from heauen to be the sole Doctor and Prophet of the Church of God presently without delay as is Marke 1. 12. he was led aside to be tempted of the Diuell In that Christ is no sooner baptised but he is presently tempted it sheweth vs that all those which haue bene baptised and giuen vp their names to Christ must make account to be tempted and looke for temptations For if Satan durst be so bold to set vpon Iesus Christ the head who was not onely man but very God how much more will he be bold to set vpon vs who be but weake and sinfull men And therefore so soone as we haue truly giuen vp our names to God and become the faithfull souldiers of Christ and refuse to serue sinne and Satan then will the diuell incounter vs and set vpon vs and we must looke for to be tempted preparing our selues to this spirituall battell and put vpon vs the whole complete armour of God Ephes 6. 11. But most men will say this doctrine is not true for they neuer felt any such combat in themselues though they haue bin baptized many yeares I answer such men whatsoeuer they be they haue onely the outward baptisme of water and neuer receiued the inward baptisme of the Spirit and such men do indeed weare Christs liuerie but do seruice to the Diuell his enemie And therefore let such persons reforme them selues turne from their wicked and sinfull liues and seeke to serue the Lord and then they shall find this doctrine most true For the children of Israel so long as they liued vnder Pharaoh in Egypt they were not persecuted by Pharaoh but when they did set their faces towards the land of Canaan then presently he pursued them with all his malice and might So all the while men liue in Egypt that is in sin and wickednesse and serue the diuell he will let them be at quiet but if euer we once set our hearts on that heauenly Canaan and giue our selues to the seruice of God then he will with open mouth pursue vs follow vs with many armies and cast an hundred temptations in our way And as a poore bird which cometh to the shop and when she thinketh to get away then cometh all her paine and the net is spread ouer her so when men begin to leaue their euill courses and to set themselues to serue the Lord presently the Diuell doth spread his net to intangle them This must teach vs to watch and pray that we enter not into temptation Secondly in that our Sauiour is no sooner baptized ordained to be the great Doctor of the Church but he is presently tempted and encountred by Satan hence we learne that all those which be appointed of God to any speciall office in the Church or common-weale they must make account they shall be tempted and looke for Satans temptations one way or other it was that which befell the head and therefore let vs all that be his members reckon of it Example of this we haue in Moses who so soone as he was new called to be the guide and deliuerer of the children of Israel he was faine to flie when he had killed the Egyptian And Dauid was no sooner appointed by God to be King of Israell but Saule did persecute him As soone as our Sauiour Christ had called the Apostles to that office he brought them to the sea and there by his diuine power raised a storme so as they cried out Maister saue vs or else we perish And this the Lord doth in great wisdome for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of God and by these temptations and trials the Lord stirreth vp a greater loue of his Maiestie in the hearts of his children and with it many other graces as prayer patience c. and maketh these graces the better to shew themselues Seeing that our Sauiour Christ begins his propheticall office of teaching the Church of God with temptations this should admonish the Ministers of the word of God that they of all other men are subiect to Satans temptations because they be the Lords Standard-bearers and his Lieutenants against whom Satan and al his souldiers bend all their forces as souldiers often do against the standard-bearer When as Iehoshua the high Priest stood before the Lord Satan stood at his right hand to hinder him Zach. 3. 1. He was a lying spirit in the mouth of foure hundred false Prophets and this old red Dragon Reu. 12. with his taile draweth downe the third part of the stars of heauen he desired to winnow Peter and to trie him by temptations Luke 22. And as the king of Aram said of Acab Fight not against small or great but against the king of Israel so Satan fighteth not against any so much as the Prophets of Israel the Ministers of the Church So then we may see that temptations are necessary for the Ministers of the word that they may both know what they be and also learne how to comfort others in time oâ— temptation Also to teach vs the true vse of the word of God and the force of it in resisting temptation For certaine it is that temptations teach men many things which they could neuer learne by bare studie So that one sayd well Reading meditation prayer and temptations these foure make a Diuine The second point to be considered is what was the cause which moued our Sauior Christ to go into the wildernesse which was the leading of the Spirit Iesus was led aside of the spirit Luke 4. 1. or as the word signifieth he was caried apart Mark 1. 12. not by a forced but a voluntary motion This was not a locall transportation of the bodie of Christ as that of Eliah and of Philip from the Eunuch but by the inward instinct of the holy Ghost he was mooued and made willing to go as the word which Luk. 4. 1. vseth sheweth plainely And by the Spirit here is not meant the Diuell or an euill spirit but the holy Spirit of God euen the third person in the Trinitie And so we see that Christ may both guide the Spirit and be guided by the Spirit for Christ as he is man is led and guided by the Spirit but as he is God he doth guide and send his Spirit Obiection Christ sendeth the holy Ghost therefore cannot be led by it Ans. As Christ was man he was guided by Gods spirit as he was God he sent the Spirit Hence we may behold the exceeding holinesse of the manhood or humane nature of Christ who as he was man was guided by the Spirit of God euen in his mouing from one place to another And it is that which euery one should desire to be like vnto our Sauiour Christ in this viz. to suffer our selues to be guided directed by Gods holy spirit in all our thoughts words and deeds for this is a true note of Gods children Rom. 8. 14. but as many as are not led by the Spirit of
