Two Treatises 2, Tract 2 (3 of 3)

Two Treatises 2 · Tract 2 (3 of 3)

p. 305Vſe. 3 3. When in the wayes of God we want company, and are forfaken and neglected of the world, which is the lot of the faithfull, heere is our comfort, the Angels are our companions, yea our attendants though the world ſcorne vsus.

44. This alſo is naught, That the holy doctrine of Gods protecting his children by the miniſtry of Angels Gods holy doctrine abuſed.is abuſed. So is the doctrine of predeſtination by them that reaſon from it to a careleſſe looſeneſſe of life, If I be ordained to life I ſhall be ſaued, how euer I liue, If to death, I cannot though I liue neuer ſo well. So was, and is ſtill the doctrine of iuſtification by faith abuſed to the ſhamefull neglect of good works. What then? Are the doctrines naught becauſe the wicked peruert them thus to their deſtruction? No, no more then good hearbes are poiſonfull becauſe ſpiders will ſucke poyſon from them. The poiſon is in the wicked that doe aſſimilate according p. 306to their owne nature, and turne the good iuice of wholeſome doctrine into peſtilent poyſon. The Bees of God can ſucke hony out of theſe doctrines, yea, out of Sathans poyſoned weedes, as Virgil drew gold out of Ennius his dunghill, but the Diuell and his draw dung out of Gods gold, and turne his golden mines into dung-hils. But in themſelues the words of God are pure and incorrupt, and contrary to all corruption of life. 1. Tim. 1. 10. Therfore abſurdly do the Papiſts condemne our doctrin 1. Tim. 1. 10.1 Tim 1:10of iuſtification, as opening a gap to licentiouſneſſe. They may as well condemne the doctrine of our protection by Angels as opening a gap to preſumptuous tempting of God. Thus much for the Diuels aſsault.

Chriſts repulſe followes. Ieſus anſwered, and ſaid, 2. Chriſts repulſe.It is written againe, Thou ſhalt not tempt the Lord thy God.

Heere conſider two things.1. Chriſts alleadging of Scripture.

Firſt, Chriſts alleadging of Scripture.

Secondly, the Scripture he doth alleadge.

That he alleages Scripture againe in anſwering Sathan it teaches vsus.

Doct. 1 1. As wee heard before, the neceſſary vſe, and the all-ſufficiency of the Scriptures, that as they The neceſſary vſe of the Scriptures in conflicts with Sathan.do make the child of God compleat to eueryevery good worke, ſo more eſpecially to this good work of conflicting with Sathan. As our Sauiour ſayd to the Sadduces ye erre, not knowing the Scriptures. Mark. 12. 24. ſo may we as truely ſay, ye are foyled by Sathan, Mark. 12. 14.Mark 12:14and erre in manners, as well as in iudgement, not knowing the Scriptures. It is our ignorance in p. 307the Scriptures that makes vsus ſuch preyes to Sathan. Ignorant perſons cannot poſſibly ſtand before Sathan. All then muſt labour for knowledge in the Scriptures, euen thoſe of young yeeres, for their age is an aduantage againſt them to Sathan in his temptations, and therefore they hauehave ſpeciall need of the Scriptures.

Doctr. 2 2. That the abuſe of the Sciptures muſt not take away the vſe of it. Chriſt doth not giuegive ouer alledging The abuſe of the Scriptures muſt not take away the vſe.Scripture becauſe the diuell abuſed it. The honeſt traueller doth ſo much the more weare his weapon and his ſword, becauſe the theefe vſeth the ſame weapon. And ſo indeede this is a reaſon to make vsus ſo much the more carefully to reade the Scriptures. Fondly then doth the Church of Rome take away the Scriptures from the common people becauſe ſome hauehave peruerted them.

3. That conference of Scripture is a notable Doctrin. 3 meanes of finding out the true ſenſe of Scripture. Conference of Scripture with Scripture is the way to finde out the true ſenſe of it.Our Sauiour did not challenge the diuel for his leauing out that clauſe in thy waies, for the Diuell might hauehave vrged the words, and hauehave pleaded, it is ſayd in thy waies, Heere is no exception made of any wayes: In thy waies they ſhall keepe thee, Therfore in this way of going down headlong from the Temple. Now our Sauiour by bringing another place of Scripture, that forbids tempting of God, ſhewes that that place in the Pſalme cannot bee meant of tempting waies. And therefore that it cannot fauor the diuels purpoſe that now tempted him to ſuch an action, wherein he ſhould tempt God. The Papiſts ſay, The Scripture is a dumbe iudge, The Church p. 308muſt interpret it, Chriſt the head of the Church, and the authour of the Scripture, though by the power he had, he might hauehave interpreted this Scripture, yet hee would not, that hee might giuegive vsus an example how to cleere the Scriptures when any doubts ariſe, namely diligently to confer one place with another. Therefore muſt the whole Scripture be read, & that with attention & with obſeruation.

Doct. 4 4. That the Scriptures muſt be read with the ſpirit of application. This appeares by the manner of Chriſts alledging this text, for in Deuteronomy it is in The Scripture muſt be read with the ſpirit of applicatiō.the plurall, yee ſhall not tempt, heere it is in the ſingular, ſpoken to eueryevery one in particular, and ſo to Chriſt, Thou ſhalt not tempt. It is the faſhiō of men to take that which is ſpoken generally to all, to be ſpoken to none, or rather to others, then to themſelues, and therfore in hearing and reading the word, they put it off from themſelues. But heere we ſee Chriſt applyed that ro himſelfe which was ſpoken generally to the whole body of the Iſraelites. So Pſal. 40. It is written of mee, ſaith Dauid, in the volum of thy Pſal. 40.Ps 40booke that I ſhould doe thy will. No where is it ſo written of Dauid by name. But the generall commandements giuen to men of his place, hee applied particularly to himſelf. We muſt apply thoſe things that are ſpokē in the Scriptures to our ſelues, as Paul applies that to the Hebrewes, Heb. 13. which was ſpoken by name to Ioſhua, I will not faile thee. Ioſh. 1. Heb. 13.Heb 13So Peter applies that of Gods patience written by Ioſh. 1.Josh 1Paul to the Romanes. Rom. 2. vntounto the Iewes, As Rom. 2.Rom 2our beloued brother Paul wrote to you 1. Pet. 3. This particular application is that which incorporats the p. 3092. Pet. 3.2 Pet 3word into vsus, And as it muſt bee in the commandements, ſo likewiſe in the promiſes as we ſaw in the former verſe, and in the threatnings alſo. The Papiſts ſay, where is it ſaid by name to any man, Thou Peter or Iohn ſhalt be ſaued. I aske, where is ſayd to any by name, Doe thou this, or that, ſweare not, ſanctifie the Sabboth; and yet commandements belong to vsus, why then by the ſame reaſon alſo doe not the promiſes, though not ſpoken to vsus by name.

The ſecond poynt. The Scripture Chriſt doth alledge. 2. The particular Scripture alledged by Chriſt. Mal. 3. 10.Mal 3:10Thou ſhalt not tempt the Lord thy God. It containes a prohibition of tempting God. Obiect. Mal. 3. 10. God bids vsus prooue him. For whereas to tempt God is to proue or try ſome property or properties in him, to ſee whether he bee ſo powerfull, patient, iuſt, wiſe and mercifull, as hee hath reuealed himſelfe in his word, it is impoſſible wee ſhould liue in the world, and conuerſe in our callings without hauing this triall. Anſw. A thing is tried either when there is no other end in the vſe, but to try it, or when vſed for ſome other purpoſes. As an horſe is tried both when I ride him for no other end but to trie him, and when I ride about neceſſary buſineſſe. Now it is the former trying and tempting of God that is condemned, which is a needleſſe trying. And it is twofold. Mixt and Simple. Mixt tempting 1. Mixt tempting.is that which is compounded of infidelity and preſumption. And this tempting of God is in eueryevery ſinne that is committed againſt the cleere light and checke of conſcience. 1For firſt thorough infidelity in ſuch ſinnes men try. 1. Gods knowledge p. 310whether he know their ſinne or no. 22. His iuſtice in caſe he know it. 33. The truth of his threatnings. 44. His power in caſe he be iuſt and true. Secondly thorough preſumption they trie his mercy and patience. In which regard ſuch ſinnes are called preſumptuous ſinnes, Pſal. 19. 13. This ſhewes the Pſal. 19. 13.Ps 19:13hainouſneſſe of ſuch ſinnes as are committed againſt knowledge. Therfore ſuch ſinners are called proud ſinners. Mal. 3. 11. and tempters of God. So likewiſe Numb. 14. 22. thoſe that were diſobedient Mal. 3. 11. Numb. 14. 22.Mal 3:11Num 14:22notwithſtanding they had ſeene Gods glory and miracles in Aegypt are ſayd to tempt God. So Ananias and Sapphiraes hypocriſie is called tempting of God in this regard. Acts 5. 9.Acts 5. 9.Acts 5:9

Simple Tempting, is twofold.2. Simple tempting.

1. Of infidelity.

2. Of preſumption.

1. Of Infidelity. When not content with that 1. Of Infidelity.God hath done already to ſettle our faith, wee preſcribe him meanes of our owne Examples. Exod. 17. Exod. 17. 7.Exod 17:77. God muſt ſhew his preſence by giuing them water at that time, or elſe not amongſt them. So Pſ. 78. Pſal. 78 41.Ps 78:4141. Theſe two ioyned together, They tempted, they limited the Holy one of Iſrael, Thus did they Luc. 11. Luc. 11.Luke 11tempt Chriſt in demanding a ſigne, and ſo heere the diuell. We muſt take heed of this. The Diuell will bee ready to put ſuch thoughts as theſe into our mindes: If God bee our God, and ſo as the word ſaies, let him ſhew it by doing this or that. This is horrible tempting of God.

2. Of Preſumption. When we in the vaine expectation 2. Of Preſumption.of Gods helpe and grace either doe that we p. 311ought not, or omit that we ſhould doe. There are three maine particulars of this.

