CHRIST TEMPTED: THE DEVIL CONQUERED. OR, A short and plain EXPOSITION on a part of the fourth Chapter St. MATTHEW'S Gospel. TOGETHER With two Sermons Preached before the University at Oxford, some years since.  
By JOHN GUMBLEDEN, B. D. and Chaplain to the Right Honourable the EARL of Leicester.  Jam. 5.7. 
Resist the Devil, and he will fly from you.  1 Pet. 5.9. 
Whom resist steadfast in the faith.  
Ideo tentatur Christus, ne vincatur à Tentatore Christianus. August. enarratio in Psal. 90. Concio Secunda. C.  
LONDON, Printed for Simon Miller, at the Star in St. Paul's Churchyard, 1657.   

TO THE RIGHT HONOURABLE his singular good LORD & PATRON ROBERT EARL of Leicester, VISCOUNT LISLE, LORD SIDNEY of Pensehurst, etc. Grace and Peace from the God of Peace.  
My Noble LORD,  
THat which Solomon saith, Eccles. 12.12. Of making many books there is no end; I suppose doth nothing at all concern me; for I have not made many books; and he that gins late, may soon end; especially being too too far remote from those useful helps of voluminous Writers, many books; yet this have I made, and humbly present unto your Lordship, is a Testimonial of my thankfulness, for your Lordship's manifold and Noble favours exhibited unto me. Now such as my sacred Profession is, such also is the Matter and Subject of this I present, Theological. An Exposition it is (such as it is) of what happened in the Wilderness, and other Places, between our Saviour and Satan; Preached at first for the instruction of my Parochial Cure; but since, as touching the more difficult points, somewhat enlarged for public view. Many will see it; but my most humble suit is, that none may own it but your Lordship. The Author acknowledgeth, that, under God, be liveth by your Lordship's Patronage; may this Book also, in another sense, live so too. I am,  
My Noble LORD, Your Honours most obliged Servant and Chaplain, JOHN GUMBLEDEN.   

Courteous Reader, these Books following are Printed and sold by Simon Miller, at the Star in St. Paul's Churchyard.  
Large Folio.  
LUther 's Colloquium Mensal.  
Small Folio.  
THe Civil Wars of Spain in the Reign of Charles the fifth, Emperor of Germany, and King of that Nation, wherein our late unhappy differences are paralleled in many particulars.  
A general History of Scotland, from the year 767. to the death of King James, containing the principal Revolutions and transactions of Church and State, with Political observations and reflections upon the same: By David Hume of Godscroft.  
The History of this Iron Age.  
Doctor Lightfoot his Harmony on the New Testament.  
In Quarto large.  
BArklay his Argenis Translated by Sir Robert le Grise Knight.  
Quarto small.  
THe Harmonious Confessions of Faith of all the Christian Reformed Churches, which truly profess the doctrine of the Gospel, practised in all the chief Kingdoms and Provinces of Europe; wherein all that seemingly contradict are plainly reconciled: Now published by Authority. Intended chief to confirm the strong, and instruct the weak, in whatever is necessary to Salvation, in 4.  
Abraham's faith; or the good old Religion, proving the Doctrine of the Church of England to be the only true faith of God's Elect: By J. Nicolson Minister of the Gospel.  
The Anatomy of Mortality: By George Strode.  
Aynsworth on the Canticles. Paul Bayne, his Diocesans Trial.  
The supreme power of Christian States and Magistracy, vindicated from the insolent pretences of Guilielmus Apollonius: By E. Grall.  
A Treatise of Civil Policy; being a clear decision of 43. Queries, concerning prerogative right and privilege in reference to the supreme Prince and the people: By Samuel Rutherford, professor of Divinity of S. Andrews in Scotland.  
Politic and Military observations of Civil and Military Government, containing the birth, increase, decay of Monarchies, the carriage of Princes and Magistrates.  
Mr. Pinchin his meritorious price of man's redemption cleared.  
Astrology, Theologised, showing what nature and influence the Stars and Planets have over men, and how the same may be diverted and avoided.  
Octavo.  
THe Reconciler of the Bible, wherein above 2000 seeming contradictions are fully and plainly reconciled.  
A view of the Jewish Religion, with their Rites, Customs, and Ceremonies.  
Ed. Waterhouse Esq his discourse of piety and charity.  
A view and defence of the Reformation of the Church of England, very useful in these times.  
Mr. Peter du Moulin, his Antidote against Popery; published on purpose to prevent the delusions of the Priests and Jesuits, who are now very busy amongst us.  
Herbet's Devotions; or a Companion for a Christian, containing Meditations and Prayers, useful upon all occasions.  
Mr. Knowles, his Rudiments of the Hebrew Tongce.  
A Book of schemes, or figures of Heaven, ready set for every four minutes of time, and very useful for all Astrologers.  
Florus Anglicus, or an exact History of England, from the reign of William the Conqueror, to the death of the late King.  
Lingua; or the combat of the Tongue and the five Senses for superiority: A serious Comedy.  
The Spirits Touchstone; being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not.  
The Poor Man's Physician and Chirurgeon.  
Duodecimo.  
Doctor Smith's practice of Physic.  
The Grammar War.  
Posselius' Apothegms.  
Fasciculus Florum.  
Crashaw's Visions.  
Helvicus Colloquies.  
The Christian Soldier, his combat with the three arch enemies of mankind, the world, the flesh, and the devil.  
Drexelius' School of patience.  
In 24.  
THe New Testament.  
The third part of the Bible.  
Plays.  
THe Ball.  
Chawbut.  
Martyred Soldier.  
FINIS.   

To the Reader.  
Courteous Reader,  
THe Subject of this following Exposition (as you see) is the Devils tempting, and our Saviour's conquering. Now, in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, single conflict, neither the one, nor the other, had each his second: no, not while the Combat continued: but, our Saviour had the Angels 
a Mar. 1.13.  to minister unto him, when the duel was ended.  
Again, when the Devil had ended all the temptation, he departed from him for a season; 
b Luke 4.13.  And but for a season; for though at this time he were sent away with no better farewell than this, Get thee hence Satan 
(c) Mat. 4.10. ; yet, he soon returned, and afterwards by his wicked Instruments, as subtly as before by himself openly, he sets on him again; began another battle against him another way; especially some few days before his death; mustering up from time to time, such volunteers, 
d Omne peccatum est voluntarium.  such as he found most inclinable amongst the malicious and incredulous Jews, to engage with him in this quarrel against our Saviour: to the end, that by his united forces, he might (if possible) at last prevail, who at first was too weak to do it single and by himself. And not strong enough neither to do it to purpose jointly by them; not any ways able to conquer our Saviour; not, though for a time, to kill 
(e) Mat. 26.4.  him, the chief Priests, the Scribes, the Elders of the people, with Caiaphas, prevailed. Judas betraying him, false witness accusing him; Pontius Pilate condemning him, the soldier's crucifying him; yet, all together too weak, to subdue, and conquer him, who risen again the third day from the dead; and the Devil afterwards, never in his own person assaulted him any more; who, at first, after he had tempted him, departed from him, for a season; but, our Saviour will never departed from his Church, and Chosen; not, while they are Militant here on earth: Lo, I am with you always, even to the end of the 
f Mat. 28.20.  world; and, there is no cause to fear his departing from us, when we are triumphant in Heaven: where neither rust, nor moth doth corrupt, 
g Mat. 6.20.  and where thiefs do not break through, and steal: nor, Satan break through, to tempt, and destroy. But, I will not say too much by way of Preface, lest the Gate become wider than the City: the Introduction, larger than the Exposition. In brief here, I say but this: or, rather the Apostle saith it, 2 Tim. 2.3. Be thou careful, as a good soldier of Jesus Christ, to fight the good fight of 
h 1 Tim 6.12.  faith, against Satan; and then, in, and, by the power of thy victorious Saviour, thou shalt obtain the victory over Satan; which is the daily prayer of him, for thee, who faithfully believeth, by the same power, to be made partaker with thee, of the same victory. Amen.  
Thine, to accompany thee in the Way to Heaven. JOHN GUMBLEDEN.   

CHRIST TEMPTED; the Devil conquered. OR, A Short and plain Exposition on a part of the fourth Chapter of St. Matthews Gospel.  
In the first Chapter of this Gospel, the Evangelist speaketh chief of the Genealogy, and Birth of Christ. In the second, of the swise men that came from the East to Jerusalem, to worship him; and of his speedy flight by night into Egypt, for fear of Herod, after they had worshipped him. In the third, of the preaching and Office of John the Baptist the forerunner of Christ, who baptised him in Jordan, being then about the age of thirty years, Luke 3.21, 23.  
But, in this fourth Chapter (a part whereof we have now before us) the Evangelist from the first to the twelfth verse beginneth to treat of that which immediately followed afterwards; after our Saviour was but then newly baptised of John: this.  
Then was Jesus led up of the Spirit into the Wilderness, to be tempted of the devil, v. 1. and when he had fasted forty days, and forty nights, he was afterwards an hungered, v. 2. and this we may properly call the preparation or introduction to the whole following narration, both touching the single combat between Satan tempting, and our Saviour conquering. The whole then being thus divided in general, into an Introduction, v. 1, 2. and a narration, in the nine following verses, comprehending therein the happy issue of all on our Saviour's part, in respect of his conquest; and the Angel's ministering unto him, to congratulate his victory; we will examine the words in order, beginning vers 1. where there is mention both of the Spirit's work, who led up Jesus into the wilderness: and also of the Devil's work, who afterwards tempted Jesus in the wilderness. See! different Agents, and as different Actions: yet, all relating to one and the same Subject; even to Jesus led up of the good Spirit into the wilderness; and to the same Jesus, to be tempted of the evil spirit, in the wilderness.  
But perhaps, at the first hearing, this may seem strange unto you, that the Saviour of the world should be tempted by the destroyer of the world; yet, if we rightly consider the first promise made by God, to man, of a Redeemer, to save man, strange it is not; and, the promise in sense, is this: The Seed of the woman shall bruise the Serpents a head; giving power, notwithstanding, even by the samo promise, to the same serpent, to bruise the heel of the woman's seed; But, who properly was the woman's seed? Surely, the Son of God, that promised seed; who, in the fullness of time, was made man, of 
a Gen. 3.15.  
b Gal. 4.4.  woman, by the powerful overshadowing of the holy 
c Luke 1.35.  ghost, according to his Father's purpose and intention when he first promised him, under the name of the seed of the woman: and, by the Serpent, who doubteth but that the Devil is meant? who at that time, used the serpent, both as his Active, and Passive Instrument, to beguile the woman, there being none of the beasts of the field found so fit, as the serpent was, to express to the life, the crafty subtleties of 
d Gen. 3.1.  Satan; that old 
e Reu. 12.9.  serpent, who is still suffered to Tempt, but not suffered to overcome. Suffered, by many, both outward, and inward Trials, and Temptations, to bruise the heel of the woman's seed, of Christ, in his members; which is still acknowledged to be a real tempting of Christ, even by Christ himself. Saul, Saul why persecutest thou me? Acts 9.4. Satan, Satan why temptest thou me? but, denied it is, to be any Conquering, on Satan's part, either of Christ, or his members (the faithful) the woman's seed also, by any of those temptations: God is faithful, who will not suffer you to be tempted, above that you are 
f 1 Cor. 10.13  able; that is, not so far to be tempted by Satan, as to be overcome by Satan. So that it is no new thing, to hear of the Devil's malice, either against Christ, or, against Christians: or, of the 
g 1 Pet. 5.8.  lion; and that Lion of the tribe of Juda. Revel. 5.5. of the battle between Michael, and the 
h Rev. 12.7.  Dragon: Or, of the wily, and subtle practices of the Devil, that 
i Rev 9.11.  Apollyon, that destroyer of the world, against the Son of God, made man, that Saviour, and Redeemer of the world: no new thing at all; only, to be malicious, proper it is to Satan: but, to be victorius, both for himself, and us, most proper it is to our Saviour; for God, who said to the serpent, I will put enmity between thee, and the woman, and between thy seed, and her 
k Gen. 3.15.  seed, never said, that the serpent, the Devil, should bruise the head, and, finally prevail against the woman's seed: never said it; will never suffer it; and, if we had no other proof from the holy Text, to confirm us in the full assurance thereof; yet this Combat here between Christ, and the Devil, partly, in the wilderness, v. 4. partly, in the holy City, on the pinnacle of the Temple, v. 7. and partly, on an exceeding high mountain, v. 10. (our Saviour in each place prevailing against Satan) is abundantly sufficient, to strengthen our saith, and confidence in this sacred truth; but, as yet, we are no farther than the Introduction, the Gate, and entrance into both; both, to the Combat, and the Victory. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the Devil v. 1. In which words, the Circumstances considerable are four; and that, either concerning  
The Person, that was Tempted: 'twas Jesus; or,  
The Person, of whom he was tempted: 'twas the Devil; or,  
The place, where he was tempted: 'twas in the wilderness.  
Led up thither, to that end, of the Spirit. Or,  
The time, when he was tempted: Then, these are the circumstances, in words, not much; but, in matter, much. We go on in order: And  
First, The Person, that was tempted, was Jesus; by Interpretation, a 
l Matth. 1.21.  Saviour; not, a typical, but a real: not a Joshua, the son of Nun, to lead the people into the land of Canaan, and there, by lot, divide their earthly possessions among them; but, a Jesus, the son of God, able to conduct his people, his Flock, his Church (whom he saveth from their sins) safely, through all the boisterous storms, and tempests, and temptations, raised against them, by those three grand Enemies of mankind, the World, the Flesh, the Devil on earth, to that heavenly Canaan, to the haven of eternal rest, to the full possession of everlasting glory, in the Kingdom of Heaven; this is the work of Jesus; this, at all times, to save his 
m John 10.27, 28.  people: yet, at this time, such was the condition of Jesus, that was tempted. Who is Immanuel, God with 
n Esay 7.14. Matth. 1.2, 3.  us. God manifested in the flesh, 1 Tim. 3.16. in whom the fullness of the Godhead dwelleth bodily. 
o Col. 2.9.  He, that but a little before was baptised by John in Jordan, Matth. 3.16. who knowing the Worthiness and Dignity of the Person, judged himself altogether unworthy to do it, until, by his Master's command, suffer it to be so now, v. 15. the servant condescended, and immediately became obedient to that command. He, to whom the Heavens were opened; He, on whom the Spirit of God, the Holy Ghost, descended like a Dove, after he was baptised, to Initiate and Consecrate him for the effectual execution of his Prophetical office: He, who by his Father's voice from Heaven, was publicly declared at Jordan to be his beloved Son in whom he was well pleased, v. 17. which the Devil afterwards so much excepted against, v. 3, 6. Lo! 'twas this Jesus that was tempted. Who, though he were a Saviour, the Son of God, the son of man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God & man, & that in one person; though at the time of his Baptism, and afterwards, so highly honoured, that even the Heavens were opened unto him, Mat. 3.16. than a present figure of his future glorious Ascension into Heaven, foretold by 
p Psal: 24.7, 9 Augustin. & Titleman. in locum.  David, Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. Though the Spirit of God descended and remained on him, to the end that by that Sign John might know him, and teach others also to know him, Behold the Lamb of God that taketh away the sins of the World; 
q John 1.29, 32, 34, 36.  Nay, though the Father had acknowledged him for his own only natural Son, God of God: yet none of all these high and incomparable Prerogatives could any ways exempt him at this time from being tempted; and that, for us tempted. Now the reason why for us at any time he suffered himself to be tempted, the Apostle renders, Heb. 2.18. this, even to show, that having suffered being tempted, he is able to secure them that are 
r Hand ignara mali, miseris succurrere disco.  tempted. And again, We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin: knowing that we, who are frail and sinful men, want his succour in every temptation; not able of ourselves without his strength to stand, even against the least blast of any temptation. But our comfort is, that we have such an High Priest, who touched with the feeling of our infirmities, was tempted, that we tempted, might not be overcome.  
2. This Jesus was tempted of the Devil. And now chief as touching our Saviour, who at this time, clothed with humane flesh, became a public Person, did that enmity which God threatened to put between the serpent and the woman's seed, 
s Gen. 3.15.  gins to break forth, and operate effectually. Too too much familiarity had there been before, while man stood in a slippery place, between the woman and the serpent: the one (as it were by way of Dialogue) mutually entertaining conference with the other. The serpent said unto the woman; lo! he gins the Discourse, Gen. 3.1, 4. and the woman said unto the serpent, v. 2. she continues it. Not wise enough either to understand the subtlety of Satan, or to prevent the sequel of his temptation: which proved ominous to the woman's seed; for, after the woman (by the serpents, by the Devil's motion) had tasted the forbidden fruit; and the man obeyed the voice of his wife, Gen. 3.6. immediately (as a punishment of that sin) was this familiarity turned into enmity; and from thenceforth was the sharpest and keenest edge of this irreconcilable enmity, turned (on the Devil's part) with all violence, against Christ and his Church; against his Church even from the fall of man, by a long, long series of temptations, to the world's end. Against Christ himself (his Church in the mean time being never freed from the sting of that enmity) turned it was from the time of his Birth (that manifest proof of his Incarnation) to the very hour of his death. For the Devil (from whom our Saviour's miraculous conception by the Holy Ghost, in that his mother, the Virgin Mary was espoused unto 
t Matth. 1.18.  Joseph, was purposely concealed, 
u Ignat. citant. Haymo. Homil. in vigilia Nativit. Domint.  lest he should attempt to destroy the blessed Infant in the womb) knowing, that he was born at Bethleem of Judea, and called by the name of the King of the Jews, (which no doubt he understood well enough by the Discourse that passed between the chief Priests, the Scribes of the people, the wise men that came from the East to Jerusalem, on the one part. and Herod the King, on the other part, touching this matter 
w Math. 2 1, 2 4, 5, 7. .) Soon after his Birth, mindful of that enmity that was between them, covertly sought the young child's life, under the persecution and bloody massacre of Herod: 
x Matth. 2.13.  appearing at first in form of a serpent, Gen. 3.1. but then in the form of a Tyrant, whose cruelty Joseph wisely declined by flying into Egypt with the young child, 
y Matth. 2.14.22.  until the death of Herod. And by his turning aside into the parts of Galilee, after his return thence, when Archelaus, not much inferior to his Father in cruelty, 
a Joseph. Antiquit. Judaic. lib. 17. c. 11, 15.  reigned in Judaea, in the room of Herod; and for this cause also, not in vain neither, was Mary espoused to Joseph, in that, by virtue of this espousal, he (and none but he) was appointed of God, 
b Mat. 2.13.  by his Angel, to be an Assistant, together with Mary, to preserve (during his minority) the life of her Son, her firstborn Son, that being yet but young and tender, he might not fall into the merciless hands either of the Devil or Herod: And hitherto our Saviour (a Minor yet) more capable of being killed then of being tempted, escaping the on●; was not as yet assaulted with the other; all things being calm and quiet, for the space of twenty three years at the least, 
c Bellarm. Chronolog. pars prior, p. 35.  even from the time of his return out of Egypt, until he was thirty years of age, Luke 3.23. Baptised of John, and set apart for the Office of that only Mediator between God and 
d 1 Tim. 2.5.  Man: But then the Scene was changed, and that old enmity (for a time as it were buried in silence) breaking forth again, he was tempted of the Devil, That Calumniator, as his name imports; 
e Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, nos criminatorem vocamus: quod crimina, in quae ipse illicit, ad Deum deferat, Lact. Institu. divin. lib. 2. cap. 9  that Accuser of men to God, even of those sins which he himself first by his temptations hath alured man to commit against God; that (if possible) he might always keep that enmity on foot, both in Earth and Heaven: But we are speaking of this Accuser's tempting our Saviour; whom notwithstanding he could not justly accuse, no not of the least evil.  
And here by the way (that we may leave nothing material unexamined) we may fitly distinguish of this word (to tempt) which in holy Scripture is capable of a double sense; and that either good, which belongs to God; or bade which belongs to Satan 
f Alia est tentatio deceptionis, alia probationis. Secundum illam tentat diabolus, secundum hanc tentat Deus. August, Epistol. 146. A. 23. ; as it belongs to God, it signifies by some high and great experiment, to try and prove us; to examine our faith, and love, and filial obedience towards him; as plain it is in the case of Abraham, when God tempted, Gen. 22.1. that is, proved and examined his faith, and obedience; whether at his command (though unpleasing to flesh and blood) he would offer up his son Isaac, his only son, for a burnt-offering, or not; thus God tempted (proved) Abraham; and there was no evil in it: but when (to tempt) becomes the Devil's work, as now here it was, in respect of our Saviour, and oftentimes is in respect of us, than it signifies craftily to allure unto sin, with a purpose to deceive, and devour the Party tempted, and enticed unto sin; and in this sense, was our Saviour tempted of the Devil: tempted, enticed he was to sin against his father; although (as the event of the three distinct following temptations will manifest) in vain tempted he was (who knew no 
g 1 Pet. 2.22.  sin,) to sin against his Father; in the mean time, hear what St. James 
b Jam. 1.13.14.15.16.  saith, in vindication of God, in this case, but, in no wise acquitting Satan, who by tempting, and enticing, always cooperates with man in the sin of man. Thus, let no man say when he is tempted, I am tempted of God: for, God cannot be tempted with evil, neither tempteth he any man: not unto sin; No, but every man is tempted, when he is drawn away of his own lust, and is enticed; then, when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Do not err, my beloved brethren; do not err in charging God with your sin, which is wholly, chargeable on yourselves, on your own lusts; and on the Cherisher and Fomenter of those lusts, Satan.  
3. The Place, where our Saviour was Tempted of the Devil, was the Wilderness See! John the Baptist, who was sent before, to prepare the way of the 
i Mat. 3.13.  Lord, came Preaching in the wilderness; but, the Devil came tempting in the wilderness. Different Persons, different Actions. Idem, qua idem, semper facit idem: it being as natural to the Devil to curse and tempt; as to the Baptist to bless and preach. Lo! here is bitter water, and sweet: but not out of one and the same fountain; though (probably) both in one and the same place; both, in one and the same wilderness; there sweetness flows from John while he preached; there bitterness flows from Satan while he tempted; John (that they might be saved) earnestly required faith and 
k Mat. 3.8.  repentance, of the Jews; but, the Devil, to satisfy his own curiosity, saucily required micracles of Jesus; and that, in the wilderness, v. 3. a solitary place and desolate; where he was with the wild beasts, Mark 1.13. where none were present at that time, but, our Saviour himself, single, and the Devil: as, in another case, none were present in the field, Gen. 4.8. when Abel was slain, but he himself and Cain, who was of that wicked 
l Joh. 3.12.  one Abel, and Cain, alnoe in the field: our Saviour, and the Devil, alone in the wilderness: in the wilderness of 
m Mat. 3.1.  Judea; there, John began to preach; there, the Devil began to tempt. God appointing one, and the same place for both; both, for the scene of his Son's Triumph, and also for the ciruit of his forerunners Ministry; although, some doubt, whether it were the same wilderness, or not.  
