Christs Combat and Conquest, Verse 9
VERS. 9. All these will I giuegive thee, if thou wilt fall downe and worship mee.
NOW after the preparation, standing in the choise of a fit place, and presenting a glorious vision, we come to the dart or temptation it selfe: in which there is, 1. a profer: All these will I giuegive thee. 2. a reason: For they are mine, and to whomsoeuer I will I giuegive them. 3. the condition: If thou wilt fall downe and worshippe mee.
And first of the profer. Before he had shewed his wares, now he tells the price. All these] here is no pinching, nor parting of the matter: but 1. Christ shall be an absolute Monarch, none shall share with him: There is the extent of the profer, he will part with all. 2. The quality of it; All these, the glory, bewtie, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would giuegive him vnmixed and vnblended glory and honour, without sorrow, trouble, shame, or vexation: for he saw none of them. 3. I will giuegive thee: but he will not barter or sell these so deare to Christ as he would to another, but he will deale kindly with him, he will as good as giuegive them to him, if he will but make a legge, and thanke him for them.
Note here the nature of all the deuills promises; they seeme to be liberall and very faire,Doctr. whereas indeed they are miserably foule and deceitfull. Who could expect more franke and plaine dealing then is here pretended? but looke a little nearer, we shall see it vanishing into nothing but deceit and mischeife. For 1. What is this great all that he makes profer of? A great catch, iust nothing, but shadowes and representations of things, in themselues nothing at all but the show he had made. 2. As this great all was but a show, so it was but for a moment: for shadowes cannot continue: and what were Christ the better if he had beene put in possession of the things themselues, if they so suddenly vanish away before he can giuegive a sight of them? 3. His best and largest promises here are but in the transitory kingdoms of this life, which all passe away as a shadow, so as if he had offred and could hauehave performed the things themselues, it had beene no great matter: he neuer offers and makes good any sound grace, or the things of Gods kingdome, which are things onelyonly worth hearkning after. 4. Will he giuegive all the kingdomes, and all the glory of them to Christ alone? why, what righteousnesse or iustice could be herein? will he rob and spoile all other Kings, and rulers in the world of their right and soueraignty, which God had inuested them in, and this all at once, and in a moment? 5. Whereas he pretends a gift, he intends a deare bargaine: and offring nothing but pure and vnmixed glory, he would rob Christ our head and all his members at once of all ioy and happines both externall and eternall. Of this kinde are all his promises: be promised to Eue deity, but it prooued mortallity and misery: he promised Cai… respect and louelove, if he could make Abel out of the way; but it prooued the casting of himselfe out from the face of God, & his fathers family.
1. He that meanes not in true dealing to performe any thing,Reasons. 1. may promise as much as he will. Satan meant not to giuegive Christ one kingdome, and he may as well promise all as one.2 2. His enmity and hatred of God, and mans saluation, makes him large in his promises: he knowes how s…ly temptations on the right hand steale into the heart, and that no enemy is so dangerous as he that comes in pretence of kindnesse. When he seekes to draw man to hell with him, he takes on him to teach him how to become a God. When Christ was to suffer, he would hauehave him to spare himselfe, to hinder mans saluation: he will offer kingdomes, all kingdomes, with all the wealth and pleasure of them. Satan herein deales as Iaacobs sonnes with the Sichemites: they made very faire promises, that if they would be circumcised, they would giuegive their daughters, and take their daughters, and dwell together as one people, Gen. 34.16. but they talked deceitfully, v. 13. intending onelyonly to reuenge vponupon them, as they did when the males were sore by meanes of their circumcising. Satan can promise a victory to Ahab, but it is to chase him before his enemie to confusion. 3. He knowes mans credulity and follie,3 who is easily taken with faire words which makes fooles faine, their eyes beeing wholly vponupon things before them. Besides, howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vponupon him, although he had all the obiects in the world to mooue him, yet he commonly findes men and women fitted for his turne, doating vponupon the world, and needs no such large offers as here are made to Christ, but for lesse commodity and glory then that in one kingdome will fall downe and worship him.4 4. Satan is so much the larger in his promises, to imitate God, whom he sees encouraging his seruants by making couenant with them, and promising them all the good things of this life and that to come, as to Abraham, All that thou seest I will giuegive thee. Now to draw men from Gods couenant, if it were possible, and to disgrace the same, Satan seekes to get men in league with him, by larger promises of the world then euer God made to one man, because that carrieth their whole desires: and as God for the ratifying of his couenant hath appointed Sacraments and seales, so the deuill hath certaine words, figures, characters, ceremonies, and charmes for the confirmation of his league with them, and their faith in that league.
Hence obserue a difference betweene Gods promises,Vse. 1. and the deuills.
1. They differ in the matter. Satan profers earthly shadowes, earthly kingdomes, things that glance through the sense, worldly things which may be perceiued, and thrust into the eye and senses all at once,Act. 25.23. the best of which is but a phantasie; as Paul calls the great pompe of Agrippa and Bernice, things of a moment for continuance, that last as long as the fulnesse of the moone, scarce seene but vanishing. But the matter of Gods promises is the kingdome, not of earth, but of heauen, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the eare heare, neither can it enter into the heart of an earthly man, to conceiue what God hath prepared for them that louelove him, 1. Cor. 2.9. The great promises of God are matters of faith, not of sense; and for continuance, he promiseth a kingdome vnshaken, eternall, reserued in the heauens; a glory not withering or fading, vnlike the glory of flesh: of all which the Prophet saith, it is like the flower of the field, Isa. 40.6.
2. They differ in the scope and aime of them. Gods promises all serue to prouoke and encourage men to lay hold vponupon the couenant of life, to draw men nearer God in faith and obedience: 2. Cor. 7.1. Seeing we hauehave these precious promises, let vsus clense our selues from all filthinesse of flesh and spirit, and grow vp vntounto full … in the feare of God. But Satans promises tend to fix … world, as here hee would make Christ the greatest … it, to withdraw men from God and their couenant with him, to pull them from the seruice of the God of heauen, to worship himselfe, or serue their lusts, or embrace the world, or bow to any thing but the true God.