1. When without any iuſt calling from God we ruſh our ſelues into danger whether certaine, or ineuitable, 1. When without iuſt calling we ruſh into any danger.or very probable. When God cals vsus, then we hauehave reaſon to expect his helpe according to his promiſe. Examples heereof are firſt in things temporall, as to ruſh into houſes infected, or poſſeſſed by Satan, to ſet open the doores in the night, to ride thorough doubtfull places, and in dangerous times without weapons, which beſides the tempting of God, is a tempting of man oftentimes. So to runne to the aduerſaries of the truth, and to put our ſelues into the Lyons mouth. Heere certaine heroicall examples of ſome carried by an extraordinary ſpirit are to be excepted. Secondly, in things ſpirituall, to goe into dangerous places and companies, where we are likely to be corrupted, to goe ſee the maſſe, with Peter to goe into Caiaphas hall, to marry with idolaters and prophane perſons, to entertaine prophane companions and ſeruants, to reade Popiſh bookes not being firſt grounded in religion, and without praying vntounto God that thou mayſt not be led into temptation, reading alſo in filthy playbookes, and raking in ſuch filthy dung-hils, venturing the beeing poyſoned with the ſtench for the hope of finding ſome conceited iewell, in a word, when we caſt our ſelues vponupon temptations, and dangerous occaſions of ſinne, that wee might well enough auoyd, wee tempt God. This was Salomons ſinne Eccleſ. 2. in following his pleaſures and delights, as if a man ſhould put his finger into the fire, p. 312hoping it ſhould not burne. 2. When deſiring any bleſſing of God wee yet refuſe and neglect thoſe 2. When we neglect any good meanes appointed for obtaining any deſired bleſſing.good means by him appointed for the obtaining of it. Exāples, 1. In things temporall, as if being in ſicknes we ſhould refuſe phyſick, or in pouerty refuſe to work for our liuing, or in any danger we yet ſit ſtil, & hold the hand in the boſome, and ſtirre not, looking that God ſhould worke. Like the fooliſh carter, that when his cart ſtucke faſt cryed to his god, and mooued his lips, but not his hands to help himſelfe. Thus if Hezekiah had refuſed the bunch of figges, or Paul and his companions to tarry in the ſhip, they had tempted God. True faith as it wil not vſe ſhifts, but in want of meanes make God in ſtead of them, ſo when meanes may be had, will moſt carefully them. As it will not deny God in deifying the meanes, ſo neither will it tempt and mocke God in deſpiſing or neglecting the means, but it wil thankfully accept and imbrace them, as the very hands of God wherby be vſes to work. So that here to refuſe means is as if we ſhould cut off a mans hands, & then pray him to worke. But in the things of this life few there be that neglect meanes, nay here we are too ready and apprehenſiue of the meanes, ſo that we will rather vſe vnlawfull meanes, then none all, & all ſhall be hid vnderunder this that we will not tempt God, as Ahaz. Iſ. 7. 12. Secondly, in things ſpirituall Iſai. 7. 12.Isa 7:12we are more blame-worthy. In temporall matters, where God oftentimes wold hauehave vsus truſt him with out all meanes, there we greedily hunt after means, but in things ſpirituall where God cals vpō vsus to vſe the means for our ſaluatiō, & to ſeek for knowledge p. 313as for treaſure, here we are full of faith, and will truſt God without vſe of any means. But this faith, which wil not lay hold on the hands and helps which God affordeth vsus for obtaining ſaluationis no faith, but a preſumptuous tempting of God. Men would eſcape the danger of hell, and with Balaam ſlothfully wiſh, O that wee might die the death of the righteous, but their hands refuſe to worke the works of God. They lie gaping on the bed of idleneſſe, as though in the mean time God would ſnatch them vp into heauen in a charriot. Peter tels them that refuſed to walke in the beaten way to heauen, and ſought ſaluation Acts 15. 10. Domine Deus ſac me in ijs conſequendis operam collocare pro quibus obtinendis ſoleo adte crare.Acts 15:10by the Law of Moſes, that they tempted God, Act. 15. 10. And heere in was S^r. Thomas Moore his prayer commendable, Lord God make me to beſtow paines in getting thoſe things, for obtaining whereof I vſe to pray vntounto thee.

33. When we vndertake things that wee are not fitted and prepared to goe thorough with. As to When we vndertake any thing vufitted and vnprepared.pray or preach without ſome preparation. Eccleſ. 18. Before prayer prepare thy ſoule, and bee not as one that tempteth God. So when a man vnlearned ſhall take vponupon him the handling of waighty controuerſies againſt the aduerſaries: when Caroloſtadius oppoſed Luthers conſubſtantiation but weakly and inſufficiently, Zuinglius ſayd that hee was ſorry that Non ſatis humerorum haberet.ſo good a cauſe wanted ſhoulders. Now for a man that hath but weake ſhoulders to take vponupon him the carriage of a burden requiring Sampſons back, were to tempt God. Thus doe many offend at this day in vndertaking things aboue their bodily ſtrength, as to ride ſo farre in ſuch a ſpace, onelyonly for a little p. 314lucre. Though this alſo may be referred to the firſt head of caſting our ſelues into danger. Thus alſo might Peter tell them that tooke vponupon them the bearing of the legall yoake, that they tempted God Acts 15. becauſe it was a burden, which neither Acts. 15.Acts 15they, nor their fathers were able to beare.

And thus much of the ſecond temptation.

The third followes. Matth. 4. 8. 9. and Luke 4.The third temptation.

In it alſo conſider:

The aſſault.

The repulſe.

In the former alſo conſider:1. The aſſault.

The Preparation to the temptation.

The vttring of it.

The preparation was that he tooke him againe, and 1. The preparation to the temptation.carried him into an high mountaine, which tranſlation I hold not imaginary, but as the other to the pinnacle, reall, and in truth. Obiect. In the mountaine this ſight of all the kingdomes could not bee ſeene, for neither is any mountaine ſo high, neither if there were, could they be ſeene with all their glory in the twinckling of an eye. For ſome are before, and ſome are behinde, ſome on this ſide, and ſome on that, and ſo cannot bee ſeene all in the twinckling of an eye. Therefore it muſt needes bee that Sathan repreſented theſe things to his eye. Now repreſentation needes not a mountaine, for that might bee done in a valley. Anſw. The ſight that was to be repreſented being ſo great and glorious, the diuell alſo would ſet it foorth euen by the place where he repreſented ir. Beſides, he might take him into the mountaine that there might bee a conuenience betwixt p. 315the ſinne he tempted vntounto, namely ambition, and aſpiring after high matters, and the place an high mountaine, or elſe in an imitation of God taking vp Moſes into the Mount.

The temptation it ſelfe is two-fold.

Principall, to idolatry, to fall downe and worſhip 2. The temptation it ſelfe.Sathan.

Subordinate, or inducing to the former to affect the glory of the world.

And this ſubordinate is two-fold.

1. Reall, in preſenting the ſight to his eye.1. Reall.

2. Verball, alluring by faire promiſes when he ſaw the dumbe ſhew could not preuaile.

For the firſt, S. Luke ſayes he did it in the twinckling of an eye, which ſome think Sathan did the more to ſet our Lords teeth on water after it by ſudden taking it away. But it may ſeem rather to argue ſatans ſpeedineſſe in doing of it. For afterward hee ſayes not All thoſe things as ſpeaking of things not gone out of ſight, but All theſe will I giuegive thee, ſpeaking as of things ſtill in ſight.

Heere wee learne.

Doctrin. 1 The Diuels methode in temptation, to reſerue his ſtrength for the laſt place, ſo that his laſt temptation The Diuels laſt temptation is commonly the ſoreſt.is commonly the ſoreſt. EueryEvery motion is ſwifteſt towards the center, and ſome windes are moſt boyſterous in the end. The Diuell heerein deales as in warres, they place the raſcall ſouldier in the forefront, and thoſe of worth come behinde, and as Iaakob did, when Eſau came, ſet Rahel and Ioſeph whom he moſt reſpected in the laſt place. The two other temptations were ſlighter, but heere p. 316Chriſt feeles the waight of his whole body, that before felt but his little finger. Many a man could ouercome hunger, and that idle glory that comes from the ſtinking breath of fooliſh men (which were the inſtruments of Sathans former temptations) which yet would fall downe before this temptation of ſtable honours, rule, and riches. Thus muſt it be with vsus in the whole courſe of our life. EueryEvery day muſt we looke for ſhrewder trials then others. And the laſt in death ſhall be the extreameſt. As Nebuchadnezzars, ſo the ouen of his fiery temptations ſhall then be heated ſeauen times hotter, then euer before. Then he will towſe vsus indeede. Before in compariſon he did but play and dally. OnelyOnly one nation of the Aegyptians was againſt the Iſraelites at their firſt comming out of Aegypt, but at the end of their iourney, at their entrance into Canaan, there were ſeauen againſt them. The laſt combat is the ſharpeſt. Therefore prepare ſpecially there for defence, where Sathan ſpecially prepares for offence.

Doct. 2 2. Obſerue the fetch of Sathan, and ſo of his inſtruments, firſt to worke vponupon the affections, and by The Diuell ſeeketh to deceiue the vnderſtanding by working firſt vponupon the affection.them to fit and prepare the vnderſtanding for deceit. For heere firſt he ſpeakes to our Sauiours eies, and by this ſight preſented to the eye, would tickle his affections, and then he comes and ſpeakes to the eare: and in thoſe his ſpeeches firſt he flatters with faire promiſes, before hee tels him what hee deſires of him. Thus at the firſt, he ſet firſt vponupon Eue, and the Apoſtle noted in the falſe apoſtles, 2. Tim. 3. that they crept into ſilly women firſt, that were p. 317carried more by affection then by iudgement. So Simon Magus had his Helena, and Apelles his Philumena, and other heretiques their ſeuerall women, whom firſt of all they animated with the ſpirit of their error. This is that Tertullian obſerued of them, that they doe perſwade, before they teach, whereas the truth doth not teach by perſwading, but perſwades by teaching. This muſt teach vsus to looke to our affections, for by theſe may des he woes the miſtreſſe; Theſe are our Eues whereby he deceiues vsus.

Doct. 3 3. Heere we ſee how the Diuell labours to abuſe our ſenſes, ſpecially our eyes, that by theſe windowes The Diuell laboureth to abuſe our eies that by thoſe windowes death may enter into our ſoules.death may enter into our ſoules. According to the prouerbe, hee comes to the ſea by the riuer, to the heart by the eye. Our eyes are his ſpokeſmen to our heart. What poyſon is there almoſt that hee doth not conuey into our ſoules by this paſſage for couetouſneſſe and deſire of the world, witnes this preſent temptation, that of Achan in ſeeing the Babyloniſh garment, and that of Ahab in ſeeing Naboths vineyard, and coueting after them. Whereupon couetouſneſſe is called the luſt of the eies. 1. Ioh. 1. Ioh 2. Gen. 3.1 John 2Gen 32. for intemperance of appetite witneſſe Eue, Gen. 3. ſhe ſaw the fruit was pleaſant: For adultery, Dauid, Putiphars wife, and innumerable moe. Plato deriues foreign of foreign. Luſting and looking in Greek differ but in one vowell. For drunkenneſſe that of Salomon. Prou. 23. Looke not on the wine, &c. for enuy, that Prou. 23.Prov 23Matth. 20. Is thine eye euill becauſe I am good? Hence that note that God hath made the eye the ſenſe of Matth. 20.Matt 20ſorrow, becauſe ſuch a ſenſe of ſinne.

Vſe. It muſt make vsus pray as did Dauid, Pſal. 119. 37. p. 318Turne away mine eyes from vanity, and becauſe it is Pſal. 119. 37.Ps 119:37ſo deceitfull a ſenſe to binde it to the Lord with Iobs couenant. Iob. 31. 1. wee muſt mortifie our eye, Iob. 31. 1.Job 31:1which is that plucking of it out, namely out of olde Adam, and ſetting it into the new man. But for this purpoſe wee muſt with all diligence keepe our hearts, Prou. 4. for the eye poyſons the heart beeing firſt Prou. 4. 23.Prov 4:23poyſoned by it. The riuers runne into the ſea, but they came firſt from it. This is the reaſon here why Chriſts eyes were not caught, becauſe he had a pure heart. Let vsus labour in our meaſure for ſuch hearts and eyes as Chriſt had. Take heed of hauing Lots wiues eye caſting a longing looke after Sodome, but get that ſame oculum irretortum, and this ſame Stoicall eye of our Sauiour, that wee may ſee eye-pleaſing and tempting obiects, and not be mooued and ſet a gogge, as the Diſciples Luc. 21. with the beauty of the Temple; and as he with the beauty of Luc. 21.Luke 21a young boy, to whom it was anſwered, that the Praetor muſt hauehave continent eyes, as well as hands. Heere ſurely there is good vſe of that Stoicall apathie. Cicer. offic. l. 1.But alas if Chriſts caſe had beene ours, our eies would hauehave ſaued Sathans lips a labor. They would hauehave bitten preſently vponupon ſo ſweet a bait.