But, though some doubt there may be of that, yet, of this (that our Saviour's tempting in the wilderness, was not a matter casual, or accidental, guided by the hand of chance, or fortune●; but fore-ordeined, and appointed by the un-erring Providence of God, both touching the Person tempted, and the place, where he was tempted) there can be no doubt at all; for 'tis plain in the Text, that Jesus was led up of the Spirit into the wilderness, v. 1. up, from Jordan, where he was baptised, led he was to some higher place; and that, by the Spirit (as the impulsive cause;) by his own Spirit, by the Holy Ghost, led he was to that place: that it might appear, that this whole business (of our Saviour's being tempted of the Devil in the wilderness) was wisely guided only of God, and not at all left carelessly, either to the 
n Jesus ductus est in desertum a Spiritu, non a Diabolo, ut esset potestas dei, non esset potestas inimici, Chrysolog. de jejun. & tentat. Christi, Serm. 11.  power, or to the preposterous disposing of Satan. No: but, as it is Luke 4.1. Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit, even by that Spirit, by the Holy Ghost, wherewith he was filled, led he was into the wilderness: and, thither he was led up of the Spirit (the good Spirit) to be tempted of the Devil; and, as willing he was now, to be tempted there (no ways seeking to decline the furious strokes, of the Devil's enmity against him) as afterwards he was to be crucified at Golgotha; Led, then, as a Lamb to the 
o Isa. 53.7.  slaughter; as a Lamb; without resistance, without reluctancy: and, led now of the Spirit, into the wilderness, as one of himself, not at all unwilling to liasten to the appointed place for his so much desired 
p Ducitur, non invitus, aut captus, sed voluntate pugnandi, Hieronym in locum.  Combat with Satan. St. Mark cap. 1. v. 12, expresseth it by another word, saying, the Spirit driveth him into the wilderness. See! led up he was of the Spirit, in one 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  place; who driveth 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him, in another; and both, very significant; Lod, as one very willing of himself; driven, as one made more willing by the Spirit, to make more than ordinary speed into the wilderness, there to be tempted of the Devil: or, if you will, the whole, in short, may be represented unto you, thus; Our Saviour, but than Baptised, and (in respect of his manhood) filled with the Holy Ghost; filled then, and, from thence forth, after a more extraordinary manner, than before, presently (at that time, neither regarding Bethleem, where he was born, Mat. 2.1. nor Nazareth, where he was brought up, v 23.) without any delay at all, prepared himself by the vehement, by the driving motion of the Spirit within him, to encounter with the Devil in the wilderness. A dark resemblance of whose most ready, and prompt forwardness in this, we have in that undaunted resolution of Paul, in another, case, Acts 21.11, 13. who by no means would be dissuaded from going to Jerusalem, although he were foretold by Agabus, that he should there undergo many trials, and temptations, as it came to pass. Such is the powerful, and efficacious working of God's holy Spirit, that he leadeth nay, he driveth those whom he hath in a proportionable measure filled to undertake, without fear, without fainting, hard things and difficult. To instance in some few cases. Steven, full of the holy Ghost, sharply rebuked his false Accusers, though many in number, not fearing either their face, or fury, Acts 7. So Eliah full of the same spirit, was not afraid, boldly to rebuke Ahab the King, for his Idolatry, and 
s 1 Kings 18.  profaneness,; and, who hath not heard how boldly John the Baptist, a mon sent of God, John 1.6. preached against the 
t Mark 6.18.  incest of Herod? or, if there were any touch of fear in these, who were mere men; yet, in this case, there could be none at all in our Saviour; who (full of the holy Ghost, and fuller than they) set his face, his heart towards the wilderness: thirsting (as the Hart doth aftar the water brooks, Psal 42.1.) with a longing desire, to enter the lists, to grapple (as it were) hand to hand, and,— pes pede vincius, to gain, but not give any ground to Satan. A lively Type whereof we have in that confident boldness of David against Goliath, 
u 1 Sam. 17.45.  Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the Name of the Lord of Hosts: in whose Name, and Spirit, our Saviour now prepared himself with much alacrity to expose himself to the utmost malice of the Devil, who was then ready to tempt him in the wilderness; a solitary, and desert place, and there (even in the wilderness, and in no other place) would our Saviour be tempted: and that, for many reasons.  
First, That the Devil (even by the permission of our Saviour) having the advantage of place, for the then intended Combat between them, his overthrow at the last might be the greater; and, that he deemeth a wilderness, a desert place, more advantageous for his purpose, than any other; appeareth, in that he more delighteth in such places then in any other; as, in dry places, such as deserts are, Mat. 12.43. in Mountains, and Tombs; the one, not much inhabited, the other, not much frequented, Mark 5.5. And, what he most delighteth in, may easily be granted to be (even in his own judgement, whose property it is, subtly and secretly to tempt) most advantageous for him; in such a place he took his first advantage against Eve, Gen. 3. and, ever after (hoping for the like success) he most delighted in such places, where there is no outward help, no succour, no comfort near at hand (as there is in Societies) either for a time to hinder, or, wholly to frustrate his malicious designs; and machinations. Wherefore, what he most delighted in, as making most for his own advantage, is here of purpose granted him; even the wilderness, a desert place, to tempt our Saviour in; that, the greater his advantage was, in respect of the place, the greater his disadvantage, and disgrace might be, in respect of the event; And therefore that it might appear, that the Devil, to his own shame, was a great loser, even when confident he was, by reason of the advantage granted, that he should become a Gainer, our Saviour would be tempted in the wilderness.  
Secondly, That being for a time thus wholly secluded, and separated from the light and society of men, not known yet but to few, nor, what was done and heard at Jordan concerning him, not yet divulged to many, he might afterwards, with the greater Solemnity, enter on his Ministry, as one immediately sent from God, and not chosen out of the Vulgar, or sent from men. Rarum praeclarum, the more rare any thing is, the more precious. The more rare an eminent Person is, and the less frequent with the Multitude, the more he will be reverenced and esteemed.  
Thirdly, That, in the time of this his retirement, having no abode at all in any City, full of people, and fuller of sin: but, being far remote from all company of men, and from the noise, and tumults and troubles of the unquiet world, he might, by prayer, and fasting, and other pious Acts of devotion, the better prepare himself for the work of God, his heavenly Father's business; and, for his own, so much desired, victory. Sometimes, to be alone, is a most excellent help not to be alone; Nunquam minus solus quam cum solus, I am never less than when I am most alone.  
Fourthly, That the whole honour of his victory over Satan, might redound to himself alone, without any relation at all to any of the creatures. As afterwards, a little before his death, All his Disciples forsook him, and 
w Mat. 26.56.  fled; and, in God's intention, for that end, they all forsook him and fled, that none might imagine that man had any share with his Son, in the Redemption of man; he trod the wine-press of his Father's wrath alone, and of all the people there was none with 
x Isa. 63.3.  him; And therefore; all the glory and honour due to the Redeemer, was, in respect of any creature, wholly to be ascribed to himself alone. So it is here: none assisted our Saviour in conquering Satan; and therefore none ought to partake with him in the honour of that Conquest, his alone the victory was; and, that the honour thereof might be wholly his also, he would be tempted in the wilderness. And,  
5ly, There also tempted he would be, rather than in any other place, even to manifest thereby, that there was no place fit than that to Conquer the Devil 
y Aquin. tert. pars Serm. q. 41. Artic. 2.  in, who before had conquered man in the Garden, in Paradise; both were desert and solitary places: both Paradise, and the Wilderness. Paradise, where the first Adam was alone, when the serpent, the Devil, by the woman, tempted and conquered him. The Wilderness, where the second Adam was alone, when he conquered Satan. Solitary places both: and, the one was rightly chosen to Conquer the Devil in, who in the other had been a Conqueror.  
Nullus ubique potest faelici ludere dextra.  
No man's game,  
Is still the same.  
Thus hitherto. I. Jesus was led up of the Spirit; of the Holy Ghost.  
2. Led up he was by him into the wilderness.  
3. Into the wilderness there to be tempted of the Devil. And, there to be tempted the rather, that the Devil, where he had the most advantage, might, to his own greater shame, have the least success, having now to deal with one, who would be tempted in the wilderness; that having secluded himself from the society of men, and, alone, prepared himself by prayer and fasting for the work of God, he might have the whole honour of his own victory over the Devil: whom he left not unrequited neither, but conquered him in the wilderness, who before had conquered man in Paradise; As I have done, so God hath rewarded me, Judg. 1.7.  
4. The Time, when our Saviour was tempted in the wilderness, is pointed at in the first word of the Text. (Then) that word relating to those immediately before, cap. 3. v. 16, 17. Then; Even so soon as he was Baptised of John in Jordan; and (as man) enrolled into the Family of God. Then; So soon as the holy Ghost had descended on him, like a Dove, in testimony of his innocency. Then; So soon as he was publicly declared from Heaven, to be that Son of God; and therefore, that second Person of the most glorious Trinity (under the veil of humane flesh) never so clearly revealed before to the sons of men; even Then, the Devil (fuller of wrath, fearing he should lose his Kingdom, than Herod was, after he heard of his 
a Mar. 2.3.  Birth, for fear he should presently lose his) sets upon our Saviour, with a resolute purpose to deceive him by Temptations; before he was baptised, we read not at all that he was at any time tempted: no; for, while with Joseph, and Mary his Mother, he led a private life at Nazareth in 
b Mat. 2.23.  Galilee, where he fixed for many years, after his safe return out of Egypt, the Devil (as knowing as he is) could not distinguish him at all from another, from an ordinary Person: no; but (Then) immediately, after the public solemnity of his Inauguration to his Prophetical Office was fully ended at Jordan, than was there special notice taken of him, by that evil spirit, by that diligent Observer both of Persons, Words, and Actions; and, that he might not lose so fit an opportunity to bring forth what he then began to conceive, even a burden of Temptations, he the more narrowly watched which way his motion tended, and (if I may so speak) diligently waited on him (though in a bad sense, and to a bad end) till he found him in a fit capacity (all things as yet being but in preparation) to be Tempted in the Wilderness. Then; even after the Heavens had been opened unto him, v. 16. in testimony that he came down from Heaven, as afterwards he testified of himself, John 3.13. though for a time, most willing he was now to become the Object of the Devil's temptations, on earth.  
Lo! thus it was with our Saviour Christ: and, thus also it is with Christians; the one was Tempted of the Devil, the other is not exempted from the like condition. Wherefore, that of our Saviour to his Apostles, is, by way of allusion, fitly appliable here; the Disciple is not above his Master, nor, the servant above his 
c Mat. 10.24.  Lord. And, If they (meaning the stiffnecked, and malicious Jews) if they have persecuted me, they will also persecute 
d John 15.20.  you; 'Tis an Argument from the greater to the less; and, the Apostles afterwards were sensible of the strength and weight of it, by more than ordinary experience, in themselves. So if the Devil durst so early (even almost when he was but then come out of the water) tempt our Saviour; surely he will make no scruple at all, at any time, to tempt those who faithfully believe in that Saviour: it being as an uncontrolled Maxim● in his school, that none at any time displease him, until they first begin to serve and please God. But then, even so soon as we have given up our names to Christ, so soon as we begin to have any opening of the Heavens unto us, any heavenly grace, any measure of faith, any degree of repentance in us, any descending of God's holy Spirit upon us, to enlighten the darkness of our hearts, the dimness of our understandings, to reform the crooked perverseness of our wills, even then, presently, we daily more and more become the Butt, at which all the fiery darts of Satan are furiously 
e Diabolus semper primordia boni pulsat; saencta in ipso ortu festinat extinguere, Chryoslog. de jejeun. & tent. Christi Serm. 11.  shot; as Saul in his furious mood cast his javelin at David, 1 Sam. 18.11. and, They that will live godly in Christ Jesus, shall suffer persecution, 1 Tim. 3.12. shall be subject to Temptation; Neither is this done without the Providence of a good God, who would have it to be so; And that 1. To try us, whether we will be patiented and faithful unto him, or not, even when we are under the pressures, and (by his permission, for our good) trodden down for a time, in the Wine press of Satan, as Job was. 2. That, knowing our own weak and frail condition, we might the sooner be moved to flee unto him for help, and succour, in the time of our fiery trial, in the day of our calamity. 3. That we might learn, with thankful hearts, to give him the whole glory, who, from time to time, out of his great love and mercy unto us, hath sent us such or such a mighty Deliverance. Who, 4. In suffering us for a time to be tempted, doth thereby intent, for the promotion of our Spiritual state, to conform us daily more and more to the Image of his Son; and, to the example of his sufferings, who was tempted of the Devil; and, his members cannot expect any better usage. 'Tis not then (as to that point in particular) 'tis not Apocryphal, which is written by the wise man, Eccles. 2.1. My son, if thou come to serve the Lord, prepare thy bear't for temptation: because the one is always in separably accompanied with the other; the true service and worship of God, always attended on in the Faithful and penitent Person with the temptation of Satan. So we find it here in the Original; and, in the Copy, truly transcribed, we cannot find it otherwise. The Original is, that then as soon as Jesus was baptised and declared to be the Son of God, pres; ently, in a manner, he was tempted of the Devil. The Copy is, that then also he tempteth us, even so soon as we begin to fight under the banner of Jesus, as the Sons of God. So soon as we begin to departed out of Egypt from the bondage and slavery of sin, towards the land of Canaan, to the end that we might serve the Lord, than he followeth after us as furiously as Pharaoh did after the Israelites, Exodus 14.9. with Horses and Chariots, an Army of Temptations. But blessed be our God, who hath taught us a way, if not wholly to be freed from, while we live in this Tabernacle of flesh, yet, wholly to resist, and break the violent force of all his Temptations; and, that way is by 
f 1 Pet. 5.9. 1 Joh. 5.4.  faith; by true faith in Christ crucified, who for our sakes was tempted of the Devil; that we (not left destitute, and alone, without heavenly grace, and assistance to strengthen us in our several Trials, for the is with us) might by him be delivered from the power, from the poison, of all his Temptations; and, thanks be unto God, who hath given us the victory through our Lord Jesus 
g 1 Cor. 15.57.  Christ. And, thus far for the first part of the Preparation or Introduction to the following combat; with the particular circumstances, of Persons, Place, and Time, belonging thereunto, ver. 1.  
The Second followeth. And, when he had fasted forty days, and forty nights, he was afterwards an hungered, v. 2. We heard before in the first part, of Jesus, of the Spirit, of the Devil, the matter then spoken of belonging properly unto them. But now, in this Second part of the preparation to advance against Satan, the whole matter concerneth Jesus himself alone: relating either to his fasting or to his hunger: and both in the wilderness; thither he was led by the Spirit to be tempted; and, being there, he now thus prepares himself to be tempted, & afterwards to become a conqueror judging it the best way for himself, who came into the world to satisfy God's wrath for man's sin of disobedience, committed by eating, Gen. 3.6. to pull down the Devil's pride, even by humility, by abstinence, by fasting, and hunger; if we should look back again to Jordan, there we should hear of better tidings; but, as there is a time to 
h Eccles. 3.4.  laugh, so also there is a time to weep; can the children of the bride-chamber mourn, as long as the Bridegroom is with them? but, The days will come when the Bridegroom shall be taken from them, and then shall they 
i Mat. 5.15.  fast; and, such a time was our Saviour now fallen on; the bridegroom was taken from him: or, at least for a time, was turned aside; no opening of the heavens to him, now; no visible descending of the Spirit of God upon him, now; no vioce heard from Heaven, now; rather nothing but desolatenss in respect of the place; nothing but long fasting in respect of the Person, solitary and alone; and though it were not so hard with him at this time, as it was upon the Cross when (the Godhead with drawing all heavenly comfort for a time from the manhood) he cried out, my God, my God, why hast thou forsaken 
k Mat. 27.45.  me? yet hard enough it was with him at this time; notwithstanding though his condirion were now much changed from what it was not long since at Jordan; yet most willing he was to drink of this Cup; and the Apostle with relation to all his sufferings, gives the reason why he was so willing to drink of it: this; Jesus, for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of 
l Heb. 12.2.  God.. But it was not come to that yet; not to sitting, not to resting from all his labours, from all his sufferings; nor to that, John 17.1. Father, the hour is come glorify thy Son; or, 2.4.5. I have finished the work which thou gavest me to do. And now O Father glorify me with thine own self no finishing yet into glorifying yet but suffering rather: and though the time of his death was not then at hand; yet the time of his Tempting was; and necessary it was (in this his preparation both for his tempting and conquering) that his fasting and his hunger should immediately go before it as a bait to catch Satan: who then presumeth most to prevail in Tempting, when he seethe us in the lowest and weakest condition of resisting his Temptations. And when he had fasted forty days, and forty nights he was afterwards an hungered, verse 2. In which words we will note two things.  
1. The Continuance of our Saviour's fasting.  
2. The effect or Consequence of his fasting; and both, before he was Tempted.  
First, The Continuance of his fasting was for the whole space of forty days, and forty nights; not current, but complete. The Text is plain, and needs no other Key to open it but itself.  
Obj. 2. Two Evangelists, Mark 1.13. and Luke 4.2. mention not the nights at all of our Saviour's fasting, but only the forty days; may we not then affirm that he was comfoted with some relief and sustenance all those nights?  
Answ. No; because, by a Synecdoche membri, a part being put for the whole, they comprehend within that Account, even the nights also: our Saviour (no doubt) spending all that time of his fasting (knowing that the Devil was as busy in the night as in the day) in beavenly meditations, in devout prayers and supplications to his Father, to strengthen him when the time of his Trial should come, when the Tempter should come; who (he well knew) was already in the Wilderness watching and observing both his works and ways, as the Serpent was in Paradise before he tempted the woman observing first her gesture and behaviour, and which was the best way to assault her before he asked his Tempting Question, Yea, hath God said? Gen. 3.1.  
Obj. 2. It appears by St. Luke's words, ck. 4.2. that our Saviour was tempted of the Devil all those forty days which St. Matthew speaketh of; or at least that he was tempted long before the time of his fasting ended.  
Answ. It is but an appearance; and there is light enough even in the Text, and Mark 1.13. (rightly read) to dispel the mists, or the mistakes rather of any that shall but imagine it; for, the Text, v. 2.3. setteth down plainly and in order. 1. Our Saviour's fasting forty days, and forty nights. 2. His hunger, after his so long fasting. 3. His Tempting, after both; the one immediately following the other, and in the same order as they are there mentioned; as it is also Luke 4.2, 3. In those forty days he did eat nothing: and when they were ended, he aftewards hungered: and the Devil said unto him; an Argument undeniable (because the Texts positively affirm it) that our Saviour's Tempting followed both his fasting and his hunger, and was not any ways a Concomitant or coaetaneous with the one, nor an Antecedent of the other; not a Concomitant with his fasting; for, the forty days and forty nights were fully ended before he was an hungered; nor an Antecedent of his hunger; for, thereupon the Devil took the first occasion of his Tempting: as after he had fasted so long a time, he was an hungered, v. 2. and after he was an hungered, than the Tempter came unto him, and said, v. 3. then, and not before. So that when St. Mark saith, 1.13. that he was there (in the wilderness) forty days tempted of the Devil: and St. Luke 4.2. being forty days tempted of the Devil: they do not mean that our Saviour was tempted either all or any of those days wherein he fasted: no; and that the Comma in the Original, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark 1.13. between the time of his fasting, and the time of his tempting makes plain and manifest; and so should our Translation be pointed with the Comma, after forty days: thus he was there in the wilderness forty days, tempted of Satan. Thus also is that of St. Luke to be understood, as Interpreters rightly observe upon the 
n Ari. Montan. Piscat. Scholar  place, ch. 4.2. reconciling the seeming d●fference of one, by the plain words of another Evangelist. And because this of St. Matthew is the plainest, it is also for that reason the fittest to interpret the Two others meaning, as it fully doth; And the true meaning is, that our Saviour was not tempted of the Devil until he had fasted full forty days, and forty nights.  
Lo! a Fast it was, supernatural and miraculous; yet mere men I confess, have done the like, as 
o Exod. 34.28.  Moses, and 
p 1 King. 19.8.  Elias; though not by the strength of mere men: no; neither did our Saviour; who after his long fasting was not at all changed in his natural constitution all that time, but was stilas strong and vigorous as he was forty days before, when he departed so speedily from Jordan into the wilderness; so was Moses, and Elias by the power of God: but our Saviour by his Father's, and by his own power; all fasted so long; Moses 
* Exo. 34.28  when he was sent of God from the Mount to deliver the renewed Tables of the Law unto the people; Elias 
* 1 King. 19.8.  when he was appointed of God to restore again true Religion, very much corrupted, and in a manner decayed in his days; and our Saviour immediately before he was to enter publicly on his Ministry. So that we may easily conjecture, that for one and the same reason they all fasted so long; and the reason was, that each of them, in their several times and ages of the world (as Moses under the Law, Elias in the time of the Prophets, and our Saviour under the Gospel) bringing their Message immediately from Heaven, confirmed by their extraordinary fasting, might (as some extraordinary Persons) be the more honoured among the people, and their Message the more willingly received and obeyed; when they should plainly perceive, that the God of Nature (as a means to procure more awful and reverend Authority, both unto themselves and doctrine) had given them power so far to exceed the ordinary bounds of nature, as to fast forty days, and forty nights, without any intermission; which was the full continuance of our Saviour's fasting.  
Secondly, The Effect or Consequence of his fasting was, that after he had abstained from all manner of food so long a time, he was afterwards an hungered, v. 2. which we do not read at all either of Moses or Elias after their long fasting; we do not read it, because no Penman of the holy Ghost hath recorded it; neither was there the same reason to mention their hunger (mere men) after their fasting, as there was particularly, our Saviour's (God & Man) after his fasting; and the reasons why our Saviour's hunger, in particular, is here mentioned may be two. 1. To manifest to all succeeding Ages, that he that was very God (the Person here to be tempted) was very man also: it being incident unto Man also, and not unto God to be hungry. 2. To note, that though the Devil, even then, were prepared to Tempt, yet the occasion thereof (to a good end) was first offered unto him by our Saviour; and offered unto him by his 
q Permittitur esurive corpus, ut Diabolo tentandi tribuatur occasio, Hieron. in locum. Chrysolog. de jejun. & tent. Christi, Serm. 11.  hunger, after he bade fasted forty days and forty nights; neither doth this derogate from the wisdom of our Saviour to give the first occasion, and (as it were) provoke Satan to empty out the foulest dregs of all his malicious envity against him; but rather it doth magnify it to all that shall rightly consider, that when in seeming he was weakest, and at the lowest ebb, yet even then, he was able to Conquer Satan: to whom he therefore gave the occasion of Tempting him by his hunger, that (knowing he would soon swallow the bait, and greedily accept the occasion offered) he might the more victoriously Triumph over him, who thought himself secure enough, after he had gained so fit an opportunity to Tempt him, when he was an hungered.  
We have now done with the Preparation to this combat on our Saviour's part; who was led up of the Spirit into the wilderness, to be tempted of the Devil; And when he had fasted forty days and forty nights, he was afterwards an hungered, v. 1.2. In the Narration which comes next, and sets before us the whole matter, we will consider, 1. The several Conflicts between the Devil, and our Saviour. 2. The happy issue of all, on our Saviour's part. The particular Conflicts with the particular repulses given to Satan, are distinctly, and in Order, Three; and in three distinct places. The first, in the wilderness, v. 3, 4. The second, on a pinnacle of the Temple, v. 5, 6, 7. The third, on an exceeding high mountain, v. 8, 9, 10. and the blessed success of all, on our Saviour's part, v. 11. We begin with the first Conflict, thus.  
And when the Tempter came unto him; he said, If thou be the Son of God, command that these stones be made bread, v. 3.  
But he answered, and said, It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God, v. 4.  
Let us well weigh the words: and happily, from each, we may enlarge our short Meditations.  
