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Lancelot Andrews, The Wonderful Combat 1.6

17 Tuesday May 2022

Posted by memoirandremains in Lancelot Andrews, temptation

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Devil, I Will's of Satan, Lancelot Andrews, Satan, The Wonderful Combat

The previous post in this series may be found here.

V. [The Time/The Day of Battle]

The fifth point, is the day and time when this was done, in which we are to note two things. The word, “Then”[1] relates as well to the end of the chapter next going before [the previous chapter], as to the present instant.

First then, when as Christ was but newly come out of the water of Baptism, and immediately after the heavens had opened unto him, and the Holy Ghost descended upon him in the likeness of a Dove, and while he was yet full of the Holy Ghost[2]; did the Devil set upon him.

When as the voice from heaven had pronounced, “This is my beloved son, in whom I am well pleased;” the devil straight [immediately] adds, “In whom I am ill pleased.” And so [the Devil] addresses himself against him [against Jesus].

And it is God’s property[3] to look for much at his hands[4], to whom he hath given much. When he gives a man a large measure of grace, he gives the devil withal [together with/at the same time] a large patent[5]. Our Savior had great gifts, and the devil is like a thief, that will venter[6] most for the greatest booty[7].

Secondly, in regard of the present, we are to note, that in 30 years[8] the Devil did nothing to our Savior: but now when he goes about to gird himself with our salvation, according to Psalm 45.3[9], then doth the Devil gird on his sword also; that is as much to say, as the better the work is, the more resistance it shall have.

Ten repulses did the Israelites suffer, before they could get possession of the promised Land of Canaan:[10] and as many did David endure, before he was invested in the promised Kingdom[11]. Many lets[12] came before the Temple was re-edified, as is to be seen in Ezra and Nehemia.

[The I wills]

Yea? (saith the Devil) Has God anointed him with the oil of gladness above his fellows?[13]

            I will see if I can anoint him with the oil of sadness above his fellows.

Has he been baptized of water and the Holy Ghost?

            I will provide another Baptism for him, namely of fire.

Has God sent down the Holy Ghost upon him in likeness of a Dove?

            I will cause tribulation, and a crown of thorns to light upon his head. [Matt. 27:29]

Has a voice come down from Heaven, saying, This is my beloved Son?

            I will provide a voice for him, that shall ascend from the foot, that shall say, If thou be the Son of God, come down from the Cross. [Matt. 27:40]

Notes

The structure of this argument runs as follows:

First, The Devil waited for a particular moment, just after the baptism and public approval by God of Jesus (the Father’s blessing, the Spirit’s descent) to attack.

The goodness of God toward Jesus provoked the malice and rage of the Devil. The pure malice of the Devil is a hard thing for us to understand at this time. The culture in general has a tendency to either God as a neglectful or indulgent uncle; perhaps as a genie who can be controlled by the proper “spell”; or someone who is prudish and limits our happiness. The Devil by way of contrast, is powerful, works for the individual, and temptations are to things we like.

Andrews here presents the Devil as pure malice and envy. Andrews is far more consistent with the biblical representation than our culture. When read of a murder or other torment, we should understand that is something the Devil desires and approves. He likes the injury of human beings. Even in preaching, the pure malice at work here is not always well expressed. He hates you and would love to see your tortured.

Andrews then answers an unstated objection: If God loves us, and if the Devil is a malicious beast; then why would God give him any room to act?  It is the nature of God to expect a great use of the grace he gives. The more grace God gives to a man, the more room for the Devil to act against that man.

Since Christ was given the most; the Devil will have the greatest range to attack.

Andrews develops this at greater length as his “second” point. The Devil waited 30 years to attack Christ. But now that Christ was on the field, the Devil attacked with full force. He then references OT examples of this being a pattern of God: God anoints David as king and then Saul sets upon David for years. The exiles return from Babylon and are constantly thwarted in their efforts to rebuild Jerusalem (temple and wall).  Thus, when Christ sets to his work, the Devil sets to his.

Andrews ends this section with an allusion to the “I wills” of Satan:

Isaiah 14:13–14 (ESV)

            13          You said in your heart,

‘I will ascend to heaven;

                        above the stars of God

I will set my throne on high;

                        I will sit on the mount of assembly

in the far reaches of the north;

            14          I will ascend above the heights of the clouds;

I will make myself like the Most High.’

Thus, Andrews makes us of a biblical form without quoting a single word. And in his sermon he replicates the defiance and evil without copying the words.  God will speak; Satan will speak. God will act; Satan will look to revenge.


[1] Matthew 4:1 (ESV) “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”

[2] Matthew 3:16–17 (ESV) “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.’”

[3] It is the nature of God.

[4] To expect a certain return.

[5] In this context, a “patent” is the right to do something. The Devil is granted cause trouble which is in the same measure to which God grants grace.

[6] “Venter”. Someone who gives “vent” to malice.

[7] Booty: plunder taken from an enemy or by a pirate. The Devil will be like a pirate killing in an effort to take everything.

[8] The first 30 years of Jesus’ life.

[9] Psalm 45:3 (ESV)

            Gird your sword on your thigh, O mighty one,

in your splendor and majesty!

[10] The recorded battles of the Israelites under Joshua entering Canaan.

[11] From the time of his anointing by Samuel until he took the throne, David faced continual trials; primarily from by Saul.

[12] A let would be a difficulty encountered. The remainder of the sentence goes on to reference the difficulties which were faced by the Israelities returning from exile to rebuild the Temple in Jerusalem.

[13] Hebrews 1:8–9 (ESV)

8 But of the Son he says,

                        “Your throne, O God, is forever and ever,

the scepter of uprightness is the scepter of your kingdom.

            9           You have loved righteousness and hated wickedness;

                        therefore God, your God, has anointed you

with the oil of gladness beyond your companions.”

The Wonderful Combat, Sermon 1.5

30 Saturday Apr 2022

Posted by memoirandremains in Lancelot Andrews

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Lancelot Andrews, Temptation of Christ, Temptation of Jesus, The Wonderful Combat

IV. [The Temptation]

The fourth point is the end, that is, the conflict, as it concerns Christ, insomuch that he was led to be tempted. In which temptation Augustine saith, Habemus & quod credentes veneremur, & quod videntes imitamur: [That which we have and which we believe we adore; that which we see, we practice] There be two things for faith to adore, and two things for imitation to practice.

First for faith[1], that the temptations of Christ, have sanctified temptations unto us[2]: that whereas before they were curses, like unto hanging on a tree[3]; now, since Christ hath been both tempted and hanged on a tree, they be no longer signs and pledges of God’s wrath, but favors. A man may be the child of GOD notwithstanding, and therefore he is not to receive a discouragement by any of them.[4]

Secondly[5], besides the sanctifying, it is an abatement[6], so that now when we are tempted, they have not the force they had before: for now, the serpent’s head is bruised, so that he is now nothing so strong (as he was) to cast his darts.[7] Also, the head of his darts are blunted, 1. Cor. 15. 55 Death, where is thy sting? Hell, where is thy victory?[8]

 For as his death and resurrection had a mortifying force against the old man[9], and a quickening force toward the new man[10]: so hath his temptation a dulling force to the Devil and a strengthening force to us.

