The Combat Betwixt Christ and the Devil

To the Reader.

THe particular branches of the whole matter (as you see in this Table) are in number twenty and two, look what figures you find any point marked with all in this place, and the same shall you find in the Margent of the book, where the same matter beginneth to be handled.

A Method of the whole matter in this Book.

• The temptations of Christ 〈◊〉
  • General
    • Occasiō
      • Circumstaunces
        • Tyme, being Baptized. 1.
        • Place the wilderness. 2.
      • Causes
        • Good: God's holy spirit. 3.
        • Evil: Satan the tempter. 4.
    • Thyng
      • Partie: Christ Jesus. 5.
      • Matter: tempted. 6.
  • Particular
    • Preparation. 7
    • Actiō threefold assailed in respect of his
      • Person.
        • Occasion. 8.
        • Thing.
          • Manner. 9. Matter.
            • Assault with
              • Distrust in God. 10. Use of ill Means. 11
            • Resistaunce. 12.
      • Mynd in respect of his
        • Estate
          • Assault
            • Circumstaunces.
              • Whē. 13
              • where. 14
            • What
              • Thyng. 15.
              • Reason. 16.
          • Resistaunce. 17.
        • Ornament of it.
          • Assault
            • Where. 18.
            • What
              • Showed. 19 Promised. 20.
          • Resistaunce in
            • General. 21.
            • Particular. 22.

W E heard the last day (beloved in our Savior Christ) how it pleased God (when the fullness of time was come) that his son our redeemer should begin to make himself known unto the world, to declare the same, not only by the testimony of John (who refused to Baptise him) but also by the holy Ghost, discendyng on him in visible manner, & the voice of God from heaven, pronouncyng him to be his beloved son in whom alone he is well pleased. Now it remaineth that we proceed unto the entrance of Christ into the execution of his office, in the public reuelyng of himself unto the world to be that Messiah so long locked for, by whom salvation is purchased to all believers whether they be Jews or Gentiles. In which is contained, first his trial, secondly his departure, into Galilee: his trial containing those several branches that are expressed in the Table, whereof we are to speak as they lie in order.

[ 1] ( Then ) In this word is contained the first circumstance, which is the time, when he was tempted: to wit, when he was Baptized & began to enter the course of working the work of our redemption: whereby we learn, that whē we are baptized, for so much as in the same, we put on the profession of Jesus Christ, and receive his cognisaunce, thereby vowing our selves to be his soldiers, we must be sure of this, that Satan will be our professed foe, to be pricking at us, either to terrify or allure us frō under the banner of our Captain Christ Jesus, and therefore we must learn (so often as we think of our Baptism or see the same Sacrament administered unto others) to remember what place we are called unto, and what a strong enemy we are to encounter with all, that we may be more watchful & warye, that his sly subtleties do not deceive us, nor his roaringes devour us. A meditation most needful to be thought upon. For we see that many are contented to receive the press money of Jesus Christ, and to give their names to be inroled into his book, who yet after all that, do flee unto Satans campe, and fight with might and main against him and his kingdom. For (if we shall try the truth hereof by the proof and event) how many are found whose minds are infected with false and erroneous opinions? whose lives swarm with ungodly and wicked practices, and though they thus go on from sin to sin, yet Satan will persuade them, that they be Christians, for that their names are registered in the number of the Baptized: but if Christ be no other way truly obeyed then by wholesome doctrine and holy conversation, and Satan's kingdom, no otherwise erected, then by false opinion and dissolute behavior: let us assure our selves, that unless we do labor, by all good means to furnish our hearts with the knowledge of holy doctrine, and to adorn our lives with godly behavior: say what we will & pretend what we list we are reuolters frō the obedience that we profess unto Christ by our Baptism, and instruments for Satan, whereby he strengtheneth his kingdom to our own destruction. Agayne it teacheth us the state of God's childrē here in this world to be in continual battle: For so long as we be under the protection of Christ Jesus, Sathā is our sworn foe, by whom we shall be sure to have all y ^• injuries that he can procure us, either by his own person, our own flesh, or his instruments, the worldlings that know not God: which is a lesson needful to be learned: for some (who (in deed) measure Religiō by their own fancies) think it an easy thing to be a Christian, and therefore accompt every man and woman to be one: Agayne, some would gladly be Christians, so that the applause of the world might also go with them. Whereupon it cometh that the one never understandeth what Religion meaneth and so proceedeth sleepely to destruction, the other not having cast his accounts before, seeth those difficulties therein, that he was not aware of, and forsaketh all, both religion and profession of the same: the example of our Savior Christ doth very notably meet with thē both, with the first, in showing what a mighty foe, we shall have in Religion, and therefore it cannot be an easy thing: with the second that the difficulties will be many, and therefore to advise our selves before we make any profession of Christ, least we be driven, thereby with shame to renounce that which heretofore we have seemed to love, and so after cur setting hand to the ploughe, and looking back be unfit for the kingdom of God. The world is full of such people, whose estate is most fearful, and therefore let us beware. Moreover we see that Christ, as soon as ever he beginneth (as it were to point the finger) towards that public office, whereunto he was allotted of God the Father, is forthwith assailed, showing unto us, that whensoeur it pleaseth God to move us to take in hand any good action, the enemy will be sure to Cross it withal the stumblyng blocks, that he is able to lay in the way. The which we see verified by experience in the book of God, y ^e trouble of Moses did begin, Whē it came in his heart to visit his brethren, David lived quietly until the Lord used means to bring him to Saul's campe, that he might set upon and overcome Goliath, and afterward his troubles were endless. Paul was not contradicted, but lived in great credit among the Jews, until the Lord made him a Preacher of the Gospel, thē was he never free from slanderous accusations, violences and all kind of injuries, the reason whereof is, for that Satan being jealous over his own kingdom, and fearing the overthrow thereof, when he seeth any raised up to fight against it, doth most basely bestir himself for the suppressing of the same. Therefore (as everyone that will do any good thing that may be acceptable unto God, comfortable to his conscience, and profitable to his brethren) must learn to have an invincible & indefatigable stomach, for that he shall be sure to have many a counterbuffet and foil, if Satan cā procure it: so in the depth of all his extremities, and in the midst of tribulations, he may gather an argument unto himself of singular comfort, that if he do that which is warranted by the word of God, and taketh it in hand with the testimony of a good conscience, he may assure himself (for most sure it is) the more troubles that he endureth, the more is he in the favor of God, & doth him y ^• more service, against the enemies of his glory, the world and the devil, and surely as this is a most profitable doctrine to be learned, so is it most necessary for all Goos people in these days, but most especially for those Ministers of the word of God that do with good conscience, rebuke the world of sin, and plainly urge the necessity of walking in the narrow path, against whom the world is so mad, (partly for that iniquity aboundeth among men, and especially for that through lack of discipline in the Church, every man is let alone to do what he list) that a man would think hell were broken up, and all the hellhoundes there were transposed unto the shape of men, so horrible, so false, so slanderous, and so bitter be their words and deeds (when they cā) against those sylie ones. But this is our stay, the Lord that is in heaven doth laughe them to scorn, and this is to us an argument of great comfort, that the more they rage, the more are we assured that God is on our side.