Doct. 4 4. Heere by comparing this temptation with the former, wee ſee which are the two moſt ſpeciall The temptations on the right hand are more dangerous then thoſe of the left hand.temptations of Sathan. One on the left hand by aduerſity, the other on the right hand by proſperity. Called Rom. 8. 39. height and depth. But yet withall, that this of proſperity & abundance is the moſt dangerous, and therefore comes heere in the laſt place. For this is that wherwith (if it were poſſible) p. 319the very elect ſhould be deceiued. Many that keep on their cloathes in the winde, vnbutton themſelues in the ſunne. The thorny ground is not ouercome with the ſcorching of the ſunne in perſecution as the ſtony, but with the thornes of wordlineſſe in times of peace and eaſe. Iudas, Demas, Alexander the copperſmith and others, both of olde and latter times that acquited themſelues in ſome ſort in the triall of the croſſe; were yet heere fearefully foiled. Dauid not foiled with luſt whileſt he wandred in the wilderneſſe, many Bathſhebaes would not hauehave ouercome him then.

Vſe. 1 Vſe. 1. To ſuch as are in this eſtate of proſperity to looke to themſelues, they ſtand on ſlippery ground. Proſperity to religion, is as the Iuie to the oake, it quickely eates out the heart of it. The ſecurity and prophaneſſe of theſe times, the daughters of our peace and proſperity ſhew as much.

2Vſe. 2. To ſuch as are in aduerſity to be patient, yea thankefull. God in pitty keepes them from riches and abundance, leaſt it ſhould choake them. For they are thornes, Matth 13. Hee ſees that thy weake braine would not beare ſuch ſtrong drinke, Matth. 13.Matt 13nor thy weake ſtomacke digeſt ſuch hard meat.

3Vſe. 3. To ſuch as hauehave ſtood out in the leſſer temptations, that they yet preſume not. For many are like to cold ſnakes in aduerſity, which then doe no hurt, the cold ſtupefies them; but let the heate warme them, and then they will diſcouer themſelues. Therefore wee muſt labour to approoue our ſelues alſo in this temptation on the right hand. Good gold is purged in the fire, and ſhines cleerely p. 320in the water, whereas contrarily clay is ſcorched in the fire, and diſſolued in the waters. So a good man acquits himſelfe both vnderunder the croſſe, and in peace and preferments, when as the wicked oftentimes are foiled in both. Approoue wee then our Magis metuendus Sa…hanas cum fallit, ſq…am cum aeuit.ſinceritie in both, and in the latter ſpecially, as more dangerous.

4Vſe. 4. For triall to them that hauehave beene ouercome by the leſſer temptations on the left hand. If hunger and neceſſity maſter thee, what then will fulneſſe? If a peece of bread and an handfull of barley corrupt thee, what then ſuch glorious offers as heere the diuell makes.

Doct. 5 5. Marke heere the Diuels craft in ſhewing our Sauiour the glory of the kingdoms of the earth, but The Diuels craft in ſhewing the glory but not the griefe.concealing the greefe. So in ſinne hee ſhewes the pleaſure, and conceales the puniſhment, he ſhewes the gaine, not the paine. As to the Iſraelites the oynions and fleſh-pots of Aegypt, not the brickes, not the bondage of Aegypt. Wee knowing this craft, muſt labour in theſe temptations to ſee that which the Diuell hides, and to apprehend the fearefull after-claps. Let vsus labour to ſee Iaels naile as well as her milke, Delilahs ſciſſers as well as her boſome, the ſnakes poyſon as well as her imbrace, and the Bees ſting as well as her hony. That ſpeech of Abner is true in ſinne. 2. Sam. 2. 26. Will it not be bitterneſſe 2. Sam. 2. 26.2 Sam 2:26in the end? and the want of apprehending, it is the cauſe of our foiles in temptation. If Dauid could hauehave felt the griefe of his broken bones Pſal. 51. before Pſal. 51.Ps 51his adultery, he would neuer hauehave committed it. The Diuell blindes vsus ſo that we ſee not till afterward, p. 321as Gen. 3. Then were their eies opened, the diuell that ſhut them before, will open them then. Gen. 3.Gen 3That which Salomon notes in ſome buyers, to ſay, It is naught, It is naught, and after they hauehave bought to boaſt how good it is, is contrarily true in Sathan in the ſale of his naughty wares to vsus, It is good, It is good, ſaith this ſeller, but aftetwards hee lets vsus ſee how he hath fetcht vsus ouer, and cries as faſt, It is naught, It is naught. The diuell at firſt comes as a friend, and promiſes pleaſures and profits, but afterward he ſhewes himſelfe as an enemy in accuſing, and ſhewing nothing but greefe, ſhame, Gods anger and hell fire. Like that deceiuing Prophet. 1. King. 13. that entreated the other Prophet to come 1. King. 13.1 Kgs 13in and dine with him, and neuer gaue ouer till hee had got him, telling him hee had a warrant from God, but afterward in the middeſt of dinner roſe vp and threatned him deſtruction for conſenting. Such ſawce doth the diuell alwayes giuegive vsus to his ſweete meates, when euer wee eat of them. The things the diuell tempts vntounto, are like vntounto ſuch pictures as on the one ſide are ſome goodly men, or beautifull women, but on the other ſide vgly owles. Let vsus therefore looke on both ſides, and deſire the Lord to open our eyes, that wee may ſee the fearefull conſequents of ſinne.

Doct. 6 6. Marke heere who it is that ſets out the world in ſuch glory to vsus. It is the diuell that thus paints It is the Diuell that maketh vsus thinke the world to be glorious.this ſtrumpet. When then wee feele our ſelues beginne in our thoughts to magnifie riches, pompe and pleaſures, let vsus know the Diuell is at our elbow, and therefore pray wee that wee be not led into temptation. p. 322Thus much for the reall temptation.

The verball followes.

It containes Sathans promiſe to our Sauiour, to 2. The verball temptation.giuegive him the whole world. And well may I call it verball, for hee doth but verba dare, goe about to cozen Chriſt with meere words. Now as I ſaid this is but a ſubordinate temptation, vſhering the other to idolatry, an argument to draw on the other. And thus Sathan reaſons. If thou mayſt get the whole world by worſhipping me, then it is thy beſt to doe it. But thou mayſt get the whole world by it, therefore doe it. The aſſumption hee prooues firſt from his willingneſſe ſhewed in his free offer. Secondly, from his ability to performe that hee promiſes, becauſe all is his, and that by the beſt right, Gods donation, It is deliuered to mee, and to whom I will, I giuegive it.

11. For his willingneſſe ſhewed in his large promiſe, All this will I giuegive thee. Marke.

Doct. 1 A peruerſe and wicked kinde of liberality in the Diuell to bee auoyded. 1For firſt, it is for his owne A wicked kinde of liberality is to bee auoided.ends, for his owne glory, that hee might obtaine worſhip of Chriſt. Thus many are bountifull to procure glory and reſpect to themſelues, and to ſuch as will crouch vntounto them, but not otherwiſe. This is a diabolicall bounty. 2Secondly, his bounty is to the maintenance of ſinne, and ſo is the Papiſts whereof they ſo bragge, euen to the maintenance of the ſame ſinne, that heere the Diuell would be ſo bountifull too, namely, Idolatry. Thus the reuenues of Prou. 10. 16.Prov 10:16the wicked are to ſinne. Pro. 10. 16. but the righteous will honour the Lord with their riches, maintaine p. 323his Church and true worſhip. Prou. 3. 9. Honour the Prou 3. 9.Prov 3:9Lord with thy riches, and with the firſt fruites of all thine encreaſe. 3Thirdly, his bounty is treacherous, and verifies the prouerbe, that enemies gifts are no gifts. His bounty is to catch our Sauiours Soule, as Sauls was to Dauid in giuing him Michall to be a ſnare vntounto him. But true bounty hath truth ioyned to it. Prou. 20. 28. Bounty and truth preſerue the King.Prou. 20. 28.Prov 20:28

Doctr. 2 2. Marke the diuels equiuocation, All theſe. Why, what were all theſe, but ſhadowes and repreſentations. The Diuell vſeth to equiuocate.It was a great catch our Sauiour was like to hauehave had, if hee had yeelded. If hee had beene challenged for not performing, heere would hauehave been his defence, euen the Ieſuiticall trick of equiuocation. Thou ſhalt hauehave all I ſhewed, for al that I ſhewed thee was but an image, & indeed nothing, ſo nothing ſhalt thou hauehave. Of this trick, ſee more in the treatiſe of the harts deceitfulneſſe. pag. 21. 22.

Doctrin. 3 3. Heere we may ſee how the diuell goes about to ſteale away our hearts from God, and to entice The Diuell enticeth to his ſeruice by hope of gaine and glory.vsus vntounto his ſeruice by hope of gaine and glory in this world, neceſſarily tying & appropriating theſe things to his followers. If thou wilt worſhip me, thou ſhalt hauehave all theſe things, otherwiſe if thou feede ſtill vponupon the oracle at Iorden, and beleeueſt that voyce that there ſpake to thee, thou art ſure enough to continue poore and miſerable ſtill. So ſtill he deals with vsus. What fooles are you to beleeue Gods word, and in the meane time to bee pinched with pouerty, and held vnderunder in obſcurity? Can you liue vponupon words? Come hither to me, I will ſurely make you rich, great and glorious in the world, if ye will p. 324be ruled by me. Thus Balak enticed Balaam by gifts, and told him, the Lord kept him from honor. Num. 24. 11. Such a Balak is Sathan, promiſing mountains of gold to ſeduce vsus from the Lord. Like Nebuchadnezzar, Numb. 24. 11.Num 24:11with his alluring promiſes, as it were, the melodious harmony of muſicall inſtruments, he bewitches vsus, and makes vsus bow to his golden Idoll. Like the ſtrumpet inueigling the youth, by telling Prou. 7. 16.Prov 7:16him, ſhee had deckt her bed with ornaments, carpets, laces of Aegypt, and perfumed it with myrrhe, aloes and cynnamon. Surely this golden and glittetering bait of the diuell of all other is moſt alluring, and preuailes moſt. Bounty in a maſter is a great attractiue to his ſeruice. Can any of the ſonnes of Iſhai, 1. Sam. 22. 7.1 Sam 22:7ſayd Saul to his ſeruants, fearing their defection to Dauid, can they giuegive you vine-yards, houſes, &c. 1. Sam. 22. 7. when the Diuell then once hath poſſeſſed vsus with a conceit of his bounty, that there is aſſurance of rich rewards in his ſeruice, and contrarily that in Gods, nothing to be gotten, but beggery and miſery, pouerty & perſeeution, then he makes to begin to entertain thoughts of caſting off Gods liuery, & to ſay as they, Mal. 3. The proud & wicked are aduanced, Malac. 3.Mal 3It is in vaine to ſerue the Lord. This temptation had almoſt puzzled Dauid, it brought him neer falling downe, his feet had almoſt ſlipt. Heere was Pſal 73. 2.Ps 73:2that fearful ſhipwrack of Iudas vponupon the rock of the 30. peeces of ſiluer. He ſaw that the euent anſwered not his hopes in following of Chriſt, that ſame temporall kingdome whereof he dreamed went not forward, and himſelfe diſappointed of ſuch honours and offices as vnderunder him he expected, and long gaped p. 325for, therfore he now forſakes Chriſt, and hopes for greater matters by the Prelates, and ſo turnes traytor to his maſter, and chaplaine to the Prelates, or rather the diuell in the Prelates. Here was Demas his ouerthrow. The diuell ſet out the world like a painted and trapped ſtrumpet to his eye, & caught him perſently, So that he forſook Paul, and embraced the preſent world. 2. Tim. 4. 10. In the purer and primitiue Churches how came there at length ſuch 2. Tim. 4. 10.2 Tim 4:10horrible corruptions and Apoſtaſies, but the Diuell bleared and blinded their eies with ambition & couetouſnes, & perſwaded them that in the ſimplicity of the Goſpell there was little, either gaine or glory, vnles they corrupted it, and turned it into another goſpell. Thus hath the diuell hatched the peſtilent monſter of popery out of the cockatrice egge of the louelove of this world. And at this day what is it that keeps men otherwiſe wiſe & learned, in that rotten religiō, but that ſame golden cup which the whore of Babylon holds in her hands. Pomp, primacie, riches, fat Biſhopricks, Cardinalſhips, and theſe golden cords bind them faſt to this See. The Centuriatours interpret this, All theſe will I giuegive thee, thus, I will make thee Pope. What makes many ſo violent & ſo virulent againſt the truth, & the purer profeſſors of religiō, but that they look to climb, & to riſe vp to prefermēt vponupon their ſhoulders. As Eraſmus noted in his time, when he ſaid, that Pauper Lutherus multos fecit diuites. Poore Luther made manyrich. That was it that made ſo many write & raile againſt Luther, becauſe it was a ſtep to preferment. In the Commonwealth alſo, & in all callings therein, this is the cauſe p. 326of the many corruptions that abound, becauſe the diuell is taken at his word, and men doe verily beleeue that in the way of honeſty and ſincerity the way is ſtopped vp, and hedged againſt riches and riſing, and contrarily is opened in the diuels broade way (where they may hauehave elbow roome enough, and doe what they will) namely in the way of falſehood, iniuſtice, flattery, prophaneneſſe, ſwearing, Sabboth-breaking, diſſembling, and time-ſeruing.

Now the reaſon why this temptation ſo takes, is Reaſon. the ſympathy our corrupt nature hath with it. Naturally we louelove this earth, and relliſh the ſauour of it exceedingly. O we thinke this a fine thing to liue at eaſe, to ſwimme in pleaſures, to hauehave all that our hearts deſire, to be honoured and admired of others Many ſay, Pſal. 4. who will ſhew vsus any good? that is, Pſal. 4. 6.Ps 4:6any lands, liuings, honours, dignities. Nay, ſo doat we on this world, that we wait not for the diuell to come and offer vsus the ſight of our ſuppoſed good, and ſo to tempt vsus, but we euen tempt and prouoke the diuell, and as though he were too ſlow in his office, we cry out for him, who will ſhew vsus any good? who will ſhew vsus the way to get the world, and the deſireable profits thereof? As in Iudas, who went firſt to the diuell in his inſtruments, with his what will ye giuegive me? not hauing the patience to ſtay the Diuels leaſure, and to heare him offer, This will I giuegive thee. Being ſo ſharpe ſet on theſe things, the diuell beares vsus in hand that the moſt compendious way to get and hold them, is to cracke and craze conſcience, zeale, religion; and tels vsus that ſo long as wee ſtand vponupon ſuch nice and curious matters, wee ſhall p. 327neuer riſe or thriue in the world. Nothing is more diſtaſtefull to fleſh and blood then the croſſe, and therefore no maruell if Chriſt hauehave ſo few diſciples who inuites them to the croſſe, If any will be my diſciple he muſt denie himſelfe, and take vp his croſſe. Nothing againe more tickling and delighting our corruption then the glory of the world, and therefore no maruell if the diuell hauehave ſo many ſeruants, who inuites them to the kingdomes of the world, If any man will worſhip me, all theſe kingdomes and the glory of them will I giuegive him,

Vſe. This being ſo dangerous, and preuailing a temptation, that hath wounded ſo many, it muſt teach vsus to ſtrengthen our ſelues againſt it. Which that wee may doe, two maine remedies muſt bee vſed.

Remedy. 1 The firſt is the mortification of our fleſhly members, the eye and the eare of olde Adam. If a man Mortification of our fleſhly members.ſhould come to a dead man, and promiſe him neuer ſo many kingdomes, and ſhew him neuer ſo much honour and glory, hee is nothing mooued. Now mortification make vsus dead men to the world, as blinde men to this goodly ſight of the world, and as deafe adders to the charmes of this charmer. Neither then will theſe goodly things any more tickle vsus, then a iewell, or a pretious ſtone will do a beaſt. This mortification is that which weanes vsus from the world, and makes vsus to be with Dauid Pſal. 131, Pſal. 131.Ps 131to be to the world as weaned children to the breſt, who doe not onelyonly not deſire it, but though you ſhew them neuer ſo goodly a breaſt, abounding with neuer ſo luſcious milke, and promiſe them neuer ſo much, and flatter them what you can, yet p. 328you ſhall not get them to take it, and ſuck it. When the diuell entices mortified Chriſtians to ſinne by theſe profers and promiſes of the world, hee is more like to ſpeed, and winne them, then a woman is like to perſwade her weaned childe to doe this or that, by plucking foorth the breaſt. Of all arguments it is the worſt to a weaned childe. Indeed to a ſucking childe it is the onelyonly commanding argument, and ſo is the breſt of the world to an vnweaned and vnweined and vnmortified Chriſtian. The Diuell hath them on the hip, hee may eaſily bring them to any thing. Looke how a cruſt commands an hungry curre, ſo doth a little worldly traſh a carnall man. They that hauehave longing deſires, and itching affections after this worlds delicates, and they that will be rich fall into temptations and ſnares, 1. Tim. 6. 9. 1. Tim. 6 9.1 Tim 6:9There is no doubt but worldly, couetous, ambitious men would turne Papiſts, yea, Turkes and Infidels rarher then they would not drink the ſweet milk of worldly profits and pleaſures. For couetouſneſſe it ſelfe is inward idolatry, and what ſhould keep him from committing outward ſinne, that commits inward. He that bowes his heart to gold in his cheſt, wil rather then loſe that gold, bow his knee to a golden or woodden image. And this experience hath ſhewed in all ages. So that not onelyonly by couetous deſires of worldly pelfe doth the diuell bring men oftentimes to kill others. Pro. 1. 19. but euen themſelues. Prou. 1. 19.Prov 1:19and their owne ſoules, by betraying them into his hands, by forſaking the faith. 1. Tim. 6. 10. The 1. Tim. 6. 10.1 Tim 6:10only way then to keep our ſelues from being drawn away by the allurements, is by mortification to p. 329plucke out that eie of ours, that is ſo much affected with the beauty of that golden Idoll, and to circumciſe that eare of ours, that is too much delighted with the diuels ſweet muſicke, to put a knife to that throat of ours, that too much longs after his dainties. Yea, ſo to bee crucified with Chriſt, that our nature may bee quite altered and changed, ſo that now theſe worldly things may no more mooue vsus, then hay would doe a Lyon. And indeed if we were thoroughly mortified, nothing would mooue vsus then, but the kingdom of God, peace of conſcience, ioy in the holy Ghoſt, encreaſe of grace. And as for the worlds treaſures, wee ſhould deſpiſe them, as growen and graue men doe childrens gewgawes, and bables. And we ſhould take in as fowle ſcorne, to hauehave the diuell thus offer vsus theſe wordly profits, as graue men would take it ill to bee perſwaded to ought by the offers of childrens bables. It is a ſigne therefore that wee are ſtill babes, and not men in Chriſt, when the worlds toyes and bables hauehave ſuch intereſt in vsus. Labour wee then to bee graue, ſober and mortified Chriſtians; that ſince the diuels moſt powerfull motiue to draw vsus away from God, is this of worldly gaine and glory, we hauing no affections to theſe things, may bee no fit booty for any ſuch temptation, but being Gods Nazarites may be able without longing to looke on the wine ſparkling in the glaſſe; and being Gods chaſte virgins may be able not to deſire the ſtrumpets beauty in our harts. If the worlds beauty can command thine eies, and her muſicke thine eares, ſurely, the diuell can command thy knee to bow to him. For if once we look p. 330on the Sunne ſhining, and the Moone in her brightneſſe, the kiſsing of the hand, that is, adoration will follow. Iob. 31. 27.Job 31:27Iob. 31. 27.

Remedy. 2 The ſecond Remedie, are holy meditations, as namely.Holy meditations. 1. That deſire of abundance is vnlawfull. 1. Tim. 6. 8.1 Tim 6:8

1. That the very deſires of abundance and greatneſſe are in themſelues vnlawfull, though we deſire them not vponupon ſuch conditions, as heere the diuell offers them. Wee are commanded 1. Tim. 6. 8. to be content with meere neceſſaries for food and raiment. Where there is contentation there are no further deſires. Agur Prou. 30. 8. praies againſt riches, Prou. 30. 8.Prov 30:8as well as againſt pouertie. That which wee are to pray againſt, we may not deſire, and ſuch deſires cannot be of nature, for that is contented with little, nor of grace, for that is contented with leſſe, and therefore they muſt needes bee of corruption, for that is the vnſatiable Horſeleach. Therefore for the things of this life, we muſt be at an indifferency, and ſubiect our ſelues to God as Dauid. 1. Sam. 15. 25.1. Sam. 15. 25. 2 That the diuell in theſe promiſes deceiueth vsus. Not giuing all the things promiſes.1 Sam 15:251 Sam 15:2