feeling the waight and daunger of temptations he might be a mercifull high Priest to helpe vs in our temptations as the Apostle doth witnesse The next point to be noted is the cause and author of his temptation He was tempted of the diuell This name Diuell signifieth a cauililer a slaunderer a priuie accuser for he accuseth God to man as he did to Euah Gen. 3 ◠Hath God said indeed ye shall die Nay but it is because God loues you not for when ye eate of the tree God knoweth ye shal be like vnto God Secondly the Diuel accuseth man to God and is therefore called the Accuser of the brethren one which ceasseth not to put vp bils of accusation against vs and to accuse vs vnto God as he dealt with Iob. Thirdly the Diuell accuseth one man to another by raising suspitions and bad surmises and by backbiting one another And seeing the holy Ghost calleth Satan an accuser let vs all beware of accusing our brethren of slaundering and backbiting for such men become like vnto the Diuell Againe it must admonish al men to beware that they do not by any accusations or slanders seeke to draw men from embracing the Gospell for they which take this course make themselues Diuels incarnate Of this sort was Elyma◠the sorcerer Act. 13. 10. whom Paul therefore calleth the child of the Diuel And thus much of the first part of the preparation Now followeth the second part viz. the abode of Christ in the wildernesse which is set out by three circumstances First by his fasting forty daies and forty nights Secondly by his companie there namely the wild beasts Manke 1. 12. Lastly by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes Luke 4. 2. though the particulars be not set downe by the Euangelists The first point is Christs fasting in the wildernesse the space of fortie dayes There be three sorts of fastings First a dayly fast which is nothing else but the vertue of sobrietie or a moderate vsing of the creatures of God with abstinence and this kind of fasting all men must vse continually and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse Rom 13. 12. The second kind of fasting is a religious fast when we abstaine from meate and drink for a certaine time that we may be more fit for the exercises of repentance prayer and duties of religion and this kind of fasting the Iewes vsed sometimes for one meale sometimes for two or three sometimes for many as 1. Sam. 31. 13. they fasted seuen dayes The third is a miraculous fast when any one shall fast many dayes and that beyond the course of nature thus Moses fasted fortie daies and fortie nights in the mountaine and so fasted Elias Now there is no man able to fast so long by the course of nature Indeed Paul did fast three dayes after his conuersion and those which were with Paule in the ship in that dangerous voyage Act. 27. 33. are said to haue fasted foureteene dayes which though some thinke is not meant of abstaining from all sustenance but that they did eate very litle yet the words are plaine that they did eate nothing for the space of foureteene dayes And though it be true that Phisitions affirme that a man may liue seuenteene dayes without meate yet he cannot endure longer as twentie or thirtie dayes Now our Sauiour Christ fasted fortie dayes and fortie nights and for all this his complexion was not changed nor the strength of his bodie weakened nay he was not hungrie till the end though men cannot fast a short time but it wil weaken them and make them hungry which doth proue this fast of Christ was miraculous Now there be some reasons why Christ fasted so long and no longer First that when he came to preach the Gospell he might come with more authoritie and reuerence as when Moses had fasted fortie dayes and brought the two tables the people receiued him with greater reuerence So likewise Elias when he was to restore Religion he fasted forty dayes and forty nights Secondly he fasted so long that he might answer vnto the time that Moses and Elias fasted Thirdly he fasted no longer lest any man should call into question his humanitie whether he was true man yea or no if he had fasted threescore or an hundred dayes From this miraculous fast of Christ the Papists fondly gather their superstitious fast in Lent being but an apish imitatiō of Christ and in truth their fasting is no fast but a plaine mocke-fast seeing they eate as liberally and fare as daintily then as at any other time of the yeare whereas Christ abstained from all vse of meate and drinke Secondly Christ was moued thereunto by the instinct of Gods holy spirit they haue no word to warrant them Thirdly Christ did thus fast but once in all his life but their fast is continuall euery yeare and therefore these reasons proue that their collection is friuolous The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse is his conuersing with the wild beasts Marke 1. 13. Some say the cause of his conuersing among the wild beasts was that they might do him that homage which is due to the Creator but this opinion hath no warrant out of the word of God and litle truth in it for though it be true that Iesus Christ is worthy of all homage yet he came not to this end into the world but rather to take on him the shape of a seruant But the true cause is this whereas there be two kinds of wildernesses one which was inhabited and where Iohn Baptist did baptize preach and another not inhabited where liued all kinds of wild beasts as Lions Tygers Beares c. Christ made choise of that which was without the societie of men wherein were onely the wild beasts to beare him companie that so in this great combat against the Diuell he might shew he had no aide nor comfort of any man but that he ouercame by his owne power and therefore 〈◊〉 the honour and praise of the victory belonged to Christ Iesus alone And besides in the person of Christ we may behold the estate of Gods church here vpon earth that she liueth here with wicked men which be no better then wild beasts as Esay 11. 6. doth testifie The third circumstance whereby the abode of Christ in the wildernesse is described be those temptaions which befell him within the compasse of the forty dayes for before the three great conflicts Luke 4. 2. there is mention made of other temptations which though they be not specified yet it is very likely that the Diuell did set vpon Christ by sundrie small light and weaker temptations thereby making an entrance to his fiercer and stronger temptations For it is the diuels maner to go on and
And the Magistrate is especially bound to looke to this seeing it is the law of God that the blasphemer should be stoned to death now this law is perpetuall And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly shall iustly lose his life then he that is a blasphemer and speakes to the disgrace of the eternall God is much more worthie to die a thousand deaths Secondly by this answer of Christ we learne how to behaue our selues when any shall go about to perswade vs to depart froÌ„ his Church to renounce true religion we must accompt of them in that respect as the instruments of Satan If the father should seeke to withdraw his owne child from the true religion the sonne must not spare the father but must cast the first stone at him Deut. 13. And when Peter would haue disswaded Christ from going to Ierusalem he saith Get thee behind me Satan though he was an excellent Apostle yet in this Christ accompts of him as of the very diuell Againe in that Christ bids Satan now auoide and will dispute no longer with him we must hereby learne how to answer the diuell in his temptations though at the first when his temptations be more mild we may reply by the word of God yet when Satan shall be more violent in his assaults we must imitate our Sauior Christ bid him auoide and dispute no more with him And whatsoeuer he shall bring against vs when we are not able to answer him yet let vs hold the maine conclusion in the word of God not vouchsaâ—ing him an answer It is written Seeing our Sauior Christ now the third time answers the Diuell by the scriptures saying It is written we learne that the