[ 2] ( Into the wilderness ) the place where he was tried cometh now to be considered, which was the vninhabited wilderness, where were no creatures, but wild beasts (as Mark recordeth) among which he lived for that time: whereunto the world may welbe compared, because of the troublesomnesse, intricate ways, and danger thereof. Our Savior was led by the spirit thither: First that he might come thence, as a newman, fit to take in hand so wayghtie an enterprise, which also was prefigured by Moses his being forty days in the mountain, and Elias in the cave of Horeb. For the absence even of those with whō we have been most cōuersaunt, maketh thē appear unto us in more reverent accōpte: Secondly it was that he might be the more subject to temptation (for Satan always getteth more advantage against man when he is solitary, then when he is with company) and also less hyndred by the world or any thing or person therein, to conquire and get the victory of this enemy.

[ 3] ( Led by the spirit ) that is, he was conducted by the guidyng of God's holy spirit, according as God the Father in his wisdom had appointed. Whereby ariseth unto us this doctrine very needful to be learned, and very comfortable to be remembered, that (notwithstanding Satan roareth night & day, and seeketh by him self and his instruments, continually to vex and trouble us, aiming at our destruction yet) all things are so determined and directed by God's mighty power and providence, that no vexation of body or spirit, can befall us, without his will and appointment, whereof we have a notable example in the servant of God Job. whose estate, albeit Satan did greatly envy, yet until the Lord gave power into the enemies hand against him, he could neither touche his goods, his children, nor his person. The which if we do learn aright, it will minister unto us manifold comfort and instruction. For first it is unto us a notable shield against despair & distrust that naturally groweth in us, when we are in tribulations, to fear, that our former estate is irrecoverable, or that the favor of God is clean removed from us. For if we do consider with our selves that God is the author of the afflictions of his people, and that they are not vexed without his appointment, and moreover that it is his usual dealing with his servants, it must needs teach us not to despise the correction of the Lord, neither faint when we are rebuked, for so much as he loveth them, that he correcteth, and scourgeth every son that he receiveth. Agayne it will teach us to take heed that we use no unlawful means to eschew the same: for when we consider, that God, who (knoweth better then we what is needful for us) hath imposed the same upon us, it must needs make us very well contented with his gracious appointment: never seeking to wynd our selves from under his hands by those means that be unlawful, but patiently to abide his leisure for the removing thereof: at whose good pleasure we shall be sure to be delivered, or elles it shall come to pass that the Lord's correction (which he in love inflicted upon us) shall by our misdemeanor be turned into the marks of his wrath and anger: for that we have played the partes of unbridled coltes, striuyng to cast of the Lord's burden, and to wind our selves (as much as in us lieth) out of his government & protection: Moreover, it will teach us most carefully to use all good & lawful means for the preuentyng of danger imminent, or the remouyng of troubles present, in both which many do greatly offend: for some are so secure and careless, that by their own negligente they procure to thē selves many a woe, for that they have not providently foresene the evil approaching, others being already fallen into extremity are not so vigilant in watchyng of all opportunity of redress, in taking the occasions by those good means, which their wise travail (by the blessing of God upon it) might have procured unto them, against both which this doctrine doth teache us a lesson to be noted, that seeing afflictions come from God (and are not else good) who only knoweth on whom, when and how they shall be imposed, if we desire to have no trouble but which bringeth the favor of God with it, we must so providently forecast, and use all good means so carefully, that we never be (through our own negligence) the cause of our own trouble.

[ 4] ( Of the Devil ) that is, it was decreed of God the Father, and brought to pass by the guidaunce of God's spirit, that Jesus Christ (the Son of God) should be tempted of the common enemy to God and man ( the Devil. ) The name wherewith he is here termed, doth signify in the original tongue, which the holy Ghost useth, a false accuser or a carpyng disgracer, that seeketh by all subtle cauilles to disgrace the truth & those that uphold it: by which name is notably painted out unto us, the nature of our spiritual adversary, to be a false accuser, and cauillyng wrāgler, which we may see by him put in practice continually. He falsely accused God, to cnuye the good estate of man, and therefore forbad him the tree of knowledge of good and evil. He falsely accused Job to serve God, not with singleness of heart, in duty and with an upright conscience, but because God had blessed him: and therefore adueuched plainly and impudently, that if God would but touche him, Job would curse him to his face: which, nature we may see also in his children that are marked with his stamp: For if you talk with them of those that do unfeignedly fear God: they will either falsely accuse them not to be the persons they make show for, (or the notes of godliness appearing in them most evident) yet they will so lessen, extenuate, and clip the glory of their holy conversation, that they will be sure that (as much as in thē lieth) they shall be disgraced. But (to return) the tempter being thus described to be so cunning and so subtle, we may first see what great care and diligent paynefulnesse must be in the course of our whole life, that not alone in the matter of godliness, but also in the manner, we walk very uprightly. For if our archeenimy or his members can but catch the least defect in the simplest circumstance of any of our actions, they think it matter enough to cavil upon, and sufficient occasion to speak against us and our whole profession: Secondly we may behold the quality and affection of Satan in the temptations of man, and thereby how it differreth from the mind of God in the same: For God's intent is to try his to fine them the more, that they may be (as the purest gold) most glorious instruments for his praise: but the purpose of Satan is, to darken, extinguish, & utterly overthrow, all good things in man, and (at length) mā himself to endless perdition, and so the self same action appeareth good in God, but evil in Satan.

