who hath power iudiciall to expound the scripture Indeed their answer is that the Church is this Iudge and that we must consult at her mouth for the true meaning of the Scripture Answ. The church hath a ministery and dispensation committed vnto her in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people but that is not from any iudiciall authority committed vnto her to determine of the sense of Scripture of her selfe but onely by comparing scripture with scripture and expounding one place out of another euen as the Lawyer giues the sense of the law not from any iudicial power giuen vnto him aboue the law but by obseruing the words with the scope and circumstances of the law But heere I would know if the Church must needs bee iudge by what meanes must she determine They answer by the rule of faith the consent of Councels and Fathers and if these faile then by the Pope Answ. By their rule of faith they vnderstand vnwritten traditions that is such truth beside Scripture as hath beene kept by tradition from hand to hand since the primitiue Church But these are meere forgeries and shame it were to subiect the truth of God to the deuice of man if these bee made iudge of Scripture then shall the faith of the church depend vpon the wisedome of man and not vpon the power of God a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend Secondly for their consent of Fathers and Councels that is no sufficient meanes to determine of the true sense of Scripture for their seuerall errors and contradictions one to another many times to themselues shew that they wanted the immediate assistance of the Spirit And the same is true of the Pope as might easily be proued at large by their grosse ignorance errors And therfore it remaines that the true iudge and expounder of Scripture is Scripture it selfe as Christ himselfe by his practise sheweth in this place The place alledged by Christ is this commandement of God vnto his people Thou shalt not tempt the Lord thy God For the vnderstanding whereof we must search out three things first what the tempting of God signifieth secondly the manner how God is tempted and thirdly the cause and root thereof For the first to tempt God signifieth to make triall and experience of God and to prooue whether hee be so true iust mercifull prouident and powerfull as his word reporteth him to be Thus did the Israelites often tempt God as the Lord saith When your fathers tempted me proued me and saw my workes which latter words shew what it is to tempt God euen to seeke to haue proofe by his works whether he be such a one as his word saith he is If any shall say we are commanded to taste and see how gratious the Lord is Ps. 34. 8. yea the Lord bids his people proue him Malach. 3. 10. Answ. Those places do sufficiently expound themselues for Dauids taste and sight is by the grace of true faith and affiance for in the same verse he pronounceth such blessed and in Malachie the Lord bids them prooue him but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances Therefore we must know for the second point that euery triall of God is not simply euill but that which is needlesse when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence Thirdly the root of this sinne is an vnbeleeuing heart whereby a man doubts of the truth of Gods word of his power presence and prouidence Ps. 78. 18. The Israelites tempted God in their hearts there is this sinne the maner how followeth in requiring meat for their lusts c. not contenting thēselues with Gods present prouidence the root ground whereof is set downe vers 22. because they beleeued not in God and trusted not in his helpe When a man doubts of the fidelity of his seruant he wil lay something in his way as a peece of siluer his purse c. to trie him withall so when a man begins to doubt of Gods goodnesse and fidelity towards him hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence The meaning then is this Thou shalt not tempt the Lord thy God that is thou shalt not make any needlesse triall of Gods goodnesse mercy power or prouidence from a distrustfull heart in the truth of his word Heere yet further for our instruction wee are to know that God is tempted fiue waies as the word of God doth manifest first when a man shall appoint vnto God either the time when the place where or the maner how God shall helpe him and performe his word vnto him heerein he seeks experience of the truth and power of God Thus the Israelites tempted God in the wildernesse when they wanted water saying Is God among vs or no God had promised to bee with them in all their iourney to Canaan but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place And so likewise they tempted him in the want of foood Ps. 78. 19. Can God prepare a table in the wildernesse The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs to beware of limiting God as the Iewes did by prescribing vnto him time place maner for the accomplishment thereof but wait with patience his good leasure For hee that beleeueth will not make haste but wil commit his way to the Lord Ps. 37. 5. Secondly God is tempted when men require a signe at his hands Thus the Pharisies tempted Christ Matt. 12. 38. Master we would see a signe of thee meaning thereby to be certified whether hee were the Messias and Luke saith they tempted him Luk. 11. 16. And thus doe all those tempt God which refuse to embrace the doctrine of the Gospel because they cannot see the ministers therof to confirme the same by miracles Thus do many Papists plead against our religion embracing rather the mysterie of iniquity because it is confirmed vnto them by lying wonders not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God by his owne testimony thereunto in signes wonders through the hands of his Apostles Quest. Is euery asking of a signe a tempting of God for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies 2. King 20. 8. And yet we reade not that God charged them with tempring him but did condescend to their requests Answ. There be two causes
