The Combat Betwixt Christ and the Devil, Sermon 4

The Combat Betwixt Christ and the Devil · Sermon 4

¶The fourth Sermon.

Verse. 8. 9. 10. 11.

8. Agayne the Deuill tooke him vp vntounto an exceeding high mountayne and shewed him all the kingdomes of the world, and the glory of them,

9. And sayd to him, al these will I geue thee, if thou wilt fall downe and worship me.

10. Then sayd Iesus vntounto him. Auoyde Sathan: for it is written, thou shalt worshipp the Lord thy God, and him only shalt thou serue.

11. Then the Deuill left him: and beholde the Aungels came, and ministred vntounto him.

18VNtoUnto an exceeding high mountaine) the last temptation followeth to bee considered: The firste thyng whereof is the place whereunto hee brought Christ, that hee might worke his feate vponupon him, whiche is a very high mountaine: not y^• he caried him thether, in bodely maner, but (as they were before) offred vntounto him such a cogitation. Now in that Sathan (before hee offer vntounto Christ the consideration of the thyng that he goeth about) doth first bryng him to a place (as he thinketh) most conuenient for his purpose, we may behold in an other cuircumstaunce his cunnyng, and subtiltie, for as at the first hee tooke the aduauntage of the tyme: so here doth hee also of the place: yea and that before hee goeth aboute to practise the thyng. And this we hauehave diligently to note (that we may make good vse vntounto our selues of it) for if Sathan begyn his practises agaynst the godly by bringing them into those places that are fittest for his purpose we areVVeemust take heede where and with whom we frequent carefully to take heede into what places and companies we doe come, and so much the rather in these dayes of sinne, whē godlinesse is (almost eueryevery where) barked at & sinne and wickednesse aduaunced and extolled: so that a man shall scarse come into that company, but either he shall heare the Gospell of Iesus Christ, and the professors thereof euill spoken of, or the name of god (in common talke) blasphemed and taken in vayne, so that he is brought thereby into this straight, that hee must eyther consent by scilence, or sooth them vp in theyr sinnes and wickednes (and then hath Sathan that for which hee brought him thether)The inconuenience of euill company. or els boldly (according to his duety) reproue the offenders and thē (oftentimes) the rage of the wicked is so incensed therby that he rather increaseth his dishonouring of god then (which were to be wished) taketh any warning to amend, and then shall the party that feareth god be greatly greeued, to see it, and (as many consciences be very tender) feare least he hauehave some way bene the cause of that outrage: how muche better (therefore) had it bene for such a one to hauehave taken heede before hand, and not to hauehave come there at al. Besides this inconuenience, we see by experience, that manie are (often) ouertaken with that sinne (by frequenting wicked places and companie) whiche they before abhorred, and if they had known or feared that they should hauehave bene brought to that estate, they woulde hauehave preuented it:By ill places and companie man is (often brought to commit that sinne which before he abhorred. as for example, manie one that in his conscience approueth the trueth of religion, and is perswaded that he ought to frequent the publike exercises of the same, and doth determine at suche a time to heare such a sermon: in the meane while falleth into the societie of the wicked and is among them that make no conscience of any such matter, who keepe hym worse imployed, vntill the time be past, so that when he entreth into consideration of the matter: he may iustly say with himself, surely, this companie with whome I hauehave bene, and this place where I was, hauehave frustrated my determination in better things. I speaks not al this while of drunkennes: of whoredom: of gaming. and such like: which (oftentimes) are committed cō trary to the purpose of the partie: yea contrary to his former affection and desire. And therefore (if euer thou meanest,A needfull aduise to all that wil truly serue God vnfeynedly to take that course which becōmeth a true christian, and if thou wilt learne to discerne the subtitlties of Satan, to shunne them) beware of places of wickednes, and vngodly companie: and learne to frequent those places and that company where godlines, is exercised, that when thou departest, thou mayst go away bettered, and not hindered thereby.