And when the Tempter came unto him, he said, v. 3. Lo! now the first Battle gins; and that on the Devil's part: though the occasion (for a further end than the Devil than took notice of) was first offered on our Saviour's part: to whom the Tempter then confidently came, when he observed that he was an hungered.  
The Tempter called the Devil, v. 1. that Accuser of the 
r Revel. 12.10.  Brethren; and Satan, v. 10. that Adversary of mankind. The 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tempter; by a kind of supereminency, as being that Fountain, that Original of all motions to evil, of all Temptations to sin. The Tempter, one that engrosseth (as it were) into his own hands the Monopoly of all Temptations, forged first in the Shop of Hell, and oftentimes so subtly presented unto men, as if they were the good motions of an Angel of light; The consideration whereof moved Paul, careful of their Spiritual state, to write unto the Thessalonians after this 
t 1 Thes. 3.2.5.  manner, I sent Timotheus our Brother, and Minister of God, and fellow-labourer in the Gospel of Christ, to know your faith, lest by some means the Tempter hath tempted you. Who, he well knew, would not be backward to tempt them, that was so forward here to tempt our Saviour.  
The Tempter came unto him. Came; a motion which as it outwardly manifested no speedy pace, so also in appearance, no hellish purpose. He came, as if no evil had been intended, even when nothing else but evil was intended; as 
u Accessit tentantis dolo, non obsequentis affectu. Chrysol. ubi supra.  Joab with a treacherous intention came to Amasa, 2 Sam. 30, 9, 10, or rather as the Serpent with a fraudulent intention came to Eve, Gen. 3.  
The Tempter came unto him; We may imagine as not without subtlety, so not without impudence and boldness enough; as, When the sons of God came to present themselves before the Lord, Satan came also amongst 
w Job 1.6.  them; came boldly, came impudently. And surely, he had not yet learned any better manners when he came so subtly to assault, and so maliciously to disgorge the worst of all his venom against our Saviour; who easily foresaw all his malicious practices; and therefore strongly armed himself, both against him and them.  
The Tempter came unto him; but whence he came, before he thus subtly and (if you will) impudently came unto our Saviour in the wilderness, whether from Jordan, covertly following him from place to place, or from compassing the earth, as in Job's 
x Job 1.7.2.2.  case; or from the bottomless pit, released for a time, that ere long he might return thither again with the greater horror; or from either of the Regions of the air, that to his own advantage who is the Prince of the power of the 
y Ephes. 2. 2.  air, the Battle might be fought within the Confines, at least, of his own Kingdom; we will not curiously inquire, we cannot positively determine: though (probably) having been present at Jordan (for in what place is he not?) and observed all the Solemnity performed there; and knowing that our Saviour immediately after his Baptism, was led up of the Spirit into the wilderness to be tempted; (a work peculiarly belonging unto him) he thence (if not in our Saviour's company, yet not far behind him) sets forward for the wilderness also; and not willing to neglect so fair an occasion offered him, as now there was by our Saviour's hunger, he approacheth nearer and nearer unto Jesus, and gins his first Temptation in the wilderness.  
The Tempter came unto him; but in what form, whether of man or beast, is not here expressed: though probably, in the form of man he came unto 
a Piscat. Scholar in locum.  him; yet not altogether too wise in that, since he had better success (than now he was likely to have) when at first he appeared in the form of a serpent, Gen. 3. but perhaps he would not appear twice in one, and the same form, lest his double dealing should the sooner be discovered: which notwithstanding in what form soever he appears was now discovered, and prevented by our Saviour.  
And when the Tempter came unto him, he said; What? can Devils (bad Angels) speak? it seems they can. And thus it is; they, who (compared with man) have no bodies at all of their 
b Zanc. de simplicitat. Angelorum, cap. 4.  own, though (compared with God) the Case, perhaps, may be otherwise have notwithstanding a Tongue, wh●n (as now this Devil did) they assume the body of another; whether of man or beast: as here the Tempter, the Devil said; 'twas he that spoke to the woman, by the mouth of the 
c Gen. 3.1.  Serpent, as the good Angel did afterwards to Balaam, by the mouth of his 
d Num. 22.22.28.  Ass; 'Twas he that entered into the Oracle at Delphos, and other places; and thence gave vocal and articulate, though uncertain Answers, to particular persons and their 
e Delrio. dis. quisit. Magiclib. 4. ca 2. q. 2.  demands; as to Philip, the Father of Alexander the great, concerning his next and immediate 
f Qu. Curtius. lib. 1. p. 8.  Successor; to Phyrrus King of Epirus, touching his so much desired victory over the Romans; to Augustus Caesar, demanding what the state of his Empire should be, when he was dead; though at that time, his deceitful practices that way, began to vanish and have an end. I might enlarge this in sundry other particulars; but when I have spent all my store, all is to prove no more but this; that the Devil, who hath no body of his own, hath at least a borrowed tongue to speak, when for a time, he assumeth the body of another: as 'tis demonstrated here. The Tempter came unto our Saviour, and said. Where he maketh use both of his feet and tongue, the integral parts of some other Creature. He came: he said: then beginning first to make use of his Tongue, when he first began at this time to make use of his Tempting; that was his own work; but the Tongue wherewith he spoke, was that Creatures, whose body he had then assumed: fitly framing the Organs of speech in another to express the meaning of his own purpose.  
And when the Tempter came unto him, he said: If thou be the Son of God, command that these stones be made bread; As if he had said; thou wast not long since declared at Jordan to be the Son of God, which I make a doubt of; but if it be so, make it appear unto me by some miracle; and the miracle I require for the confirmation of it, is this: Command that these stones be made bread. See! both diffidently spoken, and impudently spoken; diffidently, If thou be the Son of God; impudently, Command that these stones be made bread. Lo! this was the Devil's suit; nay, this was the Devil's sauciness: and therein, his subtle policy, resolving thereby to remove and withdraw our Saviour (when he saw him hungry) from his Filial confidence in the All-sufficient providence of his Father; 
The Sum the first Temptation.  and to persuade him to doubt, both of his Care, and also of his power to relieve him: and thereupon to make use of unlawful means to relieve himself; He said, If thou be the Son of God, command that these stones be made bread. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say but the word only, and it shall be done; such a persuasion (it seems) the Devil had of the great power of the Son of God, although he doubted (if thou be) whether he whom he then tempted were that Person or not; he doubted; yet surely, more out of malice then out of ignorance; for, he could not but know, that even that very Person whom he then tempted to a distrustfulness in his Father's Providence, was that very Son of God; And this he could not but know; and that 1. By what was written of him in the Prophets; as, Behold, a Virgin shall conceive, and bear a Son, and shall call his Name 
g Isa. 7.14.  Emanuel. Wonderful enough it was, that a Virgin should bear a son: more wonderful, that this Son should be Emanuel, God with 
h Mat. 1.23.  us; which being revealed in the Prophets, could not be concealed, from Satan; nor the place of his Birth; and thou 
i Mich. 5.2.  Bethleem Ephratah, etc. both being fulfilled some thirty years before this Tempter came unto him, and said; for a Virgin did bear a Son, even Emanuel, God with us from the very day of his Birth; and at Bethleem she did bear that 
k Luk. 2.4, 5, 7.  Son; which the Devil knew, when his instrument Herod slew all the young children 
l Mar. 2.16.  there for this one young Child's sake: who had he been first destroyed, the rest had not been destroyed. Herod sent forth others about this business; the Devil sent forth Herod; knowing that the Son of God was even then Incarnate; although he knew not well where to find him, being but then an Infant, nor of what Virgin he was born; that being concealed from him, even by the Espousals of Joseph and Mary. But now 2. finding him in the Wilderness, grown up both to the full Age and stature of man, he could not but know, that this was he, of whom the Father some forty days before, testified from Heaven, that this was his beloved m Son; 
Mar. 3.17.  a true saying, and worthy of all acceptation, though it were of no credit at all with Satan, who here subtly pretends ignorance, rather pravae dispositionis, then purae negationis (If thou be the Son of God) and nothing will satisfy him in this matter, but a miracle wrought by our Saviour (and that upon this motion too) as a more manifest demonstration of his Deity. Impudent Satan! why requirest thou a Miracle? knowest thou not that miracles are extraordinarily wrought rather to 
n Fidei sunt praestanda signa, non dolis; Credentidanda sunt, non Tentant. Chrysolog de jejun. & tentat. Christi Serm. 11.  confirm the faith of those that believe in Jesus, then to gratify such as defy and abhor the saving Name of Jesus? and yet requirest thou a Miracle, who hast no faith at all to believe in him who is the Author of it, and of whom thou requirest it? Impudent Satan! or, thinkest thou that the Son of God will become obedient unto thee, and turn stones into bread to gratify thee, whereas (in respect of any want in himself) there was no need at all of such a Miracle? no need at all; for, he that is the bread of life, as he witnesseth of himselt, Joh. 6.48, could not want 
o Verè panis, non indiget pane, Chrysol. ubi supra, Serm. 11.  bread, though he were hungry; he that had a Provident Father to provide for him, could not want sufficient sustenance; no, not in the Wilderness; nay, he that could turn stones into bread (as thou thyself rightly supposest, or else, why requiredst thou such a Miracle of him? unless thou didst it by way of Irony, of Taunt, and Scoff, If thou be—) even he was able also to turn want into plenty, emptiness into fullness; as able to do this then as afterwards, to turn water into 
p Joh. 2.9.  wine; nay, as able as of stones to raise up children unto 
q Math. 3.9.  Abraham; able to do that, able to do this if there had been cause; but in this particular case, plain it is, that there was no cause at all; and to do it, when there was no cause to do it, had been (doubting of his watchful care and providence over him) to offend his Father (which he would not do) by using unlawful means and unwarantable, so long as there was any other way to relieve himself; and therefore, Satan, thy so much desired provision to be procured for him by a Miracle in testimony of his Deity, (which at this time wanted no such testimony) was not at all necessary, since there was every way enough provided for him by his Father without it; and thou temptest him in vain to grant that which there was no cause to grant; notwithstanding, he were every way most powerful to do what thou requiredst.  
But what wilt thou infer thence? wilt thou Conclude (as thine own words, If th●u be— seem to imply) that the Person whom thou temptest is not the Son of God, because at thy command, he will not distrust in God, and turn stones into bread? shall not the Lord Jehovah be God, unless Baal subscribe unto it? must, If thou be the Son of God, be resolved preposterously into, thou art not the Son of God, if Satan's demand be not granted, and his curiosity satisfied? Monstrous! whereas, to have done what the Devil demanded, had been altogether to derogate from the glory of the Son of God; for whom it was as improper in any thing to become obedient unto Satan (such was the Case here) as most proper it was for him in every thing to continue constant in his Filial obedience unto his Father, as he did; for, not at all regarding what Satan should judge of him, for not complying with him, he utterly refused to obey his voice: and none of his Charms, none of his Temptations, none of his Baits, none of his fair words (in his sense, capable of a fowl Construction) could any ways prevail with him; or remove and unrivet him (which was so much desired by the Devil) from his unshaken Confidence and assurance in his Father's providence: who (he was persuaded) was able to provide for his Son in this his hunger, even without his own particular assistance (which had been to doubt of his Father's providence) by turning stones into bread. Lo! this was the Devil's motion, If thou be the Son of God, command that these stones be made bread. Command; the work to be done was left wholly unto our Saviour; yet upon pain if he did it not, to be declared, not to be the Son of God by Satan; a strong, a violent Temptation; yet, easily repelled by our Saviour's reply to Satan and his insolency▪ He answered, and said, it is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God, v. 4.  
It is written; the Devil gins subtly, with (If) a doubtful speech, as he delivers it; but surely, not doubtful as he understood it; but our Saviour Answers plainly and positively: It is written; and that Deut. 8.3. where Moses (as an Argument to persuade them to be daily more and more obedient) puts the Israelites in mind of God's great goodness and favour unto them, who fed them extraordinarily forty years in the Wilderness; and that with bread, with Manna from Heaven, even in the time of their extremest want, and when they were wholly destitute of ordinary food and sustenance: such was God's care of them; which our Saviour here in his greatest hunger (knowing that the hand of his Father's providence was not yet shortened) appropriates, and applies to his own Case, in particular. He was now in the wilderness; though it be not expressed here, whether in the same wilderness or not; there he was hungry, and no ordinary means then near at hand to relieve him; yet though he expected not Manna, he well knew that his Father was able to satiate his hunger, either with or without means; and this was his Solace, his Contentation, this, Deus providebit, my God will provide for me one way or other, even in the wilderness; wherefore, confident and constant in this persuasion, he would not by any means be enticed by the Tempting Devil (even though he was an hungered) to use any unlawful ways to provide food for himself; which in Satan's judgement he wanted, but not in his own; who was not ignorant that there were other ways, either to satisfy or sustain his hunger without turning stones into bread; and of these means he speaketh here, when (as a reproach to Satan) he saith, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  
It is written; Lo! this, even the Word of God, that 
r Ephes. 6.17.  Sword of the Spirit, this was the weapon wherewith our Saviour once now, v. 4. and twice afterwards, v, 7, 10. foiled and conquered Satan; It is written; and this Action of our Saviour in thus repelling the Devil by his Father's word, must always be our imitation; for, surely the same Sword, the same Word hath the same power still against the same Adversary, though it be now wielded by us, far weaker Combatants; who though we are weak in faith, yet by his power, that is the stronger man, we shall be enabled to resist the strong man 
s Mat. 12.29.  and all his Temptations; for, as it is our Comfort, so also it is our Conquest too, that our Saviour hath gotten the victory over Satan; because (to use the words of the Apostle, Ephes. 6.14, 15, etc.) we being girt about with truth, with the testimony of a good conscience; having on the breastplate of righteousness, manifested by an holy and a sanctified life, holiness to the 
t Exod. 29.36.  Lord; shod with the preparation of the Gospel of peace, which bringeth glad tidings of peace to us in Christ, who is our 
u Ephes 2.14.  peace, the power whereof, being the power of God unto Salvation to every one that 
w Rom. 1.16.  believeth, treadeth Satan under foot; and having faith for our shield against all the fiery darts of that evil one; Salvation, the assured hope of Salvation by Jesus Christ, for our helmet; the Word of God, the promises of God, made to all penitent sinners in his holy Word, faithfully believed and feelingly applied, for our Sword; we also in him shall get and keep the victory.  
It is written; and written, that man shall not live by bread alone; shall not live; Now there is a Threefold life. 1. Of Nature. 2. Of Grace 3. Of Glory. The first only is here meant; the life of Nature; and the meaning is, that Man shall not live, shall not preserve his natural life by bread alone, by ordinary food, alone, whereof bread is the principal; no, but there is another way to preserve it, even by every word that proceedeth out of the mouth of God. Lo! this is our Saviour's Text, and for that reason, with all diligence to be harkened to; that his Father's promise included therein, of providing sustenance for us (as it was in the Case of 
x 1 Kin. 19.5, 6.  Eliah) even when we see no visible way to provide, it may be a solace and comfort unto us, in the time of our greatest straits and scarcity; I say, this is our Saviour's Text: and the powerful, and life-preserving Word mentioned therein, which proceedeth out of the mouth of God, whereby Man shall live, even when he wanteth the common and ordinary means to preserve his life, is his Will, his Decree, his purpose, his secret appointment to preserve man's life by some extraordinary way, thus or thus; besides that of his ordinary word and providence. See it illustrated in several particulars thus; Sometimes God's Will and Decree is, that Man shall live, and yet, not by ordinary means. So the Israelites in the desert were preserved forty years together with 
y Deut. 8.3.  Manna; and therewith they fared so well, even by the immediate providence of God, without any ordinary food, that the consideration thereof caused the citing of this Text by our Saviour, against Satan. Sometimes God's word and purpose is, that men shall live against means, and contrary to the ordinary course of nature; as Daniel in the Lion's Den, chap. 6 and the three Children in the fiery Furnace, chap. 3. Sometimes his Will and appointment is, that men shall live for a time without any means at all; as Moses in Mount 
a Exo. 34.28.  Sinai; Elias in Mount 
b 1 King. 19.8  Horeb; and our Saviour at this time, forty days and forty nights in the Wilderness; of which extraordinary and miraculous Word proceeding out of the mouth of God, for the preservation of man's life, the Devil here (it seems when maliciously he tempted our Saviour hungry, to turn stones into bread) pretended himself altogether ignorant, or at least, subtly concealed his knowledge of it.  
But whether he were wholly ignorant of that, or not, let it be left (if you will) as a thing doubtful and uncertain; yet of this, ignorant he could not be; of this that our Saviour's repulsive Answer here was every way directly Opposite to his Temptation; and such as the Answer was, such also the Person was; every way Opposite to Satan; there is no fellowship between light and darkness; no Communion between God and 
c 2 Cor. 6.14, 15.  Belial; and as touching our Saviour's Answer to the Devil, herein stands the Opposition; Command (said the Devil) that these stones be made bread; Why? to refresh thyself in this time of hunger; I need no refreshing by such means; Not? how then wilt thou live? It is written, Man shall not live by bread alone; not by ordinary means alone; how then shall he live? by every word that proceedeth out of the mouth of God; as by his Will, by his Decree, by his secret appointment, & oftentimes to man unknown; but is there any such word that proceedeth out of his mouth, that proceedeth out of his heart, as if it were spoken with his mouth, for the preservation of man's life, besides his ordinary word? there is; and by that word shall I 
d Verè vivit in verbo Dei, verbum Dei, Chyrsolog, ubi supra, Serm. 13.  live: by some extraordinary way or other shall my life be preserved, though without bread; and I may not, I will not submit to thy subtle persuasion Command that these stones be made bread; which includes much danger in it. 1. A Compliance with thee. 2. A Distrustful diffidence (which subtly thou temptest me unto) of my Father's Care and providence over me. 3. A Diminution both of his, and mine own glory: as if I were not the Son of God, unless I produced more than needful testimonies thereof before Satan; wherefore away with thy, If thou be— command— the nature of stones (though I can) I will not alter; I want not bread, not ordinary food, though I am hungry; or if I do, I know where to have it, and not be beholding at all to thee, for thy seeming double-diligent care of me; but there is another that taketh care of me indeed, and him will I trust; even my God, my Father; It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God, shall man live.  
Which, when the Devil heard, highly enraged no doubt presently (whether out of discontent, that at first he had thus lost the field; or out of an implacable desire of revenge for that loss, or both; not convinced, even when he was convinced, not satisfied, as he pretended, that, that Person whom he Tempted was the Son of God, even when there was no just cause to be dissatisfied, having evidence enough from what was written of him in the Prophets, and from what he had heard at Jordan) he cunningly (not altogether unlike the twisting of the Fox's tails together by 
e Judg. 15.4.  Samson) links and joins a Second to his First Temptation: making (as it were) the end of the one, the uninterrupted beginning of the other; so swift he was in his motion, in his Temptation; but by their fruits ye shall know 
f Mar. 7.16.  them; Men do not gather grapes of thorns, or figs of thistles; nay we cannot gather here either grapes, or figs, but fruit of a more sour taste; and whether it were an Apple or a Pear, or some other kind of fruit the first woman tasted, Gen. 3. surely it had a far better relish as to the mouth of the eater, though not to the soul, than this second Temptation; wherein the Devil (who had required a Miracle before somewhat answerable to the hardness of his own heart, by turning stones into bread) peaeposterously proceedeth now from a pretended ignorance of the Deity of the Son of God, even to an injurious dealing with the Person of the Son of God, not yet openly acknowledging him to be so; nor judging him worthy to keep his station in the wilderness, whither he was led up of the Spirit (though he kept his ground still, maugre all his hellish machinations) but transporting him thence, he exalted him (probably, as an Object of public scorn) to the pinnacle of the Temple; there to be solicited to a rash confidence in his Father's Protection, whom hither to he could by no means remove from his Filial Confidence in his Providence; and though St. Luke chap. 4.9, etc. name this temptation in the third and last place, not so much observing the order of 
g August. de co●●ens. Evangelist. lib. 2. ca 16.  Time, when it was done, as the certainty of Fact, that it was done; yet manifest it is, that St. Matthew here names it in the right place, when he makes it the Second and not the Third, not the last Temptation; for, when the Devil was finally conquered, he departed from our Saviour, v. 11. but as yet he departed not: an Argument, that as yet he was not finally Conquered; and that an Argument that this was not the Third (there being but Three in all) but the Second Temptation: mentioned, v. 5, 6, 7, wherein is plainly declared how our Saviour was assaulted again, and how the Devil also was repulsed again; Thus;  
Then the Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple, v. 5. And saith unto him, If thou be the Son of God, cast thyself down: for it is written, he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone, v. 6. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God, v. 7. Which words, with each Circumstance therein, easily admit of a particular Examination; As, Then the Devil taketh him up, v. 5.  
Then; surely the Devil is a good observer of time; or rather of opportunity: not willing to neglect any occasion that makes for his own Advantage and our ruin; he knew which was the fittest time to tempt the woman, Gen. 3. and the fittest opportunity to stir up Herod to seek our Saviour's life, Mat. 2. even when he was but then in swaddling clothes: when the Sons of God came to present themselves before the Lord, than Satan also (though uninvited) will come amongst 
h Job 1.6.  them no place will he unfrequent no company will he avoid, as to mean too intrude himself into their counsels, no not though the Lord command Joshua the high Priest to stand before his 
i Zechar. 3.1.  Angel; and no time neither will he omit to effect his wicked purposes.  
Then; even so soon as he was overcome in one, presently he gins another Battle; yet not (Roman like) giving warning of the day thereof, before the day; nor giving notice of the very Instant of his Assault, either by sound of Drum or Trumpet, or other vocal Instrument; No; he that in all Ages hath taught Scribes and Pharisees, Hypocrites, to sound a Trumpet before 
k Mat. 6.2, 6, 16.  them, either when they give Alms or Fast, or Pray, that they may be seen of men, that they may receive glory of men and lose their reward with God left that way of managing, and employing the stock of their own Hypocrisy to themselves still, knowing how to play the Hypocrite and manage his own work another way; even sleighly, subtly, craftily, without any noise or stir at all; playing the part of the Serpent still, whose pace and motion was hardly descernable in the Garden: and that when our Saviour was but newly become a Conqueror; supposing perhaps, that though he knew at that time how to Conquer, yet he knew not how to use the victory.  
Then; which further notes the insatiable and implacable malice of Satan against Christ, and his members; having great wrath against them, because he knoweth that he hath but a short 
l Rev. 12.12.  time: adding to the measure of the one, what he perceives is wanting in the Continuance of the other; always walking about like a roaring Lion seeking whom he may 
m i Pet. 5.8.  devour; that is his end (such is his enmity against us) even by a contained series of Temptations to devour us; whose wrath and malice against us, is without end; from whose soul-destroying darts good Lord deliver us.  
Thus the Time (you see) when this second Assault began, was immediately after the first was ended. Then; Consider next both the Place where, and also the manner how this happened; for the Place where 'twas in the holy City, and there on a pinnacle of the Temple; but the manner how the Tempter dealt with our Saviour before he brought him thither, was this; he taketh him up; Lo! he that before was led up of he Spirit into the wilderness to be tempted, was now conveyed thence to an higher place by the Devil to the same end; the place of our Saviour's Trial was changed, but the Tempter was still the same. Coelum, non animum— a change there was in the height, but no change at all in the depth, in the deep policy of Satan, who taketh him up: conveyeth our Saviour at his pleasure through the air from one place to another.  