to the wildernesse as Elias was caried from earth to heauen or as Philip was taken away from the Eunuch and carried to Azotus but it was a motion of the Holy ghost wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat for so are the words by S. Luke being full of the Holy ghost hee returned from Iordan and was led by the spirit into the wildernesse that is by the inward motion and instinct of Gods spirit Againe S. Marke saying the Spirit droue him into the wildernesse giueth vs further to vnderstand that this motion in Christ from the spirit was a peculiar motion not forced or constrained but voluntary and yet very strong and effectuall Again by the spirit here is not meant the Diuell or an euill spirit but the Holy spirit of God he it was that moued Christ to goe into the wildernesse so that the meaning is this After Christ was baptized in Iordan by Iohn hee willingly tooke his iourney into the wildernesse being moued thereunto by a speciall and strong instinct of Gods holy spirit wherwith he was filled aboue measure If any aske how Christ could be led by the spirit seeing hee sends the spirit Answ. These two may well stand together for Christ must be considered two wayes first as man in the forme of a seruant secondly as God euen the sonne of God yea God himselfe Now as Christ was man he was subiect to Gods prouidēce and so was led and guided by the Holy ghost but as he is God he is not subiect to prouidēce but is the author therof and is not himselfe led or sent but together with the father sendeth the spirit The vse In this circumstance we may obserue first the exceeding holinesse of Christs manhood in that he moued not from one place to another without the speciall instinct and direction of the spirit of God By which example we are taught to suffer our selues to be ordered and guided by the spirit of God in euery thing we take in hand yea in all our thoughts words and deeds for this is the true note of euery child of God to be led by the spirit Rom. 8. 14. where the Apostle vseth the same word that S. Luke doth speaking of this leading of our Sauiour to be tempted we must therefore labour to be of Dauids disposition to haue our harts pliable to all Gods testimonies when God said Seek ye my face Dauids hart answered I seeke thy face O Lord Psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the Holy ghost for he teacheth and guideth men by the word Secondly from this that Christ was led vnto temptatiō by the spirit of God we learne That temptations come not by chance nor yet by the will and pleasure of the Diuel only for he could not touch Iob or ought he had till God gaue him leaue nor enter into the heard of swine till Christ said go but temptations come by Gods most iust permission and not without his speciall prouidence appointment This combat of Christ with Satan was decreed of God by his speciall appointment in his eternall counsell And therefore was Christ led by the spirit to encounter with the Diuell that he might performe this one worke of a mediator namely in temptation ouercome him who by temptation ouercame all mankind And as God appointed this combate of our Sauiour so hath he also ordained the temptations of euery Christian and the circumstances thereof The theater or place of this combat is this present euill world the actors are Satan and euery Christian the beholders are men and Angels 1. Cor. 4. 9. The vmpire and iudge is God himselfe who ouerruleth Satan so as the issue cannot but be happie and blessed to those that fight manfully for hee casteth away none that be mighty valiant of courage Iob. 36. 1. he will giue an issue with the temptations 1. Cor. 10. 13. from whence we learne sundry good instructions First when we are tossed and tried by manifolde temptations we must not thinke it strange but rather count it exceeding great ioy Iam 1. 