3. They differ in the accomplishment. God is euer as good or better then his word: Tit. 1.2. God who cannot lie hath promised. To Dauid, (as Nathan witnesseth in his reproofe, 2. Sam. 12.8.) he gaue his Lords house, his Lords wiues, his Lords kingdome, and if that had beene little, he would hauehave giuen him more. To Salomon he promised long life, or wealth, or wisedome, and in the accomplishment he giues him both life, and wealth, and wisedome. But Satan is neuer so good as his word, but a liar in all his promises. For, 1. He wants power to performe, when he promiseth that which is none of his, as the kingdomes of the world. Or, 2. He wants purpose and will to performe his promise: For, had he a purpose and minde to hauehave giuen Christ the kingdoms of the world, if he had had power? Doth not he enuie to eueryevery man the fruition of any creature of God? Can he willingly affoard a good man a good moment? And did not he more maligne Christs good and comfort then all other, because he exceeded all other in grace and Gods image? Or 3. wherein he hath power and purpose to be an honest deuill of his word, it is with a farre more mischeiuous purpose: as here if he could hauehave giuen the whole world, hee would for Christs ouerthrowe: for what cares he for the world, or what vse can he make of it, but to make it a baite and traine to catch men by it into his owne destruction. The ground hereof is this; As eueryevery promise of God is a testimony of his louelove, so eueryevery promise of Satan is a token of his malice. An example of the deuills faithfulnesse we hauehave in our owne Chronicles: In the raigne of Edward the first, when the Welchmen rebelled, their captaine resorted to a coniurer for counsell, whether he should goe on in the intended warre against the King, or no: yes (said the deuill) goe … in thy purpose; for thou shalt ride through cheap-side with a crowne on thy head: and so hee did indeed, but it was off, and he was carried in triumph as a prey to the King.
This may iustly reprooue and shame many professed Christians, that will scarce giuegive Gods promises of grace and life the hearing, though they are founded in Christ, in whom they are all yea, and amen, flowing from his louelove, and tending to our eternall happines with himselfe. Many will not be brought to heare them; many hardly when they hauehave nothing else to doe; and many heare them as things not concerning themselues; for then would they take more delight in them. But if Satan promise any earthly kingdom or profit, he hath our eares, our hearts at command, all our speach runnes vponupon the world, our desires and hopes are for earth and earthly things: and beeing thus earthly-minded, how expose wee our selues to Satans assaults, and offer our selues to be wonne by his most treacherous promises.
This teacheth vsus what to thinke of that doctrine and religion,Vse. 2. that teacheth men to be promise▪ breakers: what may we think of it, but to be a treacherous, vnfaithfull, diabolicall religion? But such is the Romish religion, as we may easily see in two or three instances.
1. In that article of the Councell of Constance, that Faith is not to be kept with heretikes: that is, Protestants: and so brake promise with Iohn Hus, who had not the Emperours onelyonly, but the Popes safe-conduct. Against the examples of good Ioshua, who kept promise (though rashly made) with the Gibeonites, and with the harlot of Iericho ▪ and of Dauid, who kept truth and promise with Shimei, a seditious and cursing wretched traytor.
2. The Church of Rome teacheth by the doctrine of equiuocation, to breake the promise of a lawfull oath, before a lawfull Magistrate, and teacheth the lawfulnesse thereof. But the Scripture condemneth a double heart, and the deceitfull tongue: and proclaimeth woe against them that trust in lying words, Ier. 7.8. and that make falshood their refuge.In lib. de fide cum haeretic…s seruanda. Yea, Molanus a great and learned Papist concludes, syncerè faedera & iuramenta sunt intelligenda, all leagues, and especially oaths, are sincerely to be vnderstood, and condemnes plainly such mockeries and dalliance with promises and compacts, by one or two instances; as of him that made truce with his enemy for thirty dayes, and wasted his enemies countrey and camps onelyonly in the night: and of Aurelianus the Emperour, who comming afore a towne Tijana, and finding the gates shut, to animate his souldiers, with great anger said, I will not leaue a dog in the towne: they hoping for the spoyle, bestirred themselues to ransacke the towne; but beeing wonne, he would not giuegive them leaue to spoyle it, but bad them leaue neuer a dogge in it, and let the goods alone. This was but a dalliance, condemned by the Papist himselfe: and yet had more colour of truth then Popish equiuocation can hauehave.
3. The Romish Church teacheth men to breake promises and oaths with lawfull & Christian Princes, exempting subiects from obedience, and putting swords, dags, daggers, powder, and all deadly plots into their heads and hands, against the Lords anointed. A treacherous and deuillish doctrine.
Vse. 3.We see also what house treacherous and deceitfull persons descend of, such as care not how much they promise and how little they performe, men most vnlike vntounto God, and resembling their father the deuil, who is most lauish and prodigall in his promises, when he knowes he hath neither power nor purpose to performe; men of great tongues, which swell as mountaines, but of little hands, not performing mole-hills. Of these Salomon speakes, Pro. 25.14. Hee that glorieth of a false gift, (that is, speaketh of great things that he will doe for his neighbour, but failes in the accomplishment) is like a cloud and winde without raine. A cloud seems to offer and promise raine, but the winde takes it away, and frustrates a mans expectations. And the same is true of all windie promises. Which we must carefully avoide, and vse these rules against slipperines in promise: 1. If a man would be like God, who cannot lie in his promises, he must striue against it. But Satan is a liar from the beginning, and the father of lies and liars. 2. Faithfulnesse in contracts is the sinew of humane societie, which Satan would hauehave crackt, that he may bring all to confusion. 3. The heathens that were giuen vp by God to a reprobate sense, are branded with this marke, they are truce-breakers, Rom. 1.31. 4. It is a marke of a man in the state of grace, who hath obtained remission of sinnes, that in his spirit is no guile, Psal. 32.2. 5. A note of a man that shall dwel in Gods holy and heauenly mount, is this, he speakes the truth from his heart, Psal. 15.2. and, Reuel. 14.5. They onelyonly shall stand on mount Sion, and sing before the throne, who hauehave no guile in their mouthes. Especially we must be carefull of two promises, whereof God and the Congregation hauehave beene witnesses: as, 1. That of baptisme, which we must hauehave a speciall care to looke vntounto: for, if we faile in keeping touch with God, no maruell if we faile with men. 2. That of marriage, which the Prophet calls the couenant of God, Mal. 2.14.