19(And shewed him all the kingdomes of the world, and the glory of them) we see howe the enemie wayted the opportunitie of the place, and yet hee findeth not all thinges fitly prepared to hys purpose, (for he hath experience of Christes wisedome in discerning his intentes) and therfore he doth at the first onelyonly shewe vntounto Christ Iesus the matter wherein hee meaneth to tempt him: that is, he offereth vntounto his consideration, the greatnes, the maiestie, magnificence,Sathans sleightes agaynst the holyest. and glory of the kingdomes of the whole world: and so seemeth (for the time) to goe no further: wherein we may see that Satan dealing against one that hath geuē him the foyle before, and therefore (he is assured) liketh not of his practises doth vse himselfe more subtilly, then hee hath done: to teach vsus, that the more, that the Lorde reuealeth his will vntounto vsus, and descrieth the sleightes of Satan, and the more troubles that hee hathe assayled vsus withall, and we, thorow (Gods help) hauehave ouercome, the more slyly will he assault vsus, to the ende that hee may more easily deceaue vsus. And therfore we are not to make light of this enmitie, and so be carelesse (as many be) but (the forewarder wee be in the schoole of Christ) to walke the more warely, and circumspectly: knowing that our aduersarie watcheth vsus moste deceiuably. Agayn behold how Satan offereth the bewtie of the thing, vntounto his consideration & so letteth him alone: leauing (as it were) the obiect, and hys sences to work further. a matter worthy to be noted, for if Christ had bene (as all other men are) of a corrupt nature, it had bene a forcible way for hym to hauehave preuayled: which hee (knowing enough) doth vse against mankinde, and doth greatly ouertake them therwith:He first offereth the consideration of the thing to mans sences. for when he would bring thee to commit any sinne, he (knowing that thy nature is corrupt, & inclinable to any thing, sauing that which it should) doth offer the consideration of it vntounto thy sences, as for example when hee would hauehave thee commit whoredome, hee will vse one meane or other, to bring thee to the sleight of the harlot & to behold her bewtie, whereunto if thy lust once geue consent, hee hath, what hee would hauehave for the resistaunce whereof we must learne that he11Mat. 5. 28Matt 5:28 that looketh vponupon a woman and listeth after her in his hart committeth adultery, and therefore must we continually vse that notable prayer of Dauid. 22Psal. 119 37.Ps 119:37Lord turne away mine eyes that they behold not vanitie. If hee would bring thee to fall into dronkennesse, he will shewe to thy sight the coulour of the drinke, wherewith if y^• once be delighted thē doth this follow, that thou wilt persuade thy selfe it is pleasaunt for thy tast. That we may also stay the beginnyng herein, we must learne the counsell that the holy Ghost geueth vsus by the mouth of the wise kyng Salomon 33Prou. 23 31. 32.Prov 23:31Prov 23:32looke not then (sayth he) vppon the wine when it is red, and when it sheweth his coulour in the cup, or goeth downe pleasauntly: In the end thereof it wilbe like a serpent and hunt like a Cockatrise. To conclude, his first offer is in any temptation, to laye the thing (whiche of it selfe is lawfull) and thy sences together,VVe must take heed of our affections (euen) in the thinges that be lawfull. wherewith if he can see thee affected and moued, then will he proceede, and therfore we hauehave great neede to take heede that our affections and desires doe not raunge abroad about the thinges that belong not vntounto them, neither be too much delighted with the thinges that are of God alledged to man for his necessitie and delight: least Sathan get occasiō thereby to enter in with vsus so farre, that we shal not bee able to resiste him. For though the world persuadeth it selfe, that thoughtes are free, and man may behold what he liste & wish at his pleasure, yet we must learne to tye vp our affections and keepe them in more straitly, least they open the doore to great and haynous offences. Let vsus yet behold a further slight of Sathā in this shew of these thinges vntounto Christ: namely that he offereth them not simply as they are,Sathan in tempting stealeth out of mans mind all thinges that may let his purpose. but (onelyonly) in the brest of them, for he sheweth the glory and honour of the world, but not the inconueniences and crosses that accō pany the same, & it is a deceauable slyght. For when Sathā would make a mā vayne glorious, if hee should together with the prayse of men, shew also the small affection that men that be wise beare vntounto such persons: if with the present pleasure of whoredome, he should reckē vp the sicknesses and punishmentes that follow: if with the delightfull tast of straunge drinke he should make mention of the sorrowes that ensue the same: in short, if with the fleshly contētment that sinne bringeth hee sheuld also speake of the troubles that follow vponupon it, and what punishment such shall abyde at the hands of almighty God, he might iustly feare that he should preuaile but a litle. And therfore when he goeth about to bring man into any sinne, he leaueth out whatsoeuer may seeme to make agaynst him, that he may the more easily obtaine his purpose: which we see him most notably to practise, agaynst our Sauiour Christ in this place: for goyng about to make him worshyp him selfe in steade of the liuyng God (who onelyonly is to be worshipped) he would draw him thereunto by the desire of the souerainetie ouer kingdomes, the whiche (that it may more forcibly moue the sonne of God) hee propoūdeth in the most excellent condition that it can be of, and neuer sheweth him of the great charge of a kingdome: the ficle estate of Princes, nor the greate accompt that they shall make, when the Lord of heauen and earth shall call them,11Luk. 16. 