But surely he did not, he could not do this, without power first obtained of God to do it; No: for though his power be very great, as the Sacred Texts intimates, when it calls him a 
n Isa. 27.1.  Dragon; a roaring Lion, 1 Pet. 5.8. a strong man 
o Mat. 12.29.  armed; a Ruler of the darkness of this 
p Ephes. 6.12.  world: yet that power (how great soever it be) is first derived from God, from his power, from his Grant and permission; or else, why did he ask leave of God at one time to tempt 
q Job 1.11, 12.  Job? or, why did he not at another time enter into the Herd of swine without our Saviour's 
r Mat. 8.31.32.  leave? an Argument that he is always at God's beck; and that he can do no more than he permits and suffers 
s Daemonum officium est nutibus Dei servire, nec quicquam nisi jussum facere. Lactant. divin. Instit. l. 2. c. 17.  him; 'twas I confess in another Case (and as touching Criminal matters) that our Saviour said to Pilate (boasting of his power either to Crucify or release him) thou couldst have no power at all against me, except it were given thee from above, John 19.10, 11. yet it is most true also, even in this: Satan could have had no power to move and remove our Saviour's Sacred body from place to place, from the Wilderness to the holy City; from the holy City, a lower, to the pinnacle of the Temple, an higher place; no such power could he have had, but from above, by Divine permission and concession; and by virtue of that permission (the Father wisely ordering it to be so, for the glory of his Son when he should return a Conqueror) the Devil taketh him up; our Saviour in the mean time, being of himself most willing to be tempted of the Devil anywhere, that the Devil by him for us might be Conquered everywhere; it was for his own glory and our good that this was done, suffered to be done, though done by the Devil, who taketh him up.  
Yet surely not after an usual and ordinary way; nor transported he him leisurely and by degrees, step by step: no; for that was not at all agreeable to the Devil's hungry and hasty pursuit of his prey, nor any ways answerable at this time to his eager desire (having been but lately Conquered) of obtaining a Triumphant victory.  
Omnis long a mora est nobis quae gaudia differt; neither was it, or could this be done in a vision; for, than the Devil's persuasion to our Saviour afterwards, v. 6. cast thyself down, could have been no Temptation at all; but he taketh him up: that is, in my judgement (though I leave it to a more skilful Oedipus to resolve shall I say, or rather dissolve this aenigma) our Saviour being thus taken up into the air, the proper Seat of Satan's principality, Ephes. 2, 2. (uncertain whether by the locks of his head as Ezekiel 
t Ezek. 8.3.  was, or otherwise) the Devil carried him speedily to the place appointed for his fresh and renewed Onset; which he might do, even by the power already granted and received from above; a power to move and remove the bodies of men 
u Zanch. de vi & potent. Daemonum. lib. 4. cap. 10.  upwards and downwards, or otherwise as he pleaseth from one place to another; and that with more speed then ordinary; this (no doubt) the Devil hath power to do; and that by virtue of God's Commission; nay, of God's 
w Calvin. Institut. lib. 1. cap. 17. Sect. 11.  Command, on whom his derivative power properly dependeth; and having such a power once granted him, he soon made use of it, and taketh him up.  
And into the holy City he taketh him up; even into Jerusalem, Luk. 4.9 called the Daughter of 
x Mat. 21.9.  Zion; Tell ye the Daughter of Zion, behold, thy King cometh unto thee meck; so tell ye the daughter of Zion, tell ye Jerusalem, behold, thy King cometh unto thee meek still; and so meek, that for the finishing of his glorious Conquest, he was content patiently to be carried, even by an unholy hand into the holy City; Called 
y Mat. 27.53.  holy, even for distinctions sake, to put a difference between this and the unholy Cities of the Gentiles, wherein nothing but Idols were worshipped and adored; as Molech among the 
a 1 Kings 11.7, 33.  Ammonites; Chemosh among the Moabites; Ashtaroth among the Sidonians; Diana among the 
b Act. 19.17, 18.  Ephesians; and other in other places. Whereas here at Jerusalem from time to time, the holy and true God was only worshipped, though not truly; who had appointed that his Name, his honour should there peculiarly 
c King. 11.36.  dwell; there was the Temple, the place of his Solemn and holy Worship; there was Moses Chair; the Law and the Prophets were by the Scribes and Pharisees solemnly read and expounded 
d Mat. 23.2.  there; and there also God ordained that his first Christian Church should be planted; and that from thence in following Ages, his holy Gospel, his holy Religion should be propagated as it was to other Nations: as the Prophet Isiah foretold should come to pass; Saying, out of Zion shall go forth the Law, and the Word of the Lord from 
e Isa. 2.3.  Jerusalem; and for this reason called it was now the holy City: because even at that time (though much corrupted both in life and doctrine) it was still the place of the public worship of the holy God; retaining even then the Adjunct of (holy) because God was not altogether destitute, even at that time, of an holy Church there; the place keeping its denomination from the better (though the lesser) part.  
Now after the Devil had thus conveyed our Saviour from the Wilderness to Jerusalem the holy City, he there setteth him on a pinnacle of the Temple, v. 5. on a Pinnacle without, not in any place within the Timple; no; 'tis the outside and show of Religion and Devotion only that he is most taken with. Holy places, properly so called from their relation to the holy service of God therein, he liketh not; though holy Water, holy Relics, holy Cross, etc. names of his own invention, he most esteemeth and approveth of; well enough content that Scribes and Pharisees, Hypocrites, should have only an outward show and form of godliness; but if they will please him, they must deny the power and inward effect of it; who not willing to stay long in the holy City (even for the very Name it had of holy) but only in Transitu, passing through it speedily, as a Post passeth by; nor bringing our Saviour within the Temple, much less within the holy of holies, setteth him without on a pinnacle of the Temple, the place of his Second Trial; on a pinnacle; on one of the Battlements of that part of the Temple, made at first to keep such from danger of falling, as afterwards should at any time occasionally be employed there; notwithstanding though those pinnacles, those Battlements were made for such a use, yet the Devil purposely placeth our Saviour not at the bottom to preserve himself, but at the top of one of these, that being in such a posture, he might be in the greater danger of falling: or at least, that he might be the fit subject for his Temptation to work upon; whose desire it was that he might fall, if not to endanger himself, yet to obey him, which was also to endanger himself; and both no doubt, the Devil sought, even obedience to himself, danger to our Saviour, when (placing him on the pinnacle of the Temple) he said unto him, If thou be the Son of God cast thyself down, v. 6.  
Lo! thus the Devil began his First, v. 3. and thus also he gins his Second Temptation, even with the very same words; nothing at all changed in respect of the syllables; nor no more altered in respect of the sense: If thou be the Son of God; What shall I say? surely Satan is no good Grammarian, that knoweth not how to vary his phrase: nor no good Rhetorician neither, that cannot tell how to change his Proem; but a great Favourer he always was, and still is, of Tautology; of vain and empty repetitions; If thou be the Son of God; (If) see! he dares not positively deny it; neither will he absolutely confess it; Anceps sermo est, saith 
s In locum, Canon. 3.  St. Hillary, 'tis a doubtful speech, and full of much fallacy: and indeed proper for none but for an Arrian, or an Ebionite, or an Eunomian, or a Turk, or a Devil; whereas none can truly, none should wilfully doubt of, or any ways impugn the Deity of our Saviour: it being no better than a fragment of the Devil's doctrine: and that no better than an Atheistical derision of him, who (God and man in one Person, as the sacred Oracle 
g Mat. 16.16. Acts 20.28. Rom. 9.5. 1 Tim. 3.16. 1 Joh. 5.20.  testifies) laughs his scorners to scorn, even though they jointly band themselves together against him, with the Devil, who in all Ages hath taught others to deny, what he himself here seemingly did but doubt of. Such were those Antichrists of whom St. John 
h 1. Joh. 2.22.3.2.  spoke; there being many, even in his days (so soon had the envious man sown his tares) who would not confess that Jesus was the Son of God; against whom the Apostle opposeth this truth of truths to confute them, and to instruct us: We have seer, and do testify that the Father sent the Son, to be the Saviour of the 
i 1 Joh. 4.14.  World; we have seen it: we do testify it; which the Devil's Disciples would not believe then, will not believe now; nor did he himself openly acknowledge it, saying, If thou be the Son of God; If thou be, let me (at least now) who have failed hitherto, let me see some manifest testimony, some evident sign thereof; and there can be no harm; no danger in this, to prove thyself to be (If thou be) the Son of God. Thus and thus did the Devil insinuate himself into our Saviour, then on the pinnacle of the Temple; thither by his power he brought him: and there (expecting to see some notable proof of his Deity) he tempted him, saying, If thou be the Son of God, cast thyself down from this pinnacle: cast thyself 
k Diabolus cecidit, & stanti invidet. Augu. in prim. Epist. Joan. ca 3. vox Diaboli quae semper omnes cadere deorsum desiderat. Hieronym. in Text.  down. Lo! such as he himself is, such is the motion: it being most agreeable to his nature, who cannot stand himself, to tempt others to fall: cast thyself down from this pinnacle; this was the Devil's Counsel to our Saviour: Evil counsel being always the worst to the evil 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Counsellor, as this was to Satan: whose purpose was thereby to kindle in our Saviour both an ambitious desire of vain glory, and also a rash, vain, and supine neglect of his Father's protection over him; whereas both were altogether inconsistent with the most pure and spotless nature of the Son of God; either to be touched with an Affection or Affectation of vain glory, 
The Sum of the second Temptation.  by casting himself headlong down from so steep a place; that if he remained unbruised and unmangled after such a fall as that, all the beholders might crown him with a Plaudite, and admiring, adore him as some Person extraordinary; Or, to be carried about (as many are with every wind of 
m Ephes. 4.14.  doctrine) with an inconsiderate and supine carelessness of the Protection of his Father; upon which ground, though the Devil tempted him to both (even to be careless of his Father's Protection, and also to be ambitious of the empty applause of men) yet would our Saviour become guilty of neither; knowing that if he would have any benefit by the protection of his Father, he ought not to attempt any thing by such means as were not lawful nor subordinate thereunto; But this (rashly to cast himself down from the pinnacle of the Temple, and that at Satan's suit) this was not lawful, nor any ways agreeable to his Father's Will; though most agreeable it was to Satan's: whose voice was, Cast thyself down, and make no scruple at all of offending thy Father. So he tempted our Saviour; so he tempteth us; persuading us to lay aside all fear of God, and obey him: and ofttimes he prevaileth with us, who could not at all prevail with our Saviour, but his cast thyself down, vanished into nothing.  
But why did not the Devil himself (our Saviour being then in his power, though, not at his command) why did he not take the whole managing of this matter into his own hands? surely, because his malice as wrathful as it is, and his power as great as it is, is a limited and a restrained power and malice, as to Christ and his members; thus far shalt thou go and no farther. God confining him within such and such bounds, which he may not, which he cannot pass: as Solomon did, railing and cursing 
n 1 King. 2.37.  Shimei; So that he is not able to do more than God permits him to do; and God permits him only to Tempt (as far as he sees it convenient for the good and Salvation of his Church and Chosen) but not to cast 
o Persuadere potest, praecipitate non potest, Hieronym. ubi supra.  down: not to destroy; 'twas so in Job's Case; The Lord said unto Satan, behold, he is thine hand, but save his life; 'twas so here; the Tempter had power granted him from above, only to say unto our Saviour, by way of persuasion and solicitation, Cast thyself down; but by way of any Coactive violence, or precipitation, actually to cast him down from the pinnacle of the Temple, no power, no permission, no command had he obtained; no, none at all; notwithstanding the limited and bounded power which he had received, he makes use of, even to the uttermost; and though he were not able to constrain our Saviour by way of compulsion, yet he ceaseth not importunately to solicit him by way of a persuasive insinuation, Cast thyself down from this pinnacle; nay in imitation of our Saviour, v. 4. he farther backs his fruitless suit, with a reason, and that out of Scripture too, though untruly alleged; and therefore not at all prevalent with our Saviour; saying, For it is written, He shall give his Angels charge concerning thee, and in their hands shall they bear thee up, lest at any time thou dash thy foot against a stone, v. 6.  
It is written; namely, Psal, 91.11, 12. but more is there written then is here alleged by Satan; and to far better purpose, if we compare both Texts together: both what is written by the Psalmist there; and what is out of him alleged by Satan here; That of the Psalmist is whole and entire: thus; For he shall give his Angels charge over thee, to keep thee in all thy ways: they shall bear thee in their hands, that thou hurt not thy foot against a stone; The sense; so tender and careful shall the Angels of God be over thee (even as a tender Mother is over a Child whom she leadeth in her hand, or beareth in her arms) that no hurtful danger shall befall thee; no stone, no overweighty Temptation, but such as thou art able to bear, shall overwhelm thee; which is a promise of God's peculiar watchfulness and protection by his Angels both over the Head and his Members: both over Christ while he was on Earth; and also over the whole body of the Faithful, so long as they are on Earth. But this of the Devil here, is maimed and wants one of its integral limbs and parts: thus; For it is written, saith Satan, He shall give his Angels charge over thee; and so far (to give the Devil his due) is the Text rightly Cited; But then with a purpose to deceive, he wholly leaves out the following words, these (to keep thee in all thy ways) which are (as it were) the Pole on which the whole sense of this Scirpture turneth; and on which the promise of God's Fatherly protection over us (whether in lesser or in greater dangers) is wholly grounded; who hath promised indeed, to keep us safe under his wings, and to hid us from danger under his feathers, Psal 91. v. 4. from the snare of the fowler, and from the noisome pestilence, v. 3. from the terror by night, and from the arrow that flieth by day, v. 5. But all is Conditionally, and no farther than we are always careful to regulate all our Actions,  to the rule of his promise; which is (in all our ways) in all the good and honest ways of our lawful Callings, to the glory of God, and the good one of another, as fellow-members of one and the same mystical body of Christ, to use all such lawful means to protect and defend ourselves, as God hath appointed; who permits us not at all to tempt him, by flying to extraordinary, when ordinary means are near at hand; and may not, must not (if we will be safe) be neglected and contemned; so far hath God promised to give his Angels charge over us, but no farther: no otherwise; But if men will rashly and wilfully go out of their ways, which God hath appointed them to walkin; and once out, continue obstinately to use unlawful means, for the accomplishing of this or that; surely such men tempt God (which our Saviour would not do) and are out of the pale of his protection; which our Saviour well knew, and therefore would not be moved (even though he were moved) to cast himself down from the pinnacle of the Temple; because he knew that was none of his ways; not to fall down thence by a violent, no, but rather to descend down thence by a Natural motion: and that leisurely by steps and by degrees; that was his right way as the Case now stood, though that crooked 
p Isa. 27.1.  serpent the Devil, by concealing the substance of his alleged Text, attempted to lead him out of that, into his own way; but his fraud was espied, his Text was examined, and his Temptation as powerfully repelled in this, as in his first Assault; Nay, we may truly say, that his fraud also was here farther detected, not only in concealing part of this Text, which made wholly for our Saviour, who would not be tempted to go out of his ways; but also in his not alleging the whole following Text, v. 13. which made so directly against himself, on the behalf of our Saviour; a Person ordained to subdue him, as the concealed Text (the sense whereof was well known to Satan) imports; and the concealed Text which made so plainly against himself was this; Thou shalt go upon the Lion, and the Adder, the young Lion, and the Dragon, shalt thou tread under thy feet. Where there is no promise made to the Pope to trample upon the Emperor (as Alexander the third, abusing this Text, did upon the neck of Frederick the first, surnamed 
q Baleus de Act. Roman. Pontificum, lib. 5. in vita Alexandri tertii.  Barbarossa) No; but for our Saviour Christ to trample upon Satan, with whom he had to do; This Lion, this Adder, this Dragon, being none other mystically but the Devil 
r Tittleman in locum, Hilar. Canon. 3. Hieronym. in Matt. 4.  himself, full of wrath, full of venom, full of poison, to be Conquered by our Saviour; who will tread him shortly under his feet, Rom. 16.20 and did now sufficiently trample on him, when he answered him, It is written again, Thou shalt not tempt the Lord thy God, v. 7.  
It is written again; once had our Saviour beat off the Devil before, v. 4. with It is written; namely, Deut. 8.3. and once also in imitation of our Saviour, had the Devil alleged, or rather misalledged Scripture, v. 6. mangling and perverting the true and genuine sense thereof, by concealing what therein was most Material and Considerable: this, to keep thee in all thy ways; which was written also, Psal. 91. v. 11. but not alleged by Satan; but our Saviour in his reply here (It is written again) pointeth at both; both at his own true alleging of Scripture in his first, and also at the Devil's false dealing in not truly alleging it in this his second Conflict; and because he would deal with him now again as he had done before; that is, Conquer him with his Father's word, He saith, (putting him in mind to how little purpose it was to contest with him any more, who had the strongest weapon, though the Devil pretended Scripture too) It is written again: and by thy false dealing, thou canst not, thou shalt not prevail against me; Our Saviour in this his reply here not opposing Scripture to Scripture, as if the one only (that alleged by himself) had been true, and the other (that alleged by Satan, as much as remained of it) had been false: no; but following that rule which afterwards he taught St. John, believe not every 
s 1 John 4.1.  spirit (not the doctrine of every one that entitleth it to the spirit) but try the Spirits, try their doctrines whether they be of God, he only Confuted the abuse of Scripture by 
t Falsas de Scripturis Diaboli sagittas, veris Scripturarum frangit clypeis. Hieronym. in locum.  Scripture; For the Devil as 'tis plain, to his own advantage, had most impudently abused it, by misalledging it (as Heretics, his disciples often do) but our Saviour confuted that abuse, and rectified that error, by righthly interpreting it; and he rightly interpreted that Scripture, when (rightly concluding, that to cast himself down from the pinnacle of the Temple, which was none of his ways, was to tempt God, who had promised to keep him only in all his ways, which the Devil left out) He answered, It is written again, Thou shalt not tempt the Lord thy God: and in vain thou temptest me to tempt him; in sense thus much; Thou that Tempest me (no good Textuary) though thou judgest thy thyself strong enough to Oppose me, and finally prevail against me with thy too too short weapon, with a piece of a Text, yet I am stronger than thou, and as able now as before, v. 4▪ by Citing a whole Text, according to its true sense and meaning, which thou hast not done, to foil and repel thee; and thus I do it; It is written again; thou mightest have been satisfied at first, but since thou wilt not, my Father's Word shall again defend me, and again offend thee: It is written again, Thou shalt not tempt the Lord thy God.  
It is written, Deut. 6.16. where Moses exhorting the Israelites to obey their God, gins his Exhórtation with, Hear O Israel, v. 3.4. and (not to speak of other particulars) in this also, he commands them to hear him even in this, Ye shall not tempt the Lord your God. Which our Saviour here (the number only changed) aptly allegeth against the Devil persuading him (by casting himself down from the pinnacle of the Temple) to tempt God; which Moses forbade the Israelites; and our Saviour took it for granted, that it was also forbidden him. But the better to understand the Text, let us inquire a little into the meaning of these words (to Tempt God) Thou shalt not tempt the Lord thy God; thus; a Negative precept you see it is; and such Precepts are always 
u Praecepta negativa obligant semper, & ad semper.  Obligatory, always binding, and to all times, unless God himself command the contrary; As, Thou shalt not kill, Exod. 20.13. and no man but by divine dispensation (as in the case of Abrabam, whom God commanded to sacrifice his 
w Gen. 22.2.  son) can at any time be released from the exact keeping of that Negative Commandment. But our Saviour here had received no such dispensation, as might any ways absolve him from his Obedience to his Father; and therefore he would not, by any persuasion of Satan, suffer himself to be drawn away from his Filial obedience to his Father; knowing that the same law that did bind the Israelites, though they often transgressed it, did also oblige him, and he would at no time transgress it; but resolutely answered Satan, with relation to himself, Thou shalt not tempt the Lord thy God. Now (to come to the point we treat of) to tempt God, is, out of rashness or unbelief, and the like, to make Trial and 
x Tentare est periculum facere, experimenta quaerere, etc. Pet. Mart. loc. come. class 1. c. 8. Sect. 17. & class 3. ca 4. Sect. 54.  experiment, by such means as we ought not, either of his power, or his justice, or his wisdom, or his Fatherly protection over us. The latter whereof is properly the Tempting here meant in the Text; Thou shalt not tempt the Lord thy God; that is (as in this particular Case) thou shalt not rashly and out of unbelief, question his power, thou shalt not make trial by any unlawful means, whether he be able to protect thee, or not, even when thou hast wilfully exceeded the bounds, within which he hath promised to protect thee; or, if thou dost, thou temptest him, thou sinnest against him; which I may not do, saith our Saviour; But because we are now speaking of Tempting God, who by man is tempted several ways, let us a little expatiate in this matter, and then again descend in order to this particular tempting here mentioned in the Text. We say then, that God, by sinful man, naturally exorbitant, and of himself not to be kept within the bounds of modesty and moderation, is Tempted divers ways. As,  
First, In respect of his Power. And so he is tempted, when inconsiderate men (impatient to wait God's leisure) do, out of diffidence and unbelief, appoint either the Time, when he shall help them; or the Place, where he shall help them; or the manner, how he shall help them: leaving in the mean time (as it were) nothing to his immediate power; (who is a present help in trouble) but what best suits with their own folly. So the Israelites tempted God in the wilderness, when in the time of their greatest thirst, they made trial of his power, whether he were able to give them Water, or not: chiding with Moses, saying, Give us Water that we may drink, Exod. 17.2. To whom Moses replied, Why chide you with me? wherefore do you tempt the Lord? In memory of whose chiding with God, and Moses, after the Lord had manifested his powerful presence among them, by giving them water out of the Rock, he called the name of that place, Massah, v. 7. and 
y Numb. 20.2, 3, 4, 13.  Meribah, that is, Chiding or Contention, because of the chiding of the Children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? To which manner of tempting the Lord our God, this in the Text cited by our Saviour, out of Deut. 6.16. hath relation: Ye shall not tempt the Lord your God, as ye tempted him in Massah; And with such a kind of tempting God also in respect of his power, the Governors of the Inhabitants of Bethulia were upbraided by Judith, for making an Oath between God and them, that they would deliver up the City to the Assyrians, unless God within five days did give them Water; 
a Judith. 8.9, 10, 11, 12.  to whom she said, Who are you that have tempted God this day?  
Secondly, In respect of his Justice. And so he is tempted, when wicked men, who run on securely in the uninterrupted course of their sins, do by their obstinacy and impenitency, make a needless trial to their own woe, whether God be a just God, and whether in his justice he will punish them, or not. Whereas 'tis known, that in the hand of the Lord there is a 
b Psalm 75.9, 10.  Cup, and the Wine is red: it is full mixed, and he poureth out of the same: as for the dregs thereof, all the ungodly of the earth shall drink them, and suck them out; and in this sense, the Lord himself complaineth against the Israelites, Numb. 14.22. saying, They have tempted me these ten times; and by their reiterated sins have they so often tempted me; Wherefore I cannot but in justice punish them; at least, with a privation of the promised land; as afterwards they found true by experience. Surely, they shall not see the land, which I swore unto their Fathers, saith the Lord; Neither shall any of them that provoked (tempted) me, see it, v. 23. So that plain it is, that God is even then also tempted, when the Execution of his severe justice, which will inevitably follow incorrigible sinners, is not at all feared or regarded.  