THE second thing in this profer, is the reason annexed, Luk. 4.6, For it is deliuered vntounto mee, and to whomsoeuer I will, I giuegive it.]
The deuill, like a desperate man, that is sure in this bowt to kill or be killed, layes about him with all the skil and strength he hath, yea he is put to his shifts, so as no base or mischeiuous deuise comes amisse, by which he may either in faire combat, or cowardly attempts oppresse his aduersary: and that which he cannot doe by strength and power, he will attempt by falshood and lyes, which he heaps vp here together most like himselfe, the father of lies, that stood not in the truth.
And here he challengeth the power and glorie of the world to be his, 1. In possession: 2. In disposition.
First, hee affirmeth it to bee his, but not directly, but indirectly; by gift, it is deliuered vntounto mee. But this is a most notorious lie: for the earth is the Lords, and all that therein is, the world, and all that dwell therein, Psal. 24.1. and, Deuter. 10.14. Behold, the heauen of heauens is the Lords thy God, and the earth with all that therein is. And where read we that euer he committed these into the hand of the deuill?
Obiect. 1. Ioh. 14.30. he is called the Prince of the world; therefore he speakes true. Answ. 1. He is called the Prince of the world, not simply, but as it is corrupted: the prince of this world, saith the text; which world? this, which lyeth in malice and hostilitie against the Sonne of God, and the meanes of saluation. 2. He is not so a Prince, as hauing any right vntounto any creature: for he cannot possesse a pigge without leaue: but by tyrannie he forceth and commandeth as a Prince, the wicked world vntounto his obedience: for the world departing from God to his aduersarie, God in iustice giueth Satan leaue to preuaile, and rule in the sonnes of disobedience. But will it follow, that because he ruleth in the world by sinne and death, beeing the Prince of darkenesse, and hauing the power of death, therefore the parts of the world must needes be his?
Obiect. 2. He is called the God of the world, 2. Cor. 4.4. Ans. True, not in respect of dominion ouer things created; but, 1. in respect of corruption: for hee is the god of the euill in the world, the author, ring-leader, and nourisher of all euill. 2. in respect of seduction: for he is bold to vse all earthly things, which are made to Gods glorie, to serue to set forward his temptations, and wicked mens lusts, and so to set vp his owne kingdome. 3. in respect of opinion or estimation, because the people of the world make the deuill their god. But this no more prooues him to be indeede the God of the world, then an idol is prooued to be a true God, onelyonly because idolaters so esteeme and make it.
Secondly, the deuill affirmes it to be his in disposition, that hee may giuegive it to whom he will; which must needs be another lie, because it is not his in possession: for nothing can giuegive that which it hath not. 2. the Scriptures ascribe this to God, as a prerogatiue, and peculiar to him: By him Kings raigne, Prou. 18.15. All Powers that are, are ordained of God, Rom. 13.1. Hee maketh low, and he maketh high. It is the most high that beareth rule ouer the kingdomes of men, Dan. 4.22. The Lord giueth, and the Lord taketh away, Iob 1.21. 3. another notorious lie is, that hauing them to dispose of, he will dispose them to Christ, which is impossible, seeing Christ had them alreadie disposed vntounto him, and had receiued them of his Father, so as he onelyonly could say, Matth. 11.23. All things are giuen to me of the Father: and, Ioh. 3.35. The Father loueth the Son, and hath giuen all things into his hands. Therefore the deuill offering him the kingdomes of the world, must needs lie. Psal. 2.8. Aske of me, and I will giuegive thee the heathen for thine inheritance, and the vttermost parts of the earth for thy possession. If then Satan say, All this power will I giuegive thee, it is a lie: for all power was giuen him in heauen and in earth of his Father, Matth. 28.18. So as in this profer he belies the Fathers gift, and the Sonnes right, and derogates from the glorie both of the Father and of the Sonne. 4. another lie is his false boasting, making himself Lord and Caesar of all, when he hath not one foote of all he speakes of, like Salomons Bragadocio, There is one that makes himselfe rich when he hath nothing, and when he pretends his vniust vsurpation in the world, to be a iust possession and title to the world.
And thus we hauehave examined the substance and truth of this reason, and hauehave found neither substance, truth, nor reason in it. Here note; that,
Bad causes must euer be thrust forward by bad meanes.Doctr. Satan had a naughty matter in hand (as no better can beseeme him) namely, the ouerthrow of the Sonne of God, and all the saluation of mankinde; and the meanes by which he would effect his purpose is sutable, lying, and falsehood, and boasting: and he is no changeling, neuer a true word comes out of his mouth. 1. King. 21. Iezabel had a wicked end to bring to passe, namely, the disinheriting of Naboth, and setting Ahab into his possession: and what meanes doth she vse but bribery, periurie, and murther of Naboth and his children; and all this vnderunder a colour of religion, and reuenge of Gods cause, a fast beeing proclaimed before it. Matth. 26. the Iewes had as wicked a cause as euer was vndertaken, viz. the oppressing and murther of the Sonne of God: and what means must they vse? for what had the iust man done? They must accuse falsly, and suborne false witnesses, and depraue his words, and make him speake what they list. And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection? In this place, Satan aimes to bring Christ to idolatry, and the means is couetousnesse. Peter had an ill cause in hand, to hinder Christ from beeing apprehended, and his meanes was bad, vnwarrantable striking.
And this must needes be: 1. In respect of God:Reasons. 1. when a bad action is vndertaken, he leaues it, and as he permits the action only, so he permitteth bad meanes, but neuer appoints or approoues any meanes to bad and wicked purposes; which therefore must be wicked and vnhappy.2 2. In respect of Satan, who seekes to make eueryevery action as sinnefull as possibly may bee: he knowes that all instruments of falshood are hatefull to God, and therefore the more wicked meanes are vsed, the more detestable and damnable the action is.3 3. In respect of men themselues: for those that make no conscience of bad ends, make none of the meanes; as we may see in Dauid himselfe, whose conscience beeing so sleepie as to take another mans wife, he will make no bones to hide it by murther of his faithfull captaine. 4. In respect of the meanes themselues which are neare enough at hand:4 bad meanes are easily found and attempted. What might be more difficult then to picke matter against the Sonne of God, to bring him not onelyonly vnderunder disgrace, but vntounto death? Yet the Iewes could easily find a law, by which law he was to die: or if they had had none, they could easily make one. If they wanted true witnesse, they could suborne false. If they wanted witnesse from others, they could make vse of his owne, We our selues hauehave heard him, what need we any other witnesse?