2.Luke 16:2 to geue an accompt of their stewardshippes. And w^t this course doth hee mightely blinde the world, for we see that men are so rauished with the glory, pleasure, and profite of this present life that for the attayning of the same they doe not onelyonly swallow vp all the worldly inconueniences that can bee fall thē: but (which is more) make shipwracke of conscience, & tread all Religion and godlynesse vnderunder foote. How true this is in the common weale, I referre it to eueryevery mans conscience: & whether it be in the Church or no I pray you see the Judgemēt of him that liued before me, and spake as hee saw, whiche was indifferent.Reade B. Benthams sermons vppō the same text. Sathan (sayth he) hath taken many of our Ministers, and caried them vppe to an exceedyng high mountaine and shewed them all the spirituall liuynges almost in the world. Byshoprickes, Deaneryes, Prebendes, Personages and Vicarages, and hath told them: this is a wealthy Byshopricke, this is a riche Deanery, this is a fat benefice, they are all in my gift. I am the patrone of them: fall downe therefore before me and worshyp me, and if one will not content you, I will giuegive you pluralities. Let no man thinke these thinges to bee forged or sucked out of myne own fingers, for writers make mention, that the Deuill in deede gaue the Byshopricke of Rome once, and since that tyme it was neuer good. And is he not so able nowe, thinke you to giuegive a poore benefice, as hee was then to giuegive the fattest Byshopricke in the world? Let no mā be offended with me for speaking that, which all the world by experiēce seeth to be true. For where these Alymsters shoulde bee Preaches, they are tongue tyed: and that commeth not without great temptatiō. For thus he reasoneth with them: speak no more of iustification, medle no more with cōtrouersies: rubbe no man on the sore: Let eueryevery man liue as he list without reprehension or admonitiō, and you shall lacke no liuyng. Do you thinke that Sathā hath not sworne many to silence: I hauehave hea… of diuers that at the beginning hauehave ben very godly preachers, but after they hauehave once ben choked vp with many liuings, they hauehave had such a bone their throates, as the Deuill would hauehave it, that they would seldome open their mouth to speake any more. This farre of his wordes. But it behoueth those that will learne (in deede) to shunne the estate that Sathan would bring the sonne of god in this temptatiō, to consider of the world, and the thyngs that are therein, as they be described by the holy Ghost in the word of God, and wey the manifold snares that sathā hath in the same, to seduce and deceaue withall, to the ende that they may walke vprightly in this vale of miserie, in y^• true feare and obedience of Jesus Christ. It is added (by Luke) that this great glory of the world was shewed vntounto the sonne of God. In the twinckling of an eye: Marke the wisedome of Sathan.UUhich doth further set down vntounto vsus the forcible meanes that Sathan vsed to obtaine his purpose, for wee see that as pleasaunt thynges doe greatly moue the mynd of man, and the rather, when no bitternesse is mingled therwithall, so most especially when they (beyng many and glorious) doe come altogether, and of a sodayne. All which circumstaūces you see how wisely the enemy hath packed together. The doctrine then that we are to learne out of y^e same is this: that Sathan will pretermit nothyng (be it neuer so litle) but he will take his aduaūtage by it to do vsus harme: to y^e end that we may learne not to be carelesse seyng he so bestirreth himself: nor to be negligēt in learning to discerne his sleightes & to auoyde them, seyng he is so watchful to seeke our destruction, agayne in that this is sayd to be in a moment or the Twinckling of an eye, we may further behold that which before was shewed, namely, that the sayd temptations, were not corporally, but by cogitation. For we know that the mynde of man (in such wonderfull maner hath GOD created it) can at once conceiue and see those thynges that are farre distant,The excellencie of the mind of man. and (as it were) lay them together, and make one common obiect vntounto it selfe of all the world: thinkyng sometymes of all at once, and sometimes of one part, somtimes of an other, and such is the wonderfull celeritie & quicknesse therof, that it is now here, & forthwith at Jerusalem, or in any of the vttermost partes of the earth, which Sathan knowyng well inough doth labour also to make this singular and most excellent grace of God to serue his turne,Sathan laboureth most to peruert the best graces of God. for the accomplishment of imquitie, she wyng vntounto vsus, the exceedyng malice of Sathan, that not onelyonly vseth the instrumētes of sinne and imquitie to serue his purpose, but also vsurpeth (euen) vppon the best and most excellent graces of God, seeking to peruert them from y^e right vse, whereunto God hath allotted them: which is a thing very needefull of vsus to be noted, for as it pleaseth God in his great louelove to mankinde, to bestow his graces both of the mynde and body vponupon man in most liberall measure (as witte, wisedome, learnyng, riches, honour, strength, beautie. &c.) so doth Sathan labour (euen) to make all these thyngs, not onelyonly vnprofitable vntounto vsus, but (whiche more is) as instrumentes of our greater falling from GOD, and so of our more greeuous Judgement. For hee will teache a man to turne his wit vntounto craftynesse: his wisedome to iniurye others, his learning to bolster peruerse opinions, his riches to choake the good motions of the spirite in him, his honour to the forgetfulnesse of God, to honour him, his strength to oppresse others, and beautie to pride, euen as he would hauehave vsed that excellent part of man (in the sonne of God) his mynde, to be a meane to draw him from his obediēce vntounto God his father. And therfore we hauehave great neede to take heede, that the graces which God hath geuen vntounto vsus be not abused by vsus through the suggestion of Sathan, to our greater hurt and Gods dishonour, which we shall the better regarde, if we set this alwayes before our eyes (and endeuour it vnfainedly in the whole course of our life) that all that we hauehave, or are any way able to doe, may be employed in such wise, as may best serue to the glory of god the father, the buildyng of the kingdome of Jesus Christ and the benefite of our brethren with whom we doe liue.