[ 5] ( Jesus was led. ) The son of the eternal God, equal with the Father and one with him, man like unto us in all things ( yet without sin) was assailed of that spiritual adversary the devil. This may seem very strange that he in whose nature was no corruption, (and therefore no matter for Satan to work upon) should be tempted: but we are first to consider that he was very man, in whom all natural affections (which of themselves are not evil) rested: which before they were corrupted, were capable of temptations, as we see in Adam and Heua, who were created exceeding good, and yet sinned not, until they yielded to Satan's suggestions, in which pure estate Christ Jesus is man. Secondly he took upon him out nature, to the end that in the same he might overcome, (in which we are conquered of Satan, when he is encountered only by our own power) so that it is not only no strange thing, that he was tempted, but a thing most needful for our benefit and comfortable for our consciences. The causes that moved him thereunto be further to be considered, which are in number many: first, that he might (even in temptation) wynne that, which our first parents lost, in which respect, the Apostle Paul maketh an Antythesis betwixt Adam and Christ, because the one did recover that which the other had lost, which is not in matter only, but even in manner also. Secondly, that we might see and know, what a professed enemy Sathā is unto mankind, that durst presume to assayle (even) the son of God, when he was in the form of man. Thyrdly that he might overcome in the flesh, to the end that we coming into the like combat, and fighting against the same adversary, may learn not to quayle or languishe, but valiantly to set vpō him, certainly hoping that as our head overthrew him in the flesh, so will he give power to us (his weak members) to do the same. Fourthly, that we may know, that temptations, trials, and extremities whatsoever, can be fall unto man, are not signs of God's displeasure (as the world imagineth) for so much as the son of God was partaker of them. Fifthly that in his own person he might show the manner how the adversary is to be resisted, that we (who are his members) and therefore are to walk as he hath set himself for an example, might learn to follow him in the same. Sixthly that he having experience of temptations might have the more compassion towards us and therefore be more ready and willing at all assays to help us.

[ 6] ( To be tempted ) we see the party that was tempted, which temptation is first set down in general, that he was tempted (as Luke saith) for the space of forty days, for (although the particular, & most especial trial is set down afterward, and he is said to be there forty days) we must not imagine that he was idle, but in that he was led thither to be tempted, it must needs be, that he was in the whole course of that time assailed by the enemy.

Before we come to the particular temptations, let us consider briefly what is to be found in the Scripture, of temptations, so far as may concern our present instruction. And first for the word (which in our common speech is seldom spoken of but in evil part) it is used in the Scriptures both in the Hebrew and Greek tongue in more general signification, to try, and the same word is most commonly used in both the languages, whether mention be made of good or evil tryalles, and is of it self (not restrained to parties or circumstances) indifferently to be taken.

The parties that the Scriptures tell us, do tempt or try, be God, Satan, and man: God is said to try Abraham Job and the Israelites: Also Pharaoh Nebuchadnezzar. &c. When the Lord trieth his servants, it is either with good success after sharp estate, or with extremity after happy success, which is to the end that their faythfulnesse may appear, and in all these things, they (setting God before their eyes, the chief goodness of man and preferryng his obedience before their own pleasures) do carry an even hand, acknowledgyng every condition to come of God. The wicked on the other side, if the Lord try them with extremity, they burst out into blasphemy as Pharaoh: or impatiency as Ahithophel: or else give them selves to all unlawful means of escape, as Saul, if with good success in worldly blessings, they abuse them, some to Epycurisme, as Dives, some to pride as Nebuchadnezzar: some to revenge: as Absalom: some to forget God, as the Israelites, so that by this may we notably examine our selves, how we stand affected towards the Lord, for it is most certain, that we are within the compass of one of these sortes of people, Sathā tried, Job, Peter Ahab. &c. For he sifteth both the godly & wicked, the godly by the sight of God's word & power of his spirit do resist him: the wicked take up all the baits laid for them and obey him: and therefore are not so properly said to be tried. As for example, when he assayleth man to the breach of any of the commandments of God and the practicing of any sin, the child of God seeing that it is contrary to God's word, (and therefore must needs be of the Devil) striveth by all good means, to overcome and to stand sure to the course of true godliness. Contrarywise the wicked is carried away with the present delight of sin, and coveteth the same with greedynesse. By this also we have occasion to examine our selves in what estate we stand. The Scriptures tell us also, that man doth try: and that is two ways, either he trieth God, or he trieth man: he trieth GOD, when by continuance in sin, and presumyng upon God's mercies, he proveth his patience, so did the Israelites often: such he, they among us, that when they hear that God is merciful & ready to forgive do upon the same gather to them selves immunity to sin. But the Scripture speaketh most fearfully, of such, that their damnation is just, that they were foreordayned to that condemnation: that they abusing God's patience which should lead them to repentance, do heap up unto them selves wrath against the day of wrath, he trieth man, when he doth anything wherewith to move his patience, or to grieve him: many such there be, who are driven of Sathā into such impudency and obstinacy, that they will not only go on unto all sin, in the whole course of their life: but they will the rather sin, if they think it will grieve him that is wont to reprove them, clean forgetting that themselves, being the offenders, the vengeance of God shall fall (not on the hearer, reproving it according to his duty) but on the doer of that whereby God is offended: This place is of Christ Jesus his temptyng by Sathā, and therefore is properly to be understood of those temptations, wherewith the godly are assailed of Satan their sworn enemy, the causes that move him thereunto, be first in respect of God: secondly of the godly thirdly of himself. Of God, for that he in justice hath inflicted the pain of eternal woe upon him for his rebellion, (which he knoweth to be irrevocable and his former estate past recovery) and therefore he laboreth (as he thinketh) to be revenged of God in assailing his people: in vexing him in his servants: and seeking to lessen his kingdom by seducing of those whom it hath pleased God of his mercy to make worthy that calling. He doth it also in respect of man, whose estate he doth envy, for that it is better then his own, and therefore he laboreth by all extremities that he can devise to vex him in the same, to make it less joyous unto him, and to bring him, (if it were possible) to think his condition odious in his own eyes: he doth it moreover in regard of himself, who knowing that he is finally to be damned, and that he is the king of hell, and Prince of perdition, laboreth by all means to bring (if it could be) the very elect into the compass of the same, for the enlargyng of his kingdom: being desirous to have all others partakers with him in that endless torment whereunto he is finally adjudged. The course that he taketh in these temptations, is not forthwith to set before the eyes of the godly, the thing that he aimeth at, (for he knoweth that in soul they are brought to abhor it) but first he will sleyly suggest into their minds, the cogitations and motions of his intent, which if they rest upon, and do not forthwith beat them back, he will go a step further, to wit, to bring them to consent thereunto: which once being gotten, there remaineth nothing (for the party is won unto him) but to put y ^e same in execution, the means whereof shall quickly be prompted into him: so that the slightes of the enemy being so subtle, if ever we think to avoid thē we must have these two things, wisdom to discern him, and power to resist him. This wisdom is not human, neither by nature, art nor experience, but the true knowledge of God's word, whereby to be able to discern the things that differ, without which we run headlong into our enemies hands and (such is our natural blindness) chose to hearken to his motions and like well of them, because he can turn him self into an Angel of light, and make virtue to seem ugly and vice beautiful unto man, unto this wisdom and true knowledge is also power to resist him requisite to be adjoined, for to no purpose were it, if we could never so cunningly deciphar the subtleties of Satan and discern them at the first, unless we be also able to resist him, (for else have we but gotten this, that where other men go headlong into destruction and know not of it, we should wittingly & willingly do the same) this power is no way to be sought or found within our selves, or in anything that we can do, but only of the Lord, who as he is able, so is he willing to help all those that seek to him: for so he saith, come unto me all ye that travail and are heavy burdened and I will ease you, ask and you shall have, seek and ye shall find, now this coming unto him is by Faith, and repentance, carefully using those means that he hath prescribed in his word, and this must not only be, but it must also be without delay, resisting the beginning. For Satan is far more easily driven back in the first beginning, then afterward when he hath got more hold, for as by his continuance he groweth great in man, so doth he daily lessen man's power to resist, and therefore it is no putting of from day today, as is the manner of the wicked that know not God.