For our life and imitation, there are also two.

First, Compassion: for Christ knowing in what sort we were tempted, as having felt by experience, both how strong the assaulting was, Psa. 118. 13[11], who thrust sore[12] at him that he might fall; & how feeble our nature is to make resistance[13], be nothing but dust, Psalm. 103. 14[14] he is moved thereby to lay away severity[15], and to put on the bowels of compassion[16]. So that Now we have not a high Priest which cannot be tempted with our infirmities, but was tempted in like sort, Heb. 4. 15. So we, (which were before stony judges, and too rough [difficult] for physicians) ought in like sort (having been tempted ourselves) to look upon others defects with a more passionate regard.[17]

The second thing we are to imitate, Christ is our fellow-helper in all our necessities and temptations; who, as he shows us his [the Devil’s] sleights and darts, Eph. 4. 14[18] so he teaches us how to avoid them. This is no small comfort to us, when we consider that he [Christ] is with us, and will be till the end of the world, Matt. 28. 20[19] who hath overcome the world, John 16. 33[20] and the devil: If any temptation happen, that he will bear us out, we may be of good cheer.[21] This was it that did so animate Job, Do thou but take my part, and who shall touch me? Job 17. 3. When as both Christ and we draw together in one yoke, Matt. 11. 29 what can hurt us?[22]

Yet if we be afraid for that we see the enemy coming; let us call for the help of our assistant, and as it is said in Psal. 68. 1 we shall see God will arise, and his enemies shall be scattered: they shall vanish like smoke, and melt like way. When they are ready to attach us[23], let us say, Save me O God, for the waters are entered even into my soul. Psalm 69. 1. When we are feeble, then let us say with Ezekiel, O Lord it hath oppressed me, comfort me, Ezek. 38. 14. Or though they have wounded us, let vs say with David, Bring out thy spear, and stop the way against them that persecute me. Psalm. 35. 3. Say yet to my soul, I am thy salvation. So that we have not only an example, but a comfort too.

Notes

What can we take away from a knowledge that Christ was tempted? First, he proposes two points for us to “adore”: (1) We need not look upon a trial or temptation as proof of God’s displeasure or even our sin. Christ was tempted by the Devil himself, and he was brought to the temptation by the Holy Spirit. Since that is true, we can conclude, reasoning from the greater to the lesser, and reasoning from the fact that Christ is our Savior and representative, we can conclude that trials and temptations have a different purpose for us than punishment or God’s displeasure.

(2) The fact of Christ’s work has limited the power of temptation. This happens in two ways. (a) There has been a subjective transformation of us. We are different because our “old man” has been put to death with Christ:

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin.

Romans 6:5–7 (ESV). (b) The Devil himself has suffered a mortal wound by the life, death, and resurrection of Christ:

Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

1 John 3:8 (ESV).

Second, there are two things for us to do. (1) Look upon others with compassion when we see them in their weakness and distress. Here is the argument: (a) Christ is compassionate to those who are tempted. (b) We are to imitate Christ. (c) Therefore, we are to be compassionate to those in temptation.

The first premise of this argument comes from two passages in Hebrews:

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted.

Hebrews 2:14–18 (ESV). And:

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Hebrews 4:14–16 (ESV). This compassion of Christ is grounded in his knowledge of our weakness, being but dust.

The second premise can be found through-out the NT:

21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

1 Peter 2:21 (ESV)

The conclusion follows from the first two premises.

(2) We also are given an example of who to navigate and pass beyond trials and temptations of this world, because we have the example of Christ. We also know that Christ has not merely left us an example to follow; but he also will walk through the trials with us. And in that we can have good courage.


[1] By faith, Andrews means that this knowledge is an encouragement to and a strengthening of our faith. We have greater understanding and thus greater hope.

[2] By “sanctified,” Andrews means that Christ having undergone temptation in human flesh has now transformed the nature of temptation which suffered by those who believe in and are united to Christ.

[3] Galatians 3:10–13 (ESV) “10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—” Paul is quoting Deuteronomy 21:22–23 (ESV) 22 “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.” This an interesting curse, because (1) the curse is not based upon the conduct of the man condemned; it is passive; and (2) the curse defiles the land. This is the reason that the Jews requested Pilate to not allow the bodies to stay on the cross overnight. John 19:31

[4] To be tempted, does not mean that God is displeased with us. Therefore, we need not be discouraged if we are tempted.

[5] Here is a further encouragement to our faith.

[6] The power of sin is limited due to Christ having gone through temptation.

[7] Andrews argues here that we are better able to withstand temptation, because Satan is no longer as strong as before Christ conquered him on the cross. Colossians 2:15 (ESV) “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” The bruising of the Serpent’s head is a reference to Genesis 3:14–15 (ESV)

14 The Lord God said to the serpent,

                        “Because you have done this,

cursed are you above all livestock

and above all beasts of the field;

                        on your belly you shall go,

and dust you shall eat

all the days of your life.

            15          I will put enmity between you and the woman,

and between your offspring and her offspring;

                        he shall bruise your head,

and you shall bruise his heel.”

“To cast his dart”: this is a reference to Ephesians 6:16 (ESV) “In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one.”

[8] The 15th chapter of 1 Corinthians concerns the doctrine of the resurrection, moving from Jesus’ resurrection to the resurrection of those found in him. If death has been conquered by the Resurrection, then it’s sting has been removed.

1 Corinthians 15:51–55 (ESV)

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

                        “Death is swallowed up in victory.”

            55          “O death, where is your victory?

O death, where is your sting?”

[9] Puts to death our life prior to the knowledge of God. Calvin comments:

That our old man, etc. The old man, as the Old Testament is so called with reference to the New; for he begins to be old, when he is by degrees destroyed by a commencing regeneration. But what he means is the whole nature which we bring from the womb, and which is so in capable of the kingdom of God, that it must so far die as we are renewed to real life. This old man, he says, is fastened to the cross of Christ, for by its power he is slain: and he expressly referred to the cross, that he might more distinctly show, that we cannot be otherwise put to death than by partaking of his death. For I do not agree with those who think that he used the word crucified, rather than dead, because he still lives, and is in some respects vigorous. It is indeed a correct sentiment, but not suitable to this passage. The body of sin, which he afterwards mentions, does not mean flesh and bones, but the corrupted mass; for man, left to his own nature, is a mass made up of sin.

John Calvin, Romans, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ro 6:6.

[10] Romans 6:5–11 (ESV) “5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.”

[11] Psalm 118:12–13 (ESV)

            12          They surrounded me like bees;

they went out like a fire among thorns;

in the name of the Lord I cut them off!

            13          I was pushed hard, so that I was falling,

but the Lord helped me.

