The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames.
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The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames.
Author
Udall, John, 1560?-1592.
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At London :: Printed by Robert Walde-graue, for Thomas Man, and William Brome,
[1588?]
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Sermons, English -- 16th century.
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"The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames." In the digital collection Early English Books Online. https://name.umdl.umich.edu/a14176.0001.001. University of Michigan Library Digital Collections. Accessed May 11, 2024.
Pages
¶The fourth Sermon.
Verse. 8. 9. 10. 11.
8. Agayne the Deuill tooke him vp vnto an
exceeding high mountayne and shewed
him all the kingdomes of the world, and
the glory of them,
9. And sayd to him, al these will I geue thee,
if thou wilt fall downe and worship me.
10. Then sayd Iesus vnto him. Auoyde Sa∣than:
for it is written, thou shalt worshipp
the Lord thy God, and him only shalt thou
serue.
11. Then the Deuill left him: and beholde
the Aungels came, and ministred vnto
him.
[ 18] VNto an exceeding high moun∣taine)
the last temptation
followeth to bee considered:
The firste thyng whereof is
descriptionPage [unnumbered]
the place whereunto hee brought Christ,
that hee might worke his feate vpon him,
whiche is a very high mountaine: not y• he
caried him thether, in bodely maner, but (as
they were before) offred vnto him such a co∣gitation.
Now in that Sathan (before hee
offer vnto Christ the consideration of the
thyng that he goeth about) doth first bryng
him to a place (as he thinketh) most conue∣nient
for his purpose, we may behold in an
other cuircumstaunce his cunnyng, and sub∣tiltie,
for as at the first hee tooke the ad∣uauntage
of the tyme: so here doth hee al∣so
of the place: yea and that before hee
goeth aboute to practise the thyng. And
this we haue diligently to note (that we
may make good vse vnto our selues of it)
for if Sathan begyn his practises agaynst
the godly by bringing them into those pla∣ces
that are fittest for his purpose we are
carefully to take heede into what places
and companies we doe come, and so much
the rather in these dayes of sinne, whē god∣linesse
is (almost euery where) barked at &
sinne and wickednesse aduaunced and ex∣tolled:
so that a man shall scarse come into
that company, but either he shall heare the
descriptionPage [unnumbered]
Gospell of Iesus Christ, and the professors
thereof euill spoken of, or the name of god
(in common talke) blasphemed and taken
in vayne, so that he is brought thereby in∣to
this straight, that hee must eyther con∣sent
by scilence, or sooth them vp in theyr
sinnes and wickednes (and then hath Sa∣than
that for which hee brought him the∣ther)
or els boldly (according to his duety)
reproue the offenders and thē (oftentimes)
the rage of the wicked is so incensed therby
that he rather increaseth his dishonouring
of god then (which were to be wished) ta∣keth
any warning to amend, and then shall
the party that feareth god be greatly gree∣ued,
to see it, and (as many consciences be
very tender) feare least he haue some way
bene the cause of that outrage: how muche
better (therefore) had it bene for such a one
to haue taken heede before hand, and not to
haue come there at al. Besides this incon∣uenience,
we see by experience, that manie
are (often) ouertaken with that sinne (by
frequenting wicked places and companie)
whiche they before abhorred, and if they
had known or feared that they should haue
bene brought to that estate, they woulde
descriptionPage [unnumbered]
haue preuented it: as for example, manie
one that in his conscience approueth the
trueth of religion, and is perswaded that
he ought to frequent the publike exercises
of the same, and doth determine at suche a
time to heare such a sermon: in the meane
while falleth into the societie of the wic∣ked
and is among them that make no con∣science
of any such matter, who keepe hym
worse imployed, vntill the time be past, so
that when he entreth into consideration of
the matter: he may iustly say with himself,
surely, this companie with whome I haue
bene, and this place where I was, haue
frustrated my determination in better
things. I speaks not al this while of drun∣kennes:
of whoredom: of gaming. and such
like: which (oftentimes) are committed cō∣trary
to the purpose of the partie: yea con∣trary
to his former affection and desire.
And therefore (if euer thou meanest, vnfey∣nedly
to take that course which becōmeth
a true christian, and if thou wilt learne to
discerne the subtitlties of Satan, to shunne
them) beware of places of wickednes, and
vngodly companie: and learne to frequent
those places and that company where god∣lines,
descriptionPage [unnumbered]
is exercised, that when thou depar∣test,
thou mayst go away bettered, and not
hindered thereby.
[ 19] (And shewed him all the kingdomes of the
world, and the glory of them) we see howe the
enemie wayted the opportunitie of the
place, and yet hee findeth not all thinges
fitly prepared to hys purpose, (for he hath
experience of Christes wisedome in dis∣cerning
his intentes) and therfore he doth
at the first onely shewe vnto Christ Iesus
the matter wherein hee meaneth to tempt
him: that is, he offereth vnto his considera∣tion,
the greatnes, the maiestie, magnifi∣cence,
and glory of the kingdomes of the
whole world: and so seemeth (for the time)
to goe no further: wherein we may see that
Satan dealing against one that hath geuē
him the foyle before, and therefore (he
is assured) liketh not of his practises
doth vse himselfe more subtilly, then hee
hath done: to teach vs, that the more, that
the Lorde reuealeth his will vnto vs, and
descrieth the sleightes of Satan, and the
more troubles that hee hathe assayled vs
withall, and we, thorow (Gods help) haue
ouercome, the more slyly will he assault vs,
descriptionPage [unnumbered]
to the ende that hee may more easily de∣ceaue
vs. And therfore we are not to make
light of this enmitie, and so be carelesse
(as many be) but (the forewarder wee be
in the schoole of Christ) to walke the more
warely, and circumspectly: knowing that
our aduersarie watcheth vs moste deceiua∣bly.