20(All this will I giuegive thee if thou wilt fall downe and worship me) all this while hathe Satan done no more but onelyonly made way for his purpose: for hauing set him on an exceeding high mountaine and shewed (as it were) before his eyes the bewtie of all kingdomes, hee commeth then to his purpose, to wit, to offer them all vntounto y^e sonne of God, so that he wil worship him, for (no doubt) he thought that Christ must needs be rauished with the desire of that glorious sight, and therefore woulde be willing to doe any thing, for the attayning thereof: which is easily to be found in man, subiect to corruption, but Christ was exempt frō the same, and therefore Satan was deceiued of his hope and disappointed of hys purpose. But let vsus consider his temptation: how cunningly it is disposed and set in order. Sathan doth not go simply to the thing it selfe (as he did in the former) but before he biddeth him worship him, he setteth down the promise, to the end (that vntounto all the circumstances) he might ad this as the life (if Christ would hauehave beleeued him) that he wil bestow them all vponupon him but Christ saw his subtiltie, and therefore resisted him, and hath prouided that the same should be registred for our instruction. And yet doth the deuill most mightelie preuayle with the world herein: for he setteth such a colour vppon sinne, by glorious promises, and manifold pleasures and profite, which come by the same that hee can easily perswade (almost) any man to commit anie sinne, for that appeareth by the course that men take in this world,EueryEvery man is sharpe sighted to sinne but dull to goodnesse. that he hath alreadie wonne theyr heartes vntounto this perswasion, that he will giuegive them all thinges. For if there be a practise whiche is cleane forbidden in the worde of God, you shall finde euen the meanest (in outward appearaunce) very perfite in it, but as for those courses that God hathe commaunded (whereunto hee hath promised a blessing, and which hee will hauehave done as seruice vntounto himself) if you aske them, they know not what they meane: & if you speake of them you had as good speake to a post: he doth not onelie (in moste liberall maner) promise to bestow all these vpō Christ: but also, for a further assuraunce (as Luke recordeth) auoucheth that they are deliuered vntounto him, and to whome soeuer he will bestow them. And yet we know by the scriptures, that11Psal. 24. 1Ps 24:1 the earth is the Lordes, and all that is therein.22Dan. 2. 37.Dan 2:37 The Lorde God of heauen giueth power, strength, and glory. For there33Rom. 13. 1.Rom 13:1 is no power but of god:44Psal. 113 7.Ps 113:7 he lifteth vp and throweth downe. The55Deut. 32 8.Deut 32:8 most high deuideth to the nations theyr inheritaunce and seperated the sonnes of Adam: so that wee may behold the impudencie of Sathan, and his lying presumption that dare vindicate vntounto himselfe that wherein hee hathe no interest, where-withall (notwithstanding) hee preuayleth muche in the world: for they that do beleeue that these things he the Lords, and are bestowed (as blessings) vponupon none,who beleeue God to rule the world & who not. but those that receiue them at hys hands (which is by those lawfull meanes that he hymselfe in hys worde hath prescribed and warranted) are careful that they neuer desire that whereunto the Lord doth not offer good meanes: contrariwise they that beleeue it not, but hauehave rather taken out the lesson y^e Sathan is the giuer of them, do by all subtle and indirect meanes seeke to attaine vntounto theyr desire holding this for a principle, that hee that dissembleth not cannot liue: and this for an other, that hee that dealeth iustly shall dye a begger: hath not y^• deuil (think you) perswaded such persons that y^e world is hys, and hee hathe the bestowing of it at hys pleasure? yes verely. And therefore they make no conscience of right or wrong: they neyther feare God nor man, but (so they may hauehave theyr willes in pleasure, profite or worldly estimation) they care for no further. Contrariwise those that feare God hauehave not onelyonly learned to abhorre and detest such dealinges in themselues, but also in those monstrous Anachims that followe such wicked wayes.An obiection. But here may seeme to arise a doubt, howe this can be so, that Sathan should hauehave so little interest in the world, seing, our sauiour Christ doth in11Ioh. 31. & 14. 30. diuers places cal him y^e prince of this world & s. Paule calleth221. Cor. 4. 4.1 Cor 4:4 him y^e god of this world. I aūswere y^• these be two true sayings:Answere. sathā hath nothing to do with the thinges of this world, & sathā is the god of this world, for it is euidēt that god33Gene. 1. & 31.Gen 1 made all things both in heauen & earth, which were all exceedyng good, & he doth continually so protect & gouerne thē, y^t the44Mat. 10 29.Matt 10:29 sparow falleth not on y^• groūd, w^tout his will, so y^• in generall they are thus to be recōciled, whatsoeuer is good in y^e world that is god y^e ruler & disposer of: but whatsoeuer is euill y^t sinne doth sathā direct & gouerne. Then he hath nothing to do with y^• things of this world, so farre as they be good, & vsed to the right end: Which is to y^• glory of him that made them & the benefite of the possessor, but he is prince of this world, first in respect of the sin that is cōmitted in the same, for as he was the first y^e sinned, so was he y^• cause of the transgression of mankinde,Sathan in thre respects called the prince of this world. & therfore is the continuall ringe leader of all vngodlynesse. Secondly he is called the prince of this worlde in respect of that he doth, and not of that he may do, for he is an vsurper, to wit through sinne captiueth and subdueth man vntounto his obedience and slauish subiection, whereunto men doe so generallye yeld, that he onelyonly seemeth to be serued and the Lord of heauen and earth thrust out at the doores, and therefore is hee called the prince of this world. Thirdly he is called the god of this world for that they why (by the iust Iudgement of god) are geuen ouer 11Rom. 1 28.Rom 1:28into a reprobate mynde, beyng22Ephes. 4. 18.Eph 4:18 blinded in their vnderstanding, doe giuegive themselues ouer not to obey the truth, but to332. Thes. 2 11.2 Thess 2:11 beleue lyes, and obey Sathan in the whole course of their life, yet all this his power and souerainetie is ruled by the raynes of Gods prouidence, that hee can doe nothyng, without his44Iob. 1. 12Job 1:12 leaue, no not so much as enter into55Mat. 8. 31Matt 8:31 the swine, whiche is vntounto vsus a great comfort and (indeede) the staffe of all our affiaunce, for when we see the malice of Sathan, the crueltie of the wicked, and our owne wickednesse we could hauehave nothing to resist, but onelyonly this that Gods prouidence, whom we feare and in whom we repose our confidence, so directeth all thynges that without his will (whiche is in his sonne Iesus Christ louyng towardes vsus) nothing can be attempted or performed.