written word beleeued and vnderstood is the most sufficient weapon to confute to confound Satan his vile teÌ„ptations else Christ wold not now eueÌ„ the third time haue made choise of this weapon It is written againe This confutes the Papists who make two Scriptures one vnwritten and inward which is traditions the consent of the fathers which haue liued in all ages the other written in the holy scriptures Now they do make their vnwritten scriptures as they call them and the consent of fathers to be of equall authoritie with the written word of God which our Sauior Christ doth shew here to be the most powerfull meanes to repell all Satans temptations And the holy scriptures which they call a dead letter and make as though it had no power in it eueâ— this alone is the sword of the spirit to confound satan and therefore damnable is that their doctrine which so abuseth the holy Scriptures sets vp the erronious tradition of sinfull men For if the written word had bene but a dead letter our sauiour Christ would neuer haue made choise of it abouâ— all other weapons three seuerall times to confute Satan euery time answering It is written Secondly by this answer of Christ saying It is written we learne how to behaue our selues when any shall seeke to turne vs from true Religion to embrace false Religion though we cannot answer their arguments but they set such a colour on them by their wit and eloquence and seeme to dazle our eyes that we can not see their deceits yet we must sticke to the scriptures and cleaâ—â— fast to the text of the Bible and if we find but one sentence in al the Bible to perswade vs of the truth of Religion we must hang vpon it with both hands and let not oâ— hold go nay it must be of more force credit with vs then a thousand arguments that tend to the contrary Thou shalt worship the Lord thy God only In these words is contained the answer of our sauiour Christ to the third temptation of the Diuell The words are takeÌ„ out of Deut. 6 13. where they are read thus Thou shalt feare the Lord thy God and serue him Now there may seeme to be some difference in the words as they be alleaged by Christ for in that place of Deuteronomy it is said Thou shalt feare the Lord thy God our sauiour Christ saith Thou shalt worship Againe our sauiour Christ addes a word which is not added by Moses in that place namely Thou shalt worship the Lord thy God onely this word onely is not in that text of Moses But if we vnderstand two points concerning the alleaging of scripture there will appeare to be no difference the first is this that Christ and his Apostles in their alleaging of scripture do not so much sticke to the very â—illables as aime at the sense of the scriptures which they alleage The second thing is this that our sauiour Christ in alleaging scripture seekes to expound scripture and to open it in alleaging of it and so doing he may well adde a word when as the word he addeth maketh much for the meaning of the text And thus Christ in this place chaungeth the word not mistaking of it but rather to expound Moses for whereas Moses saith Thou shalt feare the Lord he meaneth that religious feare whereby we feare God and worship him Now our sauiour Christ he saith Thou shalt worship shewing Moses meant that feare whereby we do with reuerence and bowing of the body and adoring of God worship him moued thereunto by religious feare either in praying for some mercy we want or giuing thankes for some benefite receiued Againe Christ in alleaging this text of Scripture he addes a word yet so as he doth it without any fault for though this word alone be not in Moses his text expresly set downe yet it is included and in sense it is vnderstood for where he saith in the thirteenth verse Thou shalt feare the Lord and ads no more in the fourteenth verse he saith Thou shalt not walke after any other gods so that a maÌ„ may easily perceiue he did in seÌ„se include it though not expresse it in words and thus we see our sauiour Christ cleared In the text of scripture alleaged by Christ note two points first what this worship and feare is secondly to whom worship is due First worship taken generally signifieth the giuing of honor and reuerence to another Now this honour is either ciuill or diuine Ciuill honour is that outward reuerence we giue to men by â—rostrating of the body or bowing of the knee and the end of this ciuill worship is that thereby we might acknowledge another to be our superiour therfore it is giuen of subiects to Princes or of inferiours to those that by some meanes are their superiours And thus Iacob worshipped that is gaue ciuil worship to Esau seuen times Genes 33. 3. This reuerence Abraham gaue to the Hittites Gen. 23. 7. Lot to the Angels bowed himselfe to the ground Gen. 19. 1. where he gaue them onely ciuill worship and honour So then it is manifest by these examples that we may lawfully bow and bend the
his mysticall bodie Christ is that ladder of Iacob whereby the Angels of God do ascend and descend to do seruice to all those which are truly ioyned vnto Iesus Christ Gen. 28. This ought to make vs all admire the endlesse and vnspeakeable goodnes of God who hath not onely giuen vs to be Lords of heauen and earth by the meanes of Christ but euen the glorious Angels which are farre aboue man in excellencie to be our seruants to minister vnto vs to comfort and defend vs. This should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches seeing the glorious and blessed Angels of God do waite and attend vpon vs. Truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs seeing we be in the presence of these most excellent creatures of God the blessed holy Angels to behaue our selues with greater reuerence then we would before an earthly Prince and in the presence of a mightie Monarch 2 The number of them It is not said there came one Angell as in the garden but the Angels came vnto him shewing there were mo then one And we find in the word that our Sauiour Christ had sometimes one somtimes mo to attend vpon him And so the wicked Angels come sometimes one alone as here in Christs temptations sometimes many as when Christ was on the crosse Colossians 2. 15. And so it is likewise with the good Angels of God sometimes they come one alone sometimes moe together Mow if this be true then that opinion faâ—leth to the ground which holds that euery man hath his two Angels an euill Angel to tempt him and his good Angell to defend him But if God so please he hath a legion of bad Angels to torment the badâ— and ten thousands of good Angels to comfort the good The third point is the time when theâ—â— Angels came vnto Christ Then when the diuell had now ended all his temptations not in the time of the temptations whiâ—â— Christ was tempted but immediatly after they were ended True it is the good Angels of God be â—â—waies readie to attend vpoÌ„ Christ to obâ—â— his will yet here it is said they came not 〈◊〉 our Sauiour till after his temptations 〈◊〉 then when he had most need they are 〈◊〉 of God to comfort him and as it is likeâ— they tooke vpon them some bodily shâ—â— â—â—the time as the diuell did that so they â—â—ght the better do him seruice And here in the person of our Sauiour Christ we may obserue the dealing of God â—ith his