2. because it is Gods blessed will and ordinance that Satan and euery Christian should enter combat and conflict for the triall of his graces in them Secondly we are hereby taught to labour with patience to beare all trials and afflictions not vsing vnlawfull means to winde our selues out of them because they come by the speciall prouidence of the Almighty Thirdly Christ went not to be tempted till he was led by the spirit therfore no man must wittingly put himselfe into danger without a calling from God left therein hee tempt God indeed a man may be moued extraordinarily to offer himselfe into places of danger thus Paul went bound in the spirit to Hierusalem that is he willingly followed the motion of the Holy ghost which inwardly enforced him to go thither And the same may be said of many holy Martyrs who though they might haue escaped by flight yet did willingly offer themselues into the hands of their persecutours and endured the violence of their torments which wee must thinke they did by a special motion of the Holy ghost otherwise for a man to offer himselfe into danger without all warrant from God is to swarue from the practise of Christ in this place Fourthly Christ being ledde by the spirit did not seeke to shrowd himselfe from this combate so likewise if a man follow his calling according to Gods will and thereupon fall into troubles and temptations he may not seeke to escape them by neglecting his duty but with courage and patience must inure himselfe to beare them wayting on the Lord by wel-doing for his deliuerance Heere it may well be asked whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits Answ. Some indeed are so venturous bold that they feare nothing yet the trueth is no man ought on his own head abide or lodge in such places vnlesse it be within the compasse of his calling or els haue a true extraordinary motion of Gods spirit so to doe we are therefore rather to auoid them than wittingly and willingly thrust our selues into the danger of such places for if God haue giuen liberty vnto Satan to possesse such places as haue been consecrated to Idolatry or defiled by oppression and bloud or such like abhominations why should wee without warrant from God put our selues into his hands This also may serue to reprooue those men who presume so much vpō their strong faith that they neuer sticke to thrust themselues into most lewd company but let such persons beware for places of bad company are places of danger by reason of that power and liberty which Satan hath among them for there he hath a throne Reuel 2. 13. How then can it be that
that which belongs to God alone The consideration whereof must moue vs who in all godlie conuersation must be contrary to Satan to renounce all lying and to make conscience to speake the truth from our hearts And also to abandon all vaine boasting of our selues what we are or what we can do yea rather to speake basely of our selues that so God in all good things we do may haue the glory Lying and bragging are the properties of Satan and therefore can not beseeme the tongue and heart of the children of God The second point in this temptation is the hard condition which satan would haue Christ to yeeld vnto for this gift If thou wilt fall down worship me euen to commit most abominable idolatrie in worshipping the Diuell himselfe Heerein we may obserue sundrie things First that it is a principall part of the Diuels endeuours against Gods church to seeke the ouerthrow of true religion and the pure worship of God by sowing therein the seeds of heresies and idolatries for if he dares be thus bold with Christ the head as to seeke to draw him from the worship of his Father to such abominable idolatrie what will he not attempt with silly and sinfull men The Scriptures are plentifull in shewing his indeuours this way Michaiah saw in vision an euill spirit offering himselfe vnto God to become a lying spirit in the mouth of all Ahabs prophets euen foure hundred at one time When Iehoshuah the high Priest stood before the Lord Satan stood at his right hand to resist him hee sought to hinder the building and worship of the materiall temple much more therefore will he seeke to hinder the building of the spirituall temple euen the worke of the ministery in conuersion of soules whereby they are pulled out of Satans kingdome and made pillars in the temple of the liuing God Satan is that enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman He hindred Paul from comming to the Thessalonians whereby it appeares that he did his endeuour to hinder the course of the Apostolicall ministery In the church of Smyrna he cast some into prison stirring vp wicked men so to do thereby to hinder the embracing of the Gospell Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet These are spirits of Diuels working miracles and going to the kings of the earth thither they go for the stoppage of the Gospell for if kings oppose themselues they become greatest hinderers to the Gospell of all other And these frogges by the common consent of Catholike expositors are the rabble of Popish Friers Priests and Iesuites who seeke the infection of States thorow all the world By all which the Diuels enmitie against the Church is most apparent The vse I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church II. Euery Christian must hence learne to pray not only for their owne good estate but also for the welfare of Gods Church euery where in the free passage of the Gospell in the establishing of true doctrine and in the continuance of constant obedience therunto For Satans endeuour is to subuert and corrupt the truth and to draw men from obedience and vnto him Gods children must euer oppose themselues the rather because their welfare stands in the good of Gods Church Secondlie in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him for if he durst attempt a demaund heerof at the hands of Christ who shall thinke to escape this assault when oportunity serues him And howsoeuer men thinke it impossible that Satan should thus far preuaile with any as to bring them to worship him yet doubtlesse though hee could not preuaile with Christ heerein hee attaines his purpose in the world and that with the greatest part thereof for the three religions of the Iew Turke and Papist doe at this day ouerspread the greatest part of the face of the earth and in them all such a worship of God is propounded vnto men wherein God is not worshipped but the Diuell For the euidence whereof marke these two rules First that all doctrines denised by man in the matter of religion which either directly or by iust consequence oppugne the word of God are doctrines of Diuels 1. Tim. 4. 1. 3. Doctrines repugnant to the word touching mariage and meares are doctrines of Diuels and so by proportion are all such like Secondly all deuised worship of God by man against Gods word is no worship of God but of the Diuell 1. Cor. 10. 20. The things which the Gentiles sacrifice they sacrifice vnto Diuels and not vnto God Doubtlesse the Gentiles intended to worship God in their images but because that worship was not according to Gods wil the Apostle respects not their intent as a thing that could nothing auaile in this case but saith peremptorily their worship was done vnto the Diuell And in reason it must bee so for why should wee thinke that God should accept that for his worship which is not agreeable to his will but denised by man according to the will of the Diuel From these two rules it will follow that the best of the three forenamed religions is no worship of God but of the Diuell for all of them haue such worship as is deuised by man not of God The Iew worships God out of Christ and so doth the Turke yea and the Papists worship God but yet out of the true Christ for as hath beene shewed elsewhere the Christ of the Papists is a counterfet Christ. And in many other points of their religion there is apparent repugnancy to the word of God yea of their sacrifice of the Masse wee may as truly say as the Apostle did of heathen idol worship that they sacrifice not vnto God but to the Diuell for therein is as vile accursed and abominable idolatrie as euer was deuised by man So that it is plaine the Diuel doth mightily preuaile in causing men to worship him Yea hee preuaileth thus not onely in the world but in Gods Church for all such as notwithstanding their outward profession haue their hearts set vpon the world more eagerly affecting the honours profits and pleasures thereof then God and his word do in deed and truth worship the Diuell for hee is the God of this world ruling in the heart of the children of disobedience by the baites of honour profit and pleasure he steales mens hearts from God and so heerein they doing the will of the Diuell must needs worship him for looke whereon a man seteth his
to meane outward diuine worship as if hee should say Thou shalt religiously submit bow or prostrate thy body vnto God in praier or thanksgiuing thereby testifying that thou hast deuoted thy heart and soule vnto him not onely conceiuing him to be the diuine essence omnipotent infinite c. but also that thou doest rest and relie on him as on thy Creator who doth blesse thee with all good things and preserue thee from all euill Besides this worship Christ doth mention a seruing of God which being distinguished from worship must needs import some other thing Seruice in generall is nothing else but the giuing and performing of obedience to the commandement of another This seruice is twofold absolute or in part Absolute seruice is when a man obeies the commandement of another without any condition or exception and that not only in body outwardly but in soule and conscience in thought will affection And this absolute seruice is proper to God alone for wee must neuer call his commandements into question but looke what God commands and as hee commands it so must we simply and absolutely yeeld obedience thereto not only outwardly in body but inwardly in soule and spirit with the powers and faculties thereof and in all the affections of our heart Seruice in part is that which is due to gouernours and superiors from their inferiours in the Lord for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates in yeelding obediēce wherunto their inferiors must doe them seruice yet not absolutely but with restraint to wit in the Lord so far foorth as their commands agree with the wil of God and crosse not his command Againe our obedience vnto them is in body and outward conuersation indeed we must from the heart yeeld seruice and obedience vnto them but yet the conscience properly cannot bee bound by mens lawes they only concerne the outward man in speech gesture and behauiour Now of these two kinds of seruice our Sauior Christ speaketh here of simple and absolute seruice whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of God Wee see what worship and seruice is heere required Now wee must obserue the person to whom the same is to be giuen in these words The Lord thy God Diuine worship whether inward or outward and absolute seruice of the whole man must be giuen to no creature Angell or man be