If thou wilt fall downe and worship me) We see hys liberall offer and how bountifull a hand he hath in that which is none of his own, and yet notwithstanding doth hee promise this vponupon meere liberalitie without respect of anie other matter, no, it was nener hys meaning, for none shal be benefited by hym but such as will doe hym homage: so that we may note herein Sathan, that mynde which he accused the seruaunt of God11Iob. 1. 9Job 1:9 Iob to be of: to wit that Iob dyd not serue God for nothing: but because God had enriched him therfore (onelyonly) was he godly and feared the Lord, and why did he charge him with such a hainous crime? for sooth because he was of the same disposition himselfe.The wickedest man thinketh eueryevery man as bad as himselfe. The doctrine (then) that we learne out of the same is this: that as we see Sathan to be minded, euen so (if you looke into the course of this worlde) shall we see hys instrumentes to be affected: that is, to measure others by themselues, and to (thinke though they be most wicked, and most vilely desposed) that no man is better: so that the deceitfull man wil trust none, but thinketh that eueryevery mā will beceaue him. The lyer beleeueth not an other of hys word, because hee himselfe maketh no cōscience of lying, he that shunneth y^• offences that the world exclaymeth against (onelyonly) to stop mens mouthes, doth think that no man doth more: in one word, let a man be neuer of wickedly bent, yet thinketh he no other men to be any better: contrariwise, the man whose mind is truely regenerated thinketh so basely of hymselfe and by charitie (the fruit of his faith) 111. Cor. 13. 7.1 Cor 13:7hopeth so wel of eueryevery man, that (vnlesse he know the contrary) he alwayes iudgeth the …. Againe you see how liberall he is of promise, but he tieth it vntounto a condition: wherein you may perceiue howe contrarie his affection is vntounto the mind of the Lord: it is true that God will be worshipped of all that he dealeth mercifully withall, but yet doth he freely bestow his mercy, without any respect of our worshipping hym aforehand. But Sathan wilbe worshipped before he will performe his promise. So that as the contrarie disposition of God & Sathan appeare in this poynt, in like maner (if you examine it well) shall you finde them that are of God,VVich what minde the. godly are. liberall. and them that are of their father the deuill to be, for the godly hauing obteyned mercy at the handes of God, are also enclined vntounto pitie and merciemercy being carefull to doe good (accordyng to theyr power) not for gayne, but because God hath bene fauourable vntounto them, the wicked (on the other side)VVhom the wicked doe like and whome not. being minded as he is by whome they are guided, will promise very bountifully, and giuegive as sugred wordes and vse as glorious termes, as though theyr tongues were made of Butter: But all that euer they promise is with an if for if, they gayne not by thee: or if thou please not theyr humor, or if thou crowch not vntounto them: they will not onelie not performe the least part of theyr large promises, but thou shalt finde it in experience, that they will be vntounto thee (as Sathan was euer after to Christ) thy greatest enemies, and as much as in them lyeth) do thee the greatest displeasure. Well, let vsus proceede the deuill worshipped: what doth he desire when hee would hauehave Christ Jesus to fall downe and worship him? surely no lesse then that whiche was due vntounto God the father: for looke what it is that God requireth of vsus in his word, when hee biddeth vsus worship him, and all that doth Sathan most impudently challenge vntounto him: But you will say vntounto me, that Sathan shewed himselfe herein a very foole, for no man was euer found that would say he would worship the deuill. Well, thus can he cunningly teache thee to play with termes and speeches, while he get dominion ouer thee to make thee worship hym in deed. For (if we shal truely measure things by the lyne of trueth) we shall see that Sathan is greatly obeyed in this poynt, for what is it to worship God but to fear him, and bring forth the fruites of the same which is obedience? Nowe we cannot tell one of vsus when an other doth feare, but by the fruites, which (Christ telleth vsus) the 11Mat. 7. 26.Matt 7:26Tree is knowne, by the fruit by which eueryevery Tree is to be knowne, is obedience, and by obedience, are we knowne whose 22Rom. 6. 16.Rom 6:16seruauntes we be (as S. Paule teacheth vsus) the obedience vntounto God is godlines, in the keeping of his commaundementes, the obedience vntounto Sathan is wickednes in transgressing the lawes of God. Now let vsus come to the poynt: if there be moe found that giuegive themselues ouer vntounto sinne, in neglecting of the worde of God, blaspheming of his holie name, profaining of hys Saboath, disobedience, whoredome,VVho they be that fall downe and worship the deuill. drunkennes, vnlawfull gettyng & slaundering: then that bee carefull to knowe GOD, and striue against all impedimentes to reforme theyr liues according to hys holy word, it must needes follow that the greatest number (how soeuer they pretend the contrarie) doe obey Sathan in this poynt to fall down and worship him: besides this there is an other way to worship Sathan, which many do walk in & that is thus. We know that those which worshippe God do propound vntounto them selues his lawes to be obeyed, and so make godlynesse their chiefest studie: if then wee propound any other thing for our chiefest marke, wee worship Sathan. They therefore that make theyr 11Phil. 3. 19Phil 3:19belly theyr God (as the scripture speaketh) in giuyng themselues ouer to Epicurisme, and voluptuousnesse of liuing, they that are caried away with couetousnesse (which22Ephes. 5. 5Eph 5:5 is Idolatry) & hauehave theyr greatest care to heape vp riches together, they that make the vanitie of worldly pompe and honor their principal end: (vntounto one of which (almost) the whole world is admitted) doe not serue God, but fall downe before Sathan and worship him. This is notable, for Sathan preuayleth in this poynt yet further not onelyonly in getting men into his iurisdiction to fail downe and worship him, but also in making men his substitutes herein,Pettie Deuils. creating them pettie deuils to challenge the same thinges vntounto themselues, from the handes of men whiche he himselfe would hauehave had giuen him there of the sonne of God: Which (in a word) is thus put in execution, when soeuer any man requireth obedience vntounto hymselfe, which cannot be done without the breach of Gods commandementes, or commaundeth anie thing which is to the hinderance of the glory of God and staying of y^e course of godlines. For God hath set eueryevery man in his seuerall place, not for the breaking, but the further obeying of his lawes, and he neuer erected that calling whiche is a stoppe vntounto hys glory: For so much as he made11Pro. 16. 4.Prov 16:4 all thinges to serue thereunto. Now you see (I trust) in some measure, what the Deuill would hauehave Christ doe, and how farre hee proceedeth in practising this in the world among men. I am sure that you thinke by this tyme, y^t this temptation is not the subtilest, but the grosest and most palpable impietie of all other, and therefore Sathan may seeme to deale foolishly, but we are thereby to note, that hee doth not onelyonly deale cunnyngly but also most impudently. For we see in experience how that hee (often) laboureth to persuade men vntounto most horrible facces, as to murther their dearest and nearest frendes: Yea oftentymes, to make away their owne selues, and (alas) hee preuaileth many tymes there withall. But yet (euen) by this may we learne (if it please God to giuegive vsus the right vse of …t) great comfort, for first, whē Sathan doth deale thus impudently, and shamelessel… with vsus, to suggest into our myndes, most haynous, and horrible motions, we are, as carefully to resist thē (least they ouertake vsus to our owne destruction)VVhat wee are to think when Sathā is most ferce so comfortably to lift vp our hartes in hope that God will in his good tyme cleare our myndes of such cogitations, and also persuade the same vntounto others, in the like ease euer hoping that the Lord will geue their extremities a ioyful issue: Secondly, when we see that our troubles doe not diminish, but encrease (and in our eyes wee beyng weakned) and Sathan seemeth to insult in such boystrous maner as though he had almost got the victory, euen in that case we hauehave Christ Iesus for our exāple, who was tempted at the last, most haynously, & therfore we are to be so farre frō hanging down our heads and dispayring at the view therof, that we may conceaue good hope, that our deliuerannce is so much the nearer; as our foe is the fiercer and Gods presence is most forcible and fauourable, where Sathans enimitie is most hard and cruell.