The things wherein he tempteth, be diswading from every good thing, and persuading to the contrary: he diswadeth frō goodness, by showing the impossibility, the trouble and small necessity of it: as for example when thou goest about to seek to know Jesus Christ out of his word for thy own comfort, he will tell thee, that the Scriptures are exceeding long, marvelous hard to be understood, and thou hast such and such business to employ thyself about, that it is impossible that ever thou shouldest attain unto it: Also, that the troubles which do accompany such a course be innumerable and intolerable, as these, the world will note thee to be a puritane, and so thou shalt be come odious unto thy friends, who heretofore have loved thee: persecutions have ever been stirred up against such persons, so that whereas thou now dwellest safe & hast the world at will, thou shalt be in hazard of losses, disquietness and great vexation, whereas heretofore thou hast taken thy pleasure in every thing, now must thou leave them, thou must lay aside thy pomp and bravery, thy dayntenesse and delights, so that thou hadst better be out of the world then to live so austerely, besides this he will tell thee, that it is a thing, not so needful, for the depth of knowledge belongeth to Divines and great learned mē • it is sufficient for thee to know a little, being a private man • and to be so strict in thy life as to follow God's word in all pointes, is but curiosity, & to much scrupulousnes, for mā is not saved by his works, but by God's mercy, and if thou shouldest do thus, they would think, that thou art singular & contemnest all others in respect of thyself, so doth he deal in seducing from every good thing he will make thee think thou shalt never attain unto it, it were a turmoyle unto thee to practice it, & it is a thing not so needful, y ^u shalt do well enough without it. But the child of God is to learn, that if it be a thing that God hath commanded, a thing whereby god may gain glory & his Church benefit, & thine own soul comfort, y ^u must be of an invincible courage, never despair at the troubles, but commit the success to him that commandeth: & to know that it is a thing that is most needful, or else God was unwise to enjoin it to thee: Agayne, he persuadeth to evil by so many contrary reasons, propounding, the profit, & pleasure, & remouyng the pain & terror. He will tell thee the necessity of it, how y ^u canst not be without it in this world, how beneficial & delightful it is unto thee, & how easy to be attained. As for example, whē he would have thee of no Religion, but a plain Atheist and tymeseruer, he will tell thee, that the worlds estate is ticklishe & uncertain, subject to change and alteration, so that if thou shouldest stand stiffly to one Religion, thou shouldest be in danger of great trouble, therefore use thyself so, in the time of this Religion, that when a contrary doth come, thou mayest be ready also to profess that, the necessity and pleasure of it is great, for so shalt thou be sure to have all thy possessions to thyself, and thy posterity, thou shalt live quietly without any fear of alteration. And for the course it self it is very easily to be attained: for if thou do only in a little outward appearance, satisfy the worlds request it is sufficient. But all this while he stealeth out of thy mind, the vew of God's severe vengeance against careless caytiffes, his horrible punishment to them that are neither hot nor cold, to them that deny him before men: and this or the like cause Sathā taketh in perswadyng to any sin. But the true Christian for the avoiding of these sleights, must remember that there is but one God, and therefore no Religion can please him but one, that he created and I redeemed man to serve him, and therefore he may not make a small accompt of it: his soul is more precious then his body, and therefore it must principally be provided for: the Lord's protection is over his people, and therefore they need not fear what man can do unto them: all things fall out of the best for the that fear God, & therefore come death, or life, loss of goods or whatsoever else, it shall be good for me: the parties that feel these temptations most, be the holiest and the godlyest persons, as we see by David, Paul, and Jesus Christ in this place. For the further that a man is gone from his allegeaunce, the sorer foe he is unto him, and endevoreth the more earnestly to reclayme him again: but the other, that are not yet regenerated, he possesseth wholly in peace, and they obey him without resistance. For (being blind for lack of knowledge, and senseless of sin) they are led blindfold by him & willingly into destruction, and therefore to be tempted, is not as man thinketh a detestable, but a comfortable thing, and therefore the Apostle James exhorteth us to accompt it an exceeding joy, when we fall into diverse temptations. Most ignorauntly then do they wish that seeing godly ones in afflictions of mind, say (as is the manner of many) they would not for all the world be in that case, all one as if the should say they would not for all the world be out of the clutches of the Devil, nor be the soldier of Christ Jesus, to did him battle. This temptation in the godly is effectual diverse ways: First it advanceth greatly the glory of GOD: for when so strange and subtle an enemy, so greatly experienced in deceit, shall be vanquished by so mean an instrument as a mā, weak & subject to so many infirmities, the power of GOD appeareth most mighty, and his might most gloriously performed in weakness. Agayne it giveth notable overthrow to the enemy, and disappointeth him of his purposes: for being resisted he flieth away. Lastly it is beneficial to the party tempted two ways: First it assureth his soul of the love of God the Father to him, whose presence he hath experience of, in the beating back of so puissaunt an adversary: Secondly it confirmeth the minds of the brethren to be fully persuaded, that God doth love him (and therefore to have all holy communion with him) because they see that Satan (whose power & sleights they are not ignorant of) hath so notable an overthrow in so weak an instrument.

The second Sermon.

[ 7] A Nd when he had. Now come we to the consideration of the particular trial (which I so call in respect, that it is expressed to us in more particular manner) before which is to be considered, his preparatiō thereunto contained in the words following.