they neuer so excellent but to the true God alone The scope and drift of the first and second commandements is to bind euery man to giue so much to his God and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with Iohn doth shew the same thing for when Iohn fell before his feet to worship him the Angell said see thou do it not worship God Where we see the good angels do striue for the furtherance of Gods right in these duties howsoeuer this wicked spirit tempting Christ doth heerein seeke Gods great disgrace And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant for Satan requiring of Christ the prostrating of his body before the Diuell in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ is iustly repulsed by this text which bindeth euery man to giue outward diuine worship whereby the inward worship of the heart is signified to God alone and not to any creature Heere then we may learne that it is not lawfull to giue to Saint or Angel or any creature whatsoeuer outward diuine worship or adoration whereby the inward deuotion of the heart is testified This text is plaine to the contrary and the reason we haue heard because diuine prostrating of the body to any thing is a testification that we ascribe diuinity vnto it some way which without the guilt of idolatrie cannot bee done to any creature for let a man worship Saint or Angell by praier or thanksgiuing and therein he doth ascribe vnto them some propriety of the diuine nature as to know the heart to be able to heare to helpe or such like The Papists heere say they doe not thinke the Saints to whom they pray to be God neither do they worship them as God But this will helpe them little for the Diuell mouing Christ to yeeld vnto him outward diuine worship neuer meant that Christ should adore him for God but onely desired that by this outward adoration of prostrating his body before him Christ would acknowledge him to be the giuer of those kingdomes for he durst not be so bold as absolutely to desire to be worshipped for God and yet Christ tels him that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to God alone And yet the church of Rome do giue vnto Saints that which the Diuell demands and Christ denies by appropriating it vnto God for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers as the Virgin Mary from shipwracke S. Roch from the pestilence Raphael from sore aies Apollonia from the tooth-ach And Catharine for al maner of afflictions Yea they make them patrons and protectours of whole countries and kingdomes as Saint Iames for Spaine Saint Denis for France Saint Patricke for Ireland c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints than Satan demanded to be acknowledged vnto him by our Sauiour Christ yea they make them intercessours for the procuring of the sauour of God and life euerlasting they call the Virgin Mary the Queene of Heauen and pray to her that by the authority of a mother she would command her sonne to heare their praiers which is to make Christ a punie and vnderling vnto her which are greater matters then the disposing of earthly kingdomes Heere they say that they may do that to the glorious saints in heauen which is done to earthly Princes for men adore them and in their absence fall downe before their chaire of estate Answ. The adoration giuen to Princes is but a ciuill acknowledgement of their preheminence and kneeling before their chaire of estate is only a ciuil testimony of loyaltie and subiection it is not directed to the Princes person being absent but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the Lord there is no diuine propriety ascribed by either of these vnto the person or authority of the Prince But now in bowing down to pray to Saints there is religious adoration giuen them for therein be ascribed vnto them these diuine properties that they can know the heart heare and helpe afarre off pray for them in particular and such
like by all which God is robbed of his honour And though we condemne the Papists for giuing to Saints diuine worship yet wee must beware of despising the Saints of God in Heauen for there is due vnto them a threefold honour first thanksgiuing to God for them who inabled them by his gifts and graces to be in their times speciall instruments of good vnto Gods church Secondly we are to carrie a reuerent estimation of them being now in heauen as of the friends of God and temples of his holy spirit Thirdly we are to follow the example of their godly conuersatiōs in the duties of godlinesse But from giuing vnto them diuine worship we must carefully abstaine Againe if the diuine worship of saints be heere condemned then much more is the worshipping of their reliques then also is their instituting and obseruing fasting daies and holy daies vnto their saints heere iustly reproued Neither can our Church heerein be condemned with them though wee retaine the names of such daies among vs because it is for another end out fasts are meerely ciuill on such daies and our holy dayes turned from the adoration of saints to the seruice of God whereon also our conscience knowes her libertie giuen of God for honest labour in a lawfull calling as neede requires Further obserue how Christ heere ioines the worship of God and the seruice of God