Thirdly, In respect of his Wisdom. And so he is tempted, when vainglorious men (as if they were wiser than the Alwise God) strive to have that in point of Ceremonious and outward shadows continued, which he (who ties not himself at all times, to the same Rites and Ceremonies) hath appointed (at least, by degrees) at such or such a time, to be discontinued and abolished. A clear Example whereof, we have in that sharp Contention which arose between the Pharisees and Peter, with others, touching Circumcision and other rites of the Ceremonial law of Moses, which in the judgement of Peter and the rest of the Apostles (whose judgement in that Case, was the judgement even of God himself) were at that time fit to be made Null and Canceled, Act. 15. thus; Certain men, which came down from Judea, taught the Brethren, and said, Except ye be Circumcised after the manner of Moses, ye cannot be saved, v. 1. which Paul and Barnabas in Opinion dissenting from them, and vehemently disputing against them, oppose and deny, v. 2. willing to have that Question determined; but not willing to meddle therein of themselves, without the unanimous consent of the Apostles and Elders, v. 2. who being rightly informed by them, of the true state of the Controversy in Question; as, that Circumcision was urged by certain of Judea, as a Ceremony most necessary to Salvation, v. 1. and that the keeping of the whole law of Moses, not only the Moral, but also the Ceremonial law was urged by certain of the Sect of the Pharisees which believed, v. 5. as necessary also for the attaining of the same end, they came together to consider of this matter, v. 6. and thus assembled together in Council, to consider of this matter; Peter by whose mouth it was appointed of God that the Gentiles should hear the Word of God and believe, v. 7. after much disputing, said unto them, Why tempt ye God, to put a yoke upon the necks of the Disciples, which neither our Fathers, nor we were able to bear? v. 10. In sense; Why thus tempt ye God, by urging Circumcision now and other Ceremonies (once indeed commanded by the law of Moses, but now abolished) why urge ye this as a thing absolutely necessary for the attaining of eternal life? which in its own nature, was never so necessary; for, v. 11. our Fathers, and we are saved no other way, but by the grace of our Lord Jesus Christ; more clearly revealed now to us in the Gospel, then in former Ages, to our Fathers under the Law: see! that yoke, those Ceremonies in Question, were then (under the law) enjoined even to believers; But now under the Gospel, 'twas thought fit by the Apostles themselves, as most agreeable to the wisdom of God, to take that yoke from off the Disciples necks; wherefore at such a time as that, when the substance, when Christ was exhibited, I say at such a time as that, to quarrel about shadows, as those that came down from Judea did, Act. 15.1. imposing circumcision, as necessary to salvation; whereas Paul saith, If ye be circumcised, Christ shall profit you 
c Gal. 5.2.  nothing: and not yielding to take off that yoke now, newly Antiquated; and therefore now useless Ceremonies of the Law, which before his coming in the flesh, was only our Schoolmaster to bring us unto 
d Gal. 3.24.  Christ, what was this? but slightly to undervalue and presumtuously to call in question the manifold wisdom of 
e Ephes. 3.10.  God, preferring their own, before his; which (by reason of distinct times, requiring a distinct dispensation) was to be manifested one way to the Jews, another way to the Gentiles; the Jews before the coming of Christ, must, according to the wisdom of God, be subject to many rites and Ceremonies (that yoke whereof St. Peter speaketh) but the converted Gentiles, after his coming, must not: must not be any longer under the pedagogy and Ritual discipline of the ceremonial Law; wherefore Peter here, in the name, and with the consent of the whole College of the Apostles and Elders, rightly charged those with the sin of tempting God, who in this case (highly extolling their own judgement) would not admit of any abolition of those old Ceremonies, though abolished, they were according to the manifold wisdom of God.  
Fourthly, In respect of his Fatherly protection over us. And so he is oftentimes tempted, when careless men, altogether negligent of the ordinary and appointed means, do, when there is no cause at all, presumptuously try, whether God will protect and preserve them, or not, without such or such ordinary means some other extraordinary way: nothing at all regarding the undeniable truth of that approved 
f Qui destinat ad finem, destinat ad media.  Maxim, that God who ordaineth to the end, ordaineth to the means also, which lead to that end. For instance; when Hezekiah was sick unto death, the Lord sent his Prophet Isaiah unto him, and his Message was to tell him, that he should recover of that 
g 2 King. 20.1, 5, 7.  sickness; True; but not unless he used the means appointed of God for his recovery; which was, to lay a bunch of figs upon his boil: which done as was appointed, he soon recovered as was promised; but had the means of his recovery been carelessly neglected, his boil had not been healed; nor he himself restored to his former strength. Again, Paul being in great danger of Shipwreck, in his voyage to Rome, was comforted by an Angel, appearing to him by night, saying, Paul, God hath given thee all them that sail with thee in the Ship; hath given them (their lives) unto thee; and for thy sake, not one of them shall be drowned; not if they use the means appointed to save their lives: and that means was, to abide in the 
h Act. 27.22, 23, 31.  Ship; as Paul himself (after he had conferred with the Angel) said to the Centurion, and to the Soldiers, Except these abide in the Ship, ye cannot be saved; which being punctually observed, not one of them perished in the waters; But had they not abode in the Ship (the means of their safety) they could not have promised unto themselves, any the least hope of safety; because, when the means and second causes are rashly neglected, the end, ordinarily, can never be attained; Witness that peevish Jew, who fallen into an unclean place, and refusing to be taken out thence on the Sabbath day (whereas it was lawful to pull an Ox, or an Ass out of a pit on that 
i Luke 14.5. Periculum animae pellit Sabbatum.  day) by that his wilful tempting God, in neglecting the ordinary means to preserve his life, he lost it before the next day. As many others also do, even by their own presumptuousness and careless neglect of all good means ordained to save their lives. And such are they who either obstinately refuse the present and proper help of the Physician, in time of sickness; or, that will not (when they are to take a journey) be any ways persuaded, prudently to decline, and avoid this or that imminent and present danger, likely to fall upon them by the way; knowing that Thiefs are there, and as dangerous Companions there, etc. foolishly disputing against themselves thus and thus; If God hath ordained that I shall recover of this sickness, there is no need of Physic; if not, all that the Physician can do, is in vain; therefore I will not at all meddle with any of his Diets, with any of his Potions. And again. If it be the good pleasure of God to preserve my life any longer, I shall be safe, even among Thiefs; if not, all my providence, all my industry will avail me nothing; therefore I will adventure to pass, even through the midst of them; thou wilt; more forward than wise; thou wilt; but know, that in thus peevishly following thine own will, thou thereby temptest God, and dost not at all obey his will, who hath given thee an understanding to discern between good and evil; and a will to choose the good, and refuse the evil: Now 'tis good and acceptable unto God, to make use of the Physician as a means under God to prolong thy life; and that of our Saviour, which is meant spiritually, may be applied corporally also; this, 
k Matth. 9.12.  they that be whole need not a Physician, but they that are sick; where our Saviour grants that they that need a Physician, may lawfully use him; but they that are sick need him: Neither was Asa blamed because he sought to the Physicians, but because he sought not to the Lord, but only to the Physicians; putting his whole trust in the one (in man) for his recovery, and none at all in the other (in God) therefore was he 
l 2 Chro. 16.12.  blamed. Wherefore that counsel of the wise man is not wilfully to be despised; Honour a Physician with the honour due unto him, for the uses which you may have of 
m Ecclus 38.1.  him: An argument that in time of sickness, it is a lawful means, even appointed of God himself, for our recovery to use the Physician; and none but such as tempt God, will obstinately refuse his medicines when there is present need of them, and when they may be had; yet still with this care, with this caveat, that we seek chief unto God (who giveth the blessing) both before and also when we seek unto the Physician; 'tis good also in times of danger, to use all lawful means under and subordinate to the providence of our good God, to escape that danger; or else why did David wisely decline the fury of 
n 1 Sam. 18.11.  Saul? or why did our Saviour himself, until his hour was come, decline the layings in wait of the Scribes and 
o John 5.13.  Pharisees? or why was Paul, to the end that he might escape his hands, let down by the wall in a basket, when the Governor under Aretas the King sought to apprehend 
p 2 Cor. 11.32.33.  him? or when the Jews at an other time took counsel to kill 
q Acts 9.24, 25.  him? was it not to prove even by example, that whosoever will attain the end, must not carelessly neglect the means; must not despise the middle, or second causes, subordinate to that end? or if they do, the effect thereof will be dishonour to God, and danger unavoidable to themselves. Behold, so it is in temporal things; God is tempted, and the end is not attained, when the means leading to that end are wilfully neglected. Surely 'tis so also in spiritual things: Now faith, repentance, and the preaching of the holy Gospel, are spiritual and heavenly means ordained of God, to bring us to the end, even to eternal life; and therefore 'tis a blasphemous speech of some, who say, If it be the good pleasure of God to save me, to bring me to Heaven, I shall be saved, though in the mean time I be altogether careless of the means whereby he will do it: Not so, O man, whosoever thou art, not so; for if thou wilt be saved, that which John the Baptist so earnestly required of the unbelieving Jews, is also required of thee; to repent and believe the 
r Mark 1.14.  Gospel; because most true it is, that God who created thee without thee, will never save thee without 
s Qui creavit te sine te, non salvabit te sine te. August.  thee; without thine own faith, without thine own repentance, when thou art come to years, and in a capacity of both; Believe and thou shalt be saved; eternal life is the gift of God, through Jesus Christ our Lord, Rom. 6.23. True, but that life shall be given to none but to those only that run, and wrestle, and strive and fight to obtain that eternal prize; these being the means appointed of God to obtain it; so run that ye may 
t 1 Cor. 9.24.  obtain; we have not digressed in all this; no; yet 'tis time to look back again to the rock from whence all this is hewn; 'tis this, God is tempted several ways; as when a needless, nay a sinful experiment is made, 1. Of his power. 2. Of his Justice. 3. Of his Wisdom. 4. Of his Fatherly protection over us; and in this latter sense, is our Saviour's answer here to be understood; for to the Devil persuading him to cast himself down from the pinnacle of the Temple, v. 5. No, saith he in sense, that lawfully I cannot do: Why? Because there is another ordinary way to go down, and not (rashly neglecting my Father's provident care over me) to cast myself down, and that ordinary way, those ordinary means must I use, which he hath appointed to preserve me; otherwise I shall be guilty of tempting him, by trying whether he will so preserve me or not, when I am wilfully gone out of my ways; but that I may not do neither; for it is written: and his word shall be my guide in all my ways; and his word is, Thou shalt not tempt the Lord thy God, v. 7. Thus our Saviour answered, and thus also was the Devil, even in this his second assault, most shamefully repulsed.  
Notwithstanding, he soon gins a 
u Qui audit dominum deum tuum, tamen adhuc tentare non desinit. Chrysolog. de tentati. & jejunio Christi, Serm. 13.  third.  
Again the Devil taketh him up into an exceeding high Mountain, and showeth him all the Kingdoms of the world, and the glory of them, v. 8.  
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me, v. 9  
Then saith Jesus unto him, Get thee hence Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, verse 10.  
Lo! Here is much more of impudence in this, then in the two other temptations; and that by the same Tempter, against the same Saviour: For before v. 3, 6. it was but, if thou be the Son of God; but now it is v. 9 If thou wilt fall down and worship me: Satan rather increaseth than decreaseth in his malice; 
The sum of the third and last Temptation.  whose attempts were now high and lofty; and his aim in this third and last temptation, was to fill our Saviour's heart with a covetous desire of worldly glory, and vast possessions; to the end that thereby he might draw him away from the true worship of the true God; knowing well enough that covetuousness is 
w Col. 3.5.  Idolatry; and if he could but once persuade him to covet all the Kingdoms of the world; the way he saw was then fairly opened to persuade him also to fall down and worship him, which was the chief end of his temptation; for the archieving whereof, his limited power was now stretched even to the highest 
x Tota potestatis commovetur ambitio. Hilar, in Locum. Can. 3.  pitch, far higher than the pinnacle of the Temple; though with no better success then when he was on the pinnacle, not so high as this exceeding high mountain; or when he was in the wilderness, a lower place; the attempts of a Devil, can no where thrive against a Saviour; for though a threefold cord, as Solomon speaketh, be not quickly 
y Eccles. 4.12.  broken; not commonly, and by a weak arm; yet if it be of the Devils hoisting, left to our Saviour's unhoisting, it is quickly broken: As Samson 
a Judg. 16.9, 12.  quickly broke the withes, and new ropes of the Philistines; being in that a type of our Saviour in his; whose twoedged 
b Heb. 4.12.  sword, (it is written) was far sharper, effectually to cut asunder this subtilly-wreathed temptation of Satan (the product of his two first) than the sword of Alexander the great was to cleave asunder the Gordian 
c Quint. Curti. lib. 3. p. 25, 26.  knot; refusing now, not only the Kingdom of Asia, which that Alexander then coveted, and was now boldly offered unto him by the Devil, inclusively in the bundle of the whole, but also, all the Kingdoms of the world, and the glory of them: He refuseth them all, and will not agree to fall away from his God, by falling down to Satan; and this is the sum both of the Devil's proposal, and our Saviour's refusal.  
Parturiunt montes, nascetur ridiculus mus.  
And though he were now in the top of an exceeding high mountain (probably in the highest region of his own dominion) yet there was he once more overtopped, overmatched, and his lofty attempts confounded by our Saviour. But we will search more narrowly into the Text, and thence give you several observations: Thus,  
Again the Devil taketh him up into an exceeding high mountain, v. 8. Again; which noteth that this bad angel, who had been too too busy in tempting before, was as busy still; Finis alterius mali, gradus est futuri; proceeding from one evil to another: Again; in continual motion he was, imitating therein the good Angels, though to a bad end: Again; from the Wilderness to the holy City; from the holy City, to the Pinnacle of the Temple; from the Pinnacle of the Temple, to an exceeding high mountain: And all this ado, all this stir, all this moving from place to place, was again to tempt our Saviour: But we will not believe that he thus moved up and down all this time in any other than an obliqne motion; 'tis his nature always to be eccentric and irregular, being the cause of all irregularity amongst us; yet we find him in 
d 1 Pet. 5.8.  Peter, going, walking about; and in 
e Job 2.2.  Job, compassing the earth; that is, compassing men in everywhere, on every side, that he might catch them in his net: compassing, not leaving any corner of the Earth unsearched for his prey, the cause of his going about, of his going to and fro, and walking up and down in the Earth, rather than by any circular motion, to attempt any thing, which had so much not only of impudence, but also of obliquity and irregularity in it.  
Again the Devil taketh him up into an exceeding high mountain. Taketh him up; and brought him thither through the air, as once he had brought him before from the wilderness to the pinnacle of the Temple; And though our Saviour did never follow him whithersoever he went; yet at this time, he yielded his body to be carried by him whithersoever he would: not refusing to be taken up into an exceeding high mountain. Now Goegraphers make mention of many such, as 
f Vbi in excelsissimam exurgit sublimitatem Caucasus. Solin. polyhist. ca 41.  Taurus, which arising from the Indian Sea, and running along in a continued ridge of hills through many Countries, hath several names, as Imaus, Paraepamisus, etc. and where it ascendeth to its greatest height, Caucasus; the Pyrenaean hills, betwixt Spain and France; The Alps; the hill Atlas, the top whereof cannot be seen; Olympus, whose head reacheth above the clouds;— nubes excedit Olympus; And Tenerif, in the Canaries, which is famous for the highest mountain in the known world. But whether our Saviour were taken up into any one of these, is not here written; and therefore because the particular mountain is not at all specified, sufficient it shall be for us to know only that it was a Mountain, an exceeding high mountain, into which the Devil now taketh him up; And thither he taketh our Saviour up (probably) for three reasons.  
First, To publish and manifest unto men his own natural pride and ambition, being as willing to be known to be a Devil, as that he was one; who ever since his irrecoverable fall (his pride at first causing it) always desireth to be high still, exceeding high, though it be to his own disadvantage as now it was; and as it was before to our first Parents, who out of that pride which he had infused into their hearts, affected an equality, as he himself had done, even with God himself, Gen. 3. So that what is spoken properly of the King of Babylon, may by way of allusion fitly be applied here; This, How art thou fallen from Heaven O Lucifer, son of the morning? Thou hast said in thy heart, I will ascend into Heaven, I will be like the most 
g Isa. 14.12, 13.  High. Lo! 'twas the ambitious haughtiness of a man, there, to Ascend; But 'tis the exceeding high haughtiness of a Devil, here: even of that Lucifer, that counterfeit Angel of light, who (by his pride, being fallen himself) tempts men to become proud and ambitious, lofty and highminded, that when they are at the highest pitch of their ambition, the like may befall them, as was once threatened to 
h Mat. 11.23.  Capernaum; thou that art exalted to Heaven; exalted, by pride: Shalt be cast down to Hell; cast down, by punishment; As it fared with the Devil himself, who not keeping his first estate, but leaving his own habitation, Judas v. 6. though he were cast even as low as Hell, yet (as a manifest testimony of his own natural pride) he aspired still to be on high; and this may be one reason, why he now taketh up our Saviour into an exceeding high mountain.  
Secondly, That wicked men once knowing him to be the God of this 
i 2 Cor. 4.4.  world (as he is to them, ruling in the hearts of the children of disobedience) and perceiving that he could imitate even the true God himself, in many of his works and ways, might the sooner be deceived by him. Thus, God himself long before, and sent up Moses into Mount 
k Deut. 32.49.  Nebo, that thence he might show him at once all the promised land of Canaan; and the Devil now (not ignorant thereof) in imitation of that Act of God, takes up our Saviour into an exceeding high mountain, that thence he also (as a God) might show him at once all the Kingdoms of the world; but after what manner, we will inquire afterwards; only 'tis this we are yet speaking of: this, that the end why the Devil oftentimes imitateth the works of the true God, either by himself, as here he did, or by his instruments, is to deceive men, and persuade them the more to obey him and imitate his works of darkness, to their own ruin. For instance: the Magicians of Pharaoh, the Devil's instruments, turned rods into Serpents, and water into 
l Exo. 7.11, 22.  blood; in imitation of Moses and Aaron, God's instruments, who had done the like to convince Pharaoh, if it had been possible, and make him understand himself: But the Devil's end, by the work of these Magicians (imitating good men, though a bad way) was more and more to deceive and harden Pharaoh (too too much confiding in his Sorcerers, because they had done such miracles) and he attained his end there. He doth the like still; and desireth still to attain the same end, even (by imitating the works of God, to the dishonour of God) to harden the hearts of men and deceive them. And thus surely he dealt here; his work was wonderful, but his intention was deceitful: nothing at all for the honour of God, but rather to persuade men, to admire and adore him for their God, who in this Case had power to do as much to Jesus, as God himself had done once to Moses; God sent up the one into Mount Nebo to view all the land of Canaan; the Devil in imitation thereof (to magnify his power amongst the sons of men, too too much inclinable by his allurements, to magnify him, and thereby destroy themselves) taketh up the other into an exceeding high mountain, to show him all the Kingdoms of the world.  
Thirdly, That by his presence there, he might not only defile that place, but also as much as in him was, discountenance and disgrace all those memorable works, which oftentimes, even by the appointment of God himself, without his assistance, have been done since and before, on several other high mountains, though perhaps none of them on that mountain. As the Ark of Noah rested on Mount 
m Gen. 8.2.  Ararat; and it was at first resolved, and afterwards proposed by the Angel to righteous Lot, that when Sodom was to be destroyed, it was most safe and secure for him to fly into the 
n Gen. 19.17, 18.  mountains. Abraham in faith sacrificed his son Isaac on Mount 
o Gen. 22.2.  Moriah: a Type that the Son of God (whom the Devil now Tempted) should afterwards be sacrificed on Mount Calvary, the same mountain as he 
p Luke. 23.33.  was. Solomon's Temple was built also on Mouns Moriah, 2 Chron. 3.1. even on the same Mount where Isaac should have been sacrificed, and where our Saviour Christ was actually Crucified, or very near unto it; called long before, the threshing floor of 
q 2 Sam. 24.18, 25. 1 Chro. 21.18, 19 2 Chro 3.1.  Ornan, or Araunah the Jebusite, where David built an Altar to the Lord. The Law was given in Mount 
r Exod 19.20.  Sinai; and the sound of the Gospel went out from Mount Zion, Act. 2. as was foretold by the 
s Isa. 2.3. Mich. 4.2.  Prophets. Nay, our Saviour Christ himself, not long after his tempting preached on a 
t Mat. 5.1.  Mount; and after that, was transfigured on a 
u Mat. 17.12.  Mount; and last of all, Ascended into Heaven from a Mount, even from the Mount of Olives, near Bethany, and not far from 
w Act. 1.12.  Jerusalem. Lo! many remarkable things and mystical, have been done from time to time on several mountains; and of that the Devil was not ignorant; who (doubtless) was the more willing now to tempt our Saviour on a mountain, that both by his presence there, he might then defile that place, and also that by his practice there, he might disgrace the works of God, that at any time had been done before, or should be done afterwards in such or such places: But howsoever it was, whether 1. For the manifestation of his own natural pride and loftiness: Or 2. From his emulation, to imitate the works of God, that thereby he might the better deceive men: Or 3. From the envy and spite he had within him, prompting him to discountenance and reproach the works of God done at any time in such and such places; howsoever it was, and what other end soever he had in so doing, manifest enough it is from the Text, that the Devil in this his third assault, took up our Saviour into an exceeding high mountain.  