21(Then sayd Iesus vntounto him auoyde Sathan) When Christ doth see the impudencie and boldnesse of this tempter, that notwithstā ding he was beaten backe twise before, yet he not onelyonly setteth vponupon him agayne, but in most shamefull manner, arrogateth vntounto himselfe y^• dominion of y^e world, which (indeede) is none of his, though he doe vsurpe vponupon it (as we hauehave heard) & vponupon the same hath so brasen a face, as to bid Christ Jesus the sonne of God (who was come into the world to teach men, the true worship of god) to giuegive vntounto him that honour which is due to god alone: He aunswereth him more sharply then before he did, saying vntounto him auoyde Sathan, as if hee should hauehave sayd get thee hence, thou aduersary to me, and to all mankinde, thou enemy to all truth thou seducer and deceiuer, thou lyer and vsurper, auoyde out of my presence, for what soeuer thou promisest, if it should bee performed, for so much as thou art my professed enemy it cannot bee of any good meanyng of thee,The vew of the name of Sathan and what it signifieth auaileth to beat him backe. and therefore cannot doe me any good. So that by this first braunch of the aunswere of Christ Jesus vntounto sathan, we learne, to begin withall this lesson that the consideration of the name of the enemy and what it doth signifie, because it expresseth his nature, is a forcible meanes to beate him backe and disapoynt him of his purpose, and weaken his strēgth. And therfore it hath pleased the holy Ghost in the scriptures, to terme him with these titles whiche doe make manifest his disposition, as the name of Deuil signifieth a deprauer and wrangler, he is called Lyon in respect of his deuouring of men; the terme of Dragō importeth his venemous poyson, Christ sayth hee is the11Ioh. 8. 44John 8:44 father of lyes, to shewe that he neuer meaneth so well as he pretē deth and here hee is reproued by the name of sathan which signifieth an enemy or aduersary.The fayre offers of an enemie▪ can not be in good meaning. All is to this ende that we may learne this lesson: that for so much as his whole indeuour is to destroye vsus, and that he is a professed enemy vntounto vsus, those offers that hee seeketh to bestow vppon vsus (for so much as they come from him that wisheth vsus no good) though we see no hurt in them, yet are we iustly to suspect them: and therfore to take heede, that we in no wise yeld vntounto them. Agayne we see how Christ taketh him vp farre more sharpely then in the former aunsweres he did, for then hee aunswered him simply with the text, and neither reproued him nor vrged the meanyng of the wordes but onelyonly in the bare alledging of it, and here he not onelyonly taketh him vp with a most sharpe reproofe, but also pressed him (as we shal see anone) with the text in more forcible manner. The cause whereof, we are to search out, that we may hauehave the benefite of it to our owne instruction. If you marke well these thynges that sathan vrged vntounto Christ before this, you shal finde thē to be of an other kinde, namely to concerne him selfe and not God (immediatly) as this doth, for though it bee a dishonour vntounto God, when a man is vrged to offend in the least poynt of his Religiō: yet it concerneth the Lord more nearely when one shalbe sollicited to violate that worship and honour thereof hee is very11Exod. 20 5.Exod 20:5 ielous, and which he will not giuegive vntounto an other, and accordyng as it is more haynous in the eyes of the Lord, so is it to be esteemed a thyng more odious vntounto man, and therfore to be repelled with more courage: Which (if you marke well) you shall in the practise of our Sauiour in the combate, for so long as sathan medled with those things that concerned Christ himselfe (as the matter of his body) he aunswereth him (though alwayes most perfectly yet) more mildly, but when he commeth vntounto this pointe, to vrge him vntounto those thinges, whiche concerne the threatning of God from the iurisdiction of his creatures, and depriuyng him of his glory and worship, he dealeth no more mildly, & meckely but rebuketh him in most vehemēt maner, and painteth him out in his naturall coulours:VVhen wee are to shew our selues mylde, and when sharpe so that the example of Christ is vntounto vsus a notable president, how to behaue our selues towardes wicked men in the world, wherof some are enemies (thought to God in deede) in pretence, onelyonly to our persons: some euen in speach & behauiour professed foes vntounto our Religiō, and so immediatly vntounto the Lord, concerning them that are our enemies (for so much as we are to bee patternes of all pacience and11Rom. 12. 21.Rom 12:21 to ouercome euill with good) we must vse our selues more gently towardes them222. Tim. 2 24. 25.2 Tim 2:242 Tim 2:25 reprouyng thē with all long suffering, and meekenesse, to see if it will please God to graunt thē repentaunce & deliuer them out of the snares of the Deuill: But if they be enemies vntounto our Religion, then are we to put on an other kind of behauiour towardes them, that is to resiste them (euen vntounto their faces) with all courage and boldnesse, that they may know y^• we be zelous for the Lord God of hostes, and tender his glory, more then our owne estimation, or benefite, whiche practise (if we looke into the scriptures) we shall see to be obserued by the most notable instrumentes of Gods glory, for that is sayd of Moyses, that he was11Num. 1… ▪ 3.Num 1:3 meekest man that was vpō the earth, & yet none was euer either before him, or after him (Jesus Christ excepted) more filled with zeale & courage thē he shewed himselfe to be, whē he dealt with them that were enemies to God and his truth. The Apostle Paule who in hys doctrine dothe so often exhort vsus vntounto 22Exod. 5. &c.Exod 5meekenes, and gentlenesse: yet looke what singuler boldnesse hee sheweth him selfe to bee of when hee dealt with that33Ephes. 4. 2. 3.Eph 4:2Eph 4:3 sorcerer, who would hauehave peruerted Sergius Paulus from the fayth. But (to goe no further then our sauiour himselfe, who is to vsus an example of all perfection) doth not hee bid vsus learne of him, for hee is lowly and meeke? doth not hee shew himselfe in the whole course of his life most milde? and yet how44Act. 13 10.Acts 13:10 roughly and sharpely dealeth hee with the Scribes and Pharisies, who were deprauers of the truth of55Mat. 11 19.Matt 11:19 the law of GOD.66Math. 23 23.Matt 23:23 We see (then) in what manner, and at what tymes we ought to be milde, & agayne when we must be earnest, which is a lesson needefull to be learned (as generally of all true Christians so particularly & especially of vsus Ministers) for these are suche dayes (if not worse) as our sauiour Christ spake of, that whether we come11Luk. 7. 31 &c.Luke 7:31 full or fasting, we are refused, if we pipe, they will not daunce, and if wee weepe, they will not mourne, that is of what spirite soeuer we be:The peruersnes of the world. whether milde, or sharpe, whether gentle or rough, no way will please them, because they will needes be dampned. In which peruerse frowardnes this doctrine will stād vsus in good stead that is, to be patient, and gentle in our own cause, but zelous, and whot in the cause of the Lord, and then let the world take exceptions, as long, and as much as it can, our conscience will beare vsus witnesse, that which GOD commaundeth: wherewith whosoeuer is offended, sinneth not against vsus, but the Lord.