( When he had fasted forty days and forty nights ) that is when he had been in the wilderness among the wild beasts, and tasted no manner of food for the space of forty days and forty nights, in all which time, he was not hungry, neither had any desire of corporal nourishment, for it is said, that he was afterward hungry. The Papists (who Apishly do counterfete everything in the Scriptures, especially those that do no way appertain unto them) would ground upon this place their Lenton Fast, and that (forsooth) they reason: Is not all that is writ̄, set down for our learning? is not every action of Christ our instruction? doth he not bid us learn of him? and that we must take up our Cross and follow him: all which (so long as they speak generally) is true: and (being rightly applied) is also in particular true: but it doth not follow that therefore every action that Christ Jesus did, it is to be imitated of us. For the Evangelists do commend unto us, three sortes of actions done by our Savior Christ Jesus: the first are the actions that were to be done for the accomplishment of the work of our redemption, to wit, to be begotten without the help of man, to be borne of a Virgin, to satisfy the wrath of God on the Cross for the redemption of man: to rise again the third day: to ascend to the right hand of god the Father and there to make intercession for mā unto god. Which no man will say, that we must follow. The second sort are his miracles, which he wrought in the world, as turning water into wine, walking upon the Seas, causing the surgyng waves to cease with his word, healing (in a moment) the sick, cleansing the leapers, raising the dead: in the mumber whereof is this fasting, all which were done, not that we should strive to do the like, which never mā could do saving those to whō (in wonderful manner) he gave the gift of doing miracles, as the Apostles in the primative Church, for the further confirmyng of their doctrine among the gētiles, but partly to show most evidently, that he is very god and therefore the true M •• sias: and partly for the more assurance and confirmation (as the Evangelist John saith) of our faith: The third sort of actions be, his obedience to god his father: his humility in submitting him self (even to the least) to do them good: his patience in all extremities: and his love (even) to his enemies: which we are not only to labor to follow in some measure, but (which more is) to propound unto our selves his perfection therein, and never to content our selves with any scantlyng, but always to strive to be more and more conformed thereunto by imitatyng of him: But let us a little consider how aptly their actiō is proportionably unto their pattern, Christ in that whole space eat nothing at all, they will only refrain from certain meats of their own shoulyng out, and in all others gordge themselves in most delicate manner: Christ did it but once and never after, they must do it every year once: Christ did it, led by the spirit, they do it of their own head, without the direction of gods spirit, for they have no warrant for it in the word, & the spirit goeth not without the company of the word: Christ (only did it) & forbad no particular meats, they allow certain meats & forbid the rest, & so teache the doctrine of Devils: Lastly, Christ prescribed no set time of abstinence, nor the Apostles after him, neither knew the primative Church any for 400. years after they prescribe a determinate time (by an inviolable law under y ^e great eurse) as that of the Meedes and Persians which may not be altered. But let them go, and let us come to the right use of this action, which is, first in fulfillyng that which the like (of Moses deliueryng the law and Elijah restoring the law) did prefigure: to show that it is he who is the end of the law, and the fulfiller of the same, to the turning away of the curse, which through the breach thereof was due unto all mankind: Secondly, it is to show that great and extraordinary actions are not to be enterprised lightly or rashly, but with great & singular preparation, which being not observed among us. the Lord doth justly punish our headynes, with ill success (as is especially to be seen in y ^e course of the Magistracy & Ministry of this whole land) the Lord lay it not to their charge whose fault it is.

[ 8] ( He was afterward hungry ) that is for the space of the 40. days he was not hungry. But when they were ended he was: which declareth plainly that it was an exceeding miracle, and therefore not of us to be followed: we learn by this, first, that Christ Jesus though he was the eternal son of the everlasting God, yet he was also true and very man: for else could he not be subject unto hunger, which is the proper passion of the flesh and blood: Agayne he being hungry was in the wilderness, & had no present means to relieve him, to teach us, for our comfort, that we being in the like distress, yet are we not to despair of gods providence, neither to condemn our selves as out of the favor of god: for so much as it was, the condition of the son of god himself. But (which is the special drift of this place) Satan came then unto him to tempt him in special manner, to show us the cunning of this Fox, that doth then assayle the son of God in the matter of food) as we shall see anon) when he is hungry, for he can watch his times, when most opportunity serveth, and when or where man is weakest and most like to be most easily overthrown. Which we may see observed by the holy ghost in the Scriptures to be his wonted manner: He set not upon Eve while the Lord was placyng her with her husband, nor while Adam was with her, but when she was alone most destitute of succor: neither did he begin with Adam when he meant the overthrow of mankind, but with the womā the weaker vessel: he labored not with David (to entice him to adultery) before he was king, being set an work (by the malice of his foes) with continual trouble, nor after he was king either in his wars with his foreign adversaries, or in his house being compassed with his servants & subjects, but when he was walking (alone) on the roof of his palace: he sought not to fifth Peter while he was in the company of Christ Jesus and his Disciples (whose presence and comfort might have supported him) but when he was among a company of rakehels the high Priests serving men by the fire side. The Scripture is full of such examples, and all is to this end, to teach us diligently to stand vpō our garde and to watch our own ways very warely, for when we seem in our own eyes in most happy estate, then are we most easily deceived, so simple we be in spiritual matters and so subtle our enemy is to take us at the advantage.

[ 9] ( Then the tempter came unto him ) the manner of the special temptation followeth, which may seem to be either in visible presence, (as some have taken this place) or in sound of voice unto the outward ears: but if we do compare his coming with the manner of his proceeding, and consider of Christ's temptations according to the right end thereof, we shall plainly perceive, that this coming of the tempter unto hin, is only in motion, for where it is said in the words following hereafter, that he shown him all the kingdoms of the world in a moment, if his temptyng of him were in corporal manner, it were impossible. For though Christ be God (and therefore infinite) yet is he in body finite, and was in his corporalleyes able (only) to see so far as another man, which is not the thousand part of the world, & therefore it must be in motion that he did show them unto him, & so consequently he came unto him not in bodily manner, but by offering unto him such cogitations: Agayne Christ Jesus taking upon him our estate, not only to redeem us, but also to be an example unto us, how can his temptations be our comfort when we are tempted, if they were of diverse kinds. For it is evident, that the temptations of God's children be inward by cogitations, and therefore the holy Ghost in the Epistle to the Hebrews, saith notably, that he was tempted in all things like unto us, this only excepted that his temptations were (in him without sin) so that it serveth to our great comfort, that whensoever Satan doth any way seek to draw us away from the faith and love of our God, or comfort of our souls, be his thoughts never so secret and sly, yet it is no strange thing (though it be strange to us) for so much as he attempted the same, or the like (even) against our head.

