Commission nay of God's w Calvin Institut lib. 1. cap. 17. Sect. 11. Command on whom his derivative power properly dependeth and having such a power once granted him he soon made use of it and taketh him up And into the holy City he taketh him up even into Jerusalem Luk. 4.9 called the Daughter of x Mat. 21.9 Zion Tell ye the Daughter of Zion behold thy King cometh unto thee meck so tell ye the daughter of Zion tell ye Jerusalem behold thy King cometh unto thee meek still and so meek that for the finishing of his glorious Conquest he was content patiently to be carried even by an unholy hand into the holy City Called y Mat. 27.53 holy even for distinctions sake to put a difference between this and the unholy Cities of the Gentiles wherein nothing but Idols were worshipped and adored as Molech among the a 1 Kings 11.7 33. Ammonites Chemosh among the Moabites Ashtaroth among the Sidonians Diana among the b Act. 19.17 18. Ephesians and other in other places Whereas here at Jerusalem from time to time the holy and true God was onely worshipped though not truly who had appointed that his Name his honour should there peculiarly c King 11.36 dwel there was the Temple the place of his Solemn and holy Worship there was Moses Chair the Law and the Prophets were by the Scribes and Pharisees solemnly read and expounded d Mat. 23.2 there and there also God ordained that his first Christian Church should be planted and that from thence in following Ages his holy Gospel his holy Religion should be propagated as it was to other Nations as the Prophet Isiah foretold should come to pass Saying out of Zion shall go forth the Law and the Word of the Lord from e Isa