22(It is written, thou shalt worship the Lord thy God and him onelyonly shalt thou serue) this is the repulse that Christ giueth vntounto sathan: & such a blowe as made him (finally) to depart for that time. The wordes that are here alleadged, be not to be found, in so many sillables in any place of the scriptures, though the sence and meaning is in many places, that whereunto Christ alludeth is written in two seuerall places of Deuteronomy, where be these wordes:11cap. 16. 13 10. 20. thou shalt feare the Lorde thy God, and serue him: In stead of feare, Christ putteth worship: and to the worde (serue) hee ioyneth (onelyonly) both whiche are to be considered: for the first: where Christ taketh worshippe for feare, the difference is no more,The difference betwixt the feare and worship of God. but to set downe the effect in stead of the cause, for the feare of God is that reuerent opinion that man ought to hauehave of God, in regard of his greatnes and his own weakenes: and the worship of God, is that necessary fruite that feare bringeth forth. Nowe for asmuch as Sathan challenged vntounto hymselfe worshippe, which is the fruit of the feare of god (and therefore is alwaies included in the worde feare) Christ opposing his aunswere, to the demaund of the enemie, taketh that part of the sence of the commaundement (though not the very worde) which the aduersary did seeme to arrogate vntounto himselfe. Now for the worde (onelie) which Christ seemeth to adde vntounto the text, if wee marke it well, we shall see that it is most agreable to the meaning of the holy Ghost: for that sentence (in so much as it belongeth to the worshippe of God) must be referred vntounto the first commandement, wherein God excludeth all others and taketh all vntounto him selfe, the meaninge of it then must needes be, that this seruice is (onelyonly) to be giuen vntounto God: Agayne we know in the course of the whole scriptures, that when god speaketh (as we call it) indefinitely, the sence is euer to be taken generally: as when he sayth11Ier. 17, 5. Ioh. 5. 39.Jer 17:5John 5:39 cursed is he that maketh flesh and bloud his arm, he meaneth all and euerie sort of flesh and bloud, agayne when hee sayth, searche the scriptures, for in them you thinke to hauehave eternall lyfe: hee meaneth in them onelyonly, so when he saith, thou shalt feare the Lord, and serue him, he meaneth onelyonly him: you see then how the answere of christ though it vary something in the words of the text which he aleageth, yet it differeth nothing from the sence and meaning. Now if you marke the wordes spoken and lay them to the demaund of Sathan you shall see that they are (being thus alleaged) much more forcible then otherwise. For if Christ had spoken in generall of the feare of God, Sathan (being a cauyller) might hauehave replied that hee required worshippe and not feare, but whē Christ speaketh of worship, which (in deede) is conteined in feare, he stoppeth his mouth that way, agayne, if he had said thou shalt serue God: Sathan might (peraduenture) hauehave aunswered, so thou mayest, and yet worship mee. But when Christ addeth this word (onelyonly) hee speaketh no more, then the text conteyneth in it (being compared with other places) and yet cutteth of all occasions, from the enemies of further wrangling. The manner therefore of Christs dealing, with the text doth teach vsus: that for the right ouerthroing of an aduersary, and conuicting of any gaynesaier,An example how to alleadge the scriptures. it is greatly materiall how the scripture bee aleaged: for it is not onelyonly, meet that the sword of the spirit be drawen out to cut downe, all that is raysed agaynst the truth: but also, that an edge be set vppon it, by the wisedome of the handler. For as eueryevery one that canne handle a swoorde, is not bye and bye able to wounde his enemie, and defende himselfe with it, so eueryevery one that alledgeth the Scripture (though hee alledge it truely, and to a good purpose) is not able to ouerthrow the aduersarie with it, vnlesse hee doe vnderstand the true meanyng of it, that hee may produce it, to the most aduauntage to his cause. Thus we see how Christ applyeth the Scripture, and what we hauehave to learne, out of the manner of the same. The doctrine that we are to obserue out of the aunswere is this, that (in the matter of Religion) not onelyonly the hart and inward affection, is due to God,VVhat it is to worship God. and to bee geuen onelyonly vntounto him, but also all externe and outwarde gestures either of worde, countenance, or corporall behauiour. Whiche is diligently to bee noted because of our Papistes, who will confesse that God (for so much as hee is a11Ioh. 4. 14John 4:14 spirite) must hauehave all spirituall worshyp, but (say they) that letteth not, but wee may giuegive outward worshyppe, vntounto Sainctes Images Reliques &c. Wherein they either shewe themselues marueilous ignoraunt, or (rather) wilfully obstinate, for the worde that Christ here vseth for worshyppe, is not to bee vnderstoode onelyonly of inwarde but outward worshyp rather: and signifieth (properly) to prostrate, or fall downe vppon the face or knees: Now for as much, as Christ vendicateth this to be due onelyonly vntounto God, it is euident that no outwarde worshyppe (in respect of Religion) is due to any other, but because they will euidently shewe themselues, of set purpose, to gaynesaye the manifest truth, they flee vntounto a foolishe and friuolous distinction of two Greeke wordes Latria, and Doulia: and say that (in deede) the worshyppe, whiche is called Latria, is due to God, but Dulia is due to Saintes and Angels, but if I shall shewe vntounto them, that both those wordes are vsed in the booke of God indifferently when the worshyp of God is spoken of,The popish distinction of Latria & Doulia ouer throwne. what will then become of their distinction, for the first worde they make no question, and therefore I neede not speake of it, but let them (or their Clarkes that vnderstande the tongues) looke into the sixtenth Chapter, of the Epistle to the Romanes 6 the11Rom. 16. 18.Rom 16:18 eightenth Uerse and there they shall see that hee (speakyng of the seruice of Jesus Christ) vseth the Greeke worde, from whence Doulia is deriued: But let them goe (as not worthy to be named when we speake of the seruice of GOD) and let vsus learne the lesson that our Sauiour doth teache vsus in this place, to knowe that God will hauehave all inward and outwarde seruice that euer any man ought to doe, in respect of Religion, and therefore let vsus take heede that while we parte stakes betwixt him and others (who in deede can away with no fellow) we procure his Maiestie not onelyonly to reiect our seruice as stinckyng in his nostrells, but also renounce vsus and say at the latter end11Mat. 7. 23.Matt 7:23 depart from me, ye workers of iniquitie.