Vse. 1.This teacheth vsus to suspect those causes and actions that are brought about by bad meanes: as, 1. When men runne out of Gods ordinances, and will not liue by some honest calling and meanes of life, but by cards, dice, bowles, bets, cousnage, and such instruments and meanes of iniurie and wrong, they are conuinced to liue a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawfull, and honest meanes, such as these be not. 2. All such goods as are gotten by lying, swearing, deceiuing, Sabboth-breaking, ouer-reaching or helping forward sinne in any man, are here not onelyonly to be suspected, but condemned, and sentence passeth against them, as such which the deuil hath taught to bring them in by euill means, both of them accursed by God, and the gainer for them. 3. All actions which are brought to passe by vnwarrantable meanes, are likewise to be suspected not to be of God, who ordereth due and lawfull meanes to good and lawfull ends,Zach. 4.2. and hath as many pipes to conuey good vntounto vsus, as eyes to prouide for it. Saul must needs know his condition was vnhappie, and his businesse vnprosperous, when he must runne to the witch to helpe himselfe. So their cause is worse then naught that runne to the wisard for help in diseases and losses: God is gone from them, and the remedie is farre worse then the disease. Yet how common is it, not to seeke to them by night as Saul did, but euen by day, as not ashamed of of it? Herod he would not breake his oath, no, that was not for his credite: but he might well know it to be a wicked one, which could not be kept but by murther of Iohn Baptist. Obiect. Why, what would ye hauehave him forsworne? Answ. He had brought himselfe into such a snare, as either he must be forsworne, or a murtherer: Now of these, to hauehave broken a cruell and wicked oath, should hauehave hindred murther, which is a sinne in an higher degree against God and man; and to keep a wicked oath is worse then to make it. This is rather to be thought of, because euen godly men themselues are too ready to effect good things by bad meanes: as Iaacob ▪ will get the blessing by lying, Rahab will saue the spies by a lie, Lot will saue his guests by prostituting his daughters: In which, how euer the Lord sometime commends the fact and faith of the parties, yet he neuer commends the manner, which blemished both the doers, and the actions. The rule that we must walke by, is in Rom. 3.8. We must not doe the least euill, for the greatest good. Therefore let vsus take heed of these base trickes of the deuill, to effect our desires by wicked meanes. Many condemne good men, because they stand nicely vponupon some small things, which if they would yeeld vntounto, they might doe themselues and others great good; but they hauehave learned another lesson, not to doe the least thing against their conscience to procure themselues the greatest good. God need not their error to glorifie himselfe, and doe his people good by.
4. That religion which is set forward by bad and wicked meanes, is to he suspected and condemned: true religion was euer maintained by truth, simplicity, humility, patience, merciemercy, louelove, meekenesse, &c. But the Church of Rome must needs defend a bad cause, the meanes are so extreamly wicked, as violence and power, trechery and subtilty, fire and sword, murthers and massacres, King-killing and powder-plots, lies and equiuocations, and what not? It was once said, Omnia venalia Romae, at Rome all things are sal…able; and now it may be said, Romae omnia venialia, at Rome all things are pardonable. One demonstration for memory sake: That religion which vpholds it selfe, 1. by ignorance, as the mother of deuotion. 2. by disgracing and reproaching the holy Scriptures, abhorring them no lesse then a theefe doth a paire of gallowes, and warning men to take heed of them▪ 3. by vpholding images and image-worship. 4. periurie, by freeing subiects from the oath of allegiance. 5. disobedience, yea rebellion to Princes and Parents. 6. murther and massacres of all Princes and people, Kings and kingdomes, by sword, fire, poyson, powder, poynyard, openly or trecherously. 7. adulteries and fornication by their stews and sheet-punishments, yea with large reuennewes by them. 8. by lies, legends, lying and straw-miracles, notable trickes and collusions, as once in the images of the heathens the deuill often spake; but the Priests in stead of the deuill speake thorough images, and make them mooue, sweat, nod, &c. to deceiue simple people. I say such a religion cannot be of God, because the meanes of aduancing it are from the deuill. But the Romish is such a religion: therefore, &c.
Here is a glasse for liars and boasters to see their faces in, and their resemblance to their father the deuill.Vse. 2. He promiseth an whole world, when all prooues but a shadow and image. He takes vponupon him to dispose all things in the world, as though they were his, whereas we must goe to our heauenly father, the father of lights, for eueryevery morsell of bread. Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing, it is manifest the spirit of the deuill ruleth in him. And therefore cast off lying as a ragge and relike of naturall corruption, and speake eueryevery man the truth to his neighbour, Eph. 4.25.
It is a receiued opinion in these dayes, that Qui nescit dissimulare, nescit viuere, No dissembler, no man, and plaine dealing is a iewell, but he that vseth it shall die a beggar, and some men are too honest to thriue in the world: such common speaches argue the common breach of this commaundement. But know: 1. How farre are we degenerate from our forefathers: they liued simply by their hands according to Gods ordinance: but now many liue by their wits; whence it is that trades are called craftes and mysteries, because more liue by craft and the sinne of their trade then the trade it selfe. 2. The Lord is the auenger of all such wrong by secret cousnage and lying: for he sees that thou deceiuest him that trusteth thee; and because it is hidden from men, his owne hand must reuenge it. 3. What a shame is it and slander to Christian profession, that men professing saluation by Christ, should so carry their trades as a man that comes to deale with them, must come so suspitiously as if he were to fall into the hands of so many theeues; and hauing dealt with them hath iust cause to say, that he might find more iust dealing with Turkes and infidells? Whereas if this vice were put off, a child might traffique in the darke without delusion.
The same of boasters, who brag of things they hauehave not. As Iob speakes of the Leuiathan of the sea, so may we of the hellish Leuiathan, He is the King of all the sonnes of pride. As, 1. Many beare themselues out in fine apparrell and brauery, when indeede nothing is their owne, if their debts were paid. And if eueryevery bird had his owne feather, they might well goe naked. 2. Others, to raise themselues, make no bones to lie and magnifie their estate, as the often experience of the world shewes, that widowes and widowers promise great things of themselues, and much wealth, whereas the greatest wealth prooue debts. 3. But if you will see the very naturall protrayture of the father the deuill, if ye will heare his very voice, looke vponupon the Bishop and Pope of Rome. For,
1. He hath engrossed all the kingdomes of the earth into his owne hands, saying, All these are mine, yet not directly, but in ordine ad Deum. 2. I giuegive them to whom I will: I can set vp and thrust downe, I can binde and loose subiects from their obedience at my pleasure. 3. I wil giuegive thee all these, if thou wilt fall downe and worship me; if thou wilt be my vassall, and a found Catholike, let my laws binde thy conscience, and persecute with fire and sword these heretikes, thus thou shalt hold thy kingdome, else not. 4. But this is a small thing to challenge the kingdomes of the world, and therefore he challengeth to be Lord of heauen, hell, and purgatorie, to open and shut at his pleasure, as his three crownes imply. Here is a bragge that puts downe the deuill quite: neuer was the deuill ouermatched in boasting and lying but by the Pope his eldest sonne, that in him we might hauehave a plaine demonstration of Antichrist, whom the Papists themselues say must be begotten by the deuill.
If thou wilt fall downe and worship mee.]
NOW follows the condition of Satans large and prodigall profer, which is the third thing considerable in the dart. In it are two things: 1. the matter he requires, worship. 2. the manner, fall downe and worship mee. The thing he desireth is worshippe and honour due to God: for so our Sauiours answer implieth, that he must worship God onelyonly. And for the manner of this worship, he must outwardly bow and bend vntounto him, or prostrate his body in way of homage vntounto him. Wherein we see maruellous cunning and malice combined.
1. His cunning, in making it appeare so small a mote: for beeing a worship proper to God, as we see by comparing our Sauiours answer with it, 1. Hee would make it in show and appearance, but a bowing of the body, a small thing, a gesture which God greatly regards not; as if hee had said, as Bathsheba to her sonne, 1. King. 2.10. I hauehave a small suit vntounto thee, denie me not: which small suit if Salomon had hearkned vntounto, it had cost him the losse of his kingdome. And the same did our Salomon by his wisedome discerne in this place. 2. In making it so necessary a thing to worship him: mee, with emphasis; mee, of whom thou must hauehave the world if thou hast it: mee, who am so able and willing to reward so small a seruice towards mee: God doth not so reward his worshippers.
2. His extreame malice: in that, 1. he would rob and depriue God of his honour, which is due to him alone, and to no creature else. 2. he would hauehave it conferred vponupon himselfe, Gods greatest enemy. 3. he would hauehave none doe it him but Iesus Christ the Sonne of Gods louelove, thus to wrong his Father the more: whereas God expects no other of his enemies, foreign. 4. he implies how little God regards or rewards his worshippers.
The connexion of this condition with the premisses sheweth; That,
Doctr. 1.Satans profers are neuer free, but vponupon some wicked condition or other. He said he would giuegive all the world and the glory thereof to Christ, but now he addes a condition, which makes it a deare bargaine. He offers freely, he will giuegive all the world, and the glory of it, but the condition is dangerous; if Christ will fall downe and worship him. The deuill offred to put our first parents in possession of further knowledge, and no lesse a gift then deity: he makes as though he would out giuegive God, but all vponupon this dangerous condition; if they would eate the apple which God had commaunded them not to touch. He would help Cain to the fauour of God, and all the louelove of his parents: but vponupon condition, he would kill his brother Abel: for when there was none else to be loued, or to do sacrifice, he should obtaine all. Iudas comes to the high Priests, and saith, What will yee giuegive me? Matth. 26.15. and they appointed him thirtie peices of siluer: but vponupon his own condition, to betray his Lord and Master: an heauie condition for so light a sinne. Potiphers wife profered Ioseph great honour and rewards, but vponupon a fowle condition, of committing whoredome with her.
1. As Salomon saith of the harlot,Reasons. 1. She hunteth for the preciou… life of a man, so doth Satan incessantly, and therefore can giuegive nothing freely: for a free gift is a pledge of louelove betweene parties; but hee carries a mortall hatred towards mankind, seeking by all meanes to deuoure vsus, 1. Pet. 5. v. 8. Seeing therefore his louelove is like that, of a rauening lyon to a lambe, no maruell though he bestow nothing freely.
2. The ende and scope of all Sathans gifts is discouered in our text, viz. to plucke men from God,2 and so bring them to damnation; and indeed they are not gifts, but wages paied for doing some worke. 2. Pet. 2.15. Balaam loued the wages of vnrighteousnesse. Now, if we looke into the historie, Num. 22.17. these were great gifts and honours promised, vponupon condition of cursing the people of God. So as by the iudgement of the holy Ghost, all such gifts taken vponupon such dangerous conditions, are wages of vnrighteousnes. And as a Generall neuer giues pay but to such as fight vnderunder his colours, so Satan neuer giues pay of worldly preferment, but to such as fight his battels.
3. Neuer man gets any thing from Satan, but by way of contract, or bargaine, where the conclusion shall be for himselfe:3 and beeing the arch-enemie of all charitie, he will neuer make an exchange but for the better. He giues Adam an apple, but it was deare bought with the losse of Gods image, and all his happines. He offers the second Adam the whole earth, but with such a condition, as he must for it forsake heauen. Quest. But is there any man so extreame wicked, that will contract with the deuill, or receiue any thing vponupon any condition at his hands? Answ. The deuill will doe nothing for any man but by vertue of a compact, and why should he be at any mans commaund, but in hope of his reward, no more then any man would be at his, but in the same hope? But this compact is either, 1. more open: 2. more secret.
A more expresse and solemne contract is that of witches, coniurers, and sorcerers, wherein there is a mutuall promise of seruice between the deuill and the witch. And this promise is not onelyonly made by solemne words, but by deedes and seales; as some diabolicall signes, figures, or ceremonies, for the ratification of this league and compact. And this is euident by the confession of all witches at this day, and by the Scripture. Of this kind was this in our text; Satan offers to compact with our Sauiour Christ, and there wanted nothing but the free consent of our Sauiour to the condition.
But the more secret compact is the more generall, and no lesse dangerous, though Satan be lesse seene in it. And of this kind the deuill makes many couenants in the world, and innumerable persons contract with him vnderhand, perhaps not thinking they do so. And this two wayes, 1. By a secret faith in the deuill. 2. By a secret consent vntounto the deuill.
Secret faith in the deuill is, when a man vseth any superstitious or diabolicall meanes for the effecting of his desire, which he knows neither in themselues, nor from Gods institution, hauehave any such power to effect things, but from the power of the deuill: as the vse of charmes or spells, figures, characters, amulets, scratching of a Witch, or the like: which hauing no power in themselues, nor by Gods ordinance, can doe no good but by a secret faith in the deuill, who by Gods permission puts power in them to heale men for their delusion.
Secret consent vntounto the deuill, is yet more common then the former, though the former be the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man, without any expresse forme of contract, but by inward temptation putteth the motion into the heart (as of Iudas) that if he will vse such an vnlawfull meanes, or vponupon such a condition, he will effect his purpose, which he earnestly desireth to attaine: now the party blinding his owne iudgement by the eagernesse of his affection, giues his consent to Satan, and accepts the condition: which mutuall and silent consent of partie with partie, is a reall bargaine and couenant. Satan solicites the heart, and the heart consents to Satan: here is a secret compact, by which numbers of men are in league with the deuil, that would be loath to be thought so to be. Yea, numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill, by vertue of this compact, secretly beleeuing or consenting vntounto him.
This serues to let vsus see the difference between Gods gifts and the deuills, in fowre things:Vse. 1. 1. Gods gifts come all from grace and louelove, he freely bestowes his blessings: for his louelove is euerlasting before our owne beeing, and our inheritance is eternall aboue our merit, and in the heauens aboue our reach. But Satans gifts proceed out of his endles hatred, and are wages of vnrighteousnesse. 2. Gods gifts are deriued to vsus by good and warrantable meanes, diligence, labour, prayers: Satans, for the most part, by wicked meanes. Gods conditions are profitable and safe: Satans hurtfull and dangerous, by the breach of some commandement, by impietie or iniustice. 3. Gods gifts are first bestowed vponupon vsus, and then obedience is required as a testification of thankefulnesse, not as merit: Satans are after our worke as a merit and wages of sin; first fall downe and worship me, and then I will giuegive thee all these things. 4. Gods gifts are in merciemercy, for our saluation and comfort, and encouragement in his seruice: Satans, to draw vsus from his seruice, and to dragge vsus to destruction.
Let this doctrine make vsus afraid to receiue any thing from the hand of the deuill, and accept of nothing but God offers. For,Vse. 2. 1. God is more able and willing to doe vsus good then the deuill is, vnlesse we thinke with those wicked ones, that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth: he neuer kisseth but killeth, with Ioab, or betrayeth with Iudas: his gifts are deare bought, his conditions are intollerable: he will hauehave a better thing for it, euen our precious soules. 3. A little from Gods hands is far better then if we could receiue all the world, and the glory of it, at the deuills: for this comes with blessing, with promise, with contentment, with good conscience; so doth not the other. Therefore be the iust mans portion small or great, it is euer precious: it hath no sorrow added to it, as Salomon speaketh. Quest. How may I know I receiue any thing from the deuill? Answ. When any thing is gotten by the breach of any commandement of God, as by swearing, lying, deceit, oppression, and the like, this is a gift of the deuill, and the wages of vnrighteousnes.
Note here how like the vsurer is to the deuill: the deuill saith,Vse. 3. he will giuegive, so the vsurer faith he will lend, which should be free as gift: but then comes a condition of ten in the hundreth, which is more then the lending is worth. Satan is an enemy to all charity, and so is hee. The like may be said of couetous men, who will doe no good but where they looke for returne of the like or more, as like the deuill as may be, and altogether vnlike to God who doth good where he can receiue none, sowes where he reaps not.
Vse. 4.See the misery of men, who accept of Satans profers. 1. Such as are in open league with him, as wizzards who binde themselues to renounce God, and their baptisme, and redemption by Christ, and to beleeue in the deuill, to expect aide from him, and giuegive him body and soule for that help; which is the substance of the solemne leagues, made by such limmes of Satan; he is of the sure side with them, they can gaine nothing by him, vnlesse he gaine themselues first. And such by Gods law ought not to liue. 2. Worldly-minded men, with whom he deales as with Esau, hee giues them a messe of pottage, but on condition to sell their birthright; a silly match is made presently, an exchange of earth for heauen. 3. Men impatient in losses or sicknesse, who runne to the witch, as not knowing what to doe with themselues. But Satan neuer easeth the body of temporall paines, but to cast the soule into eternall. 4. Ambitious and discontented persons, that take preferments of Satan vponupon base conditions: Absolom shall hauehave a kingdome, on condition he will rebell against his owne father. Zimri a captaine vnderunder Baasha, 1. Kin. 16.10. shall hauehave the kingdome of Israel, if he will rebell and slay his Master. Discontented Papists shall diuide the land among themselues, if they will blow vp the Parliament house.
Now if we would auoid the dangerous compacts with Satan, let vsus obserue these rules. 1. Beware of profanenesse, which is a sinne, where men carelesly loose heauen and the ioyes thereof for these lower and earthly things, as Esau to satisfie his lusts despised the blessing, Heb. 12.16. Let there be none such amongst vsus. 2. Beleeue the truth of Gods profers and promises, to relie on them, and thou shalt be fenced from Satans lies, 2. Thess. 2.10. 3. Consider how easily men powre out themselues for Balaams wages: couetousnes carries away their whole heart, and yet in the end they are deceiued as he was; in stead of his reward he was slaine in his returne homeward, Num. 31.8. 4. Consider how little ioy there is in that which is receiued at the deuills hand: neither Ahab nor his posterity enioyed Naboths vineyard. Iudas brought backe his 30. peeces, and hanged himselfe. According to that of Salomon, The wicked rosteth not that which he taketh in hunting. 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them, but a farre more glorious kingdome in the world to come, and all these transitory matters onelyonly to help thee forward to that.
The condition of Satans profer teacheth vsus further; that,
All his drift in his temptations,Doctr. 2. is to draw men from Gods seruice to his owne. An example whereof we hauehave in Saul, whom he drew from his hope and trust in God, to seeke and sue to himselfe for helpe. Hee entred also into Iudas to draw him from his Masters side and seruice to his owne, to make him a leader and captaine against Christ, Luk. 22.3. Neither faileth he of his purpose and scope, but effectually preuaileth in the world, and in the children of disobedience, Ephes. 2.2. For if we look to that part of the world, which is indeed the world, not visited by the light of grace, and the Gospell, they in generall are vassalls to Satan, and professe homage and seruice to him in ceremonies and rites, as Gods people to God hmselfe. 1. Cor. 10.20. Those things which the Gentiles sacrifice, they sacrifice vntounto deuills, and not vntounto God: Which is spoken not in respect of the intention of the worshippers, but of the mysterie in that idoll worshipped, which indeed tended to the worship of the deuill the deuiser and setter forward of the same. And at this day in those newfound countries, experience shewes, how those heathnish and barbarous people, not hauing the true knowledge of the true God, doe therefore esteeme the deuill as God, and the deuill appearing to them in visible shapes they fall down and worship him, and offer many seruices and sacrifices vntounto him; vponupon this ground, because God is mercifull and amiable, and will not hurt them,Non est n…cens nature Deu…. Cic. and therefore they neede not bee so obsequious to him, but the deuill is terrible, and fearefull, and churlish, and therefore must bee pleased and worshipped, Ne noceat.
Nay, Gods owne people and children are often drawne from the worship of their God, to the worship of the deuill, in the most base and submisse kind of worship. The Iewes themselues offred vntounto deuills, and not vntounto God, Deut. 32.17. and what did they offer but their dearest things? as Psal. 106.37. they offred their sonnes and daughters vntounto deuills: A maruellous high wickednes, wherein the Israelites themselues imitated the barbarous heathens, among whom Satan had brought in this vnnaturall crueltie, to kill their little children, and offer them to Molech in the vally of Hinnom, v. 38. Thus they shed innocent blood by a diabolicall furie, and polluted their land at the diuells instigation. Thus it was in the time of Ahaz, and of Manasseh; against which the Lord shewed great indignation and vehemence, Ier. 7. and 19. and, Ezek. 16. And the rather, because it was against a speciall law enacted for this purpose (which we would thinke Gods owne people should not need) Leuit. 17.7. They shall no more offer to deuills, after whom they hauehave gone a whoring; and the sanction followes, This shall be an ordinance for euer. Yet Gods people forgate Gods institution, and natures instinct, and so put off all religion and naturall affection.
Reasons. 1.And this comes to passe: 1. Because of Satans pride and ambition, who will not content himselfe with any thing, but that honour that is due to God. He beeing the Prince of the world, and the god thereof, Ioh. 14.31. 2. Cor. 4.4. will be worshipped by the world as a God, and takes vponupon him as if he were so indeed: whereas he is so onelyonly by his owne vsurpation and affectation, and the wickeds delusion and acceptation. 2. Because of his malice to God,2 to whom he is most contrarie. God hath by the lawe of creation, of nature, the morall law, yea by the law of faith, and all other bonds, tied man to his owne seruice: now Satan seekes contrarily to depriue God of his due homage, and drawes men from the knowledg & practise of Gods wil, that he may rule them after his owne will, 2. Tim. 2.26. 3. Because of his hatred to mankind,3 to drawe men into the greatest offence and displeasure of God. It is an euill thing and bitter, to depart from God and his seruice: but to giuegive this to Gods deadly enemie, is a sinne most hatefull & dangerous. 4. It is all the businesse that Satan hath in the world, for which he leaues no stone vnturned,4 no meanes vnattempted, to set vp his owne kingdome aboue and against Gods kingdome; a compendious way wherof is to hinder, corrupt, or destroy the true worship of God. 1. Thess. 2.18. Satan hindered me: namely, the true worship which Paul sought to establish. He corrupted the worship of God among the sonnes of God by the daughters of men, Gen. 6. And he sought to destroy all Gods worship in the posterity, by destroying Abel.
Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God? And what meanes vseth he to effect it? Answ. Yea it is plaine and vsuall, as we shall easily see, if we consider, 1. the wayes that a man worshippeth the deuill: 2. the meanes how he bringeth men thereunto.
I. The wayes are laid downe in these fowre conclusions:
Conclus. 1. Whosoeuer worshippeth for God that which is not God, he worshippeth the deuill for God. Deut. 32.17. They offered vntounto deuills, that is, to gods whom they knew not. In all diuine worship, whatsoeuer is not performed to God, is performed to the deuill, there beeing no meane between them in worship. But how hath the deuill drawne Pagans and heathens to set vp and worship false gods, deuills indeed, Mars, Iupiter, &c. yea and Gods owne people to worship Dagon, and Baal, and Molech? At this day all the Easterne people of Turkes and Saracens worshippe Mahomet, a god of their owne making. And the Papists all giuegive diuine worship to stocks and stones, the worke of mens hands, to ragges and relliques, to their breaden and baked God in the Sacrament; as base an idolatry as can be found among the heathens: in all which they hauehave fallen downe to the deuill, and worshipped him.
Conclus. 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed, he worshippeth the deuill, and not God. If the manner of Gods worship prescribed by himselfe in the Scripture be refused, that cannot be Gods worship, because the manner is deuised by the deuill. Thus doe they who professe the true God distinct in three persons, but worship him according to their owne deuises and humane traditions; as the Papists that worship God in images, pilgrimages, & a thousand deuises meere strangers to the Spirit of God in Scripture, thrust in by Satan for his owne seruice.
Conclus. 3. Numbers will not be perswaded they worship the deuill, when indeed they doe. For as then we worship God actually, when we serue and obey him, so then men worship the deuil, when they doe the workes of the deuill, Ioh. 8. He that is a slaue, a vassall to the deuill, is an apparant worshipper of him. Yea, so neare a seruice is between them, that the deuill is said to beget many sonnes in the world, Ioh. 8.41. now eueryevery sonne honours his father. Thus doe all they that are subtile to peruert the straight wayes of God, as Elymas, therefore called by Paul the child of the deuill, Act. 13.10. because he sought to hinder the word and work of God. Thus doe all those tares, the children of that wicked one, Matth. 13.38. which grow vp in Gods field to the molesting and annoyance of the Lords wheate. Thus doe all they who when they should spend the Lords Sabbaths in his worship, they worship and serue the world in buying and selling, or the deuill in play and gaming in their owne houses, falling downe to the worship of the deuill, when true worshippers are in Gods house, performing their homage and seruice to him.
Conclus. 4. Satan preuailes against numbers, by drawing the affections of their hearts from the true God, to something besides him, to louelove, trust, and follow it more then God: as the voluptuous person, that makes his bellie his God, and so is a louer of pleasure more then of God: and the couetous person making his wealth his God, whom Paul therefore calls an idolater. All these and many moe are worshippers of the deuill, and fallen downe to him, and cannot possibly worship the true God.
II. How and by what meanes Satan doth thus preuaile. And the meanes are these: 1. He hath often the secular arme, and humane authoritie: 2. Chron. 11.15. Rehoboam ordained Priests for the high places, for the deuils, and for the calues that he had made. Thus Antichrist, the beast of Rome, Reu. 13.16. by power made all both small and great, rich and poore, bond and free, to receiue his marke in their hands and foreheads. So he did in our country by fire and fagot in Queen Maries dayes. 2. Sometimes he drawes men to his owne worship by pollicie; for he can transforme himselfe into an Angel of light, he can preach Christ for a need, to ouerthrow the preaching of Christ, Mark. 1.34. he can be a lying spirit in the mouthes of fowre hundred false prophets, 1. King. 21. at once: and can put on the shape of Samuel, beeing still a Sathan. 3. Sometimes by faire promises, as in our text, he will giuegive a whole world to bring Christ to one sinne: Thou shalt hauehave ease, pleasure, wealth, credite; in a word, thy hearts desire, if thou wilt fall downe and worship mee. 4. By perswasion, that it is a vaine thing to serue God, Malach. 3.14. no ioy for the present, no recompence hereafter: thus he carries with him innumerable companies with things present, not considering the time to come. 5. By threatning of crosses, losses, disfauour, as Balaac said to Balaam, Thy God hath kept thee from preferment. By violent persecutions, Reuel. 12.13.15. the redde dragon persecuted the woman which had brought forth the man child; the serpent cast out of his mouth waters like a flood, to cause the woman to be carried away. 6. By effectuall delusion, by meanes of signes, wonders, false miracles, and sleights, which Sathan putteth forth to giuegive credite to false worshippe, as it is spoken of the great Antichrist, 2. Thess. 2.9, 10. that hee shall come by the working of Sathan, with power, signes, and lying wonders, and in all deceiueablenesse of vnrighteousnesse among them that perish: and thus shall the beast deceiue all those, whose names are not written in the booke of life. Thus many are deceiued in Poperie, by the iugling and craftie conueyances of the Priests, and often by magicke, making their images appeare to sweate, to nodde, to roll their eyes, to passe voices through them, and make blood appeare in the hoast; which they would hauehave their people beleeue: and thus Satan mightily drawes them to the worship of himselfe.
Here let vsus learne to bewaile the miserie of men seduced by the deuill, and thrust from their God, whether more openly,Vse. 1. or more secretly: as, 1. Such as ioyne to Poperie, renouncing the worship of the true God, and fall downe to the deuill to worship him. Reu. 13.4. and they worshipped the dragon and the beast: noting that the worship of the beast, is the worship of the dragon. Now they worship the beast that giuegive him power ouer the Scripture, ouer the consciences of men, to make lawes to bind them, to pardon sinnes, to open heauen, hell, purgatorie, and receiue his bulls and canons before the Canonical Scripture. A lamentable thing, that Satan gets such great ones daily to fall downe, and worship him.
2. Such as get liuings by bribery, symony, chopping and changing, and such indirect courses: here the Chaplein hath fallen downe to the deuill, and worshipped him, and he hath bestowed the benefice.
3. Such as seeke to witches for help, or cunning men and wome… ▪ a plaine and open seruice of the deuill, by vertue of a league and compact, at least secret. Should not a people seeke to their God? or can all the deuills in hell remooue the hand of God?
4. Such as by flatterie, dissembling, iniustice, lying, swearing, or breaking the Sabbath, obtaine wealth, or profit. All this the deuill hath giuen thee, because thou hast fallen downe and worshipped him. Whatsoeuer a man doth against the word, against his oath, or conscience, is a falling down to the deuill, and a worshipping of him.
Take heed of comming vnderunder the power and seruice of the deuill: and to that ende obserue these rules:Vse. 2. 1. Hold thee to Gods word and will in all duties of pietie and iustice, both for matter and manner. For we must not onelyonly doe our Masters will, but also according to his will. 2. Heare and foster the motions of Gods Spirit, which are euer according to the word. It is a note of a man giuen vp to Sathan, to hauehave continuall disobedience breathing in him, Eph. 2.2. The fowle spirit sauours nothing but the flesh. 3. Renounce the world daily, be not a seruant to any lust, neither take pleasure in it. For when Sathan findes a man seruing pleasures, he halters him with them, and clogs him with cares of riches and voluptuous liuing, Luk. 8.14. 4. Walke in the light, louelove it and such as walke in it. It is a signe of a man in Sathans snare, to despise thē that are good, 2. Tim. 3.3. to make a shew of godlines, denying the power thereof, v. 5. Satan himselfe pretends light, but walkes in darkenesse, and leads such as he rules in the same path. 5. Contend for the faith, Iud. 3. and Gods pure worship, stand for God, be at warre with thy sinne, keepe an inward conflict and combate; for, not to be tempted of Satan, is to be possessed by him: Luk. 11.21. When the strong man keeps the hold, all is at peace.