Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	lust_n	sin_n	9,234	5	6.5125	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

in vain neither was Mary espoused to Joseph in that by vertue of this espousal he and none but he was appointed of God b Mat. 2.13 by his Angel to be an Assistant together with Mary to preserve during his minority the life of her Son her first-born Son that being yet but young and tender he might not fall into the merciless hands either of the Divel or Herod And hitherto our Saviour a Minor yet more capable of being killed then of being tempted escaping the on● was not as yet assaulted with the other all things being calm and quiet for the space of twenty three years at the least c Bellarm. Chronolog pars prior p. 35. even from the time of his return out of Egypt untill he was thirty years of age Luke 3.23 Baptized of John and set apart for the Office of that only Mediator between God and d 1 Tim. 2.5 Man But then the Scene was changed and that old enmity for a time as it were buried in silence breaking forth again he was tempted of the Divel That Calumniator as his name imports e Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant nos criminatorem vocamus quod crimina in quae ipse illicit ad Deum deferat Lact. Institu divin lib. 2. cap. 9. that Accuser of men to God even of those sins which he himself first by his temptations hath allured man to commit against God that if possible he might always keep that enmity on foot both in Earth and Heaven But we are speaking of this Accuser's tempting our Saviour whom notwithstanding he could not justly accuse no not of the least evill And here by the way that we may leave nothing materiall unexamined we may fitly distinguish of this word to tempt which in holy Scripture is capable of a double sense and that either good which belongs to God or bad which belongs to Satan f Alia est tentatio deceptionis alia probationis Secundum illam tentat diabolus secundum hanc tentat Deus August Epistol 146. A. 23. as it belongs to God it signifies by some high and great experiment to try and prove us to examine our faith and love and filial obedience towards him as plain it is in the case of Abraham when God tempted Gen. 22.1 that is proved and examined his faith and obedience whether at his command though unpleasing to flesh and blood he would offer up his son Isaac his only son for a burnt-offering or not thus God tempted proved Abraham and there was no evill in it but when to tempt becomes the Divels work as now here it was in respect of our Saviour and oftentimes is in respect of us then it signifies craftily to allure unto sin with a purpose to deceive and devoure the Party tempted and enticed unto sin and in this sense was our Saviour tempted of the Divel tempted enticed he was to sin against his father although as the event of the three distinct following temptations will manifest in vaine tempted he was who knew no g 1 Pet. 2.22 sin to sin against his Father in the mean time hear what St. James b Jam. 1.13.14.15.16 saith in vindication of God in this case but in no wise acquitting Satan who by tempting and enticing alwaies cooperates with man in the sin of man Thus let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man not unto sin No but every man is tempted when he is drawn away of his own lust and is enticed then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Do not erre my beloved brethren do not erre in charging God with your sin which is wholy chargeable on your selves on your own lusts and on the Cherisher and Fomenter of those lusts Satan 3. The Place where our Saviour was Tempted of the Divel was the Wilderness See! John the Baptist who was sent before to prepare the way of the i Mat. 3.13 Lord came Preaching in the wilderness but the Divel came tempting in the wilderness Different Persons different Actions Idem qua idem semper facit idem it being as natural to the Divel to curse and tempt as to the Baptist to bless and preach Lo here is bitter water and sweet but not out of one and the same fountain though probably both in one and the same place both in one and the same wilderness there sweetness flows from John while he preached there bitterness flows from Satan while he tempted John that they might be saved earnestly required faith and k Mat. 3.8 repentance of the Jews but the Divel to satisfie his own curiosity saucily required micracles of Jesus and that in the wilderness v. 3. a solitary place and desolate where he was with the wild beasts Mark 1.13 where none were present at that time but our Saviour himself single and the Divel as in another case none were present in the field Gen. 4.8 when Abel was slain but he himself and Cain who was of that wicked l Joh. 3.12 one Abel and Cain alnoe in the field our Saviour and the Divel alone in the wilderness in the wilderness of m Mat. 3.1 Judea there John began to preach there the Divel began to tempt God appointing one and the same place for both both for the scean of his Son's Triumph and also for the ciruit of his fore-runners Ministry although some doubt whether it were the same wilderness or not But though some doubt there may be of that yet of this that our Saviours tempting in the wilderness was not a matter casual or accidental guided by the hand of chance or fortune● but fore-ordeined and appointed by the un-erring Providence of God both touching the Person tempted and the place where he was tempted there can be no doubt at all for 't is plaine in the Text that Jesus was led up of the Spirit into the wilderness v. 1. up from Jordan where he was baptized led he was to some higher place and that by the Spirit as the impulsive cause by his own Spirit by the Holy Ghost led he was to that place that it might appear that this whole business of our Saviours being tempted of the Divel in the wilderness was wisely guided onely of God and not at all left carelesly either to the n Jesus ductus est in desertum a Spiritu non a Diabolo ut esset potestas dei non esset potestas inimici Chrysolog de jejun tentat Christi Serm. 11. power or to the preposterous disposing of Satan No but as it is Luke 4.1 Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit even by that Spirit by the Holy Ghost wherewith he was filled led he was into the wilderness and thither he was led up of the Spirit the good Spirit to be tempted of the