[12] “Sore” is an adverb which intensifies the previous action: to be “sore afraid” is to be very afraid. To “thrust sore” means to strike/thrust with great strength.

[13] In our own natural human strength, we are quite week and would not be able to resist.

[14] Psalm 103:13–14 (ESV)

13    As a father shows compassion to his children,

so the Lord shows compassion to those who fear him.

14    For he knows our frame;

he remembers that we are dust.

[15] Since Christ knows how week we are, being but dust, he takes away the strength of temptation and turns to us with compassion.

[16] Compassion being associated with our guts, our insides. We would more likely make a reference to the “heart,” although we do speak about a “gut instinct” or “gut hunch”.

[17] If Christ can be compassionate with us, when we he sees our weakness in temptation; so, also, we should be far more compassionate with the weakness of others.

[18] Ephesians 4:14 (ESV)  “so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.”

[19] Matthew 28:18–20 (ESV) “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’”

[20] John 16:25–33 (ESV) ‘’I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. 26 In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; 27 for the Father himself loves you, because you have loved me and have believed that I came from God. 28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.’

“29 His disciples said, ‘Ah, now you are speaking plainly and not using figurative speech! 30 Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.’ 31 Jesus answered them, ‘Do you now believe? 32 Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me. 33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.’”

[21] If we suffer a temptation, but know that while we are in the trial/temptation Christ is with us and will sustain through the temptation, we can bear it with a good spirit.

[22] Matthew 11:25–30 (ESV)  “At that time Jesus declared, ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’”

[23] When it appears our enemy will overtake us.

The Wonderful Combat, Sermon 1.4

28 Thursday Apr 2022

Posted by memoirandremains in Lancelot Andrews

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Holy Spirit, Lancelot Andrews, temptation, Temptation of Christ, Temptation of Jesus, The Wonderful Combat

III. [Jesus was Led by the Spirit]

Thirdly, we are to consider the leader, He was led by the Spirit. In which we are to note five things: not making any question, but that it was the good Spirit, for so it appears in Luke. 4. 1.[1]

First, that the state of a man regenerate by baptism[2], is not a standing still, Matt. 20. 6. He found others standing idle in the marketplace, and he said to them, Why stand ye idle all day?[3] We must not only have a mortifying and reviving, but a quickening[4] and stirring spirit. 1. Cor. 15. 45[5] which will move us, and cause us to proceed: we must not lie still like lumps of flesh, laying all upon Christs shoulders, Phil. 3. 16[6] we must walk forwards, for the kingdom of God consists not in words, but in power, 1. Cor. 4. 19.[7]

Secondly, as there must be a stirring, so this stirring must not be such, as when a man is left to his own voluntary or natural motion: we must go according as we are lead. For having given ourselves to God, we are no longer to be at our own disposition or direction: whereas before our calling, we were Gentiles, and were carried into errors, 1. Cor. 12. 2[8] we wandered up & down as masterless or careless, or else gave heed to the doctrine of devils, 1. Tim. 4.1[9] or else led with divers [various] lusts, 2. Tim. 3. 6.[10] But now being become the children of God, we must be led by the Spirit of God: for so many as be the sons of God, are led thereby, Rom. 8. 14.[11] We must not be led by the Spirit, whence the Revelation came Matt. 16. 22. from whence revelations of flesh and blood do arise: but by the Spirit from whence the voice came, This is my beloved son, in whom I am well pleased.[12] It came not by the Spirit that minister’s wise counsel, but by that which came down upon them.

Thirdly, the manner of leading, is described to be such a kind of leading when a ship is loosed from the shore, as Luke. chapter 8. verse. 22. it is called launching forth: so, in the eighteenth chapter of the Acts, the 31. verse, Paul is said to have sailed forth.

The Holy Ghost driving us, is compared to a gale [blowing, not storm] of wind, John 3. 8[13] which teaches us, that as when the wind blows, we must be ready to hoist up sail: so must we make vs ready to be led by the spirit. Our hope is compared to an anchor, Heb. 6. 19. which must be hailed up to us; and our faith to the sail, we are to bear as great a sail as we can. We must also look to the closeness of the vessel, which is our conscience: for if we have not a good conscience, we may make shipwreck of faith, religion, and all, 1. Tim., 1. 19. And thus are we to proceed in our journey towards our Country, the spiritual Jerusalem, as it were sea-faring men. Acts. 20. 22. Now behold I go bound in spirit to Jerusalem: to which journey the love of Christ must constrain vs. 2. Cor. 5. 14.[14]

Fourthly, that he was led to be tempted. His temptation therefore came not by chance, nor as Job chap 5. vers. 6. speaks, out of the dust, or out of the earth, nor from the devil, for he had no power without leave, not only over Job’s person, Job. 1. 12. but not so much as over his goods, verse 14.[15] He had no power of himself so much as over the hogs of the Gergashites, who were profan, Matt. 8. 31.[16]

Hence gather we this comfort, that the Holy Ghost is not a stander by (as a stranger) [one who merely stands without responding] when we are tempted, Tanquam otiosus spectator [as if he were an idle spectator] but he leads us by the hand, and stands by as a faithful assistant, Esay chapter 4. verse. 13. He makes an issue out of [is concerned about] all our temptations, and will not suffer us to be tempted above our strength, 1. Cor. Chap. 10. vers. 13.[17] And he turns the work of sin, and of the devil too, unto our good, Ro. 8. 28.[18] So that all these shall make us more wary after to resist them: and hell, by fearing it, shall be an occasion unto us, to avoid that might bring vs to it: and so they shall all be fellow-helpers to our salvation.

[How might they be good?]

So that temptations, whether

[1] they be (as the fathers call them) rods to chasten us for sin committed,

[2] or to try and sift us, Mat. 3. 12. and so to take away the chaff, the fan is in the Holy Ghost’s hand:

[3] or whether they be sent to buffet us against the prick of the flesh, 2. Cor. 12. 7,[19]

[4]or whether they be as matters serving for our experience, not only for ourselves, that we may know our own strength, Rom. 5. 3. and to work patience in us:

[5] but to the devil also, that so his mouth may be stopped, as in Job 2. 3. Hast thou marked my servant Job, how upright he is, and that in all the world there is not such a one?

Howsoever they be, the Devil has not the rod or chain in his hands, but the Holy Ghost to order them, as may best serve for his glory and our good: and as for the devil, he binds him fast, Rev. 20. 2.[20]

Fifthly, by the Greek word here used, is set forth the difference between the temptations of the Saints, and reprobates. In the Lord’s Prayer one petition is, Lead vs not into temptation: but there, the Word imports [carries] another manner of leading, than is here meant. We do not there pray against this manner of leading here, which is so to lead us, as to be with us, and to bring us back again, Heb. 13. 20[21] but we pray there, that he would not cast or drive us into temptations; and when we are there, leave vs, by withdrawing his grace and Holy Spirit, as he doth from the reprobate and forsaken.

Notes

In this section, Andrews considers the clause from Mathew 4:1, that Jesus was “led by the Spirit” into the wilderness. From this he draws a series of conclusions.

First, the Spirit which the believer receives is a Spirit which brings about change and movement. Jesus was led, but we too are put into motion.

Second, we are being led: the Spirit has now taken control: “we are no longer to be at our own disposition or direction.” Before, we were led about by our own passions. But if we now are God’s we are led by the Spirit: Romans 8:14 (ESV) “For all who are led by the Spirit of God are sons of God.”

Third, as such, we are like ships which are blown by the wind. He takes this from the analogy of the Spirit to the wind (the two words are the same in Greek) in John 3. From this he draws out the analogy to the a “shipwreck of our faith” if we defile and refuse our conscience.

Fourth, being led out to be tempted is not a whole evil, because God uses all things for God. To be tempted and tried may prove to be (1) correction for our past sin; (2) a trial which takes sin away from us (sifting us like wheat to remove the chaff and leave the grain); (3) it may be a trouble which protects us from further sin by making us humble; (4) we may be humbled by learning our limitations and dependence; (5) it may even be a rebuke to Devil, as it was in the case of Job.


[1] Luke 4:1 (ESV) “And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness.”

[2] Article 27 of the Church of England respecting baptism provides as follows: “Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God.”

[3] The text cited refers to a parable of Jesus; the language as cited has no direct application to Andrews’ argument. Here he is using the reference as an illustration, not as evidence.

[4] To be “quick” is to be alive and moving. To “quicken” is to make alive, restore life.

[5] 1 Corinthians 15:44–46 (ESV) “44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual.”

[6] Andrews’ argument in this place is better understood and supported if we look to more of the context for v. 16:

Philippians 3:14–16 (ESV) “14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.”

[7] 1 Corinthians 4:19 (ESV) “But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power.”

[8] 1 Corinthians 12:2 (ESV)  “You know that when you were pagans you were led astray to mute idols, however you were led.”

[9] 1 Timothy 4:1 (ESV) “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons.”

[10] 2 Timothy 3:6 (ESV) “For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions.” Rather than “various passions,” the Geneva has “divers lustes”.

[11] Romans 8:14 (ESV)  “For all who are led by the Spirit of God are sons of God.”

[12] Matt. 3:16.

[13] John 3:8 (ESV) “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

[14] 2 Corinthians 5:14 (ESV) “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died.”

[15]In the first chapter of Job, Satan accuses Job of serving God only for receiving material rewards. He asks and receives power to cause Job injury. First, he is granted power only over such things as around Job. Second, he is granted the power to afflict Job’s body – but not kill him.  Andrews also alludes to:

Job 5:6–7 (ESV)

            6           For affliction does not come from the dust,

nor does trouble sprout from the ground,

            7           but man is born to trouble

as the sparks fly upward.

[16] After Jesus casts out the Legion of demons from the man, the demons go into a nearby herd of hogs. Matthew 8:31 (ESV) “And the demons begged him, saying, ‘If you cast us out, send us away into the herd of pigs.’”

[17] 1 Corinthians 10:13 (ESV)  “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.”

[18] Romans 8:28–29 (ESV)  “28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.”

[19] 2 Corinthians 12:7–10 (ESV) “7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.”

[20] Revelation 20:2 (ESV) “And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years.”

[21] Hebrews 13:20 (ESV) “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant.”

The Wonderful Combat, Sermon 1.3

26 Tuesday Apr 2022

Posted by memoirandremains in Lancelot Andrews

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Lancelot Andrews, Sermon 1, Slander, The Wonderful Combat

Text:

Then Jesus. This is the description of the entry into the temptation, and it contains (as a weighty [important] history) many circumstances importing [concerning] great matters, which may be reduced to 7. branches or heads[1].

First, the two champions[2] 1. Christ, and 2. Satan.

3. The leader of Jesus into the lists, who is said to be the holy Ghost.

4. The end, which was the conflict itself, that is, to be tempted.

5. The day of the battel, expressed under the word Then:

6. The lists[3] themselves, that is, the wilderness.

7. Christ his preparation to it, that is, his fasting

I.  [The First Champion, Christ]

First, for the party defendant, Christ, who (as God)[4] give food to every living creature, Psal. 136. 25. and (as God and man) with five loaves & two fishes fed 5000, besides women and children, Matt. 14. 11.

He that is said to be the very meat [food, not animal tissue alone] itself, whereby we live eternally, John. 6.[5]  He is here said to be hungry.[6]

He, before whom thousand thousands are said to minister, & 10000. thousands are said to stand before him, Dan. 7. 10[7] has here for his companions the wild beasts: for so saith Mark. chap 1. 13.

He, to whom the Angels minister, vers. 11. is here assailed with devil, which offer unto him matter of great indignity;

and the indignity which he suffered, leads us to the consideration of the grievousness of our sins, & of the greatness of his love, both which are measured by the greatness of those things he suffered for us; as that he was cast out from among the company of Angels (for so Mark 1:12. hath it) into the Desert, to be a companion of beasts, and so led forth to be tempted; where he suffered in his body hunger, in his soul temptation: what is it else, but a proclaiming of his great love toward us?

As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitariness? shall hunger? shall wearisome labor and travel? shall watching? shall anguish of mind, and bloody sweat? shall mocks [mocking]? shall whips? shall nailes? shall spears? shall principalities?

That we also might use the same challenge which Paul does in the 8. Chapter of his Epistle to the Romans the 35. verse, “What shall separate vs from the love of Christ? shall tribulation? shall anguish? or persecution?” These two profitable points grow out of the consideration of the person of the defendant.

Notes:

He introduces Christ’s participation in the Temptation through a series of contrasts:

He feeds others; he himself is hungry.

He is the king of all; he is alone with wild beasts.

He is from a throne; he is in the wilderness.

He is ministered to by angels; he is assaulted by devils.

This contrast proves: (1) The greatness of our sin; and (2) the greatness of his love.

He then draws rhetorically upon an exaltation at the end of Romans 8 wherein Paul says that nothing can separate us from the love of God in Christ:

Romans 8:31–38 (ESV)

31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written,

                  “For your sake we are being killed all the day long;

      we are regarded as sheep to be slaughtered.”

37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Text

II. [The Second Champion, the Devil]

Secondly, the party assailant is the Devil, who is so called, by reason of his foul mouth in defaming: for so does the word Diabolus import[8], whereby we have occasion to detest the sin of infamy: and it shows what name they deserve, and how to be esteemed of, in whom that quality is found.

S. Paule 2. Tim. 3. 3[9] foretold, that in the latter days there should be men devils, foul mouthed men, evil speakers: and 1. Tim. 3. 11[10] he speaks of women devils because of their calumnious speeches.