And when he had taken him up thither, he showeth him all the Kingdoms of the world, and the glory of them, v. 8. And that, as S. Luke saith, in a moment of 
x Luke 4.5.  time; in the least point of time; which Paul, in another case, calleth the twinkling of an 
y 1 Cor. 15.52.  eye; which circumstance rightly weighed, makes it appear more than probable, that all this here, as touching this latter temptation, was done in a 
a Marlor. in Locum.  a Vision; the Devil, in a moment of time, presenting, or rather representing all those glorious objects, not to the eyes outwardly, but inwardly to the mind and understanding of our Saviour: for otherwise, and after any other manner then in a vision, it was not possible for our Saviour, as man, in uno nunc, in an instant, in a moment of time, and uno intuitu, at one view, actually to behold all the Kingdoms of the world; not possible to do it in so short a time, with the eyes of his body; but in a vision, with the eyes of his imagination possible it was; as Peter in a vision saw at once all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air, in a vessel descending from Heaven, as it had been a great sheet, knit at the four 
b Acts 10.11▪ 10.  corners: And possible it was also for Satan thus to represent the forms and portraiture of all those Kingdoms, to the imagination of our Saviour, as man, in a vision; but as he was God, the Devil had nothing at all to do with him; which is supposed to be the true reason, why S. John, who in his Gospel speaketh principally of our Saviour as 
c Haymo. homil. Domin. prim. Quadrages.  God, maketh no mention at all of any of his temptations, which were incident unto him only as man: Besides, all the Kingdoms of the world, and the glory of them, are comprehended within the circumference of two Hemispheres; the one whereof is always above, the other always beneath us; insomuch that if a man were placed in the body of the Sun, and could thence, having strong and un-impedited Optics, behold the Earth, yet could he not at once see above half thereof; much less could he see so much from any mountain, though it were exceeding high. Wherefore when the Texts say, That the Devil shown our Saviour all the Kingdoms of the world, in a moment of time, this seems to me to be meant after no other manner, then only in a vision; wherein at once (as in an exact Map of the whole universe) all these things were by the Devil set before the imagination and understanding of our Saviour, to contemplate on; giving him sufficient time afterwards (not doubt) more leisurely to take a further view of them all, and of the glory of them, which at first, in a moment of time, were showed unto him in a vision; and that after he had been actually and locally transported by the Devil from the Pinnacle of the Temple, to an exceeding high mountain: Or (if you will) let it be otherwise, if any sufficient reason can be yielded by any, how it could be otherwise then only in a vision; though whether it were so or so, is not at all positively determinable from the Text; yet this is thence positively determinable, this, that the Devil's temptation, persuading him to covetousness and ambition, took not at all in any wise with our Saviour, As the Serpents did with the woman, Gen. 3. or as the woman's did again with the man, too too credulous and uxorious, who had grace enough given him in his Creation (if he would) to resist it; although it was both his and our unhappiness, that willingly he yielded to the voice of his wife, to his wife's temptation: But no such yielding, no such compliance was there here: no; for whether this representation of the world's beauty were made either to our Saviour's eye, that was not at all delighted with; or to his heart, neither was that any ways affected with all the Kingdoms of the world; notwithstanding all these seemed so glorious to Satan, although there were no reason for it; for all are but things merely transitory; and in respect of that which is divine and heavenly, fit to have no other inscription engraven upon them, than that indelible character of 
d Eccles. 1.1, 2.  Solomon written (if I may so speak) on both sides (like the Tragedy of 
e Scriptus & in tergo, nec dum finitus Orestes.  Orestes) vanity of vanities, on one side; and vanity of vanities, on the other side; and round about again, all is vanity: All; whether it be the Kingdoms of the world, or the clory of them. But the Devil here was of another judgement, altogether dissenting from that of Solomon; probably because he knew that Solomon himself had much gold brought him from 
f 1 Kings 9.28.10.14.  Ophir, hoarding it up and delighting in it; the Devil, I say, was of another judgement; and therefore sets a far higher price upon his usurped possessions, than the price of vanity; not willing at all to part either with glory or Kingdoms, without far more than a sufficient recompense; He saith unto him; and what he required by way of recompense for his liberal gift, now to be tendered unto him, the Text tells us thus, All these things will I give thee; by way of compact will I give thee, If thou wilt fall down and worship me, v. 9 if thou wilt; by way of compensation. Surely too too great a retribution for a gift, though in appearance great. But,  
He saith unto him. Lo! our Saviour once suffered not the devils to speaks, because they knew 
g Mark 1.34.  him; but here he suffered this Devil to speak thrice, because he tempted him; it being necessary that words should now mutually pass between them as interpreters of the mind, of the meaning of each; there is a time to keep 
h Eccles. 3.7.  silence, and a time to speak: And this was now the Devil's time; who after his two former repulses, having liberty again to speak, changeth his words indeed in speaking, but not at all his malice in tempting; and because he changeth his usual words, let it be granted that he had now forgotten to say unto our Saviour any more, If thou be the Son of God; being sufficiently convinced (no doubt) that he was so, by his own answer unto him, v. 7. It is written, Thou shalt not tempt the Lord thy God: Meaning that as he himself might not tempt his Father, so neither might the Devil tempt him, who was the Lord his 
i Hilar. in locum. Chrysolog. Serm. 13.  God; not as he was a Devil, no, but as he was a creature; and therefore the Son of God, which that other unclean spirit acknowledged expressly, Mark 1.24. and surely was not now doubted of by this unclean spirit here, although in words he would not acknowledge it; and because not doubted of, it was not urged any more; notwithstanding, though this Temptation (perhaps, for that reason, because the Devil in that point was already fully satisfied) gins not as the other Two, with If thou be the Son of God: yet still with mischief enough it gins, intended against the Son of God; He saith unto him, all these things will I give thee, if thou wilt fall down and worship me.  
O Munificent Malefactor! behold! the Church of Rome hath works of Supererogation, works not commanded, but only counselled: works of more perfection than God's Commandments; So they 
k Pilkint. parallel. Controvers. 34.  speak; a treasury; surely, of rich, of righteous merits, heaped up and pressed together, for the benefit both of quick and 
l Hyper. Metho. Theolog. lib. 2.  dead: yet willing they are not, to empty that treasury all at once; or in one Age: being more thirsty in disposing of those meritorious works, than so; Meritorious, both for the doers of them themselves (if there be any such) and also for others, who want of their own. But lo! the Devil here on a sudden is become a profuse Prodigal; willingly content to part with all, even at once, provided he may find one that will too too dearly purchase all at once. Yet somewhat wiser he was, in this offered, than Judas was in that his contracted bargain, who sold his Master for thirty pieces of 
m Mat. 26.15.  silver; whereas the Condition proposed here, required a far higher rate: if not in paying down ready money, yet in falling down, which to Satan was far more acceptable; All these things, all the Kingdoms of the World, all the pomp and glory of them, will I give thee, if thou wilt fall down and worship me. O Munificent Malefactor! But Satan, who shall Capitulate and Treat with thee in this business? our Saviour Jesus Christ would not, v. 10. neither will any that are Christ's; wherefore let some Idolatrous Alexander, who thirsted after the Conquest of the whole World; or some covetous Extortioners and biting Usurers, culled out of the corruptest mass of mankind, making a Wedge of Gold their god, let such or such propose one Question to thee, and let them receive thy positive Answer thereunto, before too too inconsiderately they Seal to thy hard Condition; and the Question is, Satan, canst thou warrant this thy bountiful and beyond all measure, most liberal gift: if any will agree to accept it on thy Condition, canst thou warrant it? Yes, I can; For, All the power, and the glory of all the Kingdoms of the World, is delivered unto me; and to whomsoever I will, I give 
n Luke 4.5.6.  it. Note; All delivered unto me; that's well; and that is warrant enough indeed, to dispose of thy Kingdoms at thy pleasure, if what thou sayest be true; But 'tis not true Satan, what thou sayest 'tis not; for God himself hath the peculiar claim, and right in that Donation, and in the disposal of all those 
o Dan. 2.21.4.17.  Kingdoms, which thou so proudly boasteth of; and he hath never given it unto thee: no more than Constantine the great did give those large Territories to the See of Rome, commonly called Peter's Patrimony; But what means this that follows in thy pretended Warrant? To whomsoever I will, I give it, Luke 4.6. What means this, I give it? whereas properly that can be no free gift at all, which is bought; and bought at so dear a price too, as this must be; If thou wilt fall down and worship me; for that was thy Condition, proposed to our 
p Luke 4.7.  Saviour; All shall be thine, If thou wilt worship me: or, as it is in the Text, all these things will I give thee, on that Condition; that is, If thou wilt become an Idolater and Adore me, as some excellent Creature, All shall be thine, and not otherwise. So that even mere worldlings, who could be well content with such a purchase, as thou in seeming offerest (all the Kingdoms of the world) even such may easily see, that thy warrant becomes no warrant at all: because what is not thine own, thou hast no power at all to dispose of to another; and thy gift becomes as no gift, if it must be bought at so dear a rate; The result is this: thou canst promise fairly indeed, with a purpose to deceive, witness thy first promise to our then Innocent Parents; Ye shall be as 
q Gen. 3.5.  Gods; but thou canst not perform what thou promisest; So that all these things given and warranted, become void and as nothing, because nothing can be performed; and therefore 'tis easy to foresee and foretell, that thou shalt hardly find a Chapman; and if not with men, think not with such huge promises to deceive the Son of God; neither boast thou, that thy Condition proposed, was a Condition accepted of; No, no; for that Condition (though proposed) is void and null, where on both sides there is not a mutual consent of Parties to agree and subscribe unto it; But here was no such consent on our Saviour's part; no, none at all; and most impudent thou went to offer unto him all the Kingdoms of the world, whose Kingdom is not of this 
r Joh. 18.35.  world; to offer unto God, boldly, and as in thine own right, the things that were God's by a most peculiar right; and to condition with the Son of God, to fall down and worship thee, who on any condition cannot fall; most impudent thou wert; though in all humility he descended, and came down from Heaven to save the world, and all that believe in him; far more prising the conversion of one lost sheep, of one sinner that hath gone astray, and the salvation of one of his elect, that shall never perish, than all the Kingdoms of the world, and the glory of them. Wherefore in vain hast thou tendered thy transitory and mutable Kingdoms to him that is the immortal and eternal 
s 1 Tim. 1.17.  King. In vain hast thou offered thy condition, too too much savouring of destruction, to him that is a Saviour (though not thine) and the Author of salvation to all true believers. Well, but did not thy conscience accuse thee, when thou thus temptedst our Saviour to commit Idolatry? fall down and worship me; who hath taught us here below, that Idolaters shall not inherit the Kingdom of 
t 1 Gor. 6. 9  God; as if thou hadst had a purpose (had it been in thy power) to exclude him thence; surely, if it did not, yet his answer could not but smite and terrify thee, when he sent thee away from his presence with a most wrathful word; and as dreadful as that shall be to all goats, to all reprobates at the last day, Go ye cursed into everlasting fire, prepared for the devil and his 
u Mat. 25.41.  angels: and his answer a witness with how much disdain and indignation he rejected both thee, and thy condition, is recorded here, v. 10. Then saith Jesus unto him, Get thee hence Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Then saith Jesus unto him: Then; See! no sooner was our Saviour tempted, even this third time, If thou wilt fall down and worship me; but as soon also was both the Tempter and his temptation rejected, even this third time; our Saviour not willing to entertain any long discourse with him, in any of his temptations. Then 'twas not for the advantage of the woman, to be too too familiar with the Serpent, Gen. 3. 'Tis dangerous for any to be too too familiar with Satan; or to have any long conference and communication with him; only when he tempts us, we may speak unto him as our Saviour here did, by way of repulse with indignation, yet not by way of any the least friendly compliance, with delight and contentation.  
Then saith Jesus unto him; and this he saith, Get thee hence Satan. Lo! thrice did our Saviour here vouchsafe an answer to the Devil; yet no signs of wrath were there in the other two, but only in this last answer to the Devil; and necessary it was that he should be sent away in fury now, who hitherto would not be answered with mildness; when Lenitives cannot prevail, Corrosives must be applied. It is written, v. 4. and again, It is written, v. 7. words of mildeness both, without any the least mixture of any bitter reprehension: But here v. 10. before it comes so far as this, It is written, these words (of fury) are interposed; these, Get thee hence Satan: Or as it is Luke 4.8. Get thee behind me Satan: This our Saviour said unto the Tempter; who also upon another occasion, said once the like to 
w Mat. 16.21, 22, 23.  Peter, when out of his preposterous zeal, he dissuaded him from suffering many things at Jerusalem, tending to the glory of God, and man's salvation: He turned and said unto Peter, Get thee behind me Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men: 'Tis thy will that I should be possessed of an earthly Kingdom; but my will is by my suffering death (from which thou disswadest me) to procure for all that shall believe in me an heavenly; and therefore in that thou art of another judgement, counselling me, be it far from thee 
x Mat. 16.22.  Lord; this shall not be unto thee; therein thou art like unto Satan; that adversary of mandkind, always envying their happiness in a Crucified Redeemer; Get thee behind me Satan; and know that with much detestation I abhor thy humane counsel; Thou savourest not the things that be of God, but those that be of men. See! so willing was our Saviour to suffer for man's redemption, that he was highly offended with any that should any ways attempt to hinder him from suffering for man's redemption; and therefore Peter, guilty of that heinous crime, as our Saviour understood it, was more sharply reprehended for but counselling him not to suffer, than he was for denying him with cursing and swearing, after he was betrayed by Judas, the first degree of his suffering, Matth. 26. then only the crowing of the Cock put him in mind of his denial and Tergiversation, v. 74, 75. but now 'tis our Saviour himself that sharply checks him for his most unwelcome counsel and presumption: He said unto Peter, Get thee behind me Satan; In sense thus much, do not thou presume to go before and direct me what I shall do; nay, that I shall not suffer; but get thee behind me; be wiser in time to come, and follow thou me willingly in all things, obeying my will, as I do my 
y Hieronym. & Erasmus in locum.  Father's; Get thee behind me Satan. His offence (it seems) was very heinous and superlative, that deserved so tart and so severe a reprehension; but Peter was reestablished and reconciled again unto his Saviour: Whereas Satan here was sent away with so much fury, and with such a word of dismission, that he could never be capable of any favourable readmission: Jesus saith unto him, not only Get thee behind me, but also Get thee hence Satan: Whereas Peter still remained with his Saviour, although at that time (out of weakness, not rightly understanding that it behoved him thus and thus to suffer; which the Devil knew, and maliciously sought to hinder) he had highly provoked and offended his Saviour.  
But 'tis the Devil we are now speaking of, and our Saviour's wrathful indignation against him, Get thee hence Satan. The rebuke of Peter was very sharp against the hypocrisy and covetousness of Simon Magus; Thy heart is not right in the sight of God; thou art in the gall of bitterness, and in the bond of 
a Acts 8.20, 21, 22, 23.  iniquity. Paul's rebuke was sharper against Elimas' the Sorcerer; O full of all subtlety and all mischief; thou child of the Devil, thou enemy of all 
b Acts 13.10.  righteousness. But this rebuke of our Saviour here against Satan was far sharper, and more piercing than all: Not so mild as that of God himself, at another time, and in another case, who said unto him, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke 
c Zechar. 3.2.  thee. But full of the highest indignation he said unto him, Get thee hence, get thee behind me Satan. Behind me; Not suffering him to obtain so much favour as to be set at his left hand; which for a short time shall be granted even to all reprobates, at the day of 
d Mat 25.33.  judgement; but Satan here obtains not so much as that; no, because his torment one day shall be far greater than the torment of all reprobates; and the reason is, because the Seducer is far more Culpable than the Seduced; and the punishment shall then be proportioned to the quality both of the sin and sinners; all are prejudged to an eternal punishment; because if they had lived on earth for ever, they would all have sinned against the eternal God for ever; yet not all prejudged to the same degree of eternal punishment, intensively; not; for easier it shall be in the day of judgement for impenitent men, then for monstrously maliticious Devils; though no ease at all can there be for unbelieving, and therefore unpardoned men, continually tormented with Devils.  
Then saith Jesus unto him, Get thee hence Satan. And then began our Saviour to be thus wrathfully incensed, when his Father's glory began first to be questioned; for 'twas not so when the Devil tempted him after his long fasting, to distrust and diffidence in his Father's Providence, v. 3, 4. nor was it so when he tempted him to vainglory, by casting himself down from the pinnacle of the Temple, v. 5, 6, 7. Satan received then, no rebuke at all from our Saviour; No; and the reason was, because in those Two Temptations, the injury was more properly, and more immediately done unto himself; and therefore he could without any indignation at all, patiently bear, and sleight that; But when he saw that the Devil had appropriated unto himself, the honour that was peculiarly due unto God; All these things will I give thee: tempting him to become an Idolater, and so fall away from his God, from his Father; If thou wilt fall down & worship me, v. 9 then his patiented meekness was much moved, his wrath was very much kindled, and his fury exasperated to the highest; to teach us, to bear with all patience and long suffering, our own wrongs and injuries; But to be more zealous always in God's cause, than our own; as our Saviour here 
e Aquin. 3. pars Sum. q. 41. Concl. 4.  was: who justly provoked by the wrong done unto his Father, most sharply reproved the Devil that had done that wrong unto his Father; saying, Get thee hence Satan, bold, impudent, malicious, exceeding sinful Satan, Get thee hence; I detest thyself, I abhor thy gift; neither am I at all in the least beholding unto thee, in that thou madest the first offer thereof unto me; who will none of thy promises, none of thy Kingdoms, none of thy glory, none of thy power: as Abram said to the King of 
f Gen 14.22, 23.  Sodom, I have lift up my hand unto the Lord, the most high God, the possessor of Heaven and Earth, That I will not take from a thread, even to a shoo-latchet; and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich. So our Saviour, to his and his Father's malicious Adversary, Satan here. I will not accept of any thing thou offerest me; of any thing thou falsely callest thine, or, if it were properly thine own, I abhor and detest both it and thee; Therefore away with thy Kingdoms, away with thy promises, away with thy gift, away with thy condition, away with thyself: Get thee hence, get thee behind me Satan.  
Yet (though wrathfully and justly moved thereunto) our Saviour did not thus with indignation dismiss and send away Satan without a special Warrant from his Father's word to do it; he did not; but as twice before, v. 4. 7. So now again, v. 10. he strongly opposeth his false suggestions, with full power and authority from the Word of truth; and his authority is, It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Note; (him only) which positively concludes, that the Devil's motion was but in vain, If thou wilt fall down; and wholly excluded him from what he so much desired, even from all manner of religious Worship and Adoration, as not at all due unto him; his proposal conditionally, If thou wilt fall down, being answered here in sense, with our Saviour's flat denial, positively; I will not fall down and worship thee; thou wilt not; Why? for it is written; and one word of my Father's writing is more available to keep me in his fear, than all that thou canst either say or do, to remove me from it. Thy Ifs and thy Conditions, which are nothing else but the forerunners of thy Temptations, shall never take at all with me; and though thou wilt not allege a Text rightly, when it makes for me, against thyself, witness thy false dealing with me on the pinnacle of the Temple; yet I do rightly allege here what makes for myself, and wholly against thee: It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve; Him only; and I may not fall down before thee; this is my Father's Word, this is my Father's will, to keep his own Worship entire unto himself; and so will I keep it, and Worship him only. Thus and thus did our Saviour Answer Satan; partly rebuking his bold impudence, with Get thee hence: and partly denying his suit, with It is written; and this his denial (from which we may, we will, open our way to a further discourse) briefly includes in it Two things. 1. A most just claiming of all Religious worship, as peculiarly due unto God only. And 2. as just a disclaiming from, and a disavowing of any such worship, as due to any creature on any specious pretences whatsoever, according to the Rule of Affirmative Precepts, which always include in them their Negatives; as on the contrary, the Negatives always include their Affirmatives; Now the Precept here is Affirmative; Thou shalt worship the Lord thy God, and him only shalt thou serve; therefore the Negative thereof must needs be, thou shalt not religiously worship any of the Creatures; no, not the Devil. Let us then weigh the words impartially; knowing that we can have no better Argument to defend the Cause of God, then that which is immediately drawn, as this is, from the written Word of God; which is that touchstone to distinguish between counterfeit Gold and true; that Rule, to discern between straight and crooked; that Balance, wherein falsehood is overpoysed by truth; and such a Balance, such a Rule, such a Touchstone, is this Word here of our Saviour; It is written.  
But, Where is it written? Answ. Deut. 6.13.10.20. where God's command to the people by the mouth of Moses, is, Thou shalt fear the Lord thy God, and serve him; words aequipollent in sense, though (I confess) somewhat fuller in the Sentence, as it is here in the Text, cited by our Saviour; and if equivalent they be, and aequipollent in sense, that is sufficient; Now that the sense is one and the same, in both, will evidently appear, by comparing both Texts together. Thus,  
Moses saith, Thou shalt fear 
g Timebis.  the Lord thy God. Our Saviour saith, Thou shalt worship 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Lord thy God. Where worship, is put in stead of fear.  
Again, Moses saith, And him shalt thou 
i Ipsi servies.  serve. But our Saviour saith, And him only 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illi soli servies.  shalt thou serve; Where this word (only) is more according to the letters, then is in Moses; Yet in sense, not more than is in Moses; the sound, indeed, varieth somewhat, but not the substance, not the meaning; for our Saviour, who is the best Expositor of his own law, having an occasion here to urge this Text against the Devil, who tempted him unto Idolatry, concludes thence two things; and prepares his way to the following Conclusions, either by exchanging one word for another (for properly, an absolute changing it is not) or, by supplying the seeming want of one word with another; and than whether we read it as Moses doth, Thou shalt fear; or as our Saviour doth, Thou shalt worship the Lord thy God; the sense is still full, and to fear God is not forbidden; when in one place we are commanded to worship him; nor to worship him, when in another place we are commanded to fear him: No; because when the one is but mentioned, the other also presently is included; like Relatives and Correlatives; posito uno, ponitur & alterum; as name but a Father, and you have said enough to include the name of a Son also; and (to go on in order) upon this ground it is, that our Saviour here purposely exchanging one word for another, as Timebis, thou shalt fear, for Adorabis, thou shalt worship; positively concludeth according to the true meaning of each Text.  
First, That whensoever we come to serve the Lord our God (as we ought) religiously, piously, devoutly, we must bring both with us; both fear and worship; both the inward fear and awe of our heart, and also an humble, lowly, and reverend gesture of our body, as an outward testimony of that inward fear; it being most plain from the compared Texts, that in God's service, worship and fear must always go together, the outward with the inward; the humiliation of the body, with the humility of the soul; the bowing, prostrating and humbling of the body, when we present ourselves before our God, by prayer, supplication, thanksgiving, etc. with the filial fear of the heart; which though sometimes it includeth the whole service of 
l Isa. 29.13. Mat. 15.8.  God, to be performed by the inner man; yet doth it not at any time exclude the inseparable concomitant thereof, even that outward adoration and religious worship to be performed separately by the body, in that service which is due unto God only; it doth not, and there can be no stronger argument to confirm the truth of this position, than this of our Saviour here, saying, Thou shalt worship, (which belongs to the body) instead of Thou shalt fear, which belongs to the soul: meaning, that God requires both at once; utterly denying unto the Devil all adoration, and prostration of his body, which he required, because even that also (as well as the fear of the heart) was due unto his Father only; which even the Devil himself seemed to acknowledge, when he so much desired to obtain it of his Son. Wherefore in this case of fearing and serving, and worshipping the Lord our God: the body cannot say to the soul, I have no need of thee; neither can the soul say unto the body, I have no need of thee; no more than the eye can say to the hand, or the head to the foot, I have no need of 
m 1 Cor. 12.21.  thee: Because our Saviour here saith clear enough to each, that God to complete his whole service, hath need of each, hath need of both. I have need of thee, and I have need of thee, for the manifestation of the obedience of the whole man towards me; when he invocates, and calls upon me; when he offers the sacrifice of praise, prayer, and thanksgiving unto me, that his obedience and prayers, and praises, and thanksgivings may be true and real, and acceptable before me; I have need of thee, the inward fear of the heart; and I have need also of thee, the outward humble posture and reverend gesture of the body: The body in this case, being to the soul as the tongue is to the mind, each the true Interpreter unto others of one another's meaning; for we cannot judge rightly of the inward, but only by the outward man; whose gesture if it be not humble and reverend when he cometh to serve the Lord, the eye of him that seethe in secret (besides what men see) discovers thereby (if he did not know it otherwise) that his heart is not rightly prepared for his service; who requires the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward worship, veneration and adoration, performed by the body, as the Introduction to, and expression of the inward fear and acceptable sacrifice of the heart: O come let us worship and bow down, let us kneel before the Lord our Maker, is the pious expression of those who out of a religious fear came to serve the 
n Psal. 95.6.  Lord; where the latter explains the former words; as, will you know what it is to worship? it is to bow or fall down, and kneel; that outward posture of the body, being the Index of the souls inward bowing and kneeling, and humbling itself in God's sight; but if he be wilfully and obstinately denied the one, he nothing at all regardeth the other; who will be glorified jointly, both with our body and our spirit, or else he esteem himself not at all glorified with either; which (though many men will not) the Devil himself, who here tempted our Saviour only to fall down and worship him, as some excellent creature, well knew and understood; and therefore he made it his whole work here to deprive God of it, and gain unto himself first the adoration of the body; and he did it the rather because knowing that God little or nothing at all valueth the one, if he be denied the other, he doubted not but by degrees he should gain unto himself the fear of the heart also; attempting to do it by taking away from God that which is peculiarly due unto him in his own service, outward adoration. And surely this, and only this was the direct way to do it; for take away one from God, and you take away both; take away outward worship, and you are in the next way to take away inward fear too; because such is the heart of man, deceitful above all things, that surely it is not, neither indeed can it be rightly intent to the service and fear of God inwardly, when there is no care at all taken outwardly to express it, but only by a posture slovenly and irreverent; which though it be not directly a falling down to Satan, which is here forbidden; yet is it a direct denying of that which is properly due unto God, and here commanded; Thou shalt worship the Lord thy God: Religious worship always presupposing inward fear; and that in the service of God, always requiring outward and reverend adoration. So we preach, and so we rightly conclude even from the Text; because our Saviour therein rightly interptreteth, thou shalt fear, by thou shalt worship the Lord thy God: And I cannot apprehend what other meaning or purpose he should have by thus exchanging one word for another, but only to let all men know that the inward fear which is due to the Lord our God, ought not by any to be separated and disjointed from his outward worship, from bowing, falling down, and kneeling, when we offer the sacrifice of our hearts to the Lord our God.  