children euen as he dealt with Christ himselfe namely that the Lord doth sometime conceale his fauour and not â—hew his accustomed mercie to his children 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time to trie his children As here the Lord with held for a time the comfort of his Angels from our Sauiour Christ yet after in is greatest need sent them to comfort him â—o the Lord dealeth with his children euen 〈◊〉 a nurse dealeth with her child setteth it â—owne and goeth and hideth her selfe for 〈◊〉 time letteth it sit still so as the child taâ—eth a knocke and it may be hurteth it selfe so as it bleedeth againe now all this she doth not because she loueth not her child 〈◊〉 that when she taketh vp her child againe into her armes it may loue her better and cling faster vnto her Euen so deaâ—eth the Lord with his children he often withdraweth the comfortable feeling of his mercie and doth as it were hide himselfe for a time that so we may the better 〈◊〉 what we are without his mercie and make more accompt of it when the Loâ—â— doth giue vs the feeling of it againe and 〈◊〉 we may loue him euer after more earneâ—â— and more constantly To conclude most men will say There 〈◊〉 no need of this doctrine of temptations 〈◊〉 they neuer felt any such matter nor are 〈◊〉 acquainted with them nay they hope thâ— say neuer to feele any such temptations 〈◊〉 they thank God that they neuer knew 〈◊〉 temptations meant Indeed these poâ—â— soules may thinke themselues happie 〈◊〉 they be in a most pitifull case and a miseâ—â—ble estate for whosoeuer belongs to Châ—â—â— he must be made in some measure conâ—â—â—mable and if they be the true memberâ— Christ they must be made sutable to thâ— head in suffering temptations Nay it is 〈◊〉 ioy and we haue iust cause of reioyciâ— when we be tempted especially if we 〈◊〉 able by the power of Christ to resist 〈◊〉 temptations as he did So saith the 〈◊〉 Ghost Iam. 1. 2. My brethren saith 〈◊〉 Apostle accompt it exceeding ioy when ye 〈◊〉 into diuerse temptations And those men which say they neuer 〈◊〉 tempted all their liues alas they haue a 〈◊〉 full iudgement of God vpon them 〈◊〉 â—â—â—dnesse of heart which makes them that 〈◊〉 feele no temptations though they be â—â—yly tempted by the Diuell to a thousand 〈◊〉 and impieties As the Disciples of Christ 〈◊〉 though they saw the miracle of Christ 〈◊〉 saw that the bread was multiplied in â—eir hands yet vnderstood it not because 〈◊〉 the hardnesse of their hearts so these blind â—â—les though Satan tempt them from day 〈◊〉 day yet they be so blinded their hearts 〈◊〉 hardned that they perceiue no such matâ—â— But if these men would learne once by the â—ord of God to see and feele their miserie â—nd so repent and be truly humbled for their 〈◊〉 and become new creatures they would 〈◊〉 be of another mind And therefore let 〈◊〉 such men pray to God that he of his merâ—le giue them the sight of their wofull miseâ—le that he would giue them soft and tender â—earts to be humbled for their sinnes that so â—â—ey may feele the want of grace and they â—â—il then confesse it is not an vnneedful thing â—â—or them to know and vndergo temptations and that vnlesse they be tempted with Christ they can haue no true ioy nor sound comfort in Christ. Maister Perkins his Prayer before his Sermons OAlmightie Lord God most merciâ—â— and louing Father in Iesus Christ 〈◊〉 are here assembled before thy glorious Mijestie to be partakers of thy heauenly worâ— which of thine infinite goodnesse and merâ—â— thou hast ordained to be the ordinary meâ—â— to worke our saluation we beseech thâ— therefore most mercifull Father to blesseâ—uery one of vs in the hearing and the spâ—â— king of thy holy word Good Lord opâ—â— our blind eyes that we may be able to vnderstand it and whereas our hearts are 〈◊〉 of hardnesse full of sinne full of manifoâ—â— rebellions good Lord soften our hard haâ—â— graunt that thy holy word may be the twâ— edged sword of the spirit to cut downe sinâ—â— and corruption in vs and make vs new 〈◊〉 tures in Iesus Christ. And whereas we 〈◊〉 troubled with many impediments in hâ—â—ring of thy word as wandring imagination in our hearts
God the same are none of his Rom. 8. 9. And therefore let vs all become plyable to the motions and directions of Gods blessed spirit so as we can say as Dauid saith When thou saydst Seeke ye my face my heart answered vnto thee O Lord I will seeke thy face Againe from this that Christ was led vnto temptations by the spirit of God we learne that temptations come not by chance nor yet by the diuels will and appointment for he could not touch Iob or any thing he had till he had leaue giuen him by the Lord and he could not so much as enter into swine till Christ gaue him leaue but they come by his â—ust permission and the speciall prouidence â—nd appointment of God For as God deâ—reed that he which had ouercome all mankind should be ouercome by Christ so he â—ath appointed this combat by temptations â—o all men the place where it is tried is the world as a theater the persons as souldiers tried are Christians the person tempting is Satan our aduersarie the beholders are men and Angels the Iudge or vmpire is the Lord himselfe so that the issue shall be good And therefore when we be tempted we must not thinke it strange but rather as Iam. 1. 2. Accompt it exceeding ioy when we are tempted for the triall of our faith and obedience And also seeing they come by Gods appointment it should moue vs all to endure them patiently seeing they cannot be auoyded Seeing Christ was led to be tempted hence we learne that no man must wittingly of his own head cast himself into places of danger for Christ went not into the place of temptation til he was led by the spirit of God And so indeed if a man find himselfe moued by some extraordinary motion and instinct of the spirit he may offer himselfe vnto danger So Paul went bound in the spirit to Ierusalem that is he did willingly follow the motion 〈◊〉 Gods spirit which inforced him to go to Ieâ—rusalem And so many of the Martyrs thougâ— they might haue fled yet being moued 〈◊〉 the inward motion of the holy Ghost diâ—â—stand to the truth abide the danger and enâ—dured the fire But otherwise no man is wittingly to cast himselfe into danger yet if the Lord send any danger vnto a man in the performance of his calling and vocation walking according to Gods word he is patiently to endure it and may not seeke to auoide the same Here may be demaunded whether a maâ— may with good conscience and safely abidâ— in such places where it is certainely knownâ— that euill spirits do haunt and vse to be Although some be so venturous and bold that they feare nothing yet it is no wisdome neither is it lawfull for men to frequent and abide in those places but rather to shunnâ— them seeing the Lord hath deliuered them vp into the power of the Diuell And therefore such men as frequent such places knowâ— to be possessed do wilfully tempt God and cast themselues into needlesse danger vnlesse they haue extraordinary warrant from God This may serue to reprooue those men who say they care not into what companie they come for they perswade themselues that no companie can hurt them but let such men beware for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse He that walketh with the wise shall be wise but a companion of fooles shall be like vnto them He that toucheth pitch shall be defiled and if sinners intice thee yeeld not vnto them Againe here we see that so long as Christ liued a priuate life at home with his father in his trade all this while the Diuell lets him alone neither hath he these gifts of the holy Ghost but after he was once installed to the office of a Mediator presently the Diuell sets vpon him and when he must now be another kind of man in teaching the people of God he is led now by the spirit of God and furnished for this high and excellent calling Hence then we must learne that when we are appointed of God to any speciall office either in Church or Common-weale we must then become new men fit for those places and carie our selues sutable to our callings Thus when Saul was annointed to bâ— King he became another man thus wheâ— Dauid became of a shepheard a King he beâ— haued himselfe as a King thus the Apostle at the first were poore ignorant fisher-men but being called to be Apostles they leâ—â— their old trade and became new men eueâ— messengers of Christ to preach the Gospel to all nations This confuteth those which pleade extraordinary callings as those men who caâ— themselues Elias Iohn Baptist c. for if thesâ— were such men and had such extraordinariâ— callings they should be endued with extraordinarie gifts fit for their calling but they are not nay we see they be but ordinary men Againe by nature we be all borne the children of wrath and enemies to God but by grace are called to be Christians now theâ— it behoueth vs all to become new men to leade new liues fitting and sutable to our holy calling giuing our selues wholy to the seruice and worship of God Now if any askeâ— how Christ was furnished with these gifts â— answer out of S. Luke that he was filled with the holy Ghost chap. 4. vers 1. If any furtheâ— obiect that if he were so filled after his baptisme then he was not filled before I answerâ— againe that as in his infancie he had a meaâ—ure of gifts fit for that age so from time to â—â—me he increased in grace and after his bapâ—â—sme had a greater appearance and measure â—f gifts then before his calling to preach It followeth Into the wildernesse Here is â—he third circumstance namely the place into â—he wildernesse or desert place which place Christ did of purpose choose to be tempted â—n There be diuers opinions concerning this place some thinke it to be a litle wildernesse betwixt Ierusalem and Iericho others iudge â—t to be the desert of Arabia where Elias faâ—ted fortie dayes and fortie nights and where â—he children of Israel wandred fortie yeares But seeing the holy Ghost doth not shew what wildernes it was we are not curiously â—o inquire after it but onely know it was a desert and solitary place Let vs rather seeke the reasons wherefore he was tempted in the wildernesse first because Christ comming into the world to be â—ut Mediator tooke vpon him the base estate of a seruant and came in humiliation therefore when he was now baptized he would not go to Ierusalem to publish his honour but he went into the desert a solitary wildernesse Againe he went into the wildernesse thaâ—
beleeuer in the midst of temptations It is written Here we see whence our Sauior Christ tooke his answer though that 〈◊〉 could haue confounded Satan by the leaâ—â— word of his mouth and could if he had 〈◊〉 pleased called for many legions of Angelâ— from heauen to haue guarded him being thâ— true and onely son of God yet he makâ— choise of this weapon It is written And thâ— he did to teach vs that the most sufficienâ— weapon to beat back all Satans temptationâ— and to quench all the fierie darts of the diueâ— is the word of God written therefore 〈◊〉 bids vs take vp the sword of the spirit whiâ— is the word of God both to defend our seluâ—â— and also to put Satan to flight Ephes. 6. 16. Hence from the example of Christ we maâ— learne sundry instructions First seeing thâ— he made choise of the word of God as thâ— most sufficient weapon to repel Satan it condemneth that vaine and vile practise of thâ— Church of Rome who instead of this 〈◊〉 into mens hands other weapons not worâ— a rush as holy water the signe of the crossâ— c. and affirmeth that these be sufficient weâ—pons to skarre away the Diuell Alas thâ— Diuell is not so childish to feare a drop 〈◊〉 water or the shaking of a straw but our Saâ—iour Christ shewes what is that which is abâ—â—◠〈◊〉 a most sufficient weapon to beate back all â—atans temptations which he can hurle aâ—ainst vs. And therefore wicked is the praâ—tise of the Papists who locke vp the word of God from the people keeping it in an vnâ—nowne tong and so betray the poore soules â—f the people into the hands of the Diuell We see here the miserable estate of all such â—en or women which do either contemne â—r neglect the knowledge of the word of God they do wilfully betray themselues inâ—o the hands of the Diuell lay themselues oâ—en as a prey vnto him so as they hauing no â—eapon to defend themselues nor to repell â—atan thus he smites them wounds them â—ea euen cuts the throat of their poore soules â—efore they be aware We may heÌ„ce gather what is the cause why â—o many sins abound in euery place namely â—e vile and grosse ignorance of the word of God Hos. 4. 1. 3. The want of the knowledge of the Gospell and the word of God is the â—ery cause that sin so abounds in al places for â—he word of God should be vnto vs as Sauls â—eare which he vsed to set at his beds head 〈◊〉 that if any enemy set vpoÌ„ vs on the sodain â—ur weapoÌ„ might be euer at hand in readines â—hat we might answer the Diuel in his instruments if he tempt vs to any sin whatsoeuâ—â— that as here Christ said It is written so 〈◊〉 must say I may not lie sweare commit adâ—â—tery c. for it is written c. Seeing Christ by his own practise teacheâ— vs that the word of God written beleeueâ— vnderstood truly applied is the most alâ— and all-sufficient weapon to resist the diueâ— how ought this to stirre vp all men to serioâ—â— studie of the word of God How should moue euery man as he loueth his soule to â—â— bor for a sound knowledge vnderstanding of the holy Scripture seeing this is the bâ— weapon to foile the diuell If we knew thâ— any man had vowed our death and soughâ— our liues how careful wold we be to prouiâ— the best weapons we could get and also 〈◊〉 learne how to handle them and to vse theâ— so as we might be able to defend our selueâ— when we meet with our enemy Wel we 〈◊〉 not be ignorant that the diuell is the swoâ—â— enemy of our soules he lies in waite contiâ—â—ally seeking our bloud oh then if men 〈◊〉 that care of their poore soules that they ougâ—â— to haue how prouident would it make theâ— to store themselues with this most sufficieâ—â— weapon eueÌ„ the true knowledge of the wâ—â— of God! and therfore it must moue all of vâ— â—eare the word continually to study it to lay â—t vp in our hearts against the time of need â—o resist the diuell when he assaults vs. It is lamentable to consider how poore ignorant people deceiue them selues they â—ooth themselues and say they defie the diâ—uel they spit at him but alas what if two men that be enemies meet together the one well appointed with weapons of death the other hauing nothing in his hand to defend himself but defies his enemy spits at him wil this do him any good will not the other wound him and kil him And so though poore ignorant people say they defie the diuell spit at him he wil shew them no pity but giue them their deadly wound and they shall neuer know who hurt them till it be too late Now follow the words of Christs answer Man shall not liue by bread onely c. This answer of Christ is taken out of Deut. 8. 