Agayn behold how Satan offereth the
bewtie of the thing, vnto his consideration
& so letteth him alone: leauing (as it were)
the obiect, and hys sences to work further.
a matter worthy to be noted, for if Christ
had bene (as all other men are) of a corrupt
nature, it had bene a forcible way for hym
to haue preuayled: which hee (knowing en∣ough)
doth vse against mankinde, and doth
greatly ouertake them therwith: for when
he would bring thee to commit any sinne,
he (knowing that thy nature is corrupt, &
inclinable to any thing, sauing that which
it should) doth offer the consideration of it
vnto thy sences, as for example when hee
would haue thee commit whoredome, hee
will vse one meane or other, to bring thee
to the sleight of the harlot & to behold her
bewtie, whereunto if thy lust once geue
consent, hee hath, what hee would haue
descriptionPage [unnumbered]
for the resistaunce whereof we must learne
that he1 that looketh vpon a woman and
listeth after her in his hart committeth a∣dultery,
and therefore must we continually
vse that notable prayer of Dauid.2 Lord
turne away mine eyes that they behold not
vanitie. If hee would bring thee to fall in∣to
dronkennesse, he will shewe to thy sight
the coulour of the drinke, wherewith if y•
once be delighted thē doth this follow, that
thou wilt persuade thy selfe it is pleasaunt
for thy tast. That we may also stay the be∣ginnyng
herein, we must learne the coun∣sell
that the holy Ghost geueth vs by the
mouth of the wise kyng Salomon3 looke
not then (sayth he) vppon the wine when it
is red, and when it sheweth his coulour
in the cup, or goeth downe pleasauntly: In
the end thereof it wilbe like a serpent and
hunt like a Cockatrise. To conclude, his
first offer is in any temptation, to laye the
thing (whiche of it selfe is lawfull) and thy
sences together, wherewith if he can see
thee affected and moued, then will he pro∣ceede,
and therfore we haue great neede to
take heede that our affections and desires
doe not raunge abroad about the thinges
descriptionPage [unnumbered]
that belong not vnto them, neither be too
much delighted with the thinges that are
of God alledged to man for his necessitie
and delight: least Sathan get occasiō there∣by
to enter in with vs so farre, that we shal
not bee able to resiste him. For though the
world persuadeth it selfe, that thoughtes
are free, and man may behold what he liste
& wish at his pleasure, yet we must learne
to tye vp our affections and keepe them in
more straitly, least they open the doore to
great and haynous offences. Let vs yet be∣hold
a further slight of Sathā in this shew
of these thinges vnto Christ: namely that
he offereth them not simply as they are, but
(onely) in the brest of them, for he sheweth
the glory and honour of the world, but not
the inconueniences and crosses that accō∣pany
the same, & it is a deceauable slyght.
For when Sathā would make a mā vayne
glorious, if hee should together with the
prayse of men, shew also the small affection
that men that be wise beare vnto such per∣sons:
if with the present pleasure of whore∣dome,
he should reckē vp the sicknesses and
punishmentes that follow: if with the de∣lightfull
tast of straunge drinke he should
descriptionPage [unnumbered]
make mention of the sorrowes that ensue
the same: in short, if with the fleshly contēt∣ment
that sinne bringeth hee sheuld also
speake of the troubles that follow vpon it,
and what punishment such shall abyde at
the hands of almighty God, he might iust∣ly
feare that he should preuaile but a litle.
And therfore when he goeth about to bring
man into any sinne, he leaueth out whatso∣euer
may seeme to make agaynst him, that
he may the more easily obtaine his purpose:
which we see him most notably to practise,
agaynst our Sauiour Christ in this place:
for goyng about to make him worshyp him
selfe in steade of the liuyng God (who one∣ly
is to be worshipped) he would draw him
thereunto by the desire of the souerainetie
ouer kingdomes, the whiche (that it may
more forcibly moue the sonne of God) hee
propoūdeth in the most excellent condition
that it can be of, and neuer sheweth him of
the great charge of a kingdome: the ficle
estate of Princes, nor the greate accompt
that they shall make, when the Lord of hea∣uen
and earth shall call them,1 to geue
an accompt of their stewardshippes. And wt
this course doth hee mightely blinde the
descriptionPage [unnumbered]
world, for we see that men are so rauished
with the glory, pleasure, and profite of this
present life that for the attayning of the
same they doe not onely swallow vp all the
worldly inconueniences that can bee fall
thē: but (which is more) make shipwracke
of conscience, & tread all Religion and god∣lynesse
vnder foote. How true this is in the
common weale, I referre it to euery mans
conscience: & whether it be in the Church
or no I pray you see the Judgemēt of him
that liued before me, and spake as hee saw,
whiche was indifferent.Sathan (sayth he)
hath taken many of our Ministers, and
caried them vppe to an exceedyng high
mountaine and shewed them all the spi∣rituall
liuynges almost in the world. By∣shoprickes,
Deaneryes, Prebendes, Per∣sonages
and Vicarages, and hath told
them: this is a wealthy Byshopricke, this
is a riche Deanery, this is a fat benefice,
they are all in my gift. I am the patrone
of them: fall downe therefore before me
and worshyp me, and if one will not con∣tent
you, I will giue you pluralities. Let
no man thinke these thinges to bee for∣ged
or sucked out of myne own fingers,
descriptionPage [unnumbered]
for writers make mention, that the De∣uill
in deede gaue the Byshopricke of
Rome once, and since that tyme it was
neuer good. And is he not so able nowe,
thinke you to giue a poore benefice, as
hee was then to giue the fattest Bysho∣pricke
in the world? Let no mā be offen∣ded
with me for speaking that, which all
the world by experiēce seeth to be true.
For where these Alymsters shoulde bee
Preaches, they are tongue tyed: and that
commeth not without great temptatiō.