not to adoration And God would not have the Angels to be adored much less the blessed Virgin whom her Son a little before his death called woman that none too too much admiring her holiness might fall into Heresie and Idolatry Whereof that the Church of Rome is wilfully guilty both their vain distinction of Doulia Saint-worship and Hyperdoulia more then Saint-worship and their practical doctrine thereupon makes clear and evident But let us return again to our Saviour's answer here to the Divel tempting him to fall down and worship him No saith our Saviour for It is written Thou shalt worship the Lord thy God and him only shalt thou serve v. 9.10 Which let the Divel or any whom he hath deluded say what they will positively excludes all creatures how eminent soever from any even the least claim to religious worship and adoration and as a learned writer w De Fulke on the Rhemish Testament Luke 4.8 saith may as rightly be alledged against the Church of Antichrist for adoring creatures as it was by our Saviour against the Divel himself who required nothing of him but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling down unto him and that not as unto God but as to some excellent x Calvin Institut lib. 1. cap. 12. Sect. 3. creature and consequently nothing else required he of him but that doulia a term then not invented which the Papists now so boldly give unto Saints and Angels yet even that was utterly denied unto him by our Saviour Neither was any more offered to the Angel by John or to Peter by y Idem ibid. Cornelius or to Paul and Barnabas by the superstitious multitude at Lystra yet neither the one nor the other would any ways accept of what was offered because they well understood that God's due only a falling down and worshipping was not at all under any pretence whatsoever due unto them who were but creatures and because not due though offered it was unto them yet was it not accepted by them though Satan not ignorant that it was not due unto him even for that reason because he was a creature impudently required it and would as willingly have accepted it had not our Saviour with indignation rejected him and made him understand that it was not due unto him saying Thou shalt worship the Lord thy God and him only shalt thou serve Lo thus was Satan again repulsed by our Saviour with It is written and thus repulsed again then he leaveth him v. 10. And 't was high time to leave him then when he found it not safe for himself to tempt any more either to turn stones into bread or to cast himself down from the Pinacle of the Temple or to fall down and worship him which as it was of all the last so was it of all the most impudentest temptation Like the Natural motion which is the most vehement in the end Then the Divel leaveth him That is then he ceased to tempt any longer because he clearly perceived that it was but in vain to tempt him any longer pugnat non a August in 1 Epist Johan cap. 2. expugnat knowing that his labour was but lost to strive with him who in every Temptation was too mighty for him Then he leaveth him or as it is Luke 4.13 When the Divel had ended all the Temptation he departed from our Saviour for a season Lo He leaveth him he departed from him Words they are we confesse noting a Cessation on the Divels part in respect of his tempting but no way doth it note any slow pace in respect of his departing after he had ended the Temptation No for if his motion be fitly compared unto flying when he is resisted by a Saint as St. James saith Resist the Divel and he will flee from you 4.7 He will flee much more no doubt did he now flee when he was resisted by a Saviour as 't was time for Cataline to flee when he was rebuked by the Senate abiit excessit erupit evasit Solinus relateth strange things of the swiftness of one Philippides and Philonides two in favour with Alexander the great for their hasty speed in b Polyhist cap. 6. p. 53. running But 't is no strange thing to hear that Satan is swifter then all I beheld Satan saith our Saviour after his Gospel began to be preached I beheld him as lightning fall from c Luke 10.18 Heaven As lightning now lightning we know is as soon vanished as seen and as soon was Satan here vanished as sharply reprehended Get thee hence Satan Yet probably in this his great haste after he had left our Saviour he stayed in this place and that place to salute some by the way that acquainting them with his ill successe in the fore-mentioned Temptations and with his desire of revenge for that ill successe he might subtilly infuse his poyson into their hearts as he did and make them fit instruments to assist him another way and at another time who then left our Saviour and departed from him but for a season And such as he then saluted by the way notwithstanding his great speed we will suppose were besides many other the malitious Jews the proud Scribes and Pharisees the chief Priest and Elders of the people Judas the false witnesses Herod Caiphas Pontius Pilate with the scoffing and bloudy Souldiers who within three years afterwards instigated thereunto as his Seconds by the malice of the now raging Divel so furiously assaulted our Saviour not by tempting but by conspiring against him by betraying him by reviling him by s●itting on him by buffeting him by scourging him by condemning him that at last they brought him to his death which in their purpose was wholly to cut him out of the Land of the living and utterly destroy him but in God's purpose it was far otherwise even to raise him from death again and highly exalt him as he did by his glorious resurrection whereby he was declared to be the Son of d Rom 1.4 God and the conqueror of Satan and farther Gods purpose also herein was though neither the Divel nor the obstinate Jews who had no share nor part therein would acknowledge it even that his Son's grief and sorrows should procure our joy that his wounds and bruises and stripes should procure our healing that his sufferings should promote his Churches salvation and that his death should become their life as it e Moritur Christus non ut perdat brevem vitam sed ut conferat sempiternam c. Fulgent Serm. de Epiphan p. 656. ca. 8. de Incarnat gratia Chrifti p. 715. did So that even in this also Satan and all his Hell-infected Instruments had the total overthrow and were wholly frustrated of their wicked designs and purposes when our Saviour both for himself and chosen obtained a Triumphant victory over Hell and them But we are speaking now of the Divels behaviour after he had been thrice