3. where Moses shews the children of Israel who were now in great extremitie pinched sore with famine and had nothing to eate that the Lord fed them with Manna to teach them that man liues not by bread only but by euery word that proceedeth out of the mouth of God Man shall not liue That is man shall not preserue his naturall or temporall life in tâ—â— world I say his natural or temporal life foâ— is not meant of his spiritual life by bread 〈◊〉 that is all things necessary for the naturallâ— of man as meate drinke clothing sleep pâ—â— sick c. euen all naturall and ordinary meaâ— vsed of man for his temporall life is meant bâ— bread But by euery word He saith not in generaâ— by the word but by euery word Now 〈◊〉 hath diuers acceptions in the scriptures first it is takeÌ„ for the second person in the Trinity Iohn 1. 1. Secondly for the word of God Isâ— 40. 6. but neither of these is vnderstood iâ— this place Thirdly the word is taken for thâ— decree and wil of God for his prouidence 〈◊〉 the good wil pleasure of God and so mâ—â— we vnderstand it in this place where our sauiour Christ saith man shall liue by eueâ—â— word that is euery decree and blessing oâ— God for the life of man so it is taken Heb. 1. 3 where Christ is said to beare vp all things by his mightie word that is as the Lord haâ— created al things so doth he vphold and preserue them by his decree and prouidence Now Gods word and decree concerning the life of man may thus be distinguished namely that God hath decreed that some men should liue by bread that is by ordinary meanes secondly some should liue without ordinary bread that is without all ordinary meanes thirdly that some should liue without any means at al either ordinary or extraordinary as Moses Eliah our Sauiour Christ in their fortie dayes fast fourthly that some should liue against meanes and contrary to the course of nature as Daniel
must be content and take heed that we do not suffer our selues to be swallowed vp of too much griefe For our life is not maintained by these outward meanes of themselues but by Gods blessing vpon thē which is all in all and when all meanes faile the Lord can preserue our life euen without bread and against meanes too if he please Indeed if a man wāted the outward meanes and the inward meanes too namely Gods blessing then he had some cause to be grieued but seeing the Lord can saue our liues both without all outward meanes and against meanes though we want bread yet let vs cast our selues vpon the Lord and neuer distrust his mercie but say with Iob Though the Lord kill me yet will I trust in him And let vs know the Lord can increase the poore womans cruse of oile and make it last as well as the rich mans abundance 7 This should teach vs all to moderate our affectiones and to carrie an euen saile so as neither in the estate of wealth and abundance we be not puffed vp with pride nor yet in pouertie to be ouerwhelmed with sorrow For though a man haue abundance it followes not that he is therefore blessed nor if he be poore and want riches that he is therfore cursed and wants the blessing of God but in wealth and pouertie the blessing of God is all in all to make men happie 8 Lastly this should teach euery one of vs to labour all our life long to know the prouidence of God and to depend vpon it in all estates of life whatsoeuer the Lord shall send vs and when we can see this prouidence of God we must then hang vpon it as well in aduersitie as prosperitie in sicknes and health in life and death True it is men can acknowledge Gods prouidence in prosperitie but we must learne to see the prouidence of God aswell in aduersity and then to hang vpon it with both the hands of faith so as we can roule our selues vpon it and can euen wholly depend vpon it and commit our selues and all our waies to the Lord. The children of Israel were fortie yeares learning this lesson which shewes it is an excellent point and not easily learned And therefore seeing it is of so great vse and so necessarie let vs studie to know the prouidence of God and shew the true vse of it in our liues and conuersations Then the diuell tooke him into the holy citie c. Now followeth the second conflict betwixt the diuell and Christ in the 5. 6. 7. verses Now though S. Luke chap. 4. 9. placeth this temptation in the last place yet doth this breede no great difference betwixt the Euangelists for Luke in pēning of the words and deeds of Christ sets them downe as the Spirit of God directed him not regarding precisely the time when they were done but sometime setting that first which was done last but Mathew he sets thē down in order as they were performed by our Sauiour Christ. Then the diuell tooke him c. In this second cōflict we are to consider three points First the diuels preparation to the combat vers 5. Secondly the temptation it selfe vers 6. Thirdly the answer of Christ vers 7. In the diuels preparation first the time then secondly the parts of his preparation which be two First he tooke Christ from the wildernesse and caried him to the holy citie Secondly he setteth him there vpon a pinnacle of the temple First in the circumstance of time then that is as soone as Satan had taken a repulse and was foiled of Christ in the wildernesse he presently setteth vpon him afresh and caries him to the holy citie to tempt him there By this we may perceiue the malice of the diuell who as soone as he hath ended one temptation ceasseth not there but presently prouideth another The diuell neuer maketh truce with man but either he is busie in tempting of vs or else he is deuising and plotting new temptations for he is neuer idle Againe hence we learne that when we haue ouercome in one temptation we must presently prepare our selues for another we must not look to be at ease when we haue giuen the diuell the foile for he will set vpon vs afresh and tempt vs againe and againe Nay our life is a continuall warfare against sinne and Satan therfore we must euer be in a readines to encounter with our enemie And if this lesson were well learned and as well practised men would not be so impatient in temptations when they befall thē then temptations would be farre more easie to them so as a man wold willingly and chearefully indure them vndergo them though neuer so many The diuell tooke him to the holy citie Here is the first part of the diuels preparatiō Now by the holy citie is meant Ierusalem as Luk. 4. 