2. That the Diuell in theſe promiſes deceiues vsus, and that three wayes. Firſt ſomtimes not giuing all the things promiſed, but the contrary. Adam was promiſed to be like God himſelfe, but how well he obtained it, witneſſe Gods bitter ſcoffe, Behold man is become as one of vsus, Gen. 3. So he promiſed by his inſtruments life and honour to Cranmer, if he would giuegive him the worſhip of the hand, and receiue his marke in the hand by ſubſcription, but hee failed him. So the Romiſh runnagates that goe thither for preferment, what little reſpect hauehave they oftentimes, p. 331ſo that they wiſh themſelues at home again, and ſometimes returne in the ſame diſcontent, in which they went. How little was Iudas ſet by, by the high Prieſts, when once hee had ſerued their turne? How did they ſhake him off in that pittifull diſtreſſe, with Look thou to that? How poore are the witches that in confidence of theſe promiſes euen ſell themſelues to the diuell? 2Secondly, ſometimes the diuell deceiues vsus in his promiſes, not yeelding Not yeelding them ſo good as he promiſed.them ſo good to vsus as he promiſed, cole-pits in ſtead of golden mines, bleare-eied Leah in ſtead of beautifull Rahel, ſtones and ſerpents in ſtead of fiſh and bread. The Diuell promiſes vsus much peace and felicitie in theſe outward things, we finde nothing but vanitie and vexation of ſpirit. Therefore they are called lies, Pſ. 4. becauſe as pleaſant baits they couer Pſal. 4. Matth 13.Ps 4Matt 13the hook. Hence that phraſe Mat. 13. of the deceitfulneſſe of riches. Sweetneſſe is promiſed in the bread of deceit, but we finde it grauell craſhing in our teeth. Prou. 12. That ſame wickedneſſe which is ſo Prou. 12.Prov 12ſweet in the mouth, and vnderunder the tongue, will bee gall of Aſpes in the middeſt of vsus, and God will make him that hath ſo greedily deuoured ſubſtance, to vomit it vp againe, for God ſhall draw it out of his belly, he ſhall ſucke the gall of Aſpes, and the vipers tongue ſhall ſlay him. Iob. 20. 12. 13. 14. 15. 16. The way of the wicked Iob. 20. 12. 13. 14. 15. 16. Prou. 12. 26.Job 20:12Job 20:13Job 20:14Job 20:15Job 20:16Prov 12:26ſhall deceiue them, ſaith Salomon Prou. 12. 26. And therefore he ſaies immediately before, that the righteous is more excellent then his neighbour, that is, the wicked, for al the righteous his preſēt croſſes, & the wickeds preſent felicity. For though they beleeue the lying promiſes of the diuell, yet it will prooue p. 332otherwiſe. Their hony will prooue gall, and their wine vineger, and therefore Salomon addes in the next verſe, The deceitfull perſon ſhal not roſt that which hee tooke in hunting. Hee ſhall neuer ioy it. In his faire roſes the diuell hides ſhrewd pinnes, that ſhall pricke them when they looke to bee refreſhed with their ſweet ſmels. Balaks preferments were goodly roſes to Balaam, and ſo were Naamans gifts to Gehezi, and the Babyloniſh garment to Achan, and the thirty peeces of ſiluer to Iudas. But there were poyſoned pinnes in all theſe roſes. For what got Balaam for his going to Balak, but a ſword in his ribs. Num. 31. 8. whereupon Iude cals it the deceit of Balaams Numb. 31. 8. Iude verſ. 11.Num 31:8wages. Iude 11. Did not Iudas thirty peeces bring the halter about his necke? and Achans Babyloniſh garment the ſtones about his eares? And Gehezies reward the leproſie into his forehead. So that theſe men might hauehave done with the inſtruments of their puniſhments, Iudas with his halter, Achan with his ſtones, as Craeſus did with thoſe chaines with which Cyrus bound him, he ſent them to Apollo, that is, to the Diuell for preſents, who had gulled him with falſe promiſes of victory.

3Thirdly, the diuell deeceiues in his promiſes, in getting farre better things of vsus, then wee hauehave of Getting farre better things of vsus, then we doe of him.him. For in theſe contracts with the Diuell, we make Eſaus penni-worth, ſell heauen for a meſſe of porridge; Glaucus exchange, gold for copper. We are as fooliſh as children, that loſe their parents and their owne liberty, and ſuffer themſelues to bee ſtolne away for an apple. Yea, as the bird that accepts of the fowlers meat, but buyes it full deerely, p. 333with the loſſe of her owne life. So heere wee ſhall hauehave of the Diuel a little worldly traſh, but then we loſe that which is more precious, truth, faith and a good conſcience. Prouerbs 20. 15. Incomparable Prou. 20. 15.Prov 20:15Iewels to bee bought with the loſſe of tenne thouſand worlds, but not to bee ſolde to the Diuell, though hee could giuegive vsus as many worlds, as wee hauehave haires on our heads. Buy the truth but ſell it not. Prouerbs 23. Surely, if onelyonly the health and ſtrength of our bodies were to bee loſt for all the world, it were no ſauing bargaine. Who in his right wittes would take vponupon him the Monarchie of the whole world, vponupon condition that hee muſt neuer hauehave one healthfull houre, but alwayes bee tortured with the moſt exquiſite torments of the ſtone? He hath a more kingly ſpirit, that chuſes rather to be an healthy begger, then a ſicke and tortured King.

Now then if it would profit a man nothing, to win all the whole world, and to loſe but his bodily health, what then, as Chriſt ſayes, to loſe his owne ſoule, his precious ſoule? when then wee are thus tempted, let vsus thinke of our loſſes we ſhall ſuſtaine, and let vsus thinke with the good figge-tres. Iudg. 9. tempted with a Kingdome, ſhould I loſe my ſweetneſſe? 1and ſo with the Oliue, ſhould I loſe my fatneſſe Iudg 9.Judg 9to raigne? So ſhould a Chriſtian reaſon with Sathan ballancing the worlds riches, and the ſpirits together, ſhould I leaue the fatneſſe of faith? ſhould I loſe the ſweetneſſe of a good conſcience to raigne a while in a little worldly glory? Why, I am a Lord and King alreadie. A ſpirituall LORD: p. 334ſhould I bee ſuch a foole to loſe my ſpirituall Lordſhip for a temporall one? My ſeruice vnderunder Chriſt makes mee a King. My Kingdome I ſhould receiue of thee ô Sathan will make mee a ſlaue. Better is a royall ſeruice then a ſlauiſh ſoueraignety. Again, eueryevery Chriſtian hath ſatan vnderunder his feet, by theſe gifts Sathan ſeekes to redeeme himſelfe, and thou by accepting them doeſt not onelyonly free him, but inthrall thy ſelfe, and bringeſt thy ſelfe into his place. Here then thou ſhouldeſt hauehave the mind of thoſe Perſians, Iſ. 13. 12. 17. which ſhould not regard Iſay 13. 12. 17.Isa 13:12Isa 13:17ſiluer, nor bee deſirous of gold. And of the husband finding the adulterer with his wife, Prou. 6. 35. not enduring the ſight of any ranſome, nor conſenting though gifts bee neuer ſo much augmented. Sathans Prou. 6. 35.Prov 6:35bounty is treacherous as wee ſaw before. And his gifts are hooked and limed, to catch our poore ſoules in.

33. That all theſe things hee promiſes, are vaine and inſufficient to giuegive true content. For,

Firſt they are inferiour to vsus as men, much more as Chriſtians. A thing worſe then thy ſelfe cannot make thee better. Gold and ſiluer are inferiour to Resdeterior te non poteſt face re te meliorem. Aurum & Argentum inferiora te. Bonum coporis animus, animi Deus.thee. The good of the body is the ſoule, & the good of the ſoule is God. How doe wee then diſparage our ſelues in ſeeking after, and eſteeming of theſe things which are to our ſoules, as copper to golde, embaſing it, not making it better. What content then can a mans ſoule take in theſe things. If couetous and ambitious men feele content in any of theſe things, it is no otherwiſe then as itching ſores do in clawing & ſcratching fingers. They are the p. 335worſe for it afterward. Nothing can fit the infinite appetite of the ſoule, but God who alone is infinite. No more can mans minde bee filled with corporall, then a cheſt be filled with ſpirituall things. Hee alone that fils heauen and earth can fill the ſoule, Pſa. 119. 96. I hauehave ſeene an end of all perfection, but thy Pſal. 119. 96.Ps 119:96commandements are exceeding large. And 1. Pet. 1. 1. Pet. 1. 24. 251 Pet 1:241 Pet 1:2524. 25. All fleſh is graſse, and the glory of fleſh as the flowre of the field, but the word of God endureth for euer. And Pſal. 17. 15. When I awake I ſhall be ſatisfied Pſal. 17. 15.Ps 17:15with thine image. God fully ſatisfies, but theſe earthly Non eſurientes animas, ſed eſuriem paſcunt animarum.things doe not feede our hungry foules, but the hunger of our ſoules, ſaith Auguſtine.

Secondly, they are fickle and fugitiue, therefore well ſhewed heere in a moment, becauſe they glide away as the running water, and in repreſentation, becauſe they hauehave no ſubſtance, but are meere ſhadowes and vaniſhing ſhewes. So Paul, 1. Cor. 7. 1. Cor. 7. 31.1 Cor 7:3131. ſayes that the faſhion of this world paſses away. Where the word tranſlated faſhion, ſignifies but an foreign.accidentall and externall figure, without ſubſtance. Saint Luke cals al Agrippaes pompe but a fancy, Acts foreign. Acts 25. 23. Gal. 4. 19. foreign. Heb. 13.Acts 25:23Gal 4:19Heb 1325. 23. And on the contrary, Paul ſpeaking of the new man, framing and forming him in vsus. Gal. 4. 19. vſes ſuch a word as ſignifies an eſſential and ſubſtantiall forme. And Heb. 13. heauen is ſayd to bee a city hauing foundation. No earthly thing hath any foundation, but are reeling and tottering, whence that phraſe of the vncertainty of riches, 1. 1. Tim. 6. 18.1 Tim 6:18Timoth. 6. 18. Either they forſake vsus liuing, or we them dying.

44. Meditate of the excellent reward of the life to p. 336come. Wee muſt goe vp with Moſes into Mount Nebo, and ſee the heauenly Canaan, and with Iohn into Gods mountaine, and ſee the heauenly Ieruſalem, and put downe the diuels mountaine, with Gods mountaine, and his ſight, with that ſight with that ſight which is there, when wee ſhall ſee what better things wee hauehave in heauen, wee ſhall ſcorne the diuels offers, and thinke our ſelues diſparaged being Gods ſonnes and heires of heauen, to be offred ſuch traſh. And therefore the diuell did not heere as in the other temptations ſay, If thou be the ſonne of God, becauſe that heere it would hauehave made againſt him, as being a temptation not ſtanding with the dignity of Gods ſonnes. If wee could but know our owne worth in being Gods ſons, and the rich inheritance this ſonneſhip entitles vsus vntounto, wee would ſcorne this world, as much as an honeſt man, hauing a ſweet and well-fauoured wife of his owne, would doe ſome filthy druggle and blouzie Poſtquam in montium verticem aſcenderimus parua nobis & vrbs, & moenia etiam videntur, &c. Sic parua videbuntur otiam, & diuitia, & gloria &c. cum coeleſtia reſpicias. Chryſ. ad pop. Antioch. Hom. 15. 1. Tim. 6.1 Tim 6harlot. As on the top of high mountaines, the greateſt houſes and men ſeeme but ſmall, ſo from the toppe of Gods mountaine, all theſe earthly things which heere wee ſo admire, will ſeeme but meane and ſmall. It is becauſe wicked men are foreign, as Peter ſpeakes, blinde and cannot ſee things that are a farre off, ſuch as are heauenly, that they fall ſo in louelove with the earthly. This remedy Paul preſcribes. 1. Tim. 6. But thou ô man of God flie theſe things. viz. couetouſneſſe. But how? Lay hold on eternall life. When our deſires and thoughts are in purſuit after theſe earthly things, then ſhould we direct them by preſenting this other, and better obiect of heauenly p. 337glory. This laſt meditation ſerues alſo to anſwer that obiection, that God rewards not his ſeruants, & fulfils not his promiſes of this life made to them. For though he neuer ſhould, as hee often doth remember them with temporall bleſſings, yet they are all abundantly fulfilled in the enioyment of that heauenly glory. Iob. 22. 24. and Pſalm. 91. 16. Iob. 22. 24. Pſal. 91. 16.Job 22:24Ps 91:16With long life will I ſatisfie him, and ſhew him my ſaluation. And therefore as Hebr. 11. God neede not Heb. 11.Heb 11bee aſhamed to bee called our God, as falſifying his trueth, becauſe hee hath prepared a city for vsus, which is an vniuerſall collection of all bleſſings.