Secondly, Our Saviour here, by supplying the seeming want of one word with another; as him shalt thou serve, with him (only) shalt thou serve; rightly concludeth farther that that (and none but that) was the true meaning of Moses; although in that place, Deut. 6.13. it was not expressly written by the pen of Moses; neither is this supplementary word of our Saviour (if I may so call it) any real addition at all to the Text of Moses; no, but rather a true Exposition it is of that Text, which the 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek version (or if you will Animadversion) afterwards took special notice of; whence our Saviour himself citys this, and approveth of it as the genuine sense of Moses; as indeed it was: For he that commands, v. 13. Thou shalt serve the Lord thy God; and immediately v. 14. forbids, Ye shall not go after other gods, of the gods of the people round about you: What doth he but command in sense (and that is Scripture, which is the true sense of the Scripture) Thou shalt serve the Lord thy God only: which is fully expressed in the like case, 1 Sam. 7.3. If you do return unto the Lord with all your hearts, than put away the strange gods, and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only. You cannot, you may not serve God and Idols; God and Mammon; but God only must you serve, and not Mammon, not Idols; nothing in Competition, nothing in Opposition with God, must so far withdraw us from our duty, as to rob him of his peculiar honour, who is a jealous God, and will not that what is properly his own, should be given to any other; Impatiens consortis erit; but all the fear, piety, and devotion of our hearts; and all the Religious worship, and reverence of our bodies; all our service, whether in outward expression or inward affection; all is due to the Lord our God only; and surely there is good reason for it, because all that we have, either for the preservation of our bodies, or for the salvation of our souls, all is originally from him only; for what hast thou that thou hast not 
p 1 Cor. 4.7.  received? and if received, as we have all things corporal, all things spiritual, all things temporal, all things eternal from the Lord our God, 'tis but just that with the whole man we should fear, and religiously worship the Lord our God, and serve him only; 'tis but just.  
Thus hitherto the meaning of this Text here cited by our Saviour, against Satan, is plainly opened, even to the Conviction of Satan; and we see that thou shalt worship, is not without good cause written in the place of thou shalt fear; neither is this word (only) a superfluous word, but such as neither Text can stand without it; the one wanting the word, but not the sense; the other rightly retaining both word and sense: Thou shalt worship the Lord thy God, and him only shalt thou serve: which is our Saviour's final answer to Satan, directly opposite to his Condition, If thou wilt fall down and worship me; and such an answer it is, that it justly claims all religious worship, as properly and peculiarly due unto his Father only; and he might not presume by any means, to give any part thereof to Satan; the claiming of it as properly due to God, being a disavowing of it as any ways due to any creature; which when the Devil heard, he replied no more: This Get thee hence Satan, was enough to confound him: but this It is written, Thou shalt worship the Lord; thy God, and him only shalt thou serve, was enough to conquer him and as before v. 4, 7. fully convinced, he had nothing more to say against the Deity of the Son of God; so now fully satisfied (no doubt) by this answer of our Saviour, that all religious worship was due to God only, and none at all to creatures (and therefore none at all to him) he dares say no more for any further promoting of Idolatry between himself and the Son of God; and that he was fully satisfied in this point, acknowledging that what our Saviour said was true, we conclude from his own deep silence here, from his own not replying any more.  
Yet this is more than the Church of Rome will acknowledge, and willingly subscribe unto; though they cannot but know, that our Saviour in the Text determineth the Question positively against them; for he who to vindicate his Father's honour, said to the Devil, Thou shalt worship the Lord thy God, and him only shalt thou serve: surely never meant that any creature, how excellent soever, whether Angels or men; whether Martyrs or Saints departed, etc. should any ways be sharers with him in his own peculiar right of religious worship and adoration; never meant it, but the clean contrary; and so the Angel rightly understood it, though they will not; for when he saw John fall at his feet to worship him, he forbade him, saying, See thou do it not; I am thy fellow-servant, and of thy brethren, that have the testimony of Jesus; worship 
q Rev. 19.10.22.9.  God: Thereby both correcting the error of John, who offered that worship unto him which was not his due; and also directing him to offer it to him only to whom it was peculiarly due; worship 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God: not me, not an Angel. And Paul erred not, when he justly condemned the worshipping of 
s Col. 2.18.  Angels; and if Angels may not be worshipped with religious adoration, much less may men, whether living or dead. Not living men, no; for when Cornelius met Peter, and fell down at his feet and worshipped him, he took him up, saying, Stand up, I myself also am a 
t Act. 10.25, 26.  man. A strong Argument that no man living is worthy of any religious adoration. The like we may conclude also in this case, from that discreet and modest carriage of Paul and Barnabas, Acts 14. thus after Paul had wrought a Miracle at Lystra, on a man that was a cripple from his mother's womb, v. 8, 9, 10. the superstitious people of that place would haxe sacrificed unto them, v. 13. which when the Apostles, Barnabas, and Paul heard of, v. 14, 15. They rend their , and ran in amongst the people, crying out, and said, Sirs, Why do you these things? We also are men of like passions with you, and preach unto you, that you should turn from these vanities, unto the living God; From these vanities; utterly refusing from them any Religious adoration; knowing that the Master's due was not to be ascribed unto the Servant; nor the peculiar right of the Creator unto the Creature; And if living men, and such as are present with us (though of never so great Eminency, though Apostles, and Apostolical men, such as Peter, and Barnabas were) if such are not capable of Religious worship, much less are dead men and Saints departed, who are absent from us, and cannot help us; whom we then sufficiently honour, and as much as God himself requireth of us, 1. When we remember them with all Christian reverence, as the Instruments while they lived of his 
u August. de Civ. Dei lib. 8. cap. 27.  glory. 2. When we thankfully bless God for them, and for the benefits he vouchsafed by them unto his Church. 3. When we imitate their virtues, their repentance, their faith, their love, their humility, their meekness, their patience, etc. wherein they excelled; But Christian Religion, saith 
w De vera relig. cap. 55.  Austin rightly, teacheth us not, in any wise, to worship dead men.  
Notwithstanding, though we have express 
x Deut. 10.20. Matth. 4.10.  Scripture (as this we now speak of) & therein also several Examples against them, in this Case; yet the Romish Church (refusing to be guided by either) regards not at all, either what the Angel said to John, or Peter to Cornelius, or Paul and Barnabas, to those Idolatrous people at Lystra or God himself to the people, by the mouth of Moses, or what our Saviour here said to the Devil; It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. A Text strong enough (were not men wilfully obstinate) to overthrow all Popish Idolatry in this Case, upheld and underpropped only with certain weak and unwarrantable distinctions, repugnant to the Word of God, and forged in their own brains for the promoting of their own Cause; And if I should tell them plainly, that in this, they are more malapert than Satan was, I need not go far for evidence clear enough to prove it; for after the Devil had once heard what our Saviour said as touching this matter, in point of Religious worship, wholly denied unto Creatures, he (though insolent enough before) immediately ceased to reply any more; but these, though they daily hear it, yet they still reply; and (too too much relying on their own Inventions) affirm still, that some kind of Worship and Adoration is properly due to Saints and Martyrs departed: nay, even to their very Relics, etc. which (say what they can) will be found to be Religious worship, proper unto God 
y Quem sanctis cultum deferunt Papistae, nihil reipsa differre a Dei cultupalam est. Calvin. Institu. lib. 1. c. 12. S. 2.  only, and altogether disavowed in the Text, as any ways due to any Creature. Lo! this is their doctrine; this is one point of their Religion; and upon this ground, they Invocate and call upon dead Saints, who cannot hear them; and expect help and secure from such who in time of need cannot relieve them; Or, if they could, are not at all to be adored by them; And did but those glorious Spirits now know what were done on Earth, they would still refuse such Adoration, as Peter, and Paul, and Barnabas did, while they were on Earth.  
Now that the Papists maintain such forbidden Religious worship and adoration, as due to Creatures, thereby to uphold their Invocation of Saints, is more than manifest even from their own writings, and by their own practice answerable thereunto; for it is the positive conclusion of 
a Controvers. lib. 1. ca 13. de sanctor. beatit.  Bellarmine, that to the holy Angels and Saints in Heaven is due (though less than divine, yet) more than Civil, or humane honour and worship; And if the Jesuit had not otherwhere fully explained 
b Idem, ibid. ca 12.  himself, yet plain it is by this, that (to make his own assertion the more plausible) he distinguisheth of three sorts or kinds of Worship. 1. Divine. 2. Less than Divine yet more than Civil. 3. Civil or Humane. The first in show, he reserves for God. The second, for Angels and Saints in Heaven. The third (the Civil or Humane) he maketh use of, as an Argument to uphold the second, which he calleth more than Civil; Thus; men civilly honour one another while they live 
c Idem, ibid. cap. 12.  on Earth: therefore Saints in Heaven must be honoured with more than that; No, nor with so much as that, as it any ways relateth to religious worship; Although we deny not, but that with a pious and precious commemoration of them and their virtues, they ought always to be honoured of us, even now they are in Heaven; This we grant and allow, a pious commemoration of them, but no adoration at all of the Saints in Heaven, do we allow; neither may we, under what name soever it be subtly couched, to ensnare and entice men unto Idolatry; besides, an Argument thus drawn from Civil worship, which is merely humane, to establish that which is merely divine (as all Religious worship is, not admitting of magis and minus, more and less, though the Jesuit without any warrant from the Word of truth, mince and part it into minorem divino, less then 
d Vbi supra.  Divine; and majorem civili, more than Civil) will not hold at all in Christ's School.  
But let us hear the Jesuits distinction, together with what the Fautors thereof say first, in their own Terms: and then see whether it hath any weight at all in it, or not, to grant that worship to any Creature, which our Saviour here, disputing against Satan, absolutely denies to all. Now their Terms are these; Latria, Doulia, and 
e Bel. ubi supra. Joan. de Combis, Compend. Theol. lib 1. c. 58. Boskhi. Ara Coeli Conci. 22. Lodovic. Vives in August. lib. 10. de Civit. Dei, c. 1.  Hyperdoulia. The first, the Latria, or Divine worship, they pretend, they reserve unto God only; but in that they give any Religious worship at all to Creatures (as by their distinction it appears they do) it is neither against sound reason, nor sacred Religion, to say (how fair soever their pretences be) that they reserve none at all to God: who must have all, or else he accepts of none; All, whole and entire unto himself, or else he hath none at all unto himself.  
The second, the Doulia or Saint-worship, they reserve only for Creatures: granting that to Saints which by our Saviour was here denied to Satan; whereas in the word of God, there is no difference at all between the one and the other, between the Latria and the 
f Differentia Latriae & Douliae & nulla est. Par. in cap. 1. ad Roma. v. 9 Fest. Hom. disput. 35. adver. sus Pontifici. Thes. 1.  Doulia; as will appear afterwards; And because among holy Creatures, the humanity of our Saviour doth singularly excel, for that it is inseparably united to the Person of the Word; and further, because the Mother of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the blessed Virgin far exceedeth other Saints; this Doulia or Saint-worship, they subdivide again into Doulia, properly so called, as common to all Saints; and Hyperdoulia, more than Creature or Saint-worship, peculiar only to the blessed Virgin, and the humane Nature of Christ. Lo! these are the rotten branches of their own distinction, as touching Religious worship; and to whom in their judgement it belongeth; The Latria being seemingly given to God; the Doulia evidently given to Saints; and the Hyperdoulia really given to the blessed Virgin, and the humane Nature of our Saviour.  
The Third is Civil and humane worship, proper only unto men alive; as to Parents, to Magistrates, to Wise men, to Learned men, etc. whom we ought civilly to honour, either for their relation excellent gifts and virtues imitable by us; or for their bounty and goodness unto us: Such was the honour and reverence that Abraham gave the the Sons of Heth, in testimony of his thankfulness for their kindness towards him, in granting him a parcel of ground to bury his dead in; He stood up, and bowed himself to the people of the 
g Gen. 23.7, 12.  Land: incurvavit se. Such meeting, after they had been deprived for the space of twenty years at the least, of each others company, Gen. 3 i. 38. He bowed himself unto the ground seven times, until he came near unto his 
h Gen. 33.3.  brother. And such also was the honour Joseph's brethren gave unto him, when they fell down before his face, and said, Behold, we are thy 
i Gen. 50.18.  servants: All civil worship, warrantable and approvable, all; provided that it be not any way soured with the Jesuits 
k Bellar. ubi supra. ca 11.  leaven; who thence falslly concludeth, that even creatures (the point in controversy) are capable of religious worship (for such it is they give them under the name of Doulia) because Abraham bowed to the people of the Land where he than was; Jacob to Esau; and his brethren to Joseph: Unjustly therein condemning Calvin, whose Orthodox judgement was, that the actions of all these were but testimonies of Civil honour, reverence, and deportment, far from the guilt of any religious 
l Institut. lib. 1. cap. 12. Sect. 3.  adoration; civil worship, then in testimony of such honour, reverence, and thankfulness as is due to such or such rightly managed, this is every way justly allowable, and not at all condemned in the Text; wherefore laying aside that (as not altogether pertinent to our present purpose) let us reassume and view again the other part of the Jesuits distinction, fairly set forth under the name of Latria, Doulia, and Hyperdoulia; and consider what colour or show of truth it carries with it: Surely none at all, it being invented and maintained merely to give the Angels and Saints in Heaven, more than their due, as you have heard; and in the mean time to rob the God of Heaven of his whole due, in point of religious worship and adoration; for if we give part of this honour to Saints, and part unto himself, as the Church of Rome doth, he esteems it as if we gave him none at all: My son, give me thy 
m Prov. 23.29.  heart; thy whole heart: So my son, worship the Lord thy God, and worship him only: but if thou worship Saints with the Doulia, which (though the Jesuit would have it so) is no ways proper unto them; thou canst not at all rightly worship God with the Latria; thou canst not, because both are his due (though the Jesuit will not grant it) both the Doulia and the Latria: and hence it is that this distinction of the Roman party (though in favour as they pretend of Saints and Angels) is not without just cause by many of our modern and judicious Divines, quite exploded, and rightly branded with the name of a 
n Juell against Harding of adoration of Images, Artic. 14. p. 381.  simple, a counterfeit and 
o Fulke in his defence of the English Translations of the Bible, ca 19 p. 185.  bold, a vain, 
p Par. in cap. 12. add Roman. dub. tert. p. 1230.  an idle, and an halting 
q Boys on the Gospel, for the first Sunday in Lent. Calvin. institut. lib. 1. ca 12. Sect. 2.  distinction; and that justly too, chief for two reasons.  
First, Because it hath not, no not the least foundation at all (as it is made a distinction) in the holy word of 
r Pet. Martyr. loc. come. class. 2. ca 5. Sect. 13.  God; neither was it ever heard of, either in the Apostles time, or among the Greek and Latin Fathers in the Primitive Church, until almost four hundred years after Christ; for (before the Roman faction was hatched) invented it was first by St. Augustine, who flourished in the fourth Century; a man better verest in the Latin then in the Greek 
s Idem ibid. Sect. 12. Perk. problem. against worshipping of Saints. Fulke on the Rhemish Testament, Mat. 4.10.  Tongue; yet indeed by him it was not, in that sense as now it is made use of in the Church of Rome, to give the Doulia unto Saints: no; for that Father gave both unto God; to the Lord God; which they do not: the Latria he gave unto him as God; the Doulia, as 
t Qu. 94 super Exod.  Lord; to one and the same God both; and according to, his distinction, to Saints nothing: using it only to distinguish between religious worship, proper only unto the Lord our 
u De Civitat. dei lib. 10. ca 1.  God; and between civil worship, proper only unto men, not so much as dreaming then that any could suppose that religious worship was communicable unto creatures: No, the Christian world was not so soon infected with that Idolatry; neither was this word (Doulia) abused then (as now it is) to Patronise it.  
Secondly, That this distinction is but an halting one, appears also for another reason, and that is, because these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (about which the whole controversy ariseth) are words used oftentimes promiscuously, not only in Profane writers; but also in the holy Scripture, to signify one and the same, and not different things; there being only a verbal, not any real, not any substantial difference at all between them, no more than there is between two Synonymas, as gladius and ensis; both signifying a 
w Fest Homm. disput. 35. Thes. 1. Par. in cap. 1. ad Rom. v. 9 & in cap. 12. dub. 3.  sword; and if there be none other than a verbal difference between them, only in pronunciation, not in signification, each or both expressing but one and the same thing, but one and the same religious worship, which is due unto the Lord our God only; then surely it cannot be, that any real distinction should be raised from them; no not though the Church (as the Jesuit 
x Bellarm. ubi supra. ca 14.  granteth, meaning the Romish Church) divide and distinguish them; for no power hath man to put that asunder, which God inseparably hath joined together.  
Now that these two words do promiscuously, and interchangeably signify one and the same thing; and that 1. In profane writers, the Jesuit himself 
y Vbi supra.  confesseth, with others out of Suidas, Xenophon, Valla, 
a Lodovic. Vives in August. lib. 10 ca 1. de Civitate Dei Pet. Martyr. ubi supra. Sect. 13. Muscul. loc. come. de cultú Dei. Sect. 1. Pare. in cap. 12. add Roman. Dub. 3. p. 1232. Perk. problem. p. 530. of worshipping of Saints.  Phavorinus. Nay 2. That even in the holy Scriptures also they are so used, sometimes the one, sometimes the other, and each mutually for one and the same religious worship, due unto God only, is most plain and manifest in both Testaments.  
First, In the Old: and that in many places; we will name but few; Thus; Ye shall serve the Lord your God, saith Moses; Ye shall 
b Exod. 23.25.  serve: which the Greek Interpreters, from the Hebrew word (Abad or Avad, which signifies to 
c Par. ubi supra. p. 1231.  serve) render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again, Thou shalt serve the Lord thy 
d Deut. 6.13.  God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and They put away the strange Gods from among them, and served the Lord; 
e Judg. 10.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, the other word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is also used in the same sense, notwithstanding the same word (Abad) be the Original as before; as, You shall serve the 
f Deut. 13.4.  Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Serve the Lord with all your heart, 1 Sam. 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and serve the Lord with 
g Psal. 2.11.  fear; rendered also by the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Now if one and the same Hebrew word (Abad) be rightly rendered by the Greek Translators, sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nay, by the latter oftener than by the former, as touching that Service and Worship which is proper only unto God, an Argument undeniable certainly it is, that as these words, whether it be the Latria, or the Doulia, signify both but one and the same thing; so also, that one and the same Worship meant thereby, is to be given to none other but to God only, and cannot by any means be communicable unto Creatures; Nay, even in the Books Apocryphal, which the Papists so much magnify, the same word (their Doulia) whereby they express their Saint, or creature-worship, is appropriated unto none but only unto God; as, O Lord, Let every Creature serve 
h Judith. 16.17.  thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And my Son, If thou comes to serve the 
i Ecclus 2.1.  Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, The same is confirmed also in the New Testament; as Luke 2.36, 37. Anna the Prophetess served God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And saith Paul, After the way which they call Heresy, so worship I the God of my 
k Acts 24.4.  Fathers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So to the Israelites belongs the service of 
l Rom. 9.4.  God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; turn but the leaf, and presently you shall find another word of the same sense, expressing the same thing; as Act. 20.18, 19 I have been with you at all seasons, serving the Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he that in these things serveth 
m Rom. 14.18.  Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, ye serve the Lord 
n Col. 3.24.  Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides Paul oftentimes calling himself the servant of Jesus 
o Rom. 1.1. Phil. 1.1.  Christ, expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis enough, the words though two in sound, are but one in sense; and therefore by this frivolous and unwarrantable distinction, there can be no sure ground to entitle the Angels and Saints in Heaven to religious worship and adoration, God's peculiar due, to whom (as you have heard) both the Latria and the Doulia properly belongeth; and if that which is meant by both (both signifying but one and the same thing) be due unto God only, just cause there is that this distinction (that being thereby distinguished, which in God's word is not distinguishable) should be utterly rejected and exploded, as it is.  