For thus he reasoneth with them: speak
no more of iustification, medle no more
with cōtrouersies: rubbe no man on the
sore: Let euery man liue as he list with∣out
reprehension or admonitiō, and you
shall lacke no liuyng. Do you thinke that
Sathā hath not sworne many to silence:
I haue hea•••• of diuers that at the begin∣ning
haue ben very godly preachers, but
after they haue once ben choked vp with
many liuings, they haue had such a bone
their throates, as the Deuill would haue
it, that they would seldome open their
mouth to speake any more. This farre
of his wordes. But it behoueth those that
descriptionPage [unnumbered]
will learne (in deede) to shunne the estate
that Sathan would bring the sonne of god
in this temptatiō, to consider of the world,
and the thyngs that are therein, as they be
described by the holy Ghost in the word of
God, and wey the manifold snares that sa∣thā
hath in the same, to seduce and deceaue
withall, to the ende that they may walke
vprightly in this vale of miserie, in y• true
feare and obedience of Jesus Christ. It is
added (by Luke) that this great glory of the
world was shewed vnto the sonne of God.
In the twinckling of an eye: UUhich doth fur∣ther
set down vnto vs the forcible meanes
that Sathan vsed to obtaine his purpose,
for wee see that as pleasaunt thynges doe
greatly moue the mynd of man, and the ra∣ther,
when no bitternesse is mingled ther∣withall,
so most especially when they (be∣yng
many and glorious) doe come altoge∣ther,
and of a sodayne. All which circum∣staūces
you see how wisely the enemy hath
packed together. The doctrine then that
we are to learne out of ye same is this: that
Sathan will pretermit nothyng (be it ne∣uer
so litle) but he will take his aduaūtage
by it to do vs harme: to ye end that we may
descriptionPage [unnumbered]
learne not to be carelesse seyng he so bestir∣reth
himself: nor to be negligēt in learning
to discerne his sleightes & to auoyde them,
seyng he is so watchful to seeke our destru∣ction,
agayne in that this is sayd to be in a
moment or the Twinckling of an eye, we
may further behold that which before was
shewed, namely, that the sayd temptations,
were not corporally, but by cogitation. For
we know that the mynde of man (in such
wonderfull maner hath GOD created it)
can at once conceiue and see those thynges
that are farre distant, and (as it were) lay
them together, and make one common ob∣iect
vnto it selfe of all the world: thinkyng
sometymes of all at once, and sometimes of
one part, somtimes of an other, and such is
the wonderfull celeritie & quicknesse ther∣of,
that it is now here, & forthwith at Je∣rusalem,
or in any of the vttermost partes
of the earth, which Sathan knowyng well
inough doth labour also to make this sin∣gular
and most excellent grace of God to
serue his turne, for the accomplishment of
imquitie, she wyng vnto vs, the exceedyng
malice of Sathan, that not onely vseth the
instrumētes of sinne and imquitie to serue
descriptionPage [unnumbered]
his purpose, but also vsurpeth (euen) vppon
the best and most excellent graces of God,
seeking to peruert them from ye right vse,
whereunto God hath allotted them: which
is a thing very needefull of vs to be noted,
for as it pleaseth God in his great loue to
mankinde, to bestow his graces both of the
mynde and body vpon man in most liberall
measure (as witte, wisedome, learnyng, ri∣ches,
honour, strength, beautie. &c.) so doth
Sathan labour (euen) to make all these
thyngs, not onely vnprofitable vnto vs, but
(whiche more is) as instrumentes of our
greater falling from GOD, and so of our
more greeuous Judgement. For hee will
teache a man to turne his wit vnto crafty∣nesse:
his wisedome to iniurye others, his
learning to bolster peruerse opinions, his
riches to choake the good motions of the
spirite in him, his honour to the forgetful∣nesse
of God, to honour him, his strength to
oppresse others, and beautie to pride, euen
as he would haue vsed that excellent part
of man (in the sonne of God) his mynde, to
be a meane to draw him from his obediēce
vnto God his father. And therfore we haue
great neede to take heede, that the graces
descriptionPage [unnumbered]
which God hath geuen vnto vs be not abu∣sed
by vs through the suggestion of Sa∣than,
to our greater hurt and Gods disho∣nour,
which we shall the better regarde, if
we set this alwayes before our eyes (and
endeuour it vnfainedly in the whole course
of our life) that all that we haue, or are any
way able to doe, may be employed in such
wise, as may best serue to the glory of god
the father, the buildyng of the kingdome
of Jesus Christ and the benefite of our bre∣thren
with whom we doe liue.
[ 20] (All this will I giue thee if thou wilt fall
downe and worship me) all this while hathe
Satan done no more but onely made way
for his purpose: for hauing set him on an
exceeding high mountaine and shewed (as
it were) before his eyes the bewtie of all
kingdomes, hee commeth then to his pur∣pose,
to wit, to offer them all vnto ye sonne
of God, so that he wil worship him, for (no
doubt) he thought that Christ must needs
be rauished with the desire of that glorious
sight, and therefore woulde be willing to
doe any thing, for the attayning thereof:
which is easily to be found in man, subiect
to corruption, but Christ was exempt frō
descriptionPage [unnumbered]
the same, and therefore Satan was decei∣ued
of his hope and disappointed of hys
purpose. But let vs consider his tempta∣tion:
how cunningly it is disposed and set
in order. Sathan doth not go simply to the
thing it selfe (as he did in the former) but
before he biddeth him worship him, he set∣teth
down the promise, to the end (that vn∣to
all the circumstances) he might ad this
as the life (if Christ would haue beleeued
him) that he wil bestow them all vpon him
but Christ saw his subtiltie, and therefore
resisted him, and hath prouided that the
same should be registred for our instructi∣on.