9. it is plaine But how did the diuell carie our Sauiour Christ from the wildernesse to Ierusalem He might do this three waies first in vision Secondly by the ordinarie way Thirdly cary him in the aire First by vision as it was vsuall in the time of the prophets So Ieremiah was caried in vision to the riuer Euphrates but Christ could not thus in vision be caried from the wildernesse to Ierusalem for then it should haue bene no temptation vnto him in vision onely to cast himselfe from the top of the temple Secondly our Sauiour Christ might be led by the ordinarie way and so indeed the words will beare it but I take it it is not the sense and meaning of this place For if the diuell led our Sauior from the wildernesse to Ierusalem then either with or against his will either of his owne accord or else at the perswasion of the diuell But he went not of his owne accord for seeing he was led into the wildernesse and came to be tempted there he now being in the conflict and it being not yet ended he would not of his owne accord depart thence to Ierusalē Secondly he would not go at the perswasion of the diuell for we neuer reade that he would do any thing at the diuels perswasion though in it selfe lawfull Thirdly the Diuell might conuey and carie the bodie of our Sauiour Christ in the aire from the wildernesse to Ierusalem and this is the opinion of the best Diuines that the diuell had power by Gods permission to transport the bodie of Christ in the aire from the wildernesse to the holy citie and this seemeth to be confirmed by the words following where it is said that the diuell set him on a pinnacle of the temple Now it is as likely that he caried Christ from the wildernesse thither as that the diuel had power to place and set him on the top of the temple Now then if the diuell had permission to transport the bodie of Christ from the wildernesse to Ierusalem this makes for that opinion which is common
Scripture roundly as wel as he And therfore we must be wary how we entertaine doctrines of heretikes and false teachers though they seeme to proue them by the Scriptures for the Diuel he hath his scriptum est it is written as ready as may be But we must learne to proue the spirits that is the doctrines of men whether they be of God or not 1. Iohn 4. 1. lest the Diuel and wicked men deceiue vs for we see here how the Diuel can alleage Scripture and that fitly for his purpose And it is the subtil practise of the diuel to alleage Scripture that so he may perswade men to receiue his damnable doctrines and become heretickes and scismatickes And to this end he doth grosly abuse the Scriptures yea when he would perswade men to liue in sinne he hath his Scriptum est very ready and can tel them At what time soeuer a sinner doth repent him of his sinne he shall haue mercie and truly by his abusing of Scripture he preuailes with many The wordes which the diuell alleageth are taken out of the fourescore and eleuenth Psalme the eleuenth verse For he shall giue his Angels charge ouer thee to keepe thee in all thy wayes c. Now the Diuell in alleaging and propounding the words is very precise and sheweth himselfe very carefull in repeating of the words in so much as he will not leaue out no not this particle For which might well haue bene left out Yet in the end he stickes not to leaue out a whole clause which is the maine point and ground of Gods promise namely this to keepe thee in all thy wayes Where we may see how the diuell doth most vilâ—ly abuse the Scriptures of God and it is vsuall with him in his allegations to put in or to put out something or some way or other to depraue them or to corrupt the sense and meaning of the Scriptures to serue his owne turne And as this is the diuels manner in his alleaging and dealing with the Scriptures so do the Papists as his scholers For though in word they hold the Scriptures yet it is vsuall with them to put in or leaue out or by some meanes to corrupt and depraue theÌ„ in the sense and meaning as might be shewed by example Well seeing the diuell is so skilfull in the Scriptures and can alleage them so readily and so fitly for his purpose and withall is so malicious to mince them and depraue them it should make all men to studie the holy Scriptures that so we might be acquainted with them and be able to disclose and to descry Satans fallations and subtilties and we should wish with Moses that all the Lords people could prophecie But especially the Ministers of the word they must labour to be thorowly acquainted with the booke of God to obserue euen the circumstances of the text else the diuell will cast a mist before their eyes and beguile them with his subtill fallations and therefore they must do as Ezechiel did eate vp the book of God And that we might not perceiue Satans subtilties and deceit he labours to keepe men in ignorance of the word and by all meanes to haue the Scriptures hid and darke and if it were possible to root out the schooles of learning and that the Bible might be burned And as he preuailes in Poperie to bring men to this that all religion and the Scriptures might hang on mens deuises and mans learning as they do in Poperie ground all vpon Lumbard the maister of the Sentences and barre the common people from the Scriptures locking them vp in an vnknowne tong so with Christians he taketh the like course for he perswades them that the Scriptures are hard to be vnderstood and very obscure and troublesome and therfore he drawes menâ— minds from the studie of them to reade the writings of men because they seeme to be more pleasant and delectable that so 〈◊〉 being not acquainted with the text might not descrie his deceipts and subtilties Againe seeing the diuell can alleage the word of God and say It is written and that he can bring in Scripture fit for his purpose what a shame is it for Christians if they do not labor so to know the Scriptures of God that they may alleage them as occasion shall serue that not as some do to heape place vpon place without all reason but to alleage them fitly and to the purpose Lastly seeing this is a diuellish and satanicall practise in alleaging the Scriptures to depraue and corrupt them to leaue out and put in at his pleasure it must warne vs that when we are lawfully called we do speake and vtter the words of other men euen all no more but all neither putting to them nor taking from theÌ„ and that without changing their words or the sense and meaning of them He shall giue his Angels charge ouer thee The true sense of the place is this that the Lore had a speciall care of his people and when he sent any iudgement vpon the Israelites he gaue them this comfortable promise that in the middest of all their troubles he himselfe would protect them And as this promise was made to them so it is generall to the whole Church of God and belongs to vs. For in all common iudgements and calamities the children of God which walke in his waies shal be sure to haue protection and securitie for the Angels of God by his appointment do hold them vp as it were in their hands In which words there is a comparison taken from nurses who hauing children committed to their care do hold them very charily and tenderly in their hands and dare not let them go out of their armes euen so the Angels of God by his appointment become euen as nurses to his children in all their lawful wayes and do attend vpoÌ„ them and are very carefull to protect them from danger so long as they keepe themselues within the compasse of Gods word It is true indeed that iudgement begins at the house of God and he often afflicts his dearest children to trie their faith and patience yet is is most certaine that in commoÌ„ calamities the children of God shall haue protection and security yea the Angels of God as it were nurses shal hold them in their hands and defend them so long as they keepe themselues in the wayes of God and within the compasse of his will in his word But if they leaue the way of Gods commandements and waÌ„der in by-paths and go out of their lawfull callings they haue no assuraÌ„ce of Gods protection neither haue Gods Angels any charge to watch ouer them Seeing then God hath made so mercifull a promise of protection to all them that walke in his wayes and within the compasse of his commaundements it should warne vs all to beware how we go out of our wayes and lawfull callings but that we studie the law of God and as we looke for
