The Combat Between Christ and the Devil Displayed, Text (3 of 3)

The Combat Between Christ and the Devil Displayed · Text (3 of 3)

p. 36Now in that Satan transports the body of our Sauiour Christ this second time,Satan may hauehave power ouer the bodies of Gods children. wee see that by Gods permission, Satan may hauehave power ouer the bodies of Gods children, to transport the same from place to place, or otherwise to vex them, and that not once onelyonly, 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 vsus, 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 vntounto 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 vponupon the face of the earth; nay if a man were set in the sunne, and from thence could looke vntounto 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;Of Diabolicall visious. 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 p. 37counterfait resemblance ofaaSam. 28. 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 shalbe ashamed eueryevery 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 hauehave 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 hauehave 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 vntounto 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 vntounto the eie in his counterfet visions such strange and admirable sights. And it teacheth vsus, that the practises of forcerers and magicians, vndertaking to represent vntounto 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 vntounto the eie of man strange and maruellous things.

The Diuels drift in this resemblance vntounto 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 vntounto 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 vponupon Satans offer. Thus he dealt with our first parents;aaGen. 3. 6.Gen 3:6 vponupon their first communication he shewes vntounto Eue the outward beauty of the forbidden fruit, that it was faire to locke vponupon, and tels her of the good estate they should attain vntounto by eating of it, and so at length brings her to yeeld to his temptation.

Hence we must learne to hauehave speciallLooke well to seeing and hearing. 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 vsus. We must therefore obey Salomons counsell, bbProu. 4. 23.Prov 4:23keepe 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,ccPsa. 119. 37.Ps 119:37 Lord turne away mine eies from beholding vanity: and IobddIob. 31. 1.Job 31:1 to make a couenant with his eies. And so must wee make conscience of hearing and looking, lest thereby wee giuegive 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 vponupon it; and shewes them onelyonly 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 p. 38soules 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,Temptations from the right hand most dangerous. 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 foiledaa2. Sam. 11. 2.2 Sam 11:2 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 vnderunder 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 hauehave 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 hauehave fairest weather with the world.

Lastly, S. LukebbLuk 45. addeth this circumstance of time, that the Diuell shewed all these things vntounto 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 vsus 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 vntounto him, Satan … bring … to idolatry.all these will I giuegive 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 hauehave beene drawen to absure and renounce that truth which formerlie they hauehave 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 hauehave for the religion of God, as experience in Queen Maries daies hath shewed; which in generall may admonish vsus how dangerous an enemy the world is to the power of true religion.

p. 39This temptation hath two parts: A promise made to Christ; and the condition thereof. The promise in these words, All these will I giuegive thee: he saith not, I will procure God to giuegive them vntounto thee, but I will giuegive 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 vponupon him. Indeed with their lips men wil confesse that God giues them their daily bread, euen all things they hauehave; 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 approueth such meanes: the diuel setteth such courses a flote, and him they serue, and on him they rely that walke therein.

Secondly,Satan enmity against Christs spirituall kingdome. 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 hauehave 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 giuegive 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 vntounto 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 vsus 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 hauehave shewed them to him which heere he offers to giuegive: yea his offering of them, with the glory of them al, which hee could so speedily represent, doth shew vntounto vsus 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 p. 40states 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 hauehave been conspired and attempted against our**Queen Elizabeth and it may fitly be applied to our present State. Prince and State, by profane men stirred vp by the diuell through ambition & discontent: howsoeuer by Gods mercy themselues hauehave 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 vntounto that God who hath brought to nought the diuelish conspiracies & treacheries of the ambitious instruments of Satan. Secondly, we must pray vntounto God continually for the preseruation of our Prince & State; crying aloud vntounto God as the people did at the coronationaa1. King. 1. 39.1 Kgs 1:39 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 vsus. Quest. But how comes it to passe that any Prince or State can stand, if the Diuell hauehave 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 vponupon the enemies thereof. In the siege of Iericho an heauenlybbIosh. 5. 14.Josh 5:14 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 defencecc2. King. 6. 17.2 Kgs 6:17 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,Isai. 37. 36.Isa 37:36 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 giuegive 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 thatddReu. 13. 11.Rev 13:11 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 vponupon 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 thateeLuk. 4. 6.Luke 4:6 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,ffDan. 4. 22.Dan 4:22 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 that which belongs to God alone. The consideration whereof must moue vsus, 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 hauehave the glory. Lying and bragging are the p. 41properties 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 hauehave Christ to yeeld vntounto 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 aa1. Kin. 22. 22.1 Kgs 22:22an euill spirit offering himselfe vntounto God, to become a lying spirit in the mouth of all Ahabs prophets, euen foure hundred at one time. When Iehoshuah bbZak. 3. 1.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 thatccMatth. 13. 39.Matt 13:39 enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman. He hindreddd1. Thes. 2. 18.1 Thess 2:18 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,eeReu. 2. 10.Rev 2:10 he cast some into prison, stirring vp wicked men so to do, thereby to hinder the embracing of the Gospell.eeReu. 16. 13. 14.Rev 16:13Rev 16:14 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. EueryEvery Christian must hence learne, to pray not only for their owne good estate, but also for the welfare of Gods Church eueryevery 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 vntounto 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 vntounto men,Two rules for triall of religions. wherein God is not worshipped but the Diuell. For the euidence whereof marke these two rules; First, that all 1doctrines 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 p. 42repugnant to the word, touching mariage, and meares, are doctrines of Diuels; and so by proportion are all 2such 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 vntounto Diuels and not vntounto 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 vntounto 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 hauehave 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 vntounto 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 onelyonly in the world, but in Gods Church; for all such as (notwithstanding their outward profession) hauehave their hearts set vponupon 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 aa2. Cor. 4. 4.2 Cor 4:4God 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 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 giuegive 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,Some make a league with the Diuell. wherein the Diuell couenanteth to be seruiceable vntounto them in procuring them honour, riches, pleasures, or great renowme for some strange actiuities, wherto he will enable them, vponupon condition that they for their parts giuegive vntounto 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 vntounto 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 hauehave 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 hauehave no more to do with me.

In this detestation of Christ towards Satan, for vttering blasphmie against his father,How to be have our selues towards blasphemers. in his chalenge to hauehave power to dispose of all the kingdomes of the world as being his own; we are taught, not onelyonly to greeue at such blasphemies p. 43as 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 Iezabelaa1. King. 21. 9. 10.1 Kgs 21:91 Kgs 21:10 in proclaming a fast vponupon the false accusation of Nabothes blasphemie against God and the king, may teach Gods Church to be zealous indeed aagainst all blasphemers. When Rabiheka railed on the God of Israel,bb2. King. 19. 1.2 Kgs 19:1 good king Hezekiahrent his clothes, and humbled himselfe in great measure for that reproch against his God. Teares ccPs. 42. 3.Ps 42:3were Dauids meat day and night, while the heathen among whom he was constrained to liue, said vntounto him where is thy God? And iust Lot dd2. Pet. 2. 8.2 Pet 2:8vexed 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 vsus 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 eePs. 101. 7.Ps 101:7would not suffer a lier or a slanderer to come in his sight, or to abide in his house; much lesse would he hauehave endured a blasphemer of God, or a slanderer of his word. The law commanded that theffLeuit. 24. 14.Lev 24:14 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 vsus 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 hauehave nothing to do with them, but with Christ bid them auoid from vsus. TheggDeutr. 13. 6. 9. 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 vponupon 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 vntounto him,hhMath. 16. 23.Matt 16:23 get behind me Satan. So that we are without excuse if we shal reiect this counsel of Salomō, iiProu. 19. 27.Prov 19:27Heare 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 vsus 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 p. 44consent 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 hauehave 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 vsus, how to behaue our selues against all enemies to the truth, that would allure vsus to heresie, as to Popery, Anabaptisme or such like; namely to stick fast to the text of Scripture, and not to suffer our selues by any meanes to bee drawen from it. It may bee thou art vnlearned and thine enemie both learned and eloquent; yet heere is thy refuge, cleaue the faster to this written word, and if thou hauehave one text for thy truth, make more account thereof, then of all the restimonies of councels, fathers, or men whatsoeuer. This instruction is needfull, for it may bee God will suffer seducers to try his children, and then, vnlesse they keep sure this ground of faith, they shall surely be seduced.

The text which Christ alledgeth for his answer, is taken out of Deutr. 6. 13. where the words are thus read; Thou shalt feare the Lord thy God, and serue him. At the first, it may seem that Christ misalledgeth that text, and corrupteth it: for where Moses saith, Thou shalt feare the Lord thy God; Christ saith, Thou shalt worship the Lord thy God: and to the latter part Christ addeth the word onelyonly; saying, him onelyonly shalt thou serue, for that which Moses saith, and serue him. But the truth is, heere is no corruption, but a most worthy allegation, as wee shall plainly see, if wee consider two things: first, that Christ and his Apostles in alledging the Scriptures of the old Testament, did not so much respect the words as the true and proper meaning of the place. Secondly, that they oft expound the places which they alledge, and therupon do sometimes vary in word, but stil retaine the true sense and meaning. So it is in this text alleaged: Moses saith, thou shalt feare the Lord thy God, vnderstanding by feare, religious awe and reneronce: And Christ saying, thou shalt worship or adore the Lord thy God, vnderstandeth by worship, outward adoration in bowing of the body, whereby we testifie the inward awe and reuerence of the heart, as when we humble our selues to call vponupon God by praier. And this change of words by Christ, serues for excellent vse in this place, to wit, to let vsus more clearly see what this feare of God is. To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord, either to praise God for benefits receiued, or to pray vntounto him for gifts and graces needfull. Againe, for the word which he addeth, therein is no fault at all, for the ful sense and true meaning of Moses text must needs include so much, as the prohibition annexed in the verse following doth plainly shew: for saying thou shalt feare the Lord thy God and serue him: and adding,Vers. 13. Thou shalt not walke after other Gods, vers. 14. is it not all one, as if hee had said, thou shalt serue him only? so that we hauehave inst cause to blesse God for the true and plaine explaning of the words, and not to surmise the least corruption in the alledging of them.

Now then for our further instruction in this text alledged, consider two points: first, what worship and seruice is: secondly, to whom it belongeth. First,Worship in generall. worship in generall betokeneth, the exhibiting and giuing of reuerence and honour to another. This worship is two-fold; Ciuill,Ciuill worship or Diuine; Ciuill worship is that outward reuerence and honour which one man giues to another, as by prostrating the body, bowing the knee &c. The end of Ciuill worship is, to testifie and acknowledge superiority and preheminence in another, either for authority and office, as the subiect worships his king and gouernour; or for gifts and graces, or for old age; as inferiours in p. 45gifts and yonger in age by due reuerence must acknowledge. In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau, thereby acknowledging him for his superiour and better, Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites, Gen. 23. 7. And Lot vntounto the Angels that came into Sodome, taking them to be but men, Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes, to testifie our subiection vntounto them, and loyall acknowledgement of their preheminence ouer vsus vnderunder God.

Diuine worship is the ascribing of Diuinity to the thing we honour,Diuine worship wherby we make it vntounto vsus some diuine thing aboue the order of any creature. A man may ascribe Diuinity vntounto a thing foure waies: first, by attributing the Godhead vntounto it, or giuing vntounto it such honour whereby he acknowledgeth the same to be God. Secondly, by ascribing vntounto it the attributes of God, as omnipresence, omnipotency, to bee most iust, to know all things &c. Thirdly, by accepting and acknowledging it to be the Creator and Gouernour of all things. Fourthly, by acknowledging it to bee the giuer of all good things, the defender and deliuerer from all euill. And to whatsoeuer thing in worship a man ascribes any of these, to the same doth he ascribe Diuinity. This diuine worship doth principally consist in religion and piety; for by religion, which indeed is Gods worship, and by piety, do men ascribe vntounto a thing diuine and religious honour.

Diuine worship is two fold: Inward in the mind; or outward in the body. Inward diuine worship is, whē a man giues his heart & soule to any thing, deuoting thereto the affections of his heart, as louelove, feare, ioy, hope, faith and confidence, and that because he conceiueth it to be God, hauing diuine properties, as omnipotency, infinite wisedome, iustice, mercy, &c. or being the Creator and Gouernour of all; or the giuer of all good things vntounto him, and his preseruer from all euill. This deuoting of the heart and soule vntounto God with the faculties & affections therof, is the ground and substance of all diuine worship, and indeed can be giuen to nothing but to that which is God, or conceiued of as God. Outward diuine worship is, when a man shall any way bow, prostrate, or cast downe his body to any thing, thereby to testifie, that his mind and heart are deuoted to it: as that hee holds it to be God, to be omnipotent, &c. Creator and gouernour, and his preseruer, and therfore hee doth repose his trust and affiance therein, set his louelove, joy, and feare thereon aboue all other things.Difference betweene ciuill worship and diuine. And heere wee may obserue a difference betweene Ciuill worship and Diuine. By outward ciuill worship we only acknowledge preheminence and superiority in another, in regard of authority, of gifts, age or such like. But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues. Againe, wee must heere also remember, that outward diuine worship serues onelyonly to restifie the inward, euen to make knowen what thing it is which wee conceiue to be God, and whereto wee hauehave deuoted the affections of our hearts.