And yet doth the deuill most mightelie
preuayle with the world herein: for he set∣teth
such a colour vppon sinne, by glorious
promises, and manifold pleasures and pro∣fite,
which come by the same that hee can
easily perswade (almost) any man to com∣mit
anie sinne, for that appeareth by the
course that men take in this world, that he
hath alreadie wonne theyr heartes vnto
this perswasion, that he will giue them all
thinges. For if there be a practise whiche
is cleane forbidden in the worde of God,
you shall finde euen the meanest (in out∣ward
descriptionPage [unnumbered]
appearaunce) very perfite in it, but
as for those courses that God hathe com∣maunded
(whereunto hee hath promised a
blessing, and which hee will haue done as
seruice vnto himself) if you aske them, they
know not what they meane: & if you speake
of them you had as good speake to a post: he
doth not onelie (in moste liberall maner)
promise to bestow all these vpō Christ: but
also, for a further assuraunce (as Luke re∣cordeth)
auoucheth that they are deliuered
vnto him, and to whome soeuer he will be∣stow
them. And yet we know by the scrip∣tures,
that1 the earth is the Lordes, and
all that is therein.2 The Lorde God of
heauen giueth power, strength, and glory.
For there3 is no power but of god:4 he lif∣teth
vp and throweth downe. The5 most
high deuideth to the nations theyr inhe∣ritaunce
and seperated the sonnes of Adam:
so that wee may behold the impudencie of
Sathan, and his lying presumption that
dare vindicate vnto himselfe that wherein
hee hathe no interest, where-withall (not∣withstanding)
hee preuayleth muche in the
world: for they that do beleeue that these
things he the Lords, and are bestowed (as
descriptionPage [unnumbered]
blessings) vpon none, but those that receiue
them at hys hands (which is by those law∣full
meanes that he hymselfe in hys worde
hath prescribed and warranted) are careful
that they neuer desire that whereunto the
Lord doth not offer good meanes: contrari∣wise
they that beleeue it not, but haue ra∣ther
taken out the lesson ye Sathan is the
giuer of them, do by all subtle and indirect
meanes seeke to attaine vnto theyr de∣sire
holding this for a principle, that hee
that dissembleth not cannot liue: and this
for an other, that hee that dealeth iustly
shall dye a begger: hath not y• deuil (think
you) perswaded such persons that ye world
is hys, and hee hathe the bestowing of it at
hys pleasure? yes verely. And therefore they
make no conscience of right or wrong: they
neyther feare God nor man, but (so they
may haue theyr willes in pleasure, profite
or worldly estimation) they care for no fur∣ther.
Contrariwise those that feare God
haue not onely learned to abhorre and de∣test
such dealinges in themselues, but also
in those monstrous Anachims that followe
such wicked wayes. But here may seeme
to arise a doubt, howe this can be so, that
descriptionPage [unnumbered]
Sathan should haue so little interest in the
world, seing, our sauiour Christ doth in1
diuers places cal him ye prince of this world
& s. Paule calleth2 him ye god of this world.
I aūswere y• these be two true sayings: sa∣thā
hath nothing to do with the thinges of
this world, & sathā is the god of this world,
for it is euidēt that god3 made all things
both in heauen & earth, which were all ex∣ceedyng
good, & he doth continually so pro∣tect
& gouerne thē, yt the4 sparow falleth
not on y• groūd, wtout his will, so y• in gene∣rall
they are thus to be recōciled, whatsoe∣uer
is good in ye world that is god ye ruler &
disposer of: but whatsoeuer is euill yt sinne
doth sathā direct & gouerne. Then he hath
nothing to do with y• things of this world,
so farre as they be good, & vsed to the right
end: Which is to y• glory of him that made
them & the benefite of the possessor, but he
is prince of this world, first in respect of
the sin that is cōmitted in the same, for as
he was the first ye sinned, so was he y• cause
of the transgression of mankinde, & therfore
is the continuall ringe leader of all vngod∣lynesse.
Secondly he is called the prince of
this worlde in respect of that he doth, and
descriptionPage [unnumbered]
not of that he may do, for he is an vsurper,
to wit through sinne captiueth and subdu∣eth
man vnto his obedience and slauish sub∣iection,
whereunto men doe so generallye
yeld, that he onely seemeth to be serued and
the Lord of heauen and earth thrust out at
the doores, and therefore is hee called the
prince of this world. Thirdly he is called
the god of this world for that they why (by
the iust Iudgement of god) are geuen ouer
1 into a reprobate mynde, beyng2 blin∣ded
in their vnderstanding, doe giue them∣selues
ouer not to obey the truth, but to3
beleue lyes, and obey Sathan in the whole
course of their life, yet all this his power
and souerainetie is ruled by the raynes of
Gods prouidence, that hee can doe no∣thyng,
without his4 leaue, no not so
much as enter into5 the swine, whiche is
vnto vs a great comfort and (indeede) the
staffe of all our affiaunce, for when we
see the malice of Sathan, the crueltie of
the wicked, and our owne wickednesse we
could haue nothing to resist, but onely this
that Gods prouidence, whom we feare and
in whom we repose our confidence, so dire∣cteth
all thynges that without his will
descriptionPage [unnumbered]
(whiche is in his sonne Iesus Christ lo∣uyng
towardes vs) nothing can be attemp∣ted
or performed.
If thou wilt fall downe and worship me)
We see hys liberall offer and how bounti∣full
a hand he hath in that which is none of
his own, and yet notwithstanding doth hee
promise this vpon meere liberalitie with∣out
respect of anie other matter, no, it was
nener hys meaning, for none shal be bene∣fited
by hym but such as will doe hym ho∣mage:
so that we may note herein Sathan,
that mynde which he accused the seruaunt
of God1Iob to be of: to wit that Iob dyd
not serue God for nothing: but because
God had enriched him therfore (onely) was
he godly and feared the Lord, and why did
he charge him with such a hainous crime?
for sooth because he was of the same dispo∣sition
himselfe. The doctrine (then) that
we learne out of the same is this: that as
we see Sathan to be minded, euen so (if
you looke into the course of this worlde)
shall we see hys instrumentes to be affec∣ted:
that is, to measure others by them∣selues,
and to (thinke though they be most
wicked, and most vilely desposed) that no
descriptionPage [unnumbered]
man is better: so that the deceitfull man
wil trust none, but thinketh that euery mā
will beceaue him. The lyer beleeueth not
an other of hys word, because hee himselfe
maketh no cōscience of lying, he that shun∣neth
y• offences that the world exclaymeth
against (onely) to stop mens mouthes, doth
think that no man doth more: in one word,
let a man be neuer of wickedly bent, yet
thinketh he no other men to be any better:
contrariwise, the man whose mind is true∣ly
regenerated thinketh so basely of hym∣selfe
and by charitie (the fruit of his faith)
1 hopeth so wel of euery man, that (vnlesse
he know the contrary) he alwayes iudgeth
the 〈◊〉〈◊〉. Againe you see how liberall he is
of promise, but he tieth it vnto a condition:
wherein you may perceiue howe contrarie
his affection is vnto the mind of the Lord:
it is true that God will be worshipped of
all that he dealeth mercifully withall, but
yet doth he freely bestow his mercy, with∣out
any respect of our worshipping hym a∣forehand.
But Sathan wilbe worshipped
before he will performe his promise. So
that as the contrarie disposition of God &
Sathan appeare in this poynt, in like ma∣ner
descriptionPage [unnumbered]
(if you examine it well) shall you finde
them that are of God, and them that are
of their father the deuill to be, for the godly
hauing obteyned mercy at the handes of
God, are also enclined vnto pitie and mer∣cie
being carefull to doe good (accordyng
to theyr power) not for gayne, but because
God hath bene fauourable vnto them, the
wicked (on the other side) being minded
as he is by whome they are guided, will
promise very bountifully, and giue as su∣gred
wordes and vse as glorious termes,
as though theyr tongues were made of
Butter: But all that euer they promise is
with an if for if, they gayne not by thee: or
if thou please not theyr humor, or if thou
crowch not vnto them: they will not onelie
not performe the least part of theyr large
promises, but thou shalt finde it in experi∣ence,
that they will be vnto thee (as Sa∣than
was euer after to Christ) thy greatest
enemies, and as much as in them lyeth) do
thee the greatest displeasure. Well, let vs
proceede the deuill worshipped: what doth
he desire when hee would haue Christ Je∣sus
to fall downe and worship him? surely
no lesse then that whiche was due vnto
descriptionPage [unnumbered]
God the father: for looke what it is that
God requireth of vs in his word, when hee
biddeth vs worship him, and all that doth
Sathan most impudently challenge vnto
him: But you will say vnto me, that Sa∣than
shewed himselfe herein a very foole,
for no man was euer found that would say
he would worship the deuill. Well, thus
can he cunningly teache thee to play with
termes and speeches, while he get domini∣on
ouer thee to make thee worship hym in
deed. For (if we shal truely measure things
by the lyne of trueth) we shall see that Sa∣than
is greatly obeyed in this poynt, for
what is it to worship God but to fear him,
and bring forth the fruites of the same
which is obedience? Nowe we cannot tell
one of vs when an other doth feare, but by
the fruites, which (Christ telleth vs) the
1 Tree is knowne, by the fruit by which
euery Tree is to be knowne, is obedience,
and by obedience, are we knowne whose
2 seruauntes we be (as S. Paule teacheth
vs) the obedience vnto God is godlines, in
the keeping of his commaundementes, the
obedience vnto Sathan is wickednes in
transgressing the lawes of God. Now let
descriptionPage [unnumbered]
vs come to the poynt: if there be moe found
that giue themselues ouer vnto sinne, in
neglecting of the worde of God, blasphe∣ming
of his holie name, profaining of hys
Saboath, disobedience, whoredome, drun∣kennes,
vnlawfull gettyng & slaundering:
then that bee carefull to knowe GOD,
and striue against all impedimentes to re∣forme
theyr liues according to hys holy
word, it must needes follow that the grea∣test
number (how soeuer they pretend the
contrarie) doe obey Sathan in this poynt
to fall down and worship him: besides this
there is an other way to worship Sathan,
which many do walk in & that is thus. We
know that those which worshippe God do
propound vnto them selues his lawes to be
obeyed, and so make godlynesse their chie∣fest
studie: if then wee propound any other
thing for our chiefest marke, wee worship
Sathan. They therefore that make theyr
1 belly theyr God (as the scripture speak∣eth)
in giuyng themselues ouer to Epicu∣risme,
and voluptuousnesse of liuing, they
that are caried away with couetousnesse
(which2 is Idolatry) & haue theyr grea∣test
care to heape vp riches together, they
descriptionPage [unnumbered]
that make the vanitie of worldly pompe
and honor their principal end: (vnto one of
which (almost) the whole world is admit∣ted)
doe not serue God, but fall downe be∣fore
Sathan and worship him. This is no∣table,
for Sathan preuayleth in this poynt
yet further not onely in getting men into
his iurisdiction to fail downe and worship
him, but also in making men his substi∣tutes
herein, creating them pettie deuils
to challenge the same thinges vnto them∣selues,
from the handes of men whiche he
himselfe would haue had giuen him there
of the sonne of God: Which (in a word) is
thus put in execution, when soeuer any
man requireth obedience vnto hymselfe,
which cannot be done without the breach
of Gods commandementes, or commaun∣deth
anie thing which is to the hinderance
of the glory of God and staying of ye course
of godlines. For God hath set euery man
in his seuerall place, not for the breaking,
but the further obeying of his lawes, and
he neuer erected that calling whiche is
a stoppe vnto hys glory: For so much as
he made1 all thinges to serue thereun∣to.