In the tongue wherein Christ spoke these words, namely the Syriac[11], the fittest word that he could find to signify the devil’s name, is a word that signifes Diuulgator: so that a publisher of infamous reports[12], is good Syriac for the devil; as when a man lightly conveys a reproach, either forging it himself by misconstruction, or credulously receiving it upon the report of others[13], and then is not sorry for his brothers ill, Mat. 5. 22. but rather insults [him]; not considering that he himself may fall into the like temptations, Gal 6. 1[14] and so becomes puffed up, 1. Cor. 5. 2[15] and at last falls a-blazing his brothers imperfections, 3. John 10[16] these come right to the devil’s quality they take upon them the abetting of the devil’s quarrel.

It is the Devil’s occupation to defame us first with God, as he did Iob, as if he had been an hypocrite, and had served God only for gain, Iob. 1. 9[17] and so stands he continually accusing us, Apoc. 12. 10[18] and he also defames God with us, as if he were a God that did envy our good, Gen. 3. 1. and so he here defames God to Christ, as if he were careless in providing for him, in suffering him to be hungry.

And from these two defamations proceeds all evil whatsoever, as well that which the Divines [theologians] call Malum poenae [power of evil] as Job 1. 12[19] accusing Job, that he would curse God if he handled him roughly, and so got power over his goods: as that which they call Malum culpae [fault/responsibility of evil] For his defaming God with us, was the cause of all sin[20]: and everywhere still we see he labors to persuade us, that God is an unkind God; that so we may burst forth into those terms, This good did I get at Gods hand, 2. Ki. 6. 33. to wit, hunger.[21]

To this does he tempt Christ vers. 3. And as to desperation, so sometimes to the contrary, presumption, as vers. 6. Cast thyself down, &c. by bringing us to have a base conceit of God[22], defaming him as if he were a God of clots, not to be reckoned of[23], as if he were a man to wait upon us, and to take us up as oft as we list to throw ourselves down, that we may say in our hearts, as they that were frozen in their dregs did, Sophon. 1. 12 He neither does good nor hurt, it is all one to serve him, and not to serve him. He tells vs (as verse. 9[24]) that he will give us all this, if we will fall down and worship him, as though he were very liberal [generous] in rewards, & as though God were unkind or ungrateful, not once regarding vs for all our service, but suffers us even to starve.[25]

Which brought men to that passe, as to say, Malach. 3. 14. that It is but in vain to serve God, what gain is in his service?[26]

If he [the Devil] cannot prevail this way against us [convince us], then he will try another way: for, when (seeing that this temptation succeeded not) the devil left Christ, he departed not for altogether, but went to come again (as appeares in the fourth of Luke, verse. 13. he departed for a time. Christ was too cunning [smart, able] for him in disputing [responding to the Devil’s temptations] he meant therefore to take another course: for as James notes, chap 1. vers. 14[27] there be two sorts of temptations, one by enticement, as a serpent; another by violence, as a lion; if he cannot prevail as a serpent, he will play the lion. He had also another power at Christ in the garden, the power of darkness, Luc. 22. 53. there he bruised his heel.

Notes:

Andrews uses the introduction of the Devil as an opportunity to consider the nature of slander and sin. He is not offering an objective examination of the Devil, but is introducing the Devil as our enemy too. Recall the purpose of this study is in part to protect us against our own assault from the Devil.

He uses slander as a basic sin which gives rise to all other sins. He draws this consideration from the name of the Devil which means “slanderer.”

He begins by discussing the sin of slander among human beings, and note that is a devilish thing. It is slander to create a falsehood, and it is slander to repeat a falsehood.

From this he traces the arch sin back to slander. The Devil slandered God in the Garden, alleging that God had lied to them. This led to the sin of Adam which lead to all other sins. Since that time, the Devil’s work has been two-fold: First, to slander us to God. This is under the name “Satan” which means “Accuser”. Second, the Devil slanders God to us.

But such work does not exhaust the Devil’s resources. If he can trick us or entice us, he will threaten us.

It is interesting that a single word in Greek is translated both “trial” and “temptation.” A temptation is an enticement. A trial is a stressful circumstance which pushes us to sin.


[1] A common feature of sermons and discussions in this time was the division of any subject into its various parts. If you were to discuss automobiles, you might divide all cars into oil or electric. You would then divide oil into gasoline and diesel, and so on.

[2] Champion here merely means the combatants. We do not need to read a positive sense into the word “champion” as victor or best party.

[3] Here, by “lists” Andrews means the location of the combat. The “lists” narrowly refers to the boundaries of the place of a joust.

[4] He here asserts the divinity of Christ.

[5] John 6:52–56 (ESV) “52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him.”

[6] Andrews does not provide the reference, but he is here referring to: Matthew 4:1–2 (ESV) “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And after fasting forty days and forty nights, he was hungry.”

[7] Daniel 7:9–12 (ESV)

9 “As I looked,

                  thrones were placed,

      and the Ancient of Days took his seat;

                  his clothing was white as snow,

      and the hair of his head like pure wool;

                  his throne was fiery flames;

      its wheels were burning fire.

            10       A stream of fire issued

      and came out from before him;

                  a thousand thousands served him,

      and ten thousand times ten thousand stood before him;

                  the court sat in judgment,

      and the books were opened.

11 “I looked then because of the sound of the great words that the horn was speaking. And as I looked, the beast was killed, and its body destroyed and given over to be burned with fire. 12 As for the rest of the beasts, their dominion was taken away, but their lives were prolonged for a season and a time.

[8] The name “Devil” comes from the Greek meaning slanderer. For example, “Slanderers he hated more than thieves, deeming loss of friends graver than loss of money.” Xenophon, Xenophon in Seven Volumes, 7, trans. E. C. Marchant and G. W. Bowersock (Medford, MA: Harvard University Press, Cambridge, MA; William Heinemann, Ltd., London., 1925). The word translated “slanderers” being the plural of “diabolos.” If you would like to check, “τούς γε μὴν διαβόλους μᾶλλον ἢ τοὺς κλέπτας ἐμίσει.” Xenophon, “Xenophontis Opera Omnia, Vol. 5” (Medford, MA: Oxford, Clarendon Press, 1920).

[9] 2 Timothy 3:1–3 (ESV) “But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good ….”

[10] 1 Timothy 3:11 (ESV) “Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.”

[11] Aramaic, not Syriac.

[12] Someone spreading slanderous news.

[13] Slander can come from one of two directions: (1) it can be made up by the speaker; or (2) the speaker can repeat something he has heard. Andrews further defines the one repeating as one who does not

[14] Galatians 6:1 (ESV)  “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”

[15] 1 Corinthians 5:2 (ESV) “And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.” The Geneva has “puffed-up” for arrogant, “And ye are puffed up & have not rather sorowed, that he which hathe done this dede, might be put from among you.”

[16] 3 John 10 (ESV)

10 So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

[17] Job 1:7–10 (ESV) “7 The LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 8 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” 9 Then Satan answered the LORD and said, “Does Job fear God for no reason? 10 Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land.”

[18] Revelation 12:10 (ESV) “And I heard a loud voice in heaven, saying, ‘Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God.’”

[19] Job 1:12 (ESV) “And the Lord said to Satan, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the Lord.” The evil one having power to act.

[20] In the Garden, Satan lies about God and says that God is lying to the couple. Thus, Satan slanders God and from that slander comes all other sin.

[21] The king of Damascus had surrounded the royal city of Samaria. This led to a famine in the city. The king blamed God and blamed the prophet Elisha: 2 Kings 6:32–33 (ESV)

32 Elisha was sitting in his house, and the elders were sitting with him. Now the king had dispatched a man from his presence, but before the messenger arrived Elisha said to the elders, “Do you see how this murderer has sent to take off my head? Look, when the messenger comes, shut the door and hold the door fast against him. Is not the sound of his master’s feet behind him?” 33 And while he was still speaking with them, the messenger came down to him and said, “This trouble is from the LORD! Why should I wait for the LORD any longer?”

[22] An evil or bad idea about God.

[23] As if God were a stupid man fit for no other job than to wait upon us.

[24] Matthew 4:8–9 (ESV)

8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.”

[25] When the Devil asks Jesus to make bread from stones, there is the implied slander that God does not care if Jesus starves to death.

[26] Malachi 3:13–15 (ESV)

13 “Your words have been hard against me, says the Lord. But you say, ‘How have we spoken against you?’ 14 You have said, ‘It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts? 15 And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’”

[27] James 1:14 (ESV)  “But each person is tempted when he is lured and enticed by his own desire.”

The Wonderful Combat, Sermon 1.2

23 Saturday Apr 2022

Posted by memoirandremains in Lancelot Andrews

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Lancelot Andrews, Temptation of Christ, Temptation of Jesus, The Wonderful Combat

Text:

Our Savior makes this question, Matth. 11. 7. upon their going out to see John [the] Baptist, What went ye out to see? As if he should have said, They would have never gone out into the wilderness, except it had been to see some great and worthy matter: and behold a greater and a worthier matter hear[1]. If there be any thing in the wilderness worthy the going out to behold, this is a matter much [more] worthy of it.

Or if there be any matter worthy the hearing, it is worthy our attention to hear; not Michael the Archangel disputing about the body of Moses with the devil Jude 9,[2] but our own matter, argued by two such cunning adversaries; to see the combat betwixt

our grand enemy,

            who goes about like a roaring lion seeking to devour,[3]

versus our Arch-duke: for so he is called, Heb. 12. 2[4]

to see our King of old, Psalm. 74. 12;[5] the pawn [the thing given in pledge of future action] of our inheritance, and our Prince of new [our new Prince],

or Prince by usurpation[6],

[versus] the Prince of this world, John 14. 30[7]

 enter the lists [assigned to battle] together;

to see the wisdom of the new Serpent[8],

match the craftiness and subtilty of the old serpent, Rev. 12. 9.[9]

to see the Lion of the Tribe of Judah[10]

combatting with the roaring lion, 1. Pet. 5. 8.

If anything be worthy the sight, it is this.

Though there should come no profit to us by the victory, yet were it worth the sight, in this respect, only to behold how these Champions [combatants] behave themselves; that so we may be warned beforehand, by seeing the strength of our Adversary: and that also seeing the manner of his fight, and of our Savior’s defense, we may be instructed how to arm ourselves, and how to war accordingly.

For let us be sure, that since the Devil spared not to tempt our Savior,

he will be much more bold with us:

If he have done this to the green tree,

            what will become of the dry? Luke 23. 31.[11]

If he have sought our overthrow in Christ,

            how much more will he do it in ourselves?

If our days here be but as the days of an hireling, Iob. 7. 1[12].

& our whole life be but as a continual warfare, 2. Tim. 2. 4.[13]

            then is it behooveful for us [it behooves us] to have some intelligence [information about, like military intelligence] of our enemies forces & drifts [movements, tricks]

 It is said, his darts are fiery, Eph. 6. 16. Here we may see the manner of his casting them, that so Satan should not circumvent vs, 2. Cor. 2. 11[14]. Let us mark how our Savior wards [protects, prevents, “ward-off”] and defends himself, that so we may be armed with the same mind, 1. Pet. 4. 1. Let us therefore go out into the wilderness to see it.

Comment:

 This section makes an interesting rhetorical movement: it is a call for the hearer (or reader as we are) to come out to the wilderness to see this battle. The first elements is Jesus’ question: Why did you go out to see John the Baptist in the wilderness? It must have been something very important to go out to the wilderness. Well, I am before you, and to see me is even more important. Thus, it is good to go even to the wilderness to see Jesus.

And here is something “wonderful” (to take the sermon title) to see: a Combat between the Arch Fiend and Christ. Then, in a series of contrasting titles taken from Scripture he sets out the combatants. It is our new Prince set out against the Prince of this World.

Andrews uses the word “lists” to describe their conflict. This alludes to “trial by combat” where a point is provided by contest. This is described here: https://chaucer.fas.harvard.edu/pages/trial-combat

In Andrews’ time, the procedure would have been already past tense. While there might be a duel, it was a private affair. Trial by combat is an official governmental act involving combatants contesting the truth of a proposition. I imagine that such language would have sounded “romantic”, similar as it might to us. But this battle would be of cosmic proportions.

This leads to the conclusion: If anything is worthy of our attention, surely this battle has the merit to engage our attention.

He then offers a second reason: this of self-interest. The adversary who fought with “our Savior” will have no hesitation to attack us. So rather than the participant in an honorable trial by combat, this monster is a marauder who could attack us at any time. Since this danger is personal, and will come, we would be wise to prepare to defend ourselves.

He lays out this argument by means of a series if-then statements:

If he attacked Jesus, he will attack us. This is stated in three different ways. He then concludes with the proposition that our life is promised to be one of weary warfare. Therefore, it will be wise to prepare for the battle which will come.


[1] When Jesus asks What do you go out to see in the wilderness; that is, when you went out to see John the Baptist, why did you go? It must have been something quite important to you to do this thing.

[2] Jude 9 (ESV) “But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, ‘The Lord rebuke you.’”

[3] 1 Peter 5:8–9  “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.”

[4] I’m not sure of his reference here: The word “Duke” is not used of Jesus in the Geneva Bible, and the Greek of Hebrews 12:2 would not support such a translation.  Hebrews 12:2 (ESV)  “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”

[5] Psalm 74:12 (ESV)

            Yet God my King is from of old,

working salvation in the midst of the earth.

[6] By destroying the works of the devil.

12 The reference in the original was to John 4:30, but it was plainly a reference to 14:30, (ESV), “I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me.” The Geneva Bible has “prince” for “ruler”.

[8] This is an interesting rhetorical move by Andrews. Jesus says that we are to be as wise as serpents, Matthew Matthew 10:16 (ESV) “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” In context, Jesus is preparing his disciples for the conflict they will face in the world.

[9] Revelation 12:9 (ESV)  “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.”

[10] Revelation 5:5 (ESV)  “And one of the elders said to me, ‘Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.’”

[11] Luke 23:29–31 (ESV) “29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?’”

[12] Job 7:1 (ESV) “Has not man a hard service on earth,

      and are not his days like the days of a hired hand?”

[13] Paul is providing Timothy with a series of analogies as to why he should dedicate himself to the service of ministry without distraction. One of the analogies is to a soldier: 2 Timothy 2:4 (ESV)   “No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” Andrews turns the analogy in a different direction and says our life is one of being a soldier. Thus, the image from Paul becomes a suggestion for his point.

[14] 2 Corinthians 2:11 (Geneva) “Lest Satan shulde circumuent us: for we are not ignorant of his enterprises.”

2 Corinthians 2:11 (ESV)  “so that we would not be outwitted by Satan; for we are not ignorant of his designs.”

The Wonderful Combat, Sermon 1.1

22 Friday Apr 2022

Posted by memoirandremains in Lancelot Andrews

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Lancelot Andrews, Temptation of Christ, The Wonderful Combat

The first Sermon.


MATTHEW Chap. 4. ver. 1. Then was Jesus led aside of the Spirit into the wilderness, to be tempted of the devil

Text:

Our Savior Christ by his nativity took upon him the shape of man;

by his circumcision, he took upon him,

and submitted himself to the degree of a servant:

by the first, he made himself in case and able to perform the work of our redemption;

by the second, he entered bound for the performing of it.

All was to this end, that he might restore the work of God to his original perfection.

Comment:

Andrews is alluding to a few passages in these short verses: First, there is the reference to the incarnation: “his nativity”. By “shape” he is referencing Philippians 2:7, which in the Geneva Bible (Andrews is preaching before the Authorized Version) reads:

Philippians 2:7 (Geneva)

7 But he made him self of no reputation, and toke on him the forme of a servant, and was made like unto men, and was foũnde in shape as a man.

The word “shape” is the final descriptive of the incarnation (form, likeness, and “shape”). In modern translations the verse is read:

Philippians 2:7 (NET)

2:7 but emptied himself

by taking on the form of a slave,

by looking like other men,

and by sharing in human nature.

Philippians 2:7 (ESV)

7 but emptied himself, by taking the form of a servant, being born in the likeness of men.

“Form” does not mean merely the outward appearance, but has it roots in the Platonic idea of “forms”.

Thus, Jesus’ incarnation means he was an actual man. As it reads in the Definition of Chalcedon:

We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with us according to the manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.

Historic Creeds and Confessions, electronic ed. (Oak Harbor: Lexham Press, 1997).

The second, proposition, the reference to the circumcision of Jesus would designate Jesus as a member of the covenant community of Israel and one subject to the law.

The combination of both ideas comes from:

Galatians 4:4 (ESV)

4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,

The Incarnation of Jesus Christ makes salvation possible, in that a new humanity is created. By being under the Law, he undertakes to fulfill the Law, and discharge the curse of the Law.

The matter of “original perfection” points to Adam’s Fall in the Garden. Jesus will undergo a temptation like Adam, but he will suffer this in the wilderness.

Text:

In the bringing of which to passe, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose means it was violated and defaced) should be bruised. And For this cause (saith Saint Yohn) appeared the Son of GOD, that he might lose the works of the Devil: whereof this was the first.

For in Gen. 3. we read, that his first work after his fall, was enviously to tempt our first parents, and thereby to overthrow all mankind. And here, straight [immediately] after our Savior was baptized, he with like envy sets on him. Christ therefore first begins with the overcomming of that: and for that purpose he is here led forth to be tempted, that so being tempted he might overcome.

Comment:

He alludes to the “protoevangelium”:

Genesis 3:15 (ESV)

            15          I will put enmity between you and the woman,

and between your offspring and her offspring;

                        he shall bruise your head,

and you shall bruise his heel.”

Speaking to the Serpent, God foretells one crush the Serpent’s head. That would be the Messiah or “Christ.”

From John:

1 John 3:8 (ESV)

8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

The envy of the Devil comes from the Wisdom of Solomon:

Wisdom of Solomon 2:23–24 (NRSV)

23         for God created us for incorruption,

and made us in the image of his own eternity,

24         but through the devil’s envy death entered the world,

and those who belong to his company experience it.

Ignatius applied the concept to his own trial:

2For though I desire to suffer, yet I know not whether I am worthy: for the envy of the devil is unseen indeed by many, but against me it wages the fiercer war. So then I crave gentleness, whereby the prince of this world is brought to nought.

Joseph Barber Lightfoot and J. R. Harmer, The Apostolic Fathers (London: Macmillan and Co., 1891), 147.

By his baptism, Christ enters into public ministry and stands as the Second Adam. Just as the Devil’s envy of Adam’s happy state led him to seek to destroy Adam, the Devil’s envy of Christ leads him to seek to destroy Christ by temptation.

The Wonderful Combat – Introduction

22 Friday Apr 2022

Posted by memoirandremains in Uncategorized

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Lancelot Andrews, The Wonderful Combat

Sermons on the Temptation of Christ by Lancelot Andrews, 1592. Below is the introduction to the volume. I have modernized spelling and punctuation; and added some notes and glosses.

The Wonderful Combat
(for God’s glory and man’s salvation)
between Christ and Satan.

Opened in seven most excellent, learned and zealous sermons, upon the Temptations of Christ in the wilderness, &c.


Seen and allowed.
LONDON Printed by John Charlwood for Richard Smith: and are to be sold at his Shop, at the West door of Paules. 1592.

To the right honorable, Sir John Puckering, Knight, Lord Keeper of the great Seal of England, and one of her Highness most Honorable privy council: after all terrestrial blessings and joys, the perfect possession of all celestial comforts hardily wished.


If the painful [difficult, arduous] labors of the learned (right honorable) especially in God’s cause, are generally above all things reputed most worthy acceptation [reception]: the less then need I fear (my good Lord) the receipt of this small volume, containing not so many leaves [pages] as most excellent lessons; nor so many lines, as sound assurances of eternal life.


The Tree from whence this heavenly fruit was gathered, may well be discerned both by the beauty and taste: the one not so commendable in the show [appearance] but the other ten times more comfortable [more agreeable]in substance. And, as he [Andrews] is a sweet sounding cymbal or rather a singular instrument in God’s Church for the propagation of his truth, and special relief of hunger-pining souls: even so do these seven sermons bear witness of him [the sermons demonstrate his ability]: wading [as in wading into conflict] so weightly [heavily] in God’s cause, as by our Savior’s absolute conquest of the devil in all his temptations: our hearts are cheered & consciences prepared, to imitate so good a guide, whensoever our trials happen.


So, fearing least by needless circumstances, I should seem troublesome to your honor [Sir John], when the goodness of the work doth plainly declare itself: in humble duty I conclude, praying for your honor’s long health and happiness, as also to increase the number that may be benefited by these sermons.