All theſe meditations layd together and well digeſted, wee ſhall bee able to anſwer Sathan in this temptation, as the King of Sodome was anſwered by Abraham. Gen. 14. 23. God forbid that wee ſhould take ſo much as a ſhooe latchet of Sathan, leaſt it ſhould Gen. 14. 23.Gen 14:23be ſaid, Sathan hath made vsus rich.

2Now come wee to the Diuels ſecond proofe, from his ability. in regard that all theſe things are his by Gods donation and deliuery, ſo that hee may diſpenſe them where, and how he will. Where wee hauehave to conſider.

1. The Diuels lie, with the colour of it.

2. His ſlander.

3. His craking.

Firſt, the Diuels lie, that God had giuen him all the world, and the honours thereof to diſpoſe as he 1. The Diuels lie.would. This is a very lie. For Pſ. 24. 1. The earth is the Lords, and the fulneſſe thereof. Pſalm. 75. 6. 7. p. 338Pſal. 24. 1. Pſal 75. 6. 7.Ps 24:1Ps 75:6Ps 75:7To come to preferment is neither from the Eaſt, nor from the Weſt, nor from the North: But God is iudge, hee maketh low, and hee maketh high, And there was one now in preſence, who had ſayd long agoe, By mee Kings doe raigne, Prou. 8. And afterward, All Prou. 8. 15.Prov 8:15power in heauen and earth is giuen to mee. Matth. 28. Matth. 28.Matt 28And who now truely and iuſtly might hauehave ſayd concerning the deliuery of this power, as Zidkiah vniuſtly ſayd vntounto Micaiah, concerning the Spirit. 1. King. 22. When went the Spirit of the Lord from me 1. King. 22.1 Kgs 22to thee? So, when was this power taken from mee, and giuen to thee? Indeede the Diuell is Gods iaylour, and hath the keyes of hell deliuered vntounto him, hee hath fetters and irons, rackes and tortures deliuered vntounto him, beeing an hang-man and executioner, but hee hath not that deliuered vntounto him, which heere hee ſpeakes off. For if it were as hee ſayes, would hee preferre at any time his enemies to Kingdomes? would hee arme them with ſwords againſt himſelfe? Surely, Sathan will not bee diuided againſt himſelfe Matth. 12. would hee preferre Dauid, Hezekiah and Ioſiah to the throne, to beate Matth 12. Reuel. 2.Matt 12Rev 2downe the throne of Sathan, Reuelat. 2, would hee preferre ſuch figgetrees to the Kingdome? No ſurely, None but Ahabs, Neroes and Domitians, and ſuch vile brambles, that would ſcratch and tear in peeces Gods Saints.

Either then the Diuell is a groſſe lyer, or a moſt ſimple foole. But the Diuell is no ſuch ſimple foole as to put a knife into his aduerſaries hand to cut his owne throat with. And therefore he is a notorious lier.

p. 339If it were as the Diuell would there ſhould bee not onelyonly no good Kings: but no Kings at all; but Tyrants onelyonly. For the Diuell is an enemy to kings becauſe their authority is an enemie to him. Iude 18. The cauſe why the Diuell ſo ruled then is noted Iudg. 18.Judg 18to bee this, In thoſe daies there was no King in Iſrael.

Take wee heede now this being ſuch a lie we beleeue it not. The practiſes of many witneſſe againſt them, that they acknowledge the Diuels Lordſhip, for in ſickneſſe they ſeeke to charmes and witches for health, in pouerty for wealth, in obſcurity for honour by ſhifts and wicked meanes. If we beleeued that God were Lord, good meanes would ſuffice vsus, we would ſeeke all theſe outward bleſſings in the wayes of godlineſſe, and neuer ſeeke to get them by offending God, or otherwiſe then by ſeeking him and his fauour who is the beſtower of them.

Thus we ſee the Diuels lie.The colour of the diuels lie.

Let vsus ſee the colour of it.

For there is ſome truth in this which the Diuell ſpeakes, and that is this.

Doct. The Diuels chaine is ſometime ſlackened, and God lets him alone in his violent vſurpation, and God ſometimes lets the Diuell alone in his violent diſpoſing of earthly things.diſpoſing of theſe earthly things, and that for moſt iuſt cauſes, as the triall of his children, the puniſhment of the world, and the glory of his owne name, in triumphing ouer Sathan thus let looſe, and ouerthrowing him by himſelfe. Now the Diuell turnes toleration into donation, conniuence and permiſsion into approbation, and that which is done at ſome p. 340times, and in ſome places hee makes conſtant and generall. This is the tricke of diuelliſh liers thus to peece out things by addition. A little truth ſhall be enough to face out, and colour ouer many lies. If they hauehave neuer ſo little hold, how wilthey ſtretch? as Doeg in Abimelecks entertaining of Dauid, and the world in the leſſer infirmities of Gods children. Beware we of this. As alſo beware we of gathering Gods allowance from the euent, as heere the diuell ſeemes to doe. For ſo might the theefe that gets his goods by ſtealing, and the cruell extortioner ſay that God hath deliuered that which they hauehave into their hands. Thus we ſee how the Diuell abuſes this little truth to colour a lie. Let vsus ſee what good vſe we may make of it.

Ʋſe. 1 1. This muſt ſerue to ſtay our mindes in the confuſion and ataxie that we ſee in the world. Princes are on foot, when ſeruants are on horſe-backe, Eccleſ. Eccleſ. 10. 7.Eccl 10:710. 7. The rod that ſhould be on the fooles backe; is often in his hand to afflict the backes of others. Aſſes are ſet out with golden bridles. Baſe and vnworthy perſons are preferred in Church, Commonwealth, and families, when honeſt and heroicall ſpirits are curbed and depreſſed. And oftentimes ſuch wicked ones are in honour and place, that a man would thinke that it is true which heere the Diuell ſayes, and that honours were at his diſpoſing indeed. But is this any ſuch maruell, whileſt by Gods toleration the Diuell ſits at the helme? will not hee oppoſe any good man, and ſtriue againſt his preferment? God indeede is the God of order, and that he does, is done in the ſweeteſt conueniency; but p. 341the Diuell is the God of confuſion, and therefore he iumbles and tumbles, and turnes all things topſie turuie, and troubles the cleere fountaines. Howbeit God is the God of order, euen in the Diuels greateſt confuſions. And as once out of the confuſed chaos at the firſt creation he drew foorth this orderly and adorned world, ſo ſtill out of Sathans tragedies and hurly-burlies, he brings foorth ſweet order & comelines. For when Sathan hath his will in the gouernment of the world, then, and therein alſo is Gods will fulfilled, for Gods will is the higheſt cauſe of all things. Pſal. 115. 3. But our God is in heauen, hee Pſal. 115. 4.Ps 115:4doth whatſoeuer he will. So that not ſo much as the leaſt action comes to paſſe without his will. So that (which is a ſingular comfort) that which is as the Diuels action moſt diſorderly, as it is Gods, is moſt orderly.

Vſe. 2 2. Let then ſuch as get any of theſe worldly preferments, let them examine themſelues how they got them, and whoſe creatures they are, whether the Diuels or Gods. For the diuell hath ſometimes the diſpoſing of theſe things. And how many are there that may thanke the diuell for their honours, and offices? Not onelyonly thoſe that poſſeſſe vnlawfull places, as Popes and Cardinals, &c. but ſuch as come to lawfull callings vnlawfully, and yet ſuch will bee Criminibus debent hortos. &c.thanking God for their places. But heerein they offer a vile indignity to God, for as not to thanke him for that which is his, is to deny him to bee authour of good, ſo to thanke him for that which is the diuels worke, is to make him the author of euill. GiueGive vntounto God that which is Gods, and not that which is the diuels.

p. 342Vſe. 3 3. Heere wee ſee the reaſon why that many in great place in the world are ſuch enemies to Chriſts kingdome, and doe ſo promote the Diuels. The reaſon is, becauſe they are the Diuels creatures, and of his preferring, and therefore no maruell if they ſticke to him, who aduanced them, and ſo diſcharge the truſt he put them in.

Vſe. 4 4. This ſhewes that the wicked, enriched & aduanced by the diuell, are but meere theeues and vſurpers, for they can hauehave no better title then the Diuell hath, who beſtowes that on them which they hauehave. As he that receiues ſtoln goods is in the ſame caſe with the theefe.

Vſe. 5 5. Great ones in the world muſt looke to themſelues, for the Diuell challengeth a ſpeciall intereſt in Kingdomes, and ſo Earledoms and Baronies, &c. and therefore hee will labour ſpecially to corrupt, and ſo to poſſeſſe ſuch as are poſſeſſed of ſuch places.

Thus much for the Diuels lie, and the colour thereof.

The ſecond thing is his ſlander of God. For, if this 2. His ſlander.bee true, that God hath deliuered vp the gouernment of the world to Sathan, then the Lord muſt be guilty of all diſorders commited by the Diuell. If God himſelfe cannot be free from ſlanders, what maruell if good men cannot?

The third thing is his craking. All this is mine, and 3. His craking. Prou. 13. 7.Prov 13:7I giuegive it where I will. There is. ſaith Salomon, Prou. 13. 7. that maketh himſelfe rich, and hath nothing. This is true heere in the diuell, the pooreſt begger of all Gods creatures, and yet loe how hee boaſts of his p. 343riches. To bragge of that we hauehave not is the Diuels tricke. And vaine-glorious vaunting Thraſoes are the Diuels diſciples.

And thus much for the ſubordinate temptation.

The principall followes, which is to idolatry, that The principall temptation.Chriſt would fall downe and worſhip him.

Doct. 1 1. Marke heere how the diuell tempting Chriſt to the ambitious deſire of riſing, withall tempts him The ſlauery of ambition.to a baſe falling down and worſhipping of himſelfe. Ambition is baſe and ſlauiſh. It will fall downe to Dignitatibus fulgere vis? Danti ſupplicabis & qui praeire caeteris honore cupis, poſcēdi humilitate vileſce. Boet.riſe, crouch and creepe to mount. How baſe did Abſaloms ambition make him to cringe and crouch to the people, and to kiſſe thoſe, whom otherwiſe hee would hane ſcorned to looke vponupon. But the baſeſt of all is, when it makes men bow to Sathan.

2. Marke the intollerable pride of the Diuell in affecting diuine honours. As here at Chriſts hands, 2. The diuels intollerable pride. Deut. 32. 17. 1. Cor. 10. 20. Reu. 9. 20.Deut 32:171 Cor 10:20Rev 9:20ſo in all the ſacrifices of the Heathen: So Deut. 32. 17. They offred vntounto Diuels, not God. 1. Cor. 10. 20. Theſe things which the Gentiles ſacrifice, they ſacrifice to Diuels, and not to God. Reuel. 9. 20. So in the images of Popery, and in all ſuperſtitions and falſe worſhip. The conſideration of this ſhewes of what ſpirit they are, that would draw diuine honor to themſelues. It ſhewes that the Popiſh ſpirit is an helliſh ſpirit.