Now you see (I trust) in some measure,
descriptionPage [unnumbered]
what the Deuill would haue Christ doe,
and how farre hee proceedeth in practising
this in the world among men. I am sure
that you thinke by this tyme, yt this temp∣tation
is not the subtilest, but the grosest
and most palpable impietie of all other, and
therefore Sathan may seeme to deale foo∣lishly,
but we are thereby to note, that hee
doth not onely deale cunnyngly but also
most impudently. For we see in experience
how that hee (often) laboureth to persuade
men vnto most horrible facces, as to mur∣ther
their dearest and nearest frendes: Yea
oftentymes, to make away their owne sel∣ues,
and (alas) hee preuaileth many tymes
there withall. But yet (euen) by this may
we learne (if it please God to giue vs the
right vse of ••t) great comfort, for first, whē
Sathan doth deale thus impudently, and
shamelessel•••• with vs, to suggest into our
myndes, most haynous, and horrible moti∣ons,
we are, as carefully to resist thē (least
they ouertake vs to our owne destruction)
so comfortably to lift vp our hartes in hope
that God will in his good tyme cleare our
myndes of such cogitations, and also per∣suade
the same vnto others, in the like ease
descriptionPage [unnumbered]
euer hoping that the Lord will geue their
extremities a ioyful issue: Secondly, when
we see that our troubles doe not diminish,
but encrease (and in our eyes wee beyng
weakned) and Sathan seemeth to insult in
such boystrous maner as though he had al∣most
got the victory, euen in that case we
haue Christ Iesus for our exāple, who was
tempted at the last, most haynously, & ther∣fore
we are to be so farre frō hanging down
our heads and dispayring at the view ther∣of,
that we may conceaue good hope, that
our deliuerannce is so much the nearer; as
our foe is the fiercer and Gods presence is
most forcible and fauourable, where Sa∣thans
enimitie is most hard and cruell.
[ 21] (Then sayd Iesus vnto him auoyde Sathan)
When Christ doth see the impudencie and
boldnesse of this tempter, that notwithstā∣ding
he was beaten backe twise before, yet
he not onely setteth vpon him agayne, but
in most shamefull manner, arrogateth vnto
himselfe y• dominion of ye world, which (in¦deede)
is none of his, though he doe vsurpe
vpon it (as we haue heard) & vpon the same
hath so brasen a face, as to bid Christ Je∣sus
the sonne of God (who was come into
descriptionPage [unnumbered]
the world to teach men, the true worship of
god) to giue vnto him that honour which is
due to god alone: He aunswereth him more
sharply then before he did, saying vnto him
auoyde Sathan, as if hee should haue sayd
get thee hence, thou aduersary to me, and
to all mankinde, thou enemy to all truth
thou seducer and deceiuer, thou lyer and v∣surper,
auoyde out of my presence, for what
soeuer thou promisest, if it should bee per∣formed,
for so much as thou art my profes∣sed
enemy it cannot bee of any good mea∣nyng
of thee, and therefore cannot doe me
any good. So that by this first braunch of
the aunswere of Christ Jesus vnto sathan,
we learne, to begin withall this lesson that
the consideration of the name of the enemy
and what it doth signifie, because it expres∣seth
his nature, is a forcible meanes to
beate him backe and disapoynt him of his
purpose, and weaken his strēgth. And ther∣fore
it hath pleased the holy Ghost in the
scriptures, to terme him with these titles
whiche doe make manifest his disposition,
as the name of Deuil signifieth a deprauer
and wrangler, he is called Lyon in respect
of his deuouring of men; the terme of Dra∣gō
descriptionPage [unnumbered]
importeth his venemous poyson, Christ
sayth hee is the1 father of lyes, to shewe
that he neuer meaneth so well as he pretē∣deth
and here hee is reproued by the name
of sathan which signifieth an enemy or ad∣uersary.
All is to this ende that we may
learne this lesson: that for so much as his
whole indeuour is to destroye vs, and that
he is a professed enemy vnto vs, those offers
that hee seeketh to bestow vppon vs (for so
much as they come from him that wisheth
vs no good) though we see no hurt in them,
yet are we iustly to suspect them: and ther∣fore
to take heede, that we in no wise yeld
vnto them. Agayne we see how Christ ta∣keth
him vp farre more sharpely then in the
former aunsweres he did, for then hee aun∣swered
him simply with the text, and nei∣ther
reproued him nor vrged the meanyng
of the wordes but onely in the bare alled∣ging
of it, and here he not onely taketh him
vp with a most sharpe reproofe, but also
pressed him (as we shal see anone) with the
text in more forcible manner. The cause
whereof, we are to search out, that we may
haue the benefite of it to our owne instruc∣tion.