To the Christian Reader.
Christian Reader, having sent unto me by a gentleman (a friend of mine) certain excellent sermons, with desire to have them published to the world: after perusing them to my great comfort [it was a pleasant task], I imparted them to other my friends of better judgment than myself: who did earnestly encourage me to the publishing of them, which to my great cost I have performed [he has paid the cost of publishing the sermons]: Hoping the well-disposed [those who will be receptive to these sermons] will be thankful to God for them. And because they are such, as my best praise can no way sufficiently commend, I leave their praise to thyself [your praise of these sermons will be sufficient], when thou hast received comfort by them. Finally, as the author to me is not certainly know, so am I driven to let them pass without name: desiring you to suspend your judgements whose they are. Thus, not doubting but I have done God good service, and pleased many that happily have heard them preached, I end.

Two most excellent prayers which the Preacher commonly used before his Exercises.


That the name of God may be glorified by this our assembly,
and his holy Word blessed, to the end he hath ordained it:
let us in all humbleness,
present ourselves before the mercy seat of God the Father,
in the name & mediation of Christ Jesus his dear Son,
through the sanctifying of his Holy Spirit,
with an unfeigned humble acknowledgement,
both of our own unworthiness, to receive any of his graces,
and unableness when we have received them, to make right use of them.
And both these, by reason of our manifold sundry [various] sins and offences,
among the rest, of this one (as a chief one)
that we divers [many] times have been hearers of his divine and precious word,
without care or conscience to become the better thereby:
let us beseech him in
the obedience of the life, & sacrifice of the death of Christ Jesus
his deer son to receive both us & this our humble confession:
to pardon both this and the rest of our sins,
and to turn from us the punishments deservedly due unto them all;
especially that punishment, which most usually he doth exercise at such meetings as this is, which is, the receiving of his sacred word into a dead & dull hart:
& so departing with no more delight to hear, nor desire to practice, than we came with.
That so, through the gracious assistance of his good Spirit
inward, adjoined to the outward ministry of his Word at this present:
the things which shall be spoken and heard, may redound to some glory of his everlasting blessed name, and to some Christian instruction & comfort of our own souls, through Jesus Christ our only Lord and Savior.

This prayer ended, he proceeds again in this manner.

And as the Church of Christ, wheresoever it is at this present assembled, & met together, is mindful of us that be here: is it our parts and duties, in our prayers to remember it, recommending unto the Majestie of Almighty God, the prosperous and florishing estate thereof [the flourishing of the Church]: beseeching God the Father, for Christ Jesus his Son’s sake,
to be merciful to all his servant,
even his whole Militant Church ,
scattered far and wide over the face of the whole earth:
both preserving it in those truths that it hath recovered,
from the sundry gross [obvious, great] and superstitious errors of the former age,
and restoring it also unto that unity (in his good time) which it hath almost lost, and daily loses, through the unchristian and unhappy contentions of these days of ours.

And in this Church, let vs be mindful
of that part thereof, which most especially & principally needs our remembrance: that is, the poor afflicted members of Christ Jesus, in what place, for what cause, or with what cross soever: that it would please God to minister into our hearts the same spirit of compassion and fervency, now in the time of their need, that we would wish should be ministered into theirs, in the time of our need, for them to become suitors for us . And let vs wish them al from the Lord (in his good time) the same joyful deliverance; and till his good time be, the same measure of patience, that we would wish unto our own souls, or would have them entreat and pray for at his hands for vs, if ever our case shall be as theirs is at this present.

And forasmuch as those Churches or members of Churches, which enjoy the outward benefits of the Lord; as of health, plenty, peace, and quietness: do many times as much (for the most part) much more need the prayers of Christ his faithful congregation, than those that are under his hand in the house of affliction : Let us beseech him [God] for them also, that he will give unto each and every of them, a thankful receiving of those his benefits, a sober using of them, and a Christian employing of them, to his glory that hath sent them.

And in these our prayers, let vs be mindful also of the Church and country wherein we live, yielding first and foremost ever-more, our unfeigned and hearty thanksgivings, for all his mercies and gracious favors vouchsafed this land of ours: and namely for our last, no less gracious than marvelous deliverance from our enemies , and for all those good signs and tokens of his loving favor which ever since, and daily he shows towards us.

And together (withal) let us beseech him, that while these days of our peace do last, he will open our eyes to see, & incline our hearts to seek after those things, which may make for the continuance, and establishing of this peace long amongst us.

And (as by especial duty we all stand bound) let vs commend unto his Majesty, his chosen servant Elizabeth our Sovereign, by his grace, of England, France, & Ireland Queen, Defendress of the faith, and over all estates and persons within these her Dominions, (next and immediately under God) supreme Governess: let us beseech God (daily more and more) to persuade her Highness’ heart, that the advancement and flourishing of this Kingdom of hers, consists in the advancement and flourishing of the Kingdom of his Son Christ within it; that it may be therefore her Majesty’s special care and study, that both her Highness in that great place wherein GOD hath set her, and every one of us in the several degrees wherein we stand, may be as careful to testify unto the whole world, a special care and endeavor that we have, for the propagation of the Gospel of his Son: as Christ Jesus hath shown himself, by many arguments both of old and of late, (and that of weight) that he hath carried & still carries a special care of the preservation and welfare of us all.

Let us commend also unto God, the several Estates of the Land, for the right honorable of the Nobility, and of her Highness privy council; that they may be careful (from the Spirit of the Lord) to derive al their counsels that so God, which sends the counsel, may send it good and happy success also, and may confound & cast out the counsels of the enemy.

For the estate of the Clergy, the right reverend Fathers in GOD, in whose hand the government of the Church is, and all other inferior ministers; that he will give unto each and every of them, sufficiet graces for the discharge of their functions, & together (with the graces) both a faithful and a fruitful employing of them.

For the Estate of Magistry, and namely for the Governors of this honorable city: that they together with the rest, according to the trust that is reposed in them, may be no less careful speedily, without delay; than incorruptly, without partiality, to administer justice to the people of God.

For the Estate of the Commons, that they all in a Christian obedience, towards each and every of their superiors, and in a godly love, with the fruits and duties there of one towards another, may walk worthy of that glorious calling whereunto they are called. And that the blessings of the Lord may not only be with vs for our times, but successively also be delivered to our posterity: let vs beseech God, that he will visit with the Spirit of his grace, the two Universities, Cambridge and Oxford, all schooles of learning, and places of education of youth: that they being watered with the dew of his blessing, may yield forth such plants, as may both serve for a present supply of the Churches need: and also in such sort furnish the generations that are to come, that our posterity also may be counted unto the Lord, for a holy seed, and a Christian generation, as we ourselves are.

And thus recommending ourselves unto the prayers of Christ his Church, as wee have commended Christ his whole Church by our prayers unto the Majesty of Almighty God, reposing our trust and confidence, neither in our own prayers, nor in the Churches prayers, but in the alone mediation of Christ Jesus our Advocate: Let us unto him, (as unto our sole Intercessor) offer up these our supplications, that he may present them to God his Father, for the effectual obtaining of these▪ and whatsoever graces else he knows needful for his whole Church, and for us, calling upon him, as himself in his Gospel has taught us.

Our Father, &c.
 

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