3. It was the Diuels fall to ſcorne homage and 3. The diuell fell by ſcorning to ſubmit himſelfe.ſubiection to Man-God. In Mahomets Alcoran it is ſaid that the Diuell was caſt out of heauen, becauſe he would not worſhip man. Whereupon Luthers coniecture is pretty. The diuell, ſaith he, hath bewrayed himſelfe. It is likely hee foreſaw the incarnation of p. 344Chriſt, and thence was his fall in ſcorning to ſubmit himſelfe to an inferiour nature. And this well ſuites with that here related, that the diuell is ſo farre from doing homage to Chriſt incarnate, that he requires it from him. Heerein wee hauehave a picture of wicked wretched men, who though they hauehave ſmarted often for their ſinnes, as the diuell euer ſince his fall hath for his pride, yet for all that they goe on, and grow worſe and worſe.

44. Heere are met together the baſeſt and the worthieſt of Gods creatures, namely, the Diuell and Chriſt Ieſus, who is not only a creature as man, but alſo the creatour, God bleſſed for euer. Great is the oddes betwixt the diuell viler then the vileſt toad, and Ieſus Chriſt the Lord of glory, whom the Angels adore, at whoſe name eueryevery knee bowess, Phil. 2. yea, whom once the Diuell himſelfe worſhipped in heauen, and yet this baſe Diuell would hauehave our bleſſed Lord fall downe to him. The righteous falling downe before the wicked, is like a troubled well, and a corrupt ſpring. Prou. 25. 26. How true had this been in Chriſt, If the righteous Chriſt had fallen before the wicked Diuell? for Chriſt is the ſpring of all grace to the elect. It had beene happy for the Diuell if he could hauehave done that to Chriſt, which hee wiſheth Chriſt to do to himſelfe. Iohn Baptiſt thoght himſelfe vnworthy to wipe Chriſts ſhooes, and yet the Diuell, Pope-like, thinkes himſelfe worthy to hauehave Chriſt kiſſe his ſhooes. Whereby we ſee that Doct. the more baſe and vnworthy the wicked are, the The wicked by how much the baſer, by ſo much the loftier.more they ſeeke to domineere, eſpecially ouer the godly, as Haman ouer Mordecay. Neither muſt it p. 345ſeeme ſtrange to the godly, if ſometimes the baſe refuſes of the people, the moſt dunghilly, and raſcall rake-hels, the ſcumme of the earth, viler then the earth, riſe vp againſt them, and crow ouer them, and would hauehave their neckes vnderunder their girdles, nay vnderunder their feet, ſince the diuell their maſter would ſo hauehave done with Chriſt our maſter. The ſeruant is not aboue his maſter. It was Iobs caſe and complaint, Iob. 30. 1. that they whoſe fathers hee had refuſed to ſet with the dogges of his flockes did mocke him, and grinne at him like a company of curres.

5. See to what horrible ſinnes the Diuell may 5. The beſt may be tempted to horrible ſinnes.tempt euen the beſt. What more fearefull then to worſhip the Diuell in perſon? yet to this ſinne is Chriſt himſelfe tempted. Be not thou diſcouraged then if thou bee tempted to groſſe and odious ſins. It was our Lords owne caſe.

Thus much for Sathans aſſault.

Chriſts repulſe followes,2. Chriſts repulſe.

Containing

Firſt a deteſtation of Sathans temptatiō.

Secondly, a confutation of Sathans temptatiō.

Firſt, the deteſtation in the firſt words, Auoyd Sathan, 1. The deteſtation.Hence from me, Be gone, ſpeaking to him as to a dogge. This teacheth.

Doct. 8 1. With what violence temptations, eſpecially more dangerous ones are to bee reſiſted. Modeſt, Temptations are violently to be reſiſted. Epheſ. 6.Eph 6maidenly and gingerly dealing heere is not good. They are called fiery darts, Eph. 6. we muſt therfore deale as in quenching fire. Thus violent was Paul when he beat down the fleſh as with a club, 1. Cor. 1. Cor. 9.1 Cor 99. and ſo here Chriſt deals thus violently with ſatan. p. 346He would not endure him, nor ſtand debating with him, but commands him away. As wicked men deale, making themſelues intractable to all good perſwaſions ſtopping their eares againſt them Act. 7. Acts 7.Acts 7So ſhould we do againſt the diuels enchantments. Heerein was Eue wanting.

2. Chriſt before ſpake more moderately, but 2. When wickednes grows outragious, we muſt of lambes become lyons.now that the Diuell begins to thruſt out his hornes, and to ſhew himſelfe plainely, Chriſt takes him vp ſhort, and with great eagerneſſe and indignation, bids him Auaunt. When wickedneſſe is more mannerly, and doth not ſo groſſely diſcouer it ſelfe, there is place for meekeneſſe: But when once it growes impudent and outragious, away then with mildeneſſe, then of lambes turne we lyons, and ſhew we the ſpirit of power, as Paul againſt Elymas, Act. 13. 10. Nettles if they be handled gently ſting the more. Therefore of ſome Paul ſayes, Rebuke them, foreign, cuttingly, Tit. 1. 13.

3. Eſpecially, ſhould a Chriſtians ſpirit bee vp, 3. A Chriſtian ſhould then be moſt mooued when Gods glory is defaced.when Gods glory is defaced. In our owne priuate iniuries mildnes is good, but in Gods cauſe, patience is blockiſhneſſe, moderation is mopiſhneſſe, toleration is cowardice. Madnes then, is better then meeknes. This made Chriſt giuegive the Auaunt now to Satan becauſe Gods glory was now ſpecially ſhot at, when the diuell would hauehave had a diuine worſhip. Numb. 12. 3.Num 12:3Moſes the meekeſt man on earth, what a ſpirit had he, and how was he blowne vp, when the people had made the golden calfe. Gods bleſſing bee on that bleſſed heart, that hath a ſtomacke againſt Gods diſhonour, and entertaines all wicked oathes p. 347and blaſphemies, with this Apage of our Sauiour: And woe to them that crie Eugè.

The ſecond poynt followes. The confutation of the temptation. Where are two things,2. The Confutation.

1. Our Sauiours weapons.

2. His manner of handling it.

11. His weapon is that place out of Deut. 6. 13. out of this one booke, nay almoſt out of this one chapter hath Chriſt anſwered all Sathans temptations. Now then if there be ſuch ſufficiency in one booke, in one chapter of Scripture, what is in the whole? How is it furniſhed abundantly with antidotes for eueryevery poyſon, with medicines for eueryevery diſeaſe? Tobies fiſh and others herbs are but idle, the diuell fears them as much as he doth the Papiſts holy water, a deuiſe of his owne. Only the Scriptures ſcare him. Obiect. If he may be chaſed away with harmonies, as in Sauls caſe, then why not with hearbs, ſaith Gulielmus Pariſienſis? Anſw. The melancholly humour being the diuels ſeat, muſicke had force to aſſwage the force of the humor, and ſo conſequently of Sathan; The muſicke diſabled the inſtrument, not the Agent, diſpelled the melancholly, not the diuell.

22, His manner of handling the weapon.

And that is in his

Allegation.1. His allegation.

Application.

11. His allegation. His manner of alleadging is, that in alleadging he interprets it. Firſt, by changing the word feare into worſhip. The reaſon is, becauſe that feare is the more generall word, and ſo comprehends worſhip the particular: And beſides, p. 348feare is the cauſe of outward worſhip.

And heere we learne.

Doct. 1 1. That where the true feare of God is, it will vrge to the outward worſhip of God. So that the The true feare of God vrges vsus to outward worſhip of of God. Pſal. 14. 1.Ps 14:1neglect of Gods outward worſhip argues little true feare of God. Heere then the groſſe neglecters of Gods worſhip in prayer, hearing, receiuing the ſacraments are condemned for Atheiſts. Pſal. 14. 1. The foole hath ſayd in heart there is no God, This Atheiſme of their hearts is manifeſted in their liues in the neglect of Gods worſhip, ver. 4. They call not vponupon Verſ. 4.the Lord. This diſcouers them alſo which ſay, they may giuegive outward reuerence to Idols, ſo the heart bee reſerued to God, but when God is truely feared in the heart, he will bee alſo worſhipped with the knee. Shew mee thy feare by thine outward worſhip.

Doctr. 2 2. That the feare of God is both the fountaine whereout the worſhip of God proceedes, and the The feare of God is the fountaine both of matter and manner.manner wherein it muſt be performed: which condemnes moſt mens prophane, irreuerent and ceremoniall ſeruice of God.

2Secondly, Chriſt interprets this place by adding the word Alone, and him alone ſhalt thou ſerue. For that this is the true ſenſe may appeare by the negatiue in the former verſe in that place Deut. 6. Ye ſhall Deut. 6.Deut 6not worſhip other Gods, but the Lord your God ſhall yee ſerue. The caſe is alike when wee ſay that by faith onelyonly we are iuſtified, for ſo much is implied in that negatiue of Paul. Not by workes, but by faith. Now the word onelyonly is to bee referred as well to the firſt part of the ſentence, Thou ſhalt worſhip the Lord, as p. 351to the laſt, Thou ſhalt ſerue him, or elſe Chriſt had but played with the Diuell.

2. His manner of Application of the text to anſwer 2. His application.Sathans temptation is excellent. Firſt, Sathan tempted him to outward idolatry, perſwading him thereto by the benefit he ſhould hauehave thereby, euen the Lordſhip of the whole world, becauſe it was at Sathans diſpoſe. Now Chriſt with this text anſwers both this argument whereby he tempted, and the temptation it ſelfe. The argument of benefit, by alleadging a flat place of Scripture againſt that, whereto Sathan promiſed a bleſſing. As if hee had ſayd. How can any benefit come by that which Gods prohibition hath curſed? This teacheth Doct. that nothing is to bee gotten by offending God. Nothing is to be gotten by offending God.And indeede in ſuch caſes the queſtion is, whether we will chuſe God, or our penny; Chriſt, or Barrabas. Therefore excellently Ioſeph, when tempted by his miſtreſſe to folly, by hope of gaine; How can I doe this, and ſinne againſt God? Gen. 39. 9. oppoſing Gen. 39. 9.Gen 39:9the loſſe of Gods fauour, to the gaining of his miſtreſſes.

Againe, whereas Sathan, the better to draw on Chriſt, and to aſſure him of this benefit, craked of that Lordſhip hee had in the world, Chriſt notably refutes this vaine bragge by the title of Lord, which this text giues to God, Thou ſhalt worſhip the Lord thy God, containing a ſecret reaſon why God is onelyonly to be worſhipped, becauſe hee onelyonly is the Lord of all things. And ſo there lies couched this argument againſt Sathan. None can bee made Lord of the world, but by the iuſt Lord, and to him onelyonly is homage p. 352to be giuen in that regard. But not thou Sathan, but God is the Lord of the world. And therfore not thou; but he to bee worſhipped in hope of receiuing this Lordſhip.

Doct. This ſheweth how we may ſtay our ſelues againſt the wants of any of thoſe outward things, by conſidering The conſideration that God is the Lord of all, may ſtay vsus againſt the wants of outward things.that God is the Lord of all, The earth is the Lords, and the fulneſſe thereof. And therefore doe wee begge our daily bread at the Lords hands, becauſe his is Kingdome. Thus Chriſt anſwers the argument.

The temptation it ſelfe to fall downe and worſhip, is directly and plainely anſwered by the words of the Text, Thou ſhalt worſhip the Lord thy God. Where the doctrine plaine.