Thus we see what worship is, and the kinds thereof. And heere we must vnderstand our Sauiour Christ to meane, outward diuine worship, as if hee should say, Thou shalt religiously submit, bow or prostrate thy body vntounto God in praier or thanksgiuing, thereby testifying that thou hast deuoted thy heart and soule vntounto him, not onelyonly 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. Seruice in generall, is nothing else but the giuing and performing of obedience to the commandement of another. This seruice is twofold;Absolute. 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. p. 46And 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.In part. 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 vntounto them is in body and outward conuersation: indeed we must from the heart yeeld seruice and obedience vntounto 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 eueryevery man to giuegive 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 withaaReu. 19. 10.Rev 19:10 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 vntounto Christ, is iustly repulsed by this text, which bindeth eueryevery man to giuegive 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,Vse. that it is not lawfull to giuegive to Saint or Angel,No creature must hauehave diuine worship. 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 hauehave heard, because diuine prostrating of the body to any thing, is a testification that we ascribe diuinity vntounto 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 vntounto 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 vntounto him outward diuine worship, neuer meant, that Christ should adore him for God, but onelyonly 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 giuegive vntounto Saints, that which the Diuell demands and Christ denies by appropriating it vntounto God: for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers: as p. 47the Virgin MaryaaBreuiat, in missa quotid. de B. Maria. from shipwracke; S. RochbbMissale & Breuiar. Sarisbut, in missa de Sancto Rocho. from the pestilence; Raphael ccAlan. Cop. dial. 3. 29.from sore aies;ddKem. exam. concil. Trid. part. 3. cap. de inuo sanct. Apollonia from the tooth-ach; AndeeIac. de Vorag. …ur. leg. c. 167. 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 giuegive a kingdome that cannot defend it let all men iudge whether they doe not giuegive more vntounto Saints, than Satan demanded to be acknowledged vntounto 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 vntounto 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 vntounto 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 vntounto them these diuine properties, that they can know the heart, heare and helpe afarre off, pray for them in particular, and such like; by all which God is robbed of his honour.

And though we condemne the Papists for giuing to Saints diuine worship, yet wee must beware of despising the Saints of God in Heauen: for there is due vntounto them a threefold honour: first thanksgiuing to God for them, who inabled them by his gifts and graces, to be in their times, speciall instruments of good vntounto Gods church. Secondly, we are to carrie a reuerent estimation of them being now in heauen, as of the friends of God and temples of his holy spirit. Thirdly, we are to follow the example of their godly conuersatiōs in the duties of godlinesse: But from giuing vntounto them diuine worship we must carefully abstaine.

Againe,Worship of reliques vnlawfull. if the diuine worship of saints be heere condemned, then much more is the worshipping of their reliques: then also is their instituting and obseruing fasting daies and holy daies vntounto their saints heere iustly reproued. Neither can our Church heerein be condemned with them, though wee retaine the names of such daies among vsus, because it is for another end; out fasts are meerely ciuill on such daies; and our holy dayes turned from the adoration of saints to the seruice of God, whereon also our conscience knowes her libertie giuen of God for honest labour in a lawfull calling as neede requires.

Further, obserue how Christ heere ioines the worship of God and the seruice of God together: teaching vsus not to content our selues with doing the duties of Gods worship, but withall wee must yeeld vntounto him absolute seruice and obedience. Men commonly thinke they hauehave done enough, if on daies appointed they come to the Church and there performe outward worship vntounto God in hearing the word, in praier, and receiuing the Sacraments; these, I confesse be worthy workes if they be well performed: but heerein is the common errour, that when they hauehave performed this outward worship they make no conscience of absolute seruice, the thing which Christ heere ioines to worship; they thinke that in their callings they may liue as they list, either idly or vniustly, by fraud and dissembling: but seuer not thou seruice from worship, which Christ hath ioyned together, lest God say vntounto thee forthy worship as hee did once to the IewesaaIsay. 1. 14. 15.Isa 1:14Isa 1:15 My soule hateth your new moones and your appointed feasts, they are a burden vntounto me, &c. What, doth God hate that worship himselfe appointed? p. 48no, but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren, louelove, iustice and mercy: he reiects all seruice at their hands, because their hands were full of blood, v. 15. Read Micha. 6. v. 6. 7. 8. The offering of sacrifice was a speciall part of worship vnderunder the Law, and yet though a man should bring for his sacrifice thousands of Rammes, or ten thousand riuers of oile, nay though he brought his first borne, the fruite of his body for the sinne of his soule, yet all is nothing without iustice, mercy, humbling himselfe and walking with his God, vers. 8. Let vsus therefore serue God sincerely in our conuersations, as wee seeme to honour him in duties of religion; let vsus shew the feare of God in our liues; for worship without seruice, is like the cutting off of a dogs head, or offering swines flesh &c. as I say 66. 3. which is abhomination to the Lord.

Thirdly, obserue that Christ addeth only to Moses words, for the better clearing of Moses meaning; which may serue for our iust defence against the Papists; they blame vsus greatly for teaching that a man is iustified by faith only, saying the word only, is not in any place ascribed to iustification by faith. We answer, in all the old testament this word only is not ioyned to this command, Thou shalt worship the Lord thy God, and serue him, and yet Christ saith, it is written, him only shalt thou serue, because the restraint and inhibition annexed, from giuing this worship and seruice to any other, doth in effect include only; euen so, though in letters and syllables we doe not find this word only, adioyned to this sentence, man is iustified by faith; yet because of the exclusion of workes vsually annexed to that phrase, as that, we are iustified by faith without the workes of the Law, Rom. 3. 28. and are iustified freely by his grace, v. 24. and that a man is not iustified by the workes of the Law, but by faith, Gal. 2. 16. hereupon I say we may hold and teach, and that truly, according to the true sense thereof, following Christs example in this place, that the scripture saith, a man is iustified by faith only.

Lastly, from this commandement we must learne our duty touching Gods seruice: in word we wil all acknowledge our selues to be his seruants, but if heerin we will approue our selues to be his seruants, we must resolue and labour to yeeld vntounto him absolute obedience, as well in hart, mind, will and affection, as in outward conuersation. The end of the ministery of the word is not onelyonly to reforme the outward man, butaa2. Cor. 10. 4. 5.2 Cor 10:42 Cor 10:5 to cast downe the inward holds of sinne in the Imagination; and to bring into captiuitie eueryevery thought to the obedience of Christ. And this is done when after true repentance a man endeuoureth to yeeld vntounto God totall obedience, and that from the whole man in soule and body and spirit, not for a time, but continually.

VERSE 11.

Then the Diuell left him, and behold the Angels came and ministred vntounto him.

THese words containe the third partChrists happy issue in these temptations. of this description of Christs temptation; to wit, the happie euent and issue thereof, in Christs glorious victory ouer the Tempter; which is the principall part, wherein consists the maine comfort of Gods church; for as in temptation Christ stood in our roome and stead, so is this victory not his a lone, but the victory of his Church. This issue conteines two parts. First, Satans departing from him. Secondly, the ministery of good Angels vntounto him.

For the first, Then the Diuell left him: that is, after that by temptations he could nothing auaile, then he betakes himselfe to flight. In this appeares the vnspeakeable merciemercy of God vntounto his Church, in mitigating, and in due time putting an end vntounto the afflictions and temptations thereof; for the case of Christ the head in this conflict, is the case and condition of all his members. Now heere we see what a gratious issue, the Lord put to these great assaults of Satan; in due time his enimie flies: and so will the Lord deale in all the miseries of his Church, & children: God promiseth to Dauid concerning Salomon, aa2. Sam. 7. 14.2 Sam 7:14that if he sin, hee will chastise him with the roddes of men, and with the plagues of the p. 49children of men: that is, with such punishments as he shall be able to beare, but his mercy he will not take from him. The Prophet Habacucke in his complaint against the wrong & violence of the wicked done to the iust, is somewhat impatient towards God for his delay. Hab. 1. 2. 3. Therefore in the vision afterward shewed vntounto 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 giuegive an issue with the temptation that ye may be able to beare it; 1. Cor. 10. 13.aaReu. 11. 8. 9. 10.Rev 11:8Rev 11:9Rev 11:10 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 merciemercy 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 hauehave beene exercised therein, some for a yeare or two, other for longer time euen many yeares together, and yet in the end hauehave 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 giuegive him no ground,GiueGive Satan 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 p. 50Christs command? no verily,Satans obedience is not commendable. 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 vponupon 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 vntounto Christ voluntary and cheerefull obedience, vntounto 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,aaLuc. 4. 13.Luke 4:13 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 vntounto: 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 vntounto 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 childrenA good ground against despaire 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 Iesus the head of the Church was tempted by Satan in the highest degree, so as the Angels came to minister comfort vntounto him, and yet he still remained the welbeloued sonne of God; and so may any of Gods children remaine Gods deere elect, euen then when the violence of Satan shall seem most to preuaile against them.