If you marke well these thynges that
descriptionPage [unnumbered]
sathan vrged vnto Christ before this, you
shal finde thē to be of an other kinde, name∣ly
to concerne him selfe and not God (im∣mediatly)
as this doth, for though it bee a
dishonour vnto God, when a man is vrged
to offend in the least poynt of his Religiō:
yet it concerneth the Lord more nearely
when one shalbe sollicited to violate that
worship and honour thereof hee is very1
ielous, and which he will not giue vnto an
other, and accordyng as it is more haynous
in the eyes of the Lord, so is it to be estee∣med
a thyng more odious vnto man, and
therfore to be repelled with more courage:
Which (if you marke well) you shall in the
practise of our Sauiour in the combate, for
so long as sathan medled with those things
that concerned Christ himselfe (as the mat∣ter
of his body) he aunswereth him (though
alwayes most perfectly yet) more mildly,
but when he commeth vnto this pointe, to
vrge him vnto those thinges, whiche con∣cerne
the threatning of God from the iu∣risdiction
of his creatures, and depriuyng
him of his glory and worship, he dealeth no
more mildly, & meckely but rebuketh him
in most vehemēt maner, and painteth him
descriptionPage [unnumbered]
out in his naturall coulours: so that the ex∣ample
of Christ is vnto vs a notable presi∣dent,
how to behaue our selues towardes
wicked men in the world, wherof some are
enemies (thought to God in deede) in pre∣tence,
onely to our persons: some euen in
speach & behauiour professed foes vnto our
Religiō, and so immediatly vnto the Lord,
concerning them that are our enemies (for
so much as we are to bee patternes of all
pacience and1 to ouercome euill with
good) we must vse our selues more gently
towardes them2 reprouyng thē with all
long suffering, and meekenesse, to see if it
will please God to graunt thē repentaunce
& deliuer them out of the snares of the De∣uill:
But if they be enemies vnto our Re∣ligion,
then are we to put on an other kind
of behauiour towardes them, that is to re∣siste
them (euen vnto their faces) with all
courage and boldnesse, that they may know
y• we be zelous for the Lord God of hostes,
and tender his glory, more then our owne
estimation, or benefite, whiche practise (if
we looke into the scriptures) we shall see
to be obserued by the most notable instru∣mentes
of Gods glory, for that is sayd of
descriptionPage [unnumbered]
Moyses, that he was1 meekest man that
was vpō the earth, & yet none was euer ei∣ther
before him, or after him (Jesus Christ
excepted) more filled with zeale & courage
thē he shewed himselfe to be, whē he dealt
with them that were enemies to God and
his truth. The Apostle Paule who in hys
doctrine dothe so often exhort vs vnto
2 meekenes, and gentlenesse: yet looke
what singuler boldnesse hee sheweth him
selfe to bee of when hee dealt with that3
sorcerer, who would haue peruerted Ser∣gius
Paulus from the fayth. But (to goe
no further then our sauiour himselfe, who
is to vs an example of all perfection) doth
not hee bid vs learne of him, for hee is
lowly and meeke? doth not hee shew him∣selfe
in the whole course of his life most
milde? and yet how4 roughly and sharpely
dealeth hee with the Scribes and Phari∣sies,
who were deprauers of the truth of5
the law of GOD.6 We see (then) in what
manner, and at what tymes we ought to
be milde, & agayne when we must be ear∣nest,
which is a lesson needefull to be lear∣ned
(as generally of all true Christians so
particularly & especially of vs Ministers)
descriptionPage [unnumbered]
for these are suche dayes (if not worse) as
our sauiour Christ spake of, that whether
we come1 full or fasting, we are refused,
if we pipe, they will not daunce, and if wee
weepe, they will not mourne, that is of
what spirite soeuer we be: whether milde,
or sharpe, whether gentle or rough, no way
will please them, because they will needes
be dampned. In which peruerse froward∣nes
this doctrine will stād vs in good stead
that is, to be patient, and gentle in our own
cause, but zelous, and whot in the cause
of the Lord, and then let the world take ex∣ceptions,
as long, and as much as it can,
our conscience will beare vs witnesse, that
which GOD commaundeth: wherewith
whosoeuer is offended, sinneth not against
vs, but the Lord.
[ 22] (It is written, thou shalt worship the Lord
thy God and him onely shalt thou serue) this is
the repulse that Christ giueth vnto sathan:
& such a blowe as made him (finally) to de∣part
for that time. The wordes that are
here alleadged, be not to be found, in so
many sillables in any place of the scrip∣tures,
though the sence and meaning is
in many places, that whereunto Christ al∣ludeth
descriptionPage [unnumbered]
is written in two seuerall places
of Deuteronomy, where be these wordes:1
thou shalt feare the Lorde thy God, and
serue him: In stead of feare, Christ putteth
worship: and to the worde (serue) hee ioy∣neth
(onely) both whiche are to be consi∣dered:
for the first: where Christ taketh
worshippe for feare, the difference is no
more, but to set downe the effect in stead
of the cause, for the feare of God is that
reuerent opinion that man ought to haue
of God, in regard of his greatnes and his
own weakenes: and the worship of God, is
that necessary fruite that feare bringeth
forth. Nowe for asmuch as Sathan chal∣lenged
vnto hymselfe worshippe, which is
the fruit of the feare of god (and therefore
is alwaies included in the worde feare)
Christ opposing his aunswere, to the de∣maund
of the enemie, taketh that part of
the sence of the commaundement (though
not the very worde) which the aduersary
did seeme to arrogate vnto himselfe. Now
for the worde (onelie) which Christ seem∣eth
to adde vnto the text, if wee marke it
well, we shall see that it is most agreable
to the meaning of the holy Ghost: for
descriptionPage [unnumbered]
that sentence (in so much as it belongeth
to the worshippe of God) must be refer∣red
vnto the first commandement, where∣in
God excludeth all others and taketh
all vnto him selfe, the meaninge of it
then must needes be, that this seruice is
(onely) to be giuen vnto God: Agayne
we know in the course of the whole scrip∣tures,
that when god speaketh (as we call
it) indefinitely, the sence is euer to be ta∣ken
generally: as when he sayth1 cursed
is he that maketh flesh and bloud his arm,
he meaneth all and euerie sort of flesh and
bloud, agayne when hee sayth, searche the
scriptures, for in them you thinke to haue
eternall lyfe: hee meaneth in them onely,
so when he saith, thou shalt feare the Lord,
and serue him, he meaneth onely him: you
see then how the answere of christ though
it vary something in the words of the text
which he aleageth, yet it differeth nothing
from the sence and meaning. Now if you
marke the wordes spoken and lay them to
the demaund of Sathan you shall see that
they are (being thus alleaged) much more
forcible then otherwise. For if Christ had
spoken in generall of the feare of God, Sa∣than
descriptionPage [unnumbered]
(being a cauyller) might haue replied
that hee required worshippe and not feare,
but whē Christ speaketh of worship, which
(in deede) is conteined in feare, he stop∣peth
his mouth that way, agayne, if he had
said thou shalt serue God: Sathan might
(peraduenture) haue aunswered, so thou
mayest, and yet worship mee. But when
Christ addeth this word (onely) hee spea∣keth
no more, then the text conteyneth in
it (being compared with other places) and
yet cutteth of all occasions, from the ene∣mies
of further wrangling. The manner
therefore of Christs dealing, with the text
doth teach vs: that for the right ouerthro∣ing
of an aduersary, and conuicting of any
gaynesaier, it is greatly materiall how the
scripture bee aleaged: for it is not onely,
meet that the sword of the spirit be draw∣en
out to cut downe, all that is raysed
agaynst the truth: but also, that an edge be
set vppon it, by the wisedome of the hand∣ler.
For as euery one that canne handle
a swoorde, is not bye and bye able to
wounde his enemie, and defende himselfe
with it, so euery one that alledgeth the
Scripture (though hee alledge it truely,
descriptionPage [unnumbered]
and to a good purpose) is not able to ouer∣throw
the aduersarie with it, vnlesse hee
doe vnderstand the true meanyng of it,
that hee may produce it, to the most ad∣uauntage
to his cause. Thus we see how
Christ applyeth the Scripture, and what
we haue to learne, out of the manner of
the same. The doctrine that we are to
obserue out of the aunswere is this, that
(in the matter of Religion) not onely the
hart and inward affection, is due to God,
and to bee geuen onely vnto him, but also
all externe and outwarde gestures either
of worde, countenance, or corporall beha∣uiour.
Whiche is diligently to bee noted
because of our Papistes, who will confesse
that God (for so much as hee is a1 spi∣rite)
must haue all spirituall worshyp, but
(say they) that letteth not, but wee may
giue outward worshyppe, vnto Sainctes
Images Reliques &c. Wherein they ei∣ther
shewe themselues marueilous igno∣raunt,
or (rather) wilfully obstinate, for
the worde that Christ here vseth for wor∣shyppe,
is not to bee vnderstoode onely of
inwarde but outward worshyp rather: and
signifieth (properly) to prostrate, or fall
descriptionPage [unnumbered]
downe vppon the face or knees: Now for
as much, as Christ vendicateth this to be
due onely vnto God, it is euident that no
outwarde worshyppe (in respect of Reli∣gion)
is due to any other, but because
they will euidently shewe themselues, of
set purpose, to gaynesaye the manifest
truth, they flee vnto a foolishe and friuo∣lous
distinction of two Greeke wordes La∣tria,
and Doulia: and say that (in deede)
the worshyppe, whiche is called Latria, is
due to God, but Dulia is due to Saintes
and Angels, but if I shall shewe vnto
them, that both those wordes are vsed in
the booke of God indifferently when the
worshyp of God is spoken of, what will
then become of their distinction, for the
first worde they make no question, and
therefore I neede not speake of it, but let
them (or their Clarkes that vnderstande
the tongues) looke into the sixtenth Chap∣ter,
of the Epistle to the Romanes 6 the1
eightenth Uerse and there they shall see
that hee (speakyng of the seruice of Jesus
Christ) vseth the Greeke worde, from
whence Doulia is deriued: But let them
goe (as not worthy to be named when we
descriptionPage [unnumbered]
speake of the seruice of GOD) and let
vs learne the lesson that our Sauiour doth
teache vs in this place, to knowe that
God will haue all inward and outwarde
seruice that euer any man ought to doe, in
respect of Religion, and therefore let vs
take heede that while we parte stakes be∣twixt
him and others (who in deede can a∣way
with no fellow) we procure his Ma∣iestie
not onely to reiect our seruice as
stinckyng in his nostrells, but also re∣nounce
vs and say at the latter end1 de∣part
from me, ye workers of iniquitie.
(Then the Deuill left him) Nowe fol∣loweth
(in a worde) the issue of his try∣all:
First in respect of his aduersarie. Se∣condly
of himselfe, of his aduersarie that
he (beyng put to the foyle) went his way
and left him (Luke sayeth) for a season,
whereby we learne: First that the ende of
tryalls is, (Iames sayth) if we resiste the
Deuill hee will flee from vs. Secondly,2
that yet hee will neuer finally bee ouer∣thrown
so long as we liue, for as he depar∣ted
from Christ (but for a season) so doth
he leaue vs, not as though he were vtter∣ly
conuicted, but as one that goeth to
descriptionPage [unnumbered]
make better prouision agaynst vs, and to
wayte his better opportunitie, and ther∣fore
wee may neuer promise our selues
rest, from his assaultes so long as wee
are in this tabernacle of clay (as is no∣ted
aboue) subiect to corruption and
mortalitie: agayne it is a comforte for
them that are often tempted, that they
neuer distrust or dispayre, though theyr
troubles are many, for so much as it was
the lot of Iesus Christ the sonne of God.
(The Aungels ministred vnto him) that
is, the Lord sent his holy aungels to com∣fort
him, not that hee was destitute before
but that in his tryall he hauing lesser fee∣ling
of their presēce might now haue more
consolation, in their seruice, which is the
end of all the tryalls of al Gods Children,
(as wee are taught in manye places of the
scriptures) for that the Angels are also ap∣pointed
to serue for their comfort, which
shalbe1 heires of saluation. And there∣fore
let vs with2 pacience runne the race
that is set before vs, looking to Iesus the
aucthour and finisher of our fayth: Let vs
bee contented to abyde the blowes of Sa∣than,
the reproofes of the world: & pricks
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of our fleshe, knowing that as it is Gods
will and determination to haue vs passe
thorow the furnace of afflictions: so will
he geue (in his good tyme) ioyfull issue
of the same, to his owne eternall glorye,
the endlesse confusion of our aduer∣saryes
that molest vs, & to the
euerlasting consola∣tion
of our own
soules.
Notes
VVeemust take heede where and with whom we frequent