together teaching vs not to content our selues with doing the duties of Gods worship but withall wee must yeeld vnto him absolute seruice and obedience Men commonly thinke they haue done enough if on daies appointed they come to the Church and there performe outward worship vnto God in hearing the word in praier and receiuing the Sacraments these I confesse be worthy workes if they be well performed but heerein is the common errour that when they haue performed this outward worship they make no conscience of absolute seruice the thing which Christ heere ioines to worship they thinke that in their callings they may liue as they list either idly or vniustly by fraud and dissembling but seuer not thou seruice from worship which Christ hath ioyned together lest God say vnto thee forthy worship as hee did once to the Iewes My soule hateth your new moones and your appointed feasts they are a burden vnto me c. What doth God hate that worship himselfe appointed no but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren loue iustice and mercy he reiects all seruice at their hands because their hands were full of blood v. 15. Read Micha 6. v. 6. 7. 8. The offering of sacrifice was a speciall part of worship vnder the Law and yet though a man should bring for his sacrifice thousands of Rammes or ten thousand riuers of oile nay though he brought his first borne the fruite of his body for the sinne of his soule yet all is nothing without iustice mercy humbling himselfe and walking with his God vers 8. Let vs therefore serue God sincerely in our conuersations as wee seeme to honour him in duties of religion let vs shew the feare of God in our liues for worship without seruice is like the cutting off of a dogs head or offering swines flesh c. as I say 66. 3. which is abhomination to the Lord. Thirdly obserue that Christ addeth only to Moses words for the better clearing of Moses meaning which may serue for our iust defence against the Papists they blame vs greatly for teaching that a man is iustified by faith only saying the word only is not in any place ascribed to iustification by faith We answer in all the old testament this word only is not ioyned to this command Thou shalt worship the Lord thy God and serue him and yet Christ saith it is written him only shalt thou serue because the restraint and inhibition annexed from giuing this worship and seruice to any other doth in effect include only euen so though in letters and syllables we doe not find this word only adioyned to this sentence man is iustified by faith yet because of the exclusion of workes vsually annexed to that phrase as that we are iustified by faith without the workes of the Law Rom. 3. 28. and are iustified freely by his grace v. 24. and that a man is not iustified by the workes of the Law but by faith Gal. 2. 16. hereupon I say we may hold and teach and that truly according to the true sense thereof following Christs example in this place that the scripture saith a man is iustified by faith only Lastly from this commandement we must learne our duty touching Gods seruice in word we wil all acknowledge our selues to be his seruants but if heerin we will approue our selues to be his seruants we must resolue and labour to yeeld vnto him absolute obedience as well in hart mind will and affection as in outward conuersation The end of the ministery of the word is not onely to reforme the outward man but to cast downe the inward holds of sinne in the Imagination and to bring into captiuitie euery thought to the obedience of Christ. And this is done when after true repentance a man endeuoureth to yeeld vnto God totall obedience and that from the whole man in soule and body and spirit not for a time but continually VERSE 11. Then the Diuell left him and behold the Angels came and ministred vnto him THese words containe the third part of this description of Christs temptation to wit the happie euent and issue thereof in Christs glorious victory ouer the Tempter which is the principall part wherein consists the maine comfort of Gods church for as in temptation Christ stood in our roome and stead so is this victory not his a lone but the victory of his Church This issue conteines two parts First Satans departing from him Secondly the ministery of good Angels vnto him For the first Then the Diuell left him that is after that by temptations he could nothing auaile then he betakes himselfe to flight In this appeares the vnspeakeable mercie of God vnto his Church in mitigating and in due time putting an end vnto the afflictions and temptations thereof for the case of Christ the head in this conflict is the case and condition of all his members Now heere we see what a gratious issue the Lord put to these great assaults of Satan in due time his enimie flies and so will the Lord deale in all the miseries of his Church children God promiseth to Dauid concerning Salomon that if he sin hee will chastise him with the roddes of men and with the plagues of the children of men that is with such punishments as he shall be able to beare but his mercy he will not take from him The Prophet Habacucke in his complaint against the wrong violence of the wicked done to the iust is somewhat impatient towards God for his delay Hab. 1.