take paines that their diligence in defending and vpholding true religion and building the church of God may counteruaile Satans diligence in hindering of it Secondly it behooueth all Christians not onely to pray for themselues but seeing the Diuell labours the ruine of the church specially in preuailing with Princes and great men we must pray for the good of Gods Church and children and euery member of it by name for Kings Queens c good reasō is there that we should do so for in the good and flourishing estate of the church we all receiue benefite by it and fare the better for it Thirdly if Satan durst set vpon the Sonne of God and tempt him to idolatrie and to worship the Diuell then much more will he be tempting vs to the like sinne and set vpō sinfull man to moue him to worship him and make him his God But you will say there is none so mad to worship the diuell to make him our God oh we defie him True it is men say they defie the Diuell and spit at him but alas if we consider their dealings we shall see the Diuell sits in their hearts and rules there as God Do but cast your eye vpon the three maine Religions of the world the religion of the Turke of the Iew and of the Papist and it will appeare that most men worship the Diuell and make him their God because the Turke he is ignorāt of the true God the Iew worships God the Father but not by Iesus Christ whom they deny the Papist worships a false and counterfeit Christ forged by themselues and neuer read of in the word of God for they make him a Sauior in part a Priest to be creator or the maker of his Creator That it may appeare that these three sorts of people do not worship the true God but euen the diuell himselfe let vs marke these 2 principles First that al doctrines set downe and inuented by man concerning Gods seruice and worship being against the word of God they be the doctrines of Diuels so saith Paule 1. Tim. 4. 1. 3. that there shall come false teachers which shall teach doctrines of Diuels and what are these Vers. 3. he saith Such as forbid to marrie and teach men that some meates be holy in themselues some vnholy and not lawfull to be eaten The second principle is this all worship of God deuised by man being against the word of God is the doctrine of Diuels So the Gentiles offering to Idols Paule saith they offered to Diuels yet none of them intended that but rather by the idols offered to God So whatsoeuer worship shall be inuented being against the word of God it is indeed the worship of the Diuell not of God Now by these two principles it appeareth that the worship of God performed by the Turkes and by the Iewes it is no worship of God but the worship of Diuels seeing both of them worship the Father out of the Sonne And the worship of God in Poperie it is no better then the worship of the Diuel seeing they worship God out of the true Christ and haue forged to themselues a false counterfeit Christ. And if Paule might truly affirme of the Gentiles that they worshipped not the true God but offered to diuels then mnch more may it be auouched of that abominable sacrifice of the Masse that it is indeed the worship of the diuell seeing it is more vile idolatrie then that of the Gentiles Now it will be said Though the Diuell preuaile thus with them yet he cannot preuaile so with Protestants neither can they be said to worship the diuell I answer That in truth there be thousands of Protestants in the world who do worship the Diuel for all those which do onely in outward shew professe true religion but in heart loue the world set their hearts vpon pleasures profites and preferments such professours do in truth make the diuell their God and may be said to worship the Diuell For to whom soeuer they giue their hearts to them they do giue worship but while they set their hearts on these things they do not loue God neither do they beleeue in God and rest vpon him as their God and therefore they make the world their God and so worship the Diuell Fourthly by this practise of the diuell we see those men confuted who thinke that the diuell cannot make a league with men as with witches coniurers c. For we reade and know such things haue bin done and here we haue a manifest proofe of it for the Diuell offers a league to Christ there was nothing wanting but our Sauiour Christ his cōsent And if sinfull mā had bene in Christs stead questionlesse there had bene a league and for so great gaine he would haue the diuell his seruice Then said Iesus vnto him Auoide Satan c. Now followeth the answer of our Sauiour Christ. And first in Christs answer marke in propounding of it he vseth first a speech of indignation and of defiance to the Diuell and his offer Auoide Satan as though Christ should haue said I haue heard thee blaspheme both me and my Father haue thus long suffered thee but I will suffer thee no longer get thee hence Satan I will not vouchsafe to answer to thy temptations any more Marke here in the answer of Christ that he was content to endure the diuels temptations and reproches which concerned his owne person but when he is so bold to blaspheme God his Father he can endure him no longer Now when he makes challenge and claimes title to all the kingdoms of the world as though he were Lord of them and could bestow them at his pleasure therin he blasphemed God his Father Then this teacheth vs that if we shall heare vngodly wretches blaspheme the name of God we may not endure it but haue indignation great dislike of it And if we heare black-mouthed Rabshekahs blaspheme the holy name of God by swearing cursing banning we must be touched with griefe to heare the glorious name of our God dishonoured and if time and place require manifest our dislike in open reprehension of it Whē Ahab and Iezabel being both wicked heard that Naboth had blasphemed God they rent their cloathes in token of sorrow So when Hezechiah heard the blasphemies of Rabshekah he rent his cloths and was very much grieued for it Whē Dauid heard the Gentiles say where is now their God this blasphemous speech did greatly affect him so as his very teares were his drinke And the bad speeches of the men of Sodome did much affect Lot vexe his righteous soule 2. Pet. 2. 8. And as all men must be grieued to heare wicked men blaspheme the name of God so especially those that be gouernours of others and by name maisters of families as Dauid saith Psal. 101. he would not suffer a talebearer in his house much lesse a blasphemer