[ 10] ( If thou be ) now come we to the first assault which hath in it (being rightly considered) two branches, first he laboreth to bring him to deubte whether he be the son of God or no: secondly to cause him use unlawful means for the satisfying of his hunger: ( If thou be the son of God ) as if he should say, thou takest thyself to be the son of God, & in deed such a voice was heard in the air, whē thou wast baptized, which to be so, is justly to be doubted. For the son of God is the heir of all, to him must all Angels give obedience, and all creatures do service & be at his beck: how can it then be that thou shouldest be he, and yet be in such extremity, not only to lack the host of heaven to show thy majesty, but even to want the necessary food that should refresh thy body: it is impossible that the Lord of heaven & earth should suffer his own son, whom he loveth to come to such extremity. This is a marvelous sore temptation, which not only befell to Christ the head, but even is incident also unto his members. If we look into the book of Job and all those speeches that his three friends ( Eliphaz Bildad, and Sophar ) uttered concerning the power, wisdom and justice of God, we shall see that they do tend only to this, that Job being in such extremity could not be in the favor of God so highly as he professed, neither could it be, if his so glorious professiō (in the time of his peace) had been sincere & single, that ever he should fall into such misery. This motion cometh too often, & sticketh to near (not the ribs) but the heart of the dearest child of God. For if we consider the present estate of our souls, how weak and faint our faith is, yea and how it is (to our own feeling) often times utterly gone, our sins which we profess to be buried in oblivion with the Lord, and utterly to be rased out in the bloudsheding of Christ Jesus, do yet notwithstanding (often) so assayle us, lie so heavy upon us, and are so vitter unto us, as if the very pains of hell had already ceased and taken possession of us. In which case, (the holiest do best know, how often) the motion of doubting cometh into our minds, saying unto us, if God the father loved me, I should see his countenance: if Christ Jesus were my head, I should taste of his graces: if my sins were forgiven me, they would not so press and oppress me: how can it be that the severe countenance of God should be turned to them, whom he loveth. Agayne for the estate of our bodies: notwithstanding that the righteous are the heirs of heaven and earth, for that they be fellow heirs with Christ Jesus their head, yet how many are their miseries here, in poverty, in sickness, in travail in turmoyle, in slander and reproach, in troubles for the profession of the truth: in troubles about the matters of this life: in troubles with their wives, and wives with their husbands: with their children and servants, hated of them that know them, and thē that never saw them, yea even of their dearest & nearest friends after the flesh. Then cometh in this motion, can I persuade myself to be in the favor of GOD, being beset with such a world of trouble, and compassed about with so great a sea of molestations? against all these and such like, our Savior Christ's example doth minister unto us most singular comfort: for concerning the grief of soul, for sin, was ever any man more or so much loaden as he was when (having not his own but our sins laid upon him) he suffered the very torments of hell, in such wise that he burst out into these speeches of most bitter agony, my God my God why hast thou forsaken me? again for the troubles of the body, doth any thing befall unto thee that he felt not? thou lackest food, he was hungry & had nothing, to eat: y ^u hast no possessiō, neither any worldly stay to take to, he had not where to hyde his head: thy frīdes become thy foes, his own servant and scholar betrayed him, thy own kinsfolks like not of thee, and he had such good entertainment of his, that he saith that a Prophet is not without honor, save in his own country & among his own kindred: the world hateth thee without a cause, so it did him, being without sin: they reward thee evil for good, he went over Jerusalem, and would have gathered them as the hen gathereth her chickins, and they cried Crucify him, Crucify him: Thou wisheth & workest their wealth & they abuse thee, he wrought their salvation, and they nailed him to the Cross, so that his example in all our extremities is our stay and comfort, that whatsoever befall unto us (although it seem strange unto us, for that we have not been experienced in it, and for that it is unpleasant unto flesh and blood) not only he himself hath broken the Ise, and gone through the same to give us an example: but even it hath been the continual course that God hath set his dearest & best beloved servants to wade through from time to time.

[ 11] ( Commaunde that these stones be made bread ) this is the second branch of this temptation, which Satan subtly inferreth upon the other, either in particular being confessed, or in general being denied: for the particular he reasoneth thus: If it be so that thou wilt not be brought from that by no means, but that thou wilt needs hold it for an undoubted truth, that thou art the very son of God, then know this, that every thing is at thy commaūdemēt and will be obedient at thy word, therefore (that thou mayest be provided for now in thy extremity, and not languishe for want of food) seeing that here is no ordinary way of provision, command these stones that they leave their natural hardness, and become convenient nourishment for thine hungry body: a conclusion in reason very plausible, for God may do what he will and who may find fault with it? for there is no law, to the law giver, but he that made it may dispence with it, and he that is above it, is exempted frō it. If you mark it well, the whole drift of Sathā is, to show Christ what great liberty he hath, and to persuade him to use it: which is a temptation that the godly are much haunted withal, for when Satan cannot persuade them by all the extremities that are incident unto them both in soul and body, that they are out of the favor of God, thē cometh he with a counterbuffet showing them the largeness of their liberty, & how many things are lawful for him that is not under the law but under grace. Which is a very sore temptation and prevaileth with many in very many things that are evidently forbidden in the word of God, especially, carelessness and worldlynesse which we are to be very wary of, for it is a great step towards that fearful estate of those that turn the grace of God into wantonness, and those that think they may sin, because they are not under the law, but under grace. Whose damnation the holy Ghost pronounceth to be just, and who were before ordained to condemnation. But it behooveth the true Christiā ever to stand upon this term: that though he be freed from sin, yet is he carefully to strive against sin, though he be brought into the glorious liberty of the sons of God, yet is it not that he should any way serve sin, but being freed from the sting and guilt of sin, and the curse of the law, might give over his members to serve the living God in all righteousness & true holiness all the days of his life: Now for the general he reasoneth thus: surely thou canst not be the son of God, for else would he provide for thee: & therefore thou must even make shift for thyself, by some means as thou canst, for surely God forgetteth to be careful for thee, in that he offereth not present means of help. And this is also a sore temptation, & such a one as hath overtaken the dear children of God. For Abraham not seeing lawful means to avoid the cruelty of the Egyptians, did use unlawful, by teaching his wife to lie: Sara in laughyng after the promised seed gave her maid to her husband: Lot (to protect the strangers) offerred his daughters to be abused of the Sodomites, the midwives of Egypt to save the children, lied to the king, Rahab to save the spies, lied to them of Jericho, the Scripture is full (but the world is more full) of such examples: for many that would loath an evil intent, doth Satan overtake in this to make them to bring a good thing to pass by unlawful means, or to do evil under the pretence and show of goodness: the man that thirsteth after gain, and desireth to be rich, committeth many a wicked fact in y ^e course of his trade, as in facyng, lyeing, swearing, exacting, inhansing, deceiuyng, and what not? and all under pretence of this, we must live we must utter our wares, we must follow our trade, we must provide for our family. The man that is in any extremity, in body, in goods or credit, will easily strive by all lawful unlawful means, to wind himself out, as for example, if thou be poor, the devil will tell thee thou must steal, for thou must live: if thou buy an evil bargayne, and be like to have great loss (thou must color the matter and post it over into another man's neck, for thou must not willingly be undone) if thou wouldest persuade another in a thing which he will hardly believe, thou mayest curse & swear (for else he will not believe thee) but all this while in what estate are they? even in the same that Satan would have persuaded Christ Jesus that he was in, namely to be forsaken of God, to be left to their own provision, then which there cannot be a more heinous sin against the Lord: we must learn then (if we will profit by this doctrine) not only (in most careful wise) to go about that which is good, but also to attempt it by godly and lawful means, least while Satan overtake us not in the matter, he go behind us in the manner.