Neither is that other term of theirs (namely the Hyperdoulia, or more than Saint-worship) worthy of any better acceptance; for though under a plausible pretence, invented it was at first, even to honour the humanity of our Saviour, and the person of his Mother, the blessed Virgin Mary, with religious adoration; yet in vain invented it was under that pretence, and to that end: In vain, because the humane nature of Christ, simply considered in itself, and without any relation at all to his Deity, is not God, but a mere 
p Aquin. sum. 3. pars. q. 25. Conclu. 1.  creature; and therefore not to be worshipped, not with the Latria, or God-worship, as the Jesuit and his party themselves confess out of 
q Pet. Lombard. 8. Intent. lib. 3. Distinct. 9 A.B. Alfons. ● Castro lib. 2. advers. hares. in verbo, Adoratio. Aquin. ubi supra. conclus. 2.  Damascene: No, nor with the Hyperdoulia neither; for the rule is, Thou shalt worship the Lord thy God: but the humane nature of Christ is not God; yet considered as it is united by an Hypostatical and personal union to his Deity, then with relation to whole Christ, God and man, God manifested in the flesh; then as it so subsisteth indivisibly in one and the same person (without whom it never subsisted) it is (we confess) to be worshipped with one and the same divine adoration, that is properly due unto the same divine person: So (as God and man in one person) his Disciples worshipped him, after his 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.17.  resurrection: So the wise men also that came from the East worshipped him, Mat. 2.2, 11. Guided they were to Jerusalem by a star, in respect of their journey; but surely guided they were by the holy Spirit of God, in respect of their judgement: apprehending (not doubt) somewhat divine in him, which is the object of religious worship, due to God only; as preeminency is of civil worship, due unto man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they fell down and worshipped him; him, whole Christ; but his manhood, single and apart, surely neither worshipped; neither his Disciples, nor the Wise men: And as for his blessed Mother, that pure Virgin, the last mention we hear of her in holy Scripture, was that of her Son unto her concerning John, Woman, behold thy 
s John 19.26.  Son; woman, blessed she was among women, even by the Angel's 
t Luke 1.28.  testimony, while she was on Earth; and no doubt is most blessed among Saints now she is in Heaven: Yet because she is a creature, she is not to be honoured with divine adoration: she is not; So Epiphanius fully concerning this 
u Lib. 3. Haeres cap. 79. cited by Perkins in his Reformed Catholic, and by De Pilkington in his Parallela. Contr. 7.  matter; Let none (saith he) adore Mary, who is holy and honoured, yet not to adoration: And God would not have the Angels to be adored, much less the blessed Virgin; whom her Son a little before his death, called woman, that none too too much admiring her holiness, might fall into Heresy and Idolatry. Whereof that the Church of Rome is wilfully guilty, both their vain distinction of Doulia, Saint-worship; and Hyperdoulia, more than Saint-worship: and their practical doctrine thereupon makes clear and evident. But let us return again to our Saviour's answer here to the Devil tempting him, to fall down and worship him; No, saith our Saviour, for, It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, v. 9.10. Which (let the Devil, or any whom he hath deluded say what they will) positively excludes all creatures, how eminent soever, from any, even the least claim to religious worship and adoration; and (as a learned writer 
w De Fulke on the Rhemish Testament. Luke 4.8.  saith) may as rightly be alleged against the Church of Antichrist, for adoring creatures; as it was by our Saviour, against the Devil himself; who required nothing of him, but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling down unto him, and that not as unto God, but as to some excellent 
x Calvin, Institut. lib. 1. cap. 12. Sect. 3.  creature; and consequently nothing else required he of him, but that doulia (a term then not invented) which the Papists now so boldly give unto Saints and Angels; yet even that was utterly denied unto him by our Saviour: Neither was any more offered to the Angel by John; or to Peter by 
y Idem ibid.  Cornelius; or to Paul and Barnabas, by the superstitious multitude at Lystra; yet neither the one nor the other would any ways accept of what was offered, because they well understood that God's due only; a falling down, and worshipping, was not at all, under any pretence whatsoever, due unto them, who were but creatures; and because not due, though offered it was unto them, yet was it not accepted by them; though Satan (not ignorant that it was not due unto him, even for that reason, because he was a creature) impudently required it, and would as willingly have accepted it, had not our Saviour with indignation rejected him, and made him understand, that it was not due unto him; saying, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Lo! thus was Satan again repulsed by our Saviour, with It is written; and thus repulsed again, than he leaveth him, v. 10. And 'twas high time to leave him then, when he found it not safe for himself to tempt any more; either to turn stones into bread; or to cast himself down from the Pinnacle of the Temple; or to fall down and worship him: which as it was of all the last, so was it of all the most impudentest temptation: Like the Natural motion, which is the most vehement in the end. Then the Devil leaveth him: That is, than he ceased to tempt any longer, because he clearly perceived that it was but in vain to tempt him any longer; pugnat non 
a August in 1 Epist. Johan. cap. 2.  expugnat; knowing that his labour was but lost to strive with him, who in every Temptation was too mighty for him. Then he leaveth him; or as it is Luke 4.13. When the Devil had ended all the Temptation, he departed from our Saviour for a season. Lo! He leaveth him; he departed from him: Words they are (we confess) noting a Cessation on the Devil's part, in respect of his tempting; but no way doth it note any slow pace in respect of his departing, after he had ended the Temptation: No; for if his motion be fitly compared unto flying, when he is resisted by a Saint, as St. James saith, Resist the Devil, and he will flee from you, 4.7. He will flee; much more (no doubt) did he now flee, when he was resisted by a Saviour; as 'twas time for Catiline to flee, when he was rebuked by the Senate; abiit, excessit, erupit, evasit. Solinus relateth strange things of the swiftness of one Philippides, and Philonides, two in favour with Alexander the great, for their hasty speed in 
b Polyhist. cap. 6. p. 53.  running: But 'tis no strange thing to hear that Satan is swifter than all. I beheld Satan, saith our Saviour, after his Gospel began to be preached, I beheld him as lightning fall from 
c Luke 10.18.  Heaven: As lightning; now lightning, we know is as soon vanished as seen; and as soon was Satan here vanished, as sharply reprehended; Get thee hence Satan. Yet probably in this his great haste, after he had left our Saviour, he stayed in this place, and that place, to salute some by the way, that acquainting them with his ill success, in the  Temptations, and with his desire of revenge for that ill success, he might subtly infuse his poison into their hearts, as he did, and make them fit instruments to assist him another way, and at another time, who then left our Saviour, and departed from him but for a season. And such as he then saluted by the way, notwithstanding his great speed (we will suppose) were besides many other, the malicious Jews, the proud Scribes and Pharisees, the chief Priest, and Elders of the people, Judas, the false witnesses, Herod, Caiphas, Pontius Pilate, with the scoffing and bloody Soldiers; who (within three years afterwards) instigated thereunto (as his Seconds) by the malice of the now raging Devil, so furiously assaulted our Saviour (not by tempting, but by conspiring against him, by betraying him, by reviling him, by s●itting on him, by buffeting him, by scourging him, by condemning him) that at last they brought him to his death; which in their purpose was wholly to cut him out of the Land of the living, and utterly destroy him; but in God's purpose it was far otherwise, even to raise him from death again, and highly exalt him, as he did by his glorious resurrection: whereby he was declared to be the Son of 
d Rom 1.4.  God; and the conqueror of Satan: and farther Gods purpose also herein was (though neither the Devil, nor the obstinate Jews, who had no share nor part therein, would acknowledge it) even that his Son's grief and sorrows should procure our joy; that his wounds and bruises, and stripes, should procure our healing; that his sufferings, should promote his Church's salvation; and that his death should become their life; as it 
e Moritur Christus, non ut perdat brevem vitam, sed ut conferat sempiternam, etc. Fulgent. Serm. de Epiphan. p. 656. & ca 8. de Incarnate. & gratia Chrifti, p. 715.  did. So that even in this also, Satan and all his Hell-infected Instruments, had the total overthrow, and were wholly frustrated of their wicked designs and purposes, when our Saviour, both for himself and chosen, obtained a Triumphant victory over Hell and them. But we are speaking now of the Devil's behaviour, after he had been thrice conquered by our Saviour (before he entered on his Ministry) both in the Wilderness, on the Pinnacle of the Temple, and on an exceeding high Mountain; thus when he found himself too too weak to prevail against him (not willing to desist, until he was out of all hope of victory) than he leaveth him.  
Then; And (had we no other proof for it, yet) this leaving, and departing then, in respect of Satan, was a manifest sign that our Saviour then had obtained a signal victory over 
f Precedit Tentatio, ut sequatur victoria Hieron. in Mat. 4. v. 11.  Satan; besides what he gained afterwards by his death and resurrection. When that bloody Battle was fought between Caesar and Pompey, in the Thessalian (Pharsalian fields) one Cornelius (a man skilful in Heathenish Divination) though at that time far remote from either Army, said, even on that very day that the Battle was fought between them, that he saw the miserable state of the whole Camp on both sides; and that (after sundry hot, violent, and bloudly assaults on each side) some yielded, some fled, some were wounded, and many slain; suddenly crying out at last (as it came to pass) that Caesar was the 
g Subito exclamavit, Caesarem vicisse. Aul. Gell. Noct. Attic. lib. 15. cap. 18.  Conqueror. But there was no need of any such divination here, to foretell who should get the victory: No; for even the departing of Satan from our Saviour, and his leaving him, was a sufficient argument that he was then triumphantly conquered by him: And this happy victory of our Saviour over Satan, was the blessed event and issue of his threefold Conflict and continued Combat with Satan, which then had an end; when Conquered by him, he departed from him; that being then fulfilled which our Saviour said of himself afterwards, The prince of this world cometh, and hath nothing in 
h John 14.30.  me: no power over me. And what Caesar once said of his own speedy victories, veni, vidi, vici; I came, I saw, I 
i Sueton. in vita C.J. Caesaris. cap. 18.  overcame; may far more truly be said here of our Saviour's against Satan; for 'tis plain, that by the powerful motion of the holy Spirit, he came into the Wilderness, and to other places, there he saw his, and our Adversary, Satan, and there (in every place) he soon conquered him whom he saw; and being most victoriously conquered, than he leaveth him. God grant that he may also always leave us, who care no more for his company, than our Saviour here did, when he said unto him, Get thee hence Satan; Get thee hence; dictum, factum; and he leaveth him; Exit. And at this time, in respect of his Tempting, we will speak no more of Satan; who so soon as he was departed from our Saviour, Behold, Angels came and ministered unto him, v. 11.  

* Angel's minister to our Saviour.  Behold! And indeed wonderful strange it is, to consider what a change here is wrought on a sudden; but even now, though not under the power, yet under the temptation he was of Satan; but lo! presently exempted and delivered he was from all the malice and Temptation of Satan; and delivered, Behold, Angels came and ministered unto him.  
Behold! Surely 'tis worth a noting, that though heaviness may endure for a night, yet joy cometh in the 
k Psal. 30.5.  morning: Though the rain descend, the floods come, the winds blow, yet ere long a calm will come; though Satan for a time be let lose, and suffered to tempt us, yet the time will come when the violence of his Temptations shall be abated, and have an end.— Deus dabit his quoque finem: As here it besel our Saviour; whose case is the case of his whole Church; the Devil roareth and rageth against both, but he shall prevail against neither; The gates of Hell shall not prevail against 
l Matth. 16.18.  them: but in our greatest extremities, in our greatest agonies, in our greatest Temptations, heavenly assistance, heavenly help and comfort shall come, when there is most need, most want of it, as here; the Devil having left our Saviour, Behold, Angels came and ministered unto him. Behold! to him they ministered, who before had fasted forty days and forty nights in the Wilderness, and afterwards was an hungered. To him that was there with the wild 
m Mark 1.13.  beasts, solitary and alone, destitute for a time of all humane help and company. To him that was there tempted of the Devil: To him that was carried from the Wilderness to the Pinnacle of the Temple at Jerusalem; and from thence to an exceeding high Mountain: carried from one place to another, and that by Satan; who tempted him 1. To doubt of his Father's all-sufficient providence over him. 2. Rashly to neglect the ordinary means, subordinate to his promised protection. 3. Flatly to deny his Father, and Idolise him; fall down and worship me. Behold! at last, Angels came and ministered unto him; who for a time was then, and would be wholly deprived of their wont Ministry.  
Angels came: Not earthly, but heavenly creatures: Spirits immaterial and 
n Hook. Eccl. polit. lib. 1. Sect. 4. p. 9 Skeib. ler. Metaphys. de Angelis. lib. 2. cap. 4. titul. 2. ex Damasceno.  intellectual; the glorious Inhabitants of those sacred Palaces, where nothing but light and immortality; no shadow of matter for tears, discontentments, griefs and uncomfortable passions to work upon; but all joy, tranquillity and peace, even for ever and ever do dwell.  
Angels came: The good Angels; here, as without number, so without name; who came not to minister to our Saviour, till the bad Angel, that 
o Rev. 9.11.  Abadon was gone; more detesting at that time to be there where the Devil was, than John the Evangelist did to be in the same Bath wherein the Heretic 
p Iren. advers. haeres. lib. 3. cap. 3. C.  Cerinthus was.  
Angels came: Angels, in the plural number. Lo! One bad Angel was suffered to tempt our Saviour; but many good Angels were sent to minister unto him. Whence our comfort is, that they be more that are with us, than they that be against us; as Elisha sometimes said to his trembling servant, in another 
q 2 Kings 6.15, 16.  Case.  
Angels came: And probably they were the very same, who not long before pitched their Tents round about him, when he was solemnly baptised of John in Jordan; that was their office then, to minister unto him when he was baptised; but no ministering unto him, by them would God now suffer, while he was tempted; and in each Temptation became victorious. And the reason might be, lest that glorious victory obtained over the Devil (which was wholly his own) might by men, be in part ascribed unto them; had they at that time, while the Duel continued, ministered unto him. As Moses, when he wrote what God created in the beginning, Gen. 1. would not so much as mention the creation of Angels, least men should conceive that he had used their ministry in the production of his omnipotent works in the beginning: for that cause the creation of Angels is concealed there, and the ministry of Angels for a time suspended here. For that cause; that our Creator might not be rob of his glory by a misconstruction of the one; nor our Redeemer rob of his, by a misinterpretation of the other. But now when the Temptation was fully ended, and the Conquest on our Saviour's part fully obtained (there being not the least ground at all left, why any creature should presume to engross any part of the honour of that victory, as due unto themselves) now those glorious Spirits were commanded to do him service again, as they had done before; and commanded they obey. Behold, Angels came and ministered unto him.  
Angels ministered unto him: Ministered not only food and sustenance unto him (if they did that) after his long-fasting, as was done by the hand of an Angel to 
r 1 Kings 19.5, 6.  Elias, in the like case; but (no doubt) they also ministered comfort unto him; and there was cause for it, because (as man) he was then in most need of comfort, even when he was but newly escaped from the snares and temptations of Satan; and cause there was for Angels then (men were not fit to do it) to minister comfort unto him; as at another time one of that heavenly host did; when being in a great agony; an Angel most opportunely appeared unto him from 
s Luke 22.43.  Heaven, strengthening him: Nay, I see no cause why I may not also safely affirm, that part of this Angelical service and ministry was spent at that time in congratulating his late and happy victory; and in singing an Eucharistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song of praise and thanksgiving to his Father, for delivering his Son from the Temptations of Satan. When the Israelites had escaped out of the hands of Pharaoh and the Egyptians, there was joy and thanksgiving for that; Then sang Moses and the children of Israel this song unto the Lord, and 
t Exod. 15.1.  said, etc. At another time, when they were delivered from the Tyranny of Ja●in King of Canaan, and Sisera, the Captain of his Host, Judg. 4. there was joy and thanksgiving for that; Then sang Deborah, and Barak the son of Ali●●am, on that day, saying, Praise ye the Lord, for the avenging of 
u Judg. 5.1, 2, etc.  Israel. When David (after the death of his son Absalon) was delivered from the hands of all his enemies round about him, there was also joy and thanksgiving for that; And David spoke unto the Lord the words of this song, in the day that the Lord had delivered him out of the hands of all his enemies, and cut of the hands of 
w 2 Sam. 22.1, etc.  Saul. And can we think that our Saviour was delivered out of the hands of Satan, a far more potent Adversary, then either Saul or Sisera, or Jabin, or Pharaoh, or all? can we conceive (I say) that this was done without an Eucharistical song of praise and thanksgiving unto God? Surely no, it was not; and who were so fit to do it as Angels, that holy and heavenly Choir? who in multitudes together, magnified the Father for the birth of his Son; saying, Glory be to God on 
x Luke 2.13.  high: All heavenly Hallelujah's being most properly set to their melodious voice; which is, Holy, holy, holy, is the Lord of hosts; the whole earth is full of his 
y Isa. 6.3.  glory: And John in his vision, heard the Angels about the Throne, cry out with a loud voice, saying, Worthy is the Lamb to receive honour and glory, and 
a Rev. 5.11, 12.  praise Lo! the work of praise and thanksgiving all; and all at other times performed by the holy Angels. Therefore David putting them in mind, not of their duty, which they always remember, but of the constant and continual delight they have in praising God, which they never forget, saith, O praise the Lord, ye Angels of 
b Psal. 103.10.  his; which they continually do; and then in particular did, when h●re (praising God for Satan's overthrow, and our Saviour's victory) they came and ministered unto him.  
They ministered unto him; And therein they did but that for which they were Created; even to be ministering Spirits: to be God's messengers from Heaven to Fa●th; and again from Earth to Heaven, between him and his Church, before his Son's Incarnation; afterwards between him and his Son (the head presupposeth the body also) whole he was here on Earth; and now (our Saviour being bodily absent, and the Angels having no more to do for him on Earth in this matter, as touching his own Person) Ministering Spirits, they still are, and shall be between God and his 
* Angel's minister unto Saints.  Saints, so long as they shall remain here, even to the world's end, as it hath been ever, even from the beginning; surely so it is; and that it is so the Apostle plainly proves, saying, They are all ministering Spirits, sent forth to minister for them who shall be heirs of 
c Heb. 1.14.  salvation. Lo! the Angel's work is to minister, as here they did to our Saviour, and still do to us: Lo! they themselves are the Sons of God by 
d Job 38.7.  creation: and 'tis most proper for such to take care of, and diligently watch over those that are his sons by grace and adoption; which (that their ministry may never cease) they carefully do, and will do; and that both while they live; when they die; and also after they are dead: While we live, the holy Angels are appointed to protect and defend us, both from corporal and spiritual dangers; The Angel of the Lord tarrieth round about them that fear him, and delivereth 
c Psal. 34.7.  them. When we die, they shall carry our souls, as they did the soul of Lazarus into Abraham's bosom, into 
f Luke 16.22.  heavens; and at the last day, when the general resurrection shall come (though our bodies have long before been resolved into their first principles) the son of man shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four winds, from one end of Heaven, to 
g Matth. 24.31.  another: So sacred are even their very ashes unto him; and the dead in Christ (in the faith of Christ) shall rise 
h Thes. 4.16.  first, that they first may be glorified both in soul and body, before the reprobates be in both eternally punished. Lo! God never forgets his Church, those that shall be heirs of salvation; God never forgets them; not in their life; not in their death; no, nor after death neither; and therefore the holy Angels shall never forget their office; which is to minister for the spiritual and eternal good of all those that shall be saved; and that they shall never cease to minister unto us, an argument it is, in that they here came, and ministered unto our Saviour; their diligent attendance on the head, while he was on earth, is our full assurance, that they will never fail to take care of the body while it is on earth: Mystically the body is the Church; the whole company of all true believers through the whole world; Christ alone is their head; the Angels really came and ministered unto him; and assuredly they will come, and upon all occasions (as God shall see it best for us and our salvation) as really minister unto us, till we shall all be like them in heaven.  
But'tis now time to make an end; and well may the lamp fail, when the oil is spent; the Temptation is ended; and the Exposition is ended; the sum whereof is briefly this; our Saviour (led up of the Spirit into the Wilderness) was thrice tempted of the Devil, after he had fasted forty days and forty nights; and the Devil likewise was as often conquered by our Saviour, with the sword of the Spirit, It is written; and thus conquered, he leaveth him; but not until our Saviour with indignation sent him away; Get thee hence Satan: And thus in fury dismissed and speedily gone, the good Angels (not willing at all to defile themselves with the Devil's company) came and ministered unto him: Ministered comfort unto our Saviour, who so lately had so many conflicts with Satan; and their ministering unto him, concludes by an argument drawn from the greater to the less, that they are also appointed of God, to minister unto us; and that they are appointed of God to minister unto us, unto those that shall be heirs of salvation, is most true, and comfortable.  
First, Most true it is, or else the Book of truth hath failed me, for do but ask the Question, whether this doctrine be true or not, and presently God's word will resolve us to the full, in the Affirmative: As, who delivered righteous Lot from the rage and fury of the vicious Sodomites? 
i Gen. 19.15, 16.  Angels. Who brought the welcome message to Abraham, that Sarah his Wife should bear a son; that message including a promise of a Saviour; and that promise manifesting God's favour to Abraham? 
k Gen. 18.10.  Angels. Who comforted Jacob when he fled from the face of his brother Esau? 
l Gen. 32.1, 2, etc.  Angels. Who restrained the natural heat of the fire, when Shadrach, Meshach, and Abednego were in the furnace, seven times more hot than it was wont to 
m Dan. 3.19, 28.  be? Who shut the hungry Lion's mouths when Daniel was in the Den? God by his 
n Dan. 6.22.  Angel. Who warned Joseph in a dream to take the young child (Jesus) and his mother, and flee into Egypt from the cruelty of Herod? An 
o Matth. 2.13.  Angel: who at that time, even in that also, ministered unto our Saviour; as many Angels now did, when he was newly released from Satan. Who opened the prison doors, and brought forth all the Apostles at one time, persecuted for preaching in the name of 
p Acts 5.19.  Jesus? Who delivered Peter out of the hands of 
q Acts 12.7.  Herod? Who comforted Paul with a promise of secure safety in his dangerous voyage to Rome, at another time? An Angel: The Lord by an 
r Acts 27.23.  Angel. Now as there is the same God still, so (no doubt) when there is cause, there is the same ministry of Angels still, commanded by the same God to guard and protect us; a truth which none but a Devil will impugn, can deny.  
Secondly, Most comfortable it is; and to those only that shall be heirs of salvation, most comfortable it is; 'twas so to Abraham, who had the happiness to receive Angels into his 
s Gen. 18.5, etc.  house; 'twas so to Lot, who also had the same happiness, Gen. 193. 'twas so to Manoah the Father of 
t Judg. 13.15.  Samson; 'twas a comfort unto them that they received Angel into their houses, knowing they were such as bore good will unto them; and that they were (God appointing it to be so) and would be their Guardians to protect them, in any time of trouble; the consideration whereof should also be a comfort unto us; who (though we now receive them not into our houses visibly, as they did) yet if we truly serve the Lord our God, we have a promise that we shall never be left destitute of their help and protection, as they never were; He shall give his Angels charge over 
u Psal. 91.11.  thee; and they who by God's appointment have a particular charge over us, will never fail (when God sendeth them forth) to be watchfully present with us, though to the outward eye not discernible. Some put their trust in Chariots, and some in horses, but we will remember the name of the Lord our 
w Psal. 20.7.  God. We will remember him with joy and thankfulness, with all comfort and cheerfulness; because he never forgetteth us; but as he instructeth us by his word, sanctifieth us by his spirit, saveth us by his Son; so also in the way to that end, he most powerfully defends us, and most graciously ministers unto us, by his holy Angels; whereof we rejoice. Jacob in his dream saw them ascending and 
x Gen. 28.12.  descending; that right motion noting what their daily office is, even always to come down from God to man; and (when their work is done on earth) to return from man again to God in Heaven; and all for the good of man; and who hears of this, and is not comforted with this? When the wise men that came from the East, saw the Star Stand●ver the house where the young Child was, they rejoiced with exceeding great 
y Matth. 2.10.  joy. And surely if we rightly consider that the Angels of God, commanded to watch over us, all our life long, and keep us in all our ways, stand oftentimes (though now invisible) over our house, nay, in our house, if we belong unto him, we also have just cause to rejoice with exceeding great joy; all is but this; God hath several ways to bring us unto himself; one whereof is, by the ministry of Angels; who as their duty was came and ministered unto our Saviour; and as their office is, will in all times of need minister unto us; and because all is for our good, all should also be for our comfort: But above all, let all be for the glory of God, the Creator of Angels; to whom let us always give praise, both with heart and tongue, even in the Angels own words of thanksgiving, Glory be to God in the 
a Luke 2.14.  highest; who though he hath made us lower than the Angels, yet (when we want it, and he seethe it most expedient for us) hath vouchsafed us for our comfort the never failing service of Angels. But more of this in the Sermon following.   

A Prayer.  
O My blessed Saviour, who suffered'st thyself to be tempted of the Devil, but not to be conquered; suffer not me, poor sinner, to be conquered, when I am tempted. I do not (because I may not, neither is it thy will I should) pray wholly to be exempted from all manner of temptations, but that I may not be led into temptation, not be left destitute of thy divine help in it, and that I may not be tempted above what I am able to bear, but that where mine own strength faileth me, (as it doth, O Lord, I confess, in every temptation) thy assisting, thy sanctifying grace may always support me and my sinful weakness; for this I pray, Lord, hear my voice; thou, O Jesus, conqueredst Satan for me, that I might have the benefit of thy victory: wherefore grant I beseech thee, that what thou hast gained for me, I may keep, and be ever truly thankful unto thee, for what of thine own infinite love unto me, thou hast gained for me; who in myself, am too weak to contest with Satan, unless thou be present with me by thy grace, by thy Spirit, by thy power to rebuke and overcome sin. O let not my Lord be angry, and I will speak but this once; And, O most merciful Saviour, my humble Petition is, that thine holy Angels may be commanded to guard me, to protect me, to minister unto me while I live, and while I am within the danger of Satan; and when I die. to carry my soul into those eternal joys, which thou hast prepared for all that love thee. Amen, Amen.  
FINIS.