Doct. That not onelyonly God is to be adored with outward religious worſhip; Such as is the bending of the OnelyOnly God is to be adored with outward religious worſhip.knee, vttering words of prayer with hands ſtretcht out, and eyes lift vp. Though ſome of theſe may be done to Princes, yet not with that purpoſe and affection of heatt wherewith we do them to God. And it is this purpoſe of the heart that makes theſe outward actions religious worſhip. The outward actions may be performed in ſcorne, as they Matth. 26. Matth. 26.Matt 26bowed to Chriſt. The Papiſts ſay, that Angels and Saints may be worſhipped with religious worſhip, but yet not with the ſame that God is worſhipped. Gods worſhip they call foreign, or worſhippe. The Saints foreign, or ſeruice.

1Anſw. 1. This diſtinction is a meere mockery, as if a woman giuing her body and affection to another man, ſhould inuent one name for the giuing p. 353of her affections to her husband, another for giuing them to another.

22. Latreia ſignifies ſeruice to men, yea, cruell and baſe bondage, Deut. 28. 48. Leuit. 23. 7. in the tranſlation of the Septuagints. And Douleia ſignifies ſeruice to God, Matth. 6. 22. Rom. 1. 7. and in many other places.

33. Douleia properly ſignifies an higher and ſtrickter ſeruice then the other, for foreign, comming of foreign, to binde, ſignifies a bond-man, and ſeruus in latin, quaſi bello ſeruatus, ſignifies ſuch a ſeruant as was taken captiue in the warres. Latreia ſignifies the ſeruice of one hired for money. And therefore that place Leuit. 23. 7. Yee ſhall doe no ſeruile worke, the Leuit. 23. 7.Lev 23:7ſeauenty rendred foreign, to preuent the fraud of the Iewes, that would hauehave hired others to worke. Therefore, as wittily our Humphrey ſpeakes, worthily doe the Papiſts take Douleia to themſelues, (quia & duriter, & gratis ſeruiunt) becauſe they hauehave an hard and a rewardleſſe ſeruice. As they were not hired of the Saints to ſerue them, ſo they are like to receiue no wages of them. Yet though this be the proper ſignification of Latreia, we denie not but that very fitly it is applied to diuine ſeruice, becauſe it ought to be voluntary, as is the worke of him that is hired, and not conſtrained as is bond-ſlaues. But to leaue this difference of words, let vsus ſee what reall difference they put betwixt the worſhip of God and Saints. Bellarmine defines diuine worſhip, that which is giuen to the perſon worſhipped, as vntounto the firſt beginning and laſt end. Now, ſaith he, ſo to worſhip any creature p. 354is idolatry, and that is heere forbidden. Belike then our Sauiour falſely alleadged this place, to prooue that he might not worſhip Sathan. For Sathan did not deſire to be worſhipped, as the firſt beginning, and laſt end, but as one vnderunder God that had receiued that he had, of him.

Thus wee ſee how this text anſwers Sathans firſt temptation to outward idolatry. It anſwers alſo in the latter clauſe, And him onelyonly ſhalt thou ſerue; the ſecond temptation to inward idolatry, in the louelove of honour and riches. God onelyonly muſt bee our maſter, not God and riches, Matth. 6. Hee muſt hauehave all our heart and affections. Pſal. 73. Whom hauehave I, ô Lord in heauen, or in earth but thee? And thus much of the combate betweene Chriſt and Sathan, the ſecond maine head of this ſtory.

The third followes. The iſſue. It is two-fold.The third part: the iſſue of Chriſts temptation.

1. The diuela departure. Then the Diuell left him. Matth. 4. 11.

2. The Angels miniſtring.

For the firſt. Out of it we learne.The firſt iſſue.

Doct. 1 1. That God will giuegive an iſſue to all the trials of his children, ſo that they ſhall not alwayes continue God will giuegive an iſſue to the trials of his children.vponupon them. 1. Cor. 10. 13. There hath no tentation taken you but ſuch as appertaine to man, and God is faithfull which will not ſuffer you to bee tempted aboue that you be able, but will euen giuegive the iſſue with the temptation, that yee may be able to beare it.

Doctr. 2 2. Wee ſee heere in our Sauiours practiſe, how true that of Iames is, Iam. 4. 7. Reſiſt the Diuell, and Reſiſtance of Sathan puts him to flight.he will flie from you. A coward inuites him. The more we giuegive place to him, the more he encroches. p. 355The way to bee rid of him, is not to yeeld to him. The reaſon is plaine. Reſiſting is more then a mans worke. When hee ſees a man goe about to reſiſt him, he perceiues God is there, and therefore flies the preſence of God. Where no reſiſtance is, there he perceiues the ſpirits abſence, & ſo conceiues hope of eaſie victory. Let vsus then ſhew our ſpirits in reſiſting and fighting with Sathan. Heere a word and blow is the beſt. If the Diuell ſpeake but the leaſt word in temptation, draw preſently vponupon him, or thou emboldneſt him.

Queſt. How ſhould I reſiſt him?

Anſw. 1. With Gods word, as heere our Sauiour The way to reſiſt Sathan.did, ſeriouſly meditating on it, and by faith applying it to thy ſelfe. 2. With our owne words in prayer. Amalek cannot preuaile ſo long as Moſes his hands are held vp. Reſiſtance indeede is by faith, whom reſiſt ſtedfaſt in the faith, 1. Pet. 5. 9. Now faith 1. Pet. 5. 9.1 Pet 5:9vſes both the word and prayer. In reſiſting the iniuries offred vsus by men, if wee reuenge them our ſelues we complaine not, or if wee complaine to ſuperiours, wee reuenge them not our ſelues. But heere both muſt bee done. Wee muſt both reſiſt him with blowes and violence, in ſtriking at him with the ſword of the Spirit, the word of God, as alſo with complaints put againſt him to the Lord in our prayers.

S. Luke addes that he departed for a ſeaſon. Luke 4. 13. which implies that though Sathan had receiued this terrible foile, and ſuch a foyle as might for euer hauehave put him out of all hope of victory, yet after a while againe, ſuch was his malice, ſuch his p. 356ſhameles & impudent importunity, that he would not for all this, reſt: but would yet againe aſſault our Lord. It teaches vsus then.

Doct. That which before hath alſo beene noted, Sathans inuincible malice and importunity. He himſelfe was heere ouercome, and yet not his malice, Sathans malice is inuincible.his temptations, yet not his impudency. Who would hauehave thought that euer Sathan put to ſo fowle and ſhamefull a foyle, durſt euer hauehave peept out of his denne againe, and hauehave ſhowen his face any more? And yet his malice makes him both blind and reſtleſſe. We finde him againe at our Sauiour Matth. 16. 22. 23. where he vſed Peter as his ſtalking Mat. 16. 22, 23.Matt 16:22Matt 16:23horſe. If after ſuch an inglorious foile giuen by the ſonne of God, who had thus trampled him in the mire vnderunder his feete, and ſo victoriouſly triumphed ouer him, his malice would yet ſerue him for new aduentures, what then will it doe, where hee findes his repulſe more gentle, and his denials more eaſie? Neuer muſt we hope for any truce with this aduerſary. Though he hauehave the worſt by neuer ſo much, yet will not his malice endure to heare of a peace, no not of a truce. As hee neuer ſlumbers nor ſleepes that keepes Iſrael, ſo neither hee that hates Iſrael. Pſal. 121. 4.Ps 121:4Neuer hope we to be freed from Sathans moleſtations, till wee hauehave gotten that great gulfe, Luk. 16. Luke 16. 26.Luke 16:2626. betweene him and vsus. Wee may ſometimes hauehave ſomewhat more peaceable intermiſſions, hee may for a ſeaſon forbeare vsus, but yet neither will thoſe ſeaſons bee long, for hee knowing his time to bee ſhort. Reuel. 12. will bee ſure that thoſe ſeaſons Reu 12.Rev 12ſhall not be ouerlong. And therefore our wiſdome p. 357will be to redeeme theſe ſeaſons, and if any reſt bee giuen vsus from his malice to be arming our ſelues againſt a new combate. Bee not too ſecure, thou mayſt as well thinke he will ceaſe to be a Diuell, as ceaſe to tempt.

The ſecond iſſue is the Angels miniſtring. And loe The ſecond iſſue.the Angels came and miniſtred vntounto him. They miniſtred either food to his hungry body, or comfort to his troubled ſoule, wearied with Sathans wicked temptation, or elſe they miniſtred triumphing at his victory. And this is ſet foorth by way of admiration; And behold the Angels &c. Him whom the Diuell ſo vilely vſed; The Angels doe ſeruice vntounto.

Learne firſt,

Doct. 1 1. The difference betwixt Chriſts temptations and ours. He had no helpe but his owne. The Angels The difference betwixt Chriſts temptations & ourscame not to him to miniſter, till after the temptations were ended, but to vsus they miniſter in the very act of temptation.

Doct 2 2. When we hauehave been abuſed by Sathans wicked inſtruments, God will ſend ſome of his to bee in God raiſeth vp comforters vntounto his ſeruants after the abuſes of Sathans inſtruments Luke 16.Luke 16ſtead of miniſtring Angels to vsus. So after Shimeis railing, and Abſaloms treachery the Lord rayſed vp many faithfull friends and comforters to Dauid. Though the rich man deſpiſed Lazarus. Luk. 16. yet the Angels deſpiſed not to carry his ſoule into heauen. Nay, God himſelfe oftentimes, as I may ſay, miniſters vntounto his abuſed and oppreſſed Saints. Witnes thoſe many vnſpeakable comforts miniſtred vntounto the harts of the Martyrs in their priſons, at the ſtake, and in the fire. How may this comfort vsus againſt the railings and ſcoffings of Michall? What p. 358though ſhe ſcoffe, yet Dauid ſhall bee honoured of others, euen of thoſe in whoſe eyes ſhee deſires hee might be deſpicable. 2. Sam. 6. 22.2. Sam. 6. 22.2 Sam 6:22

Doct. 3 3. See how Gods prouidence is neuer wanting to thoſe that make it their portion. Nothing is loſt Nothing is loſt by waiting on Gods prouidence.by waiting vponupon Gods prouidence. If Chriſt had hearkened to Sathan, to hauehave made bread of ſtones, and ſo out of a diſtruſt in Gods prouidence had vnlawfully releeued himſelfe, hee would hauehave found it indeede bread of ſtones, euen like Salomons bread of deceit, full of grauell, it would hauehave beene ſtony and grauelly ſtuffe to his conſcience. If Chriſt hearkned vntounto Sathan, and had by that miracle ſerued himſelfe, the Angels heere had not ſerued him. Who would not wait vponupon Gods prouidence, to be thus waited vponupon by Gods Angels? Truſt God in all thy ſtraights, make not bread of ſtones, and rather then thou ſhalt want, God will ſend not onelyonly Rauens to feede thee, as they did Eliah. 1. King. 17. 6. but an 1. King. 17. 6.1 Kgs 17:6Angell to feede thee alſo, as he did to the ſame Eliah, 1. King. 19. 5. 6. when wee are not thorough diſtruſt 1. King. 19. 5. 6.1 Kgs 19:51 Kgs 19:6ouer-haſty to ſerue our ſelues rather then faile the Angels ſhall ſerue vsus. So well ſhall he be ſerued, and ſo aſſuredly ſhall hee bee fed, that makes Gods prouidence his portion.

FINIS.

End of the text · Daniel Dyke, Two Treatises 2 (1616)