[ 12] ( But Jesus said unto him it is written. &c. ) The answer of Christ Jesus unto this subtle cavil of Sathā is, thus much in effect: I know that the ordinary way which God my heavenly father hath appointed to nourish his children withal, is bread (by which the Scripture meaneth all kind of but yet he is not tied unto y ^• course food) always, his providence is larger, then that it should fail, where ordinary means are wanting, and therefore though I see not in the course of nature any present food for my repast, yet his protection is not so strait laced that he is not able any other ways to provide for me, unless I do that which is unlawful to be done, especially at thy commandment: and for the assurance of this which I speak against thy cavilling lie, I have the express word of God on my side to overthrow thee: so that this being (in brief) the sum and substance of the answer of our Savior Christ, doth minister unto us diverse doctrines for our instruction. First we learn with what weapons we must fight against Satan, our spiritual enemy, for Christ who is our captain, of us is to be followed encountering with Sathā his sworn enemy, doth lift up against him this weapon: ( it is writ̄ ) that is beateth him back with the word of God, which is therefore called the sword of the spirit for that it is sharper then a two edged sword, cuttyng down all imaginations whatsoever are reared up against the truth: & faith which is engendered in the heart of man is called the shield to quench all the fiery darts of the wicked, being of force by reason of that righteousness of Christ Jesus (wherewith it is lined) to descry and drive away all the temptations of Satan, be they thrown against it never so cunningly, those then that do deprive men of this heavenly and only defense for their souls, from the hands of Satan, whether they he Papists denying the use of the Scriptures to ignorant people, or carnal Gospellers which think preaching not so needful, so that service (as they call it) be read distinctly, and therefore upon every thing wherewith they are discontēted, will seek to must or utterly displace (even) him that hath all the gifts (in notable measure) required by S. Paul out of the Lord's byneyard, that he should not dress it. Let thē pretend what they can, and allege what siggeleaues it please them wherewith to hide their shame, they are guilty of the destruction of so many souls as by them might have been instructed, and shall be arayned, and (without repentance) convicted of high treason against Jesus Christ, in the day of Judgment, and shall be found guilty of sin so much more heinous thē that of Judas, by how much the betraying of thousands of souls into the hands of Satan, to eternal death, is greater then the delivering of the body of one innocent man, to the temporal death of the body. Besides these (for so much as the blood of the sheep though it shall be required at y ^e hand of the shepherd, yet the sheep shall die in his own sins) they also that either for covetousness will not help forward: or for worldliness will not attend unto: or for negligence frequent not, or by blindness esteem not, the continual and ordinary preaching of the gospel (though they think it a thing not so needful and therefore come not unto it, until they have nothing else to do) for so much as (else) they lie open for Satan to wound thē at his pleasure, they shall also be convicted in the day of reckoning, for guilty, of willful murthering their own souls. For if we say, (and that truly) that he who will venture with charge of money alone, to travail over places suspected for robbery, without his weapons, is worthy to be robbed, for that he runneth into the hands of his enemy: much rather shall he be so esteemed of almighty God a caster of himself willingly into the hands of the devil, that trauailyng by y ^• thievish places of this world (I mean the roaring of Satan) regardeth not to have this sword of God's word girt to his side, nor to be fenced with the sheilde of faith, but going on in the course of flesh & blood, runneth willingly where Satan will have him, and seeth it not, for that he is blind not knowing the Scriptures for his direction defense and comfort. If the truth of this were surely settled into our souls that we were persuaded it were so, we should have a more lust and longing, for the knowledge of God's word, then yet ever we had, & (even) spare some time from our necessary affairs of this world, (much more from our vanities and fleshly pleasures) for the public hearing and private reading of that word by which we shall be judged in the end. Agayne, Christ Jesus being God, having the whole world at his commandment, might have beat him back by the power of his might, and never have spoken word to him: But we are to note that as he came into the world, to be our redeemer, so did he likewise, to set us an example continually in such cases as befell unto him, to be followed. For which cause he taketh not himself to his power as he is God: But to the word prescribed unto mā, to teach us, that if we will buckle with Satan in deed, and if ever we will truly persuade our selves of hope of victory, we must learn to resist him, not as we in our own foolish wisdom think meet, but according as our head (whereunto we must be conformed) Christ Jesus hath given us an example in his own person: A lesson very needful to be put in practice, which very few have yet learned. For if you came to him that sinneth and (according to your duty) reproving him, and persuading him to amendment, do wish him to beware of the subtlety of Satan, and take heed that he carry him not headlong into perdition: tushe (saith he) I defy the devil and all his works, I trust he shall never have power over me: I trow, I am not so simple, but I know, what is what, and in the mean while he maketh no conscience of any sin: cares not for the knowledge of the word of God: but rather mocketh and molesteth them that do & all this while he persuadeth himself that the devil can never come near him: when (poor soul) he is even running headlong to destruction and seeth it not. But Sathā will give the leave (nay he will teach thee) to defy him: to spit at the namyng of him: and to rail against him: & make thee believe it is sufficient, and yet will have thee take the way that goeth directly unto hell: if we (then) will learn to be wise, we must have God's word in our hearts to light us: in our mouths to speak for us: and in our conversation, to rule us and then we shall be sure to stand fast. The place of Scripture which Christ here useth, is written in the eight Chapter of the book of Deuteronomy: where the holy Ghost (by the mouth of Moses ) exhorting the people of Israel to obedience unto God's commandments, showeth how the Lord did in most wonderful manner, try, and provide for them in the wilderness, not giving them an ordinary means to get their meat withal, but in miraculous wise fed them with Manna from heaven: to show that it is not bread only that man liveth by: but by every word of God: that is every decree and determination, that God in his wisdom seeth meet to put in execution, for so much as he can both make abundance, of meats to be unprofitable for the preseruations of man's life: and also preserve mā in all extremities, when food is wantyng & not to be had Which doth teach us first, y ^• God is not tied to outward means. But at his good pleasure both can & will feed man, as well with bread, as without it, and provide for man when all help of the creature faileth: which is a sure staff to lean unto, in the time of extremity & distress. Agayne that we take heed, that to the avoiding of any inconvenience, we never use any unlawful ways, or commit any sin against God, for our own benefit, or ease: both which we see most notably practiced by those three faithful servants of God, condemned by Nebuchadnezzar to be burned in the fiery furnace, saying O Nebuchadnezzar, we are not careful to aūswear thee in this matter, behold our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hand O king: but if not: be it known unto thee (O king) that we will not serve thy God's, nor worship the gold̄ Image thou hast set up: where we see (for our example) 1. how they confess the power of God. 2. believe to have the benefit of it in their distress, 3. determine to suffer any extremity rather then to sin against God. O that such faith, such zeal, such fear, and obedience were in us: then should God's power shine among us more wonderfully in preseruyng his & showing him self their God, thē it doth. We learn further by this place, that as God is not tied to means, but can help without it when he list, & will when it is meet for his glory and the comfort of his: so also he is not tied unto means to give it a blessing, for we see many that have outward helps at will, and yet the blessing of God, not being upon them, they are unprofitable unto them. Which doctrine (for our instruction) hath a double use: first in particular concerning food (which is especially here mentioned) that for so much as God hath given man leave to use all his creatures, and to feed of them (yet with prayer, & thanksgiving) that we never presume to lay hands upon the same to apply them to our bodies in the nourishment thereof, but first we call vpō the name of God, that his blessing may be upon the same, that he would sanctify them unto us, and us unto him self in such manner, that they may be of force (by his power given unto them) to nourish our bodies: knowing that howsoever the use of them be common, and therefore seem unto carnal men to have power in them selves to give nourishment: yet we know by faith grounded on God's own word, that he that made bread, not only cā but also hath threatened that he will, for the disobedience of man, break the staff of bread, that is take away his blessing frō it, that it being eaten shall not feed nor nourish us. Which lesson I would to God that the profane and Godlesse people of the world could once learn: who groveling upon the ground like hogs, and never lifting up their minds to God the author of all those blessings that they plentifully inioye, do fall to their food like the horse to his prouender, and being satisfied, depart away like the beast of the field with out vnderstādyng: and as for him, by whose meats they are satisfied, he never comes into their remembrance, unless it be by tearyng him in pieces to blaspheme his most holy name. But if they did know, that even while they sit eating and drinckyng, the hand of God writeth upon the wall, determinyng their destruction, if they knew how GOD made the quayles (a dainty food) to come out at the nostrells of the Israelites in most loathsome sort: or if they considered that GOD might justly choke them with every morsel that entereth into their mouths, they would be more careful to learn the lesson taught by the holy Ghost, that whatsoever we do, whether we eat or drink or what else soever, that all must be done to the glory & praise of God, who is to be blessed forever and ever. It is also a lesson to us in general, concerning all the rest of God's creatures: that for as much as a man may be great, and cursed of God, as was Pharaoh: rich and go to hell with Dives: that we do not build our selves strong upon them, thinking if we have them, who may control us? and so do what we list (as we see it is the manner of men that know not god) but contrariwise, saying with our selves, if god mean to send a famine upon me, all the corn in my garner shall not save me: if plague and pestilence, my walled houses cannot preserve me from it: if fire & sword, my riches will not help me: and therefore that we pray continually unto god, that he will so bless his own riches bestowed upon us, & so guide us in the use of the same, that he by us and them, may be glorified, and not they turned as faggots to increase the fire of his wrathful indignation against us.