Secondly, this teacheth vsus to suppresse all rash iudgment in our selues, of all such as shall bee exercised by Satan in extreame temptations: for oft it will fall out that the conscience of Gods child shall bee so exceedingly tormented in temptation, that hee shall cry out, he is forsaken of God, and shalbe damned; when as indeed he stil remains the deare child of God, as Christ our Sauiour did Gods welbeloued in the deepest assaults of Satan. And therefore the relation published of Francis Spira his desperation,Francis Spira doth inconsiderately taxe him for a cast-away; considering that nothing befel him in the time of his desperation but that which may befall the child of God: yea our owne land can afford many examples which match Francis Spira, whether we regard the matter of his temptation, or the deepnesse of his desperation, who yet through the mercy of God p. 51hauehave receiued comfort. And therefore in this case Christian charity must euer bind vsus to thinke and speake the best.

Lastly, Satans departing vponupon the ending of these three temptations, giues vsus to vnderstand, that howsoeuer the Diuel abound with temptations of all sorts, yet these three are the ground of all, and the most principall temptations that Satan hath; for in this combate he did his worst, & shewed the violence of his rage and wrath. And therefore it wil needfull for vsus to take special notice of them, as also of Christs repulses giuen vntounto them, that so wee may be the better armed against them and the like. Thus much for the time when Satan departed.

The second circumstance touching his departure is, for how long the Diuel left him, noted by Saint Luke, not for euer,Luk. 4. 13.Luke 4:13 but for a season. Some may say, we doe not find that Satan tempted Christ euer after this, saue only vponupon the crosse, where he spotled principalities and powers, Coloss. 2. 15. Answ. The Diuell tempts men two waies: sometime by himselfe, as he did our Sauior Christ in this place and vponupon the crosse, and our first mother Eue in the garden, Gen. 3. 1. sometime by men whom hee vseth as his instruments; thus he tempted Adam by Eue; and Iob, by the Chaldeans and Sabeans that robbed him, and by his friends who sought to draw him from his integrity, Iob. 27. 5. now though Christ were not often after this tempted immediately by the Diuel, yet by Satans instruments he was many times sore assaulted to the greefe of his heart, as by the Iewes, the Scribes, and Pharisies, Herod, and Pontius Pilate, who required signes of him, mocked and persecuted him.

Heere we may see a notable patterneThe state of Gods Church on earth. of the state of Gods Church & children in this world, for looke as Christ their head is sore tempted, and then let alone, and yet but for a season, being tempted againe by Satans Instruments; so fareth it with them, one while they are exercised with outward temptations, and another while with inward assaults; then through Gods mercy they hauehave freedome for a season; but afterward Satan comes vponupon them againe, either by himselfe or by his instruments: which must teach vsus wisdome in regard of the state of our own Church in particular, town, that we must not dreame of a perpetuall freedome from trials and temptations, howsoeuer through Gods merciemercy wee hauehave inioyed admirable peace and tranquillity for many yeares together; for being a part of Christs mystical body we must looke for the same condition with our head Christ Iesus, who being sore tempted of Satan was left but for a season, and after tempted againe: and therfore wee must resolue our selues vndoubtedly that trials will come; what way, God only knoweth; but the winter of affliction will follow our haruest of ioy and peace: and the yearely visitations, by plagues & famine, are symptomes, that is, signes & foretunners of more heauy iudgments, vnlesse we prepare to meete our God in the practise of speedy and vnfained repentance. And as this is the state of our Church in generall, so is it the particular condition of eueryevery Christian, whose life is a continuall intercourse of trouble and peace, and therefore eueryevery child of God must be watchfull against security, and with the end of one assault, ioyne his preparation for a new: This was the state of Christ, and the seruant must not look to be aboue his master. And thus much for the Diuels departure.

The second part of the Issue of this conflict is the ministery of the angels vntounto Christ; And behold the Angels come and ministred vntounto him. In saying Behold, the Euangelist commends to our consideration the view of a great wonder, to wit, that that person whom the Diuel would hauehave had to hauehave worshipped him, is here worshipped and serued of the holy Angels of God. Let no man therefore iudge of himselfe, by that which Satan would perswade him to in temptation; Christs estate doth now appeare farre different from that which Satan would hauehave brought him to, & so shall all Gods children find it to bee with them after temptation, if therein they fight manfully after the example of Christ.

p. 52Touching the ministerie of these Angels, here obserue three points. First, the bond that causeth the good Angels to minister vntounto Christ. Secondly, their number. And thirdly, the time of their ministery.

I. Point. The bond of their Ministery, is Christs soueraignety ouer the Angels, not onelyonly as hee is God their Creator, but as hee is mediator God and man, euen the man Christ, (I say not the manhood of Christ) but Christ (as I may say) the man-God, is Lord of all Angels, and they doe him homage and seruice. And though the man-hood of Christ be not Lord of Angels, yet being receiued into the vnity of his God-head, it is thereby exalted aboue all Angels by many degrees. Wherin we may behold the endlesse goodnesse of God, in aduancing our nature, which by sinne was made more vile then al earthly creatures, far aboue the Angels in degree, by reason of this coniunction which it hath with the nature of God in the person of Christ.

Now as by this bond the Angels are made ministers vntounto Christ, so by vertue of the same, they become ministers to all his true members. Iacobs ladder is thus expounded by our Sauiour Christ: verily, Ioh. 1. 51.John 1:51verily, I say vntounto you, heereafter shall ye see heauen open, and the Angels of God ascending and descending vponupon the son of man. This sonne of man is Christ, who being God and man reacheth from heauen to earth, and from earth to heauen; to him the Angels minister, and by him they descend to minister to all the saints of God heere on earth.

The vse. 1. This teacheth vsus to admire the endlesse goodnesse of God vntounto his Church and children, not onelyonly in bestowing heauen and earth vponupon them, but euen giuing his glorious Angels to become ministring spirits for their protection, defence, & comfort. II. This their ministery, must admonish vsus to carry our selues reuerently and holily in all maner of conuersation. If we were in the presence of an earthly Prince, oh how carefull would we be to our behauiour both for words & actions? Much more then should the presence and attendance of Gods glorious angels, who pitch their tents about vsus if we be Gods children, make vsus circumspect to all our waies; and the rather, because their ministery is for our comfort and protection, while wee keepe our selues in the straight waies of God.

II. point. Their number. It is not said one Angel, but angels came and ministred vntounto him. Indeed when hee was in his Agonie in the garden a little before his passion,aaLuc. 22. 4….Luke 22:4 one Angell came and ministred comfort vntounto him: so that sometime one, sometime moe attended on him; euen as the euill spirits come to tempt, sometime one alone, as Satan did heere to Christ, and somtimes moe, as they did when he was vponupon the Crosse. And as it befell Christ, so doth it to Gods children, they hauehave somtime one good Angell to attend vponupon them, and sometime many: so likewise hauehave they sometime one euill spirit to assault them, and somtimes many, as the man in whom the legion was. And heereby falleth to the ground this common opinion, that eueryevery man hath one good Angell and one bad attending vponupon him, the one to protect him, the other to tempt him. But this opinion doth not wel stand with the tenour of the scripture, which thus sets out the state of men in regard of his attendance by Angels, that there are somtimes moe about him, and somtime fewer; whether we speake of good Angels, or of euill spirits.

III Point. The time when these good Angels came and ministred vntounto Christ, is noted in this word Then; that is, when the Diuel had done all he could against our Sauiour Christ: they came not in the time of his assaults, but when Satan had ended his temptations and was gone. There is no doubt, but the good Angels were alwaies about our Sauior Christ attending on his blessed person, but at this time it is like they tooke vponupon them some visible shape, that so their ministery might be the more comfortable vntounto him; as it is like, the diuel appeared in some shape for Christs greater terrour in his temptations.

p. 53In this circumstance of time,God will sometime hide his mercy from his children. we may obserue a worke of Gods prouidence which he pleaseth to exercise in the time of temptation vponupon his owne children; to wit, for a time to hide his mercy from them, withdrawing the sensible feeling of his fauour. Thus he dealt with his beloued some Christ Iesus, during the time of Satans violent temptations he concealed from him the sensible assistance of the ministerie of his Angels, they shew not themselues till Satan is departed. And so fareth it many times with Gods deere children vponupon whom he bestowes the good graces of his spirit, as a nourcing-mother to try the affection of her childe, will sometime hid her selfe from it, leaue it alone, and suffer it to take a knocke or a fall; so wil the Lord leaue his children to themselues & conceale from them the signes of his fauour, suffering them to be buffered in temptation for a time, that they may find thereby what they are in themselues without Gods grace, and by feeling the bitternesse of that estate, the more to hunger and thirst after his grace and fauour, the more ioifully and thankfully to embrace it when it is renued, and the more carefully to keepe it all the daies of their life. What made Dauid to accompt so highly of the courts of Gods house, as that he esteemed the sillyaaPsal. 84. 1. 2. 3.Ps 84:1Ps 84:2Ps 84:3 birds happy that might build their nests by Gods altar, but his banishment thence, by the persecution of Saul wherin hee was constrained to remaine in bbPsal. 120. 5.Ps 120:5Meshech, and to dwell in the tents of Kedar? And so when the people of God were in Babell, remembring Zion they wept; oh then,bbPs. 137. 1. 5. 6.Ps 137:1Ps 137:5Ps 137:6 let my right hand forget to play, if I forget thee O serusalem; let my tongue cleaue to the roofe of my mouth if I prefer not Ierusalem to my chiefe ioy.

But vntounto many this doctrine of temptations will seeme to small purpose, nay altogether needlesse, for that they neuer felt any such conflicts with the Diuell, they defie him from their harts, and they trust to God neuer to be troubled with him: this is the common estate of most men (those onlie excepted who hauehave felt how hard a thing it is truly to repent and beleeue) thus to blesse themselues in a carnall peace; but sillie soules, they know not their owne hearts nor the fearfull case in which they stand; for all the true members of Christ must be made conformable vntounto their head; now he was consecrated the prince of their saluation through afflictions, Heb. 2. 10: his soule was heauie vntounto the death, before he could finish the worke of our life: yea he is tempted by Satan before he is comforted by the Angels; those therefore that were neuer tempted hauehave yet no fellowship in his afflictions, they hauehave not begunne any conformitie with Christ, so as it is like they are still bondslaues vntounto Satan, for if they had escaped out of his snare, they should feele his assaults to get them in againe: in regard heereof the childe of God is constrained to buckle hard with Satan in temptation, and to pray many a time to be deliuered from his buffeting. And indeed howsoeuer for the present this be not ioyous, yet they may count it exceeding great gladnesse, as theccIam. 1. 2.Jas 1:2 Apostle saith, not onelyonly for this triall of their faith which bringeth forth patience, but also because herein they become like vntounto Christ in his humiliation, which may giuegive them assurance that they shall be like him in glorie:dd2. Tim. 2. 11. 12.2 Tim 2:112 Tim 2:12 for if we be dead with Christ we shall also liue with him, and if we suffer we shall also raigne with him. Adde further that these men that neuer felt the assault of Satan, are as yet vnderunder a most fearfull iudgment of God in hardnesse of heart. When Christ sedde fiue thousand men with fiue loaues and two fishes,eeMark. 6. 41.Mark 6:41 he distributed it by the hands of his disciples; But after it is said, they perceiued not this matter of the loaues, and this reason is rendred, because their harts were hardned, vers. 52. And so it is with them that neuer feele the temptations of Satan, for he goeth about continually like a roaring Lion seeking whom he may deuoure, as they whose hearts are not hardned do well perceiue. To conclude therefore, let these men who yet neuer felt in themselues these assaults of Satan, vnfainedly endeuour to change the course of their liues by the practise of p. 54true repentance in eschewing euill and doing good; let them giuegive themselues sincerely to the exercise of praier for the remouall of their stony hearts, and the renuing vntounto them hearts of flesh, let them heare the word and doe the same; and then they will shortly sing another song, to wit, that whosoeuer will liue godly in Christ Iesus must suffer temptations and be assaulted by the Diuell; and then will they finde that this doctrine is needfull, yea they wil blesse God for this worke of his spirit that caused these temptations of Christs to be so particularly recorded, with his happy issue and victory ouer them all, not only for himselfe but for all his members, that in their temptations they may looke vntounto Iesus, lest they should faint in their minds, for in that he suffered and was tempted he is able to succour them that are tempted, Heb. 2. 18.

ROM. 16. 20.

The God of peace shall tread Satan vnderunder your feete shortly. The grace of our Lord Iesus Christ be with you. Amen.