(Then the Deuill left him) Nowe followeth (in a worde) the issue of his tryall: First in respect of his aduersarie. Secondly of himselfe, of his aduersarie that he (beyng put to the foyle) went his way and left him (Luke sayeth) for a season, whereby we learne: First that the ende of tryalls is, (Iames sayth) if we resiste the Deuill hee will flee from vsus. Secondly,22Iam. 4. 7.Jas 4:7 that yet hee will neuer finally bee ouerthrown so long as we liue, for as he departed from Christ (but for a season) so doth he leaue vsus, not as though he were vtterly conuicted, but as one that goeth to make better prouision agaynst vsus, and to wayte his better opportunitie, and therfore wee may neuer promise our selues rest, from his assaultes so long as wee are in this tabernacle of clay (as is noted aboue) subiect to corruption and mortalitie: agayne it is a comforte for them that are often tempted, that they neuer distrust or dispayre, though theyr troubles are many, for so much as it was the lot of Iesus Christ the sonne of God.

(The Aungels ministred vntounto him) that is, the Lord sent his holy aungels to comfort him, not that hee was destitute before but that in his tryall he hauing lesser feeling of their presēce might now hauehave more consolation, in their seruice, which is the end of all the tryalls of al Gods Children, (as wee are taught in manye places of the scriptures) for that the Angels are also appointed to serue for their comfort, which shalbe11Heb. 1. 14Heb 1:14 heires of saluation. And therefore let vsus with22Heb. 12 1. &c.Heb 12:1 pacience runne the race that is set before vsus, looking to Iesus the aucthour and finisher of our fayth: Let vsus bee contented to abyde the blowes of Sathan, the reproofes of the world: & pricks of our fleshe, knowing that as it is Gods will and determination to hauehave vsus passe thorow the furnace of afflictions: so will he geue (in his good tyme) ioyfull issue of the same, to his owne eternall glorye, the endlesse confusion of our aduersaryes that molest vsus, & to the euerlasting consolation of our own soules.