The third Sermon.

[ 13] T Hen the Devil took him up ) we have seen the subtlety of Satan, against the son of God in the first temptation, and how he in most notable manner hath drivē him back, and put him to the foil: a mā would think that now Sathā should see, that he is the son of God, and so never attempt anymore to assayle him, for fear of another repulse, but he plays the part of an invincible fighter, that having offered a blow to the head, & seeing it warded, doth offer again, not at that place, but at another: hopyng if he cannot speed, at one place, that yet he may hit in another: for Satan offereth not again, with the same temptation, but trieth another way clean contrary unto the other, as we shall see hereafter. The first thing that offereth it self to our consideration is the time when this second temptation was, namely forthwith vpō the end of the other. Wherein may seem to arise a doubt: for seeing that Luke telleth us that this was the last, 〈◊〉 Matthew (here) that it was presently 〈◊〉 the first, they may seem to be cō • ra •• ne to the other. But we are to note (for the solution of the doubt) that it is not the purpose of the Evangelists to be precise in the observing of y ^• times, but carefully to set down y ^• thing, and therefore did everyone of them (as we see if we confer thē together) set down the things as they came conveniently to hand. Now for so much as this second temptation is in a matter clean contrary unto the former, & we know (by the word of God and our own experience) that it is the course of Satan, so to assayle: it may appear that Matthew hath rather set them down according to the time wherein they were done, then Luke. The thing then that we are first to insiste upon in this place, is, the time of this temptation (that is) when the first trial was ended, then began the second to be taken in hand. Whereby we are first to learn this lesson, that when one storm or trouble is past, and the grief of one affliction ended, we must not then look to rest unmolested: which is worthy to be noted, for we see that flesh and blood naturally, persuadeth it self, that (one broyle being once overcome) we shall be in quietness and security afterward: but we may not be lulled in the cradle of security in such manner, but learn, that for so much as our life is a continual warfare: and man is borne to travail as the birde to fly: and Sathā is a sworn enemy to our peace and well fare: that we assure our selves so long as we tarie in this body of clay, we shall be sure that the end of one trouble must be the beginning of another, and surely the due consideration of this bringeth great case unto him that weyeth it a right. For what is the cause that we see so many in trial and tribulation, either impatient, or counting it intolerable, utterly to relent but only this, that they have promised unto them selves peace and safety, dream of an heaven vpō earth, and hoping to live as they would wish? who being disappointed of their purpose, and falling into such a sodden sorrow (which they never thought upon) do most lamentably increase unto themselves their own woe. If then we will profit aright by this doctrine, we must rather look for the worse, then the best, and thē shall no estate too much move us, but in every condition (whether of prosperity or adversity) we shall set our hand to the plough, not looking back, and so shall be found meet for the kingdom of God. Agayne it ministereth unto us a doctrine of exceeding comfort, for though troubles come, one in the neck of another, yet is not our whole life one only trouble, without intermission. Wherein appeareth the exceeding love of our good and gracious God, who knowing our weakness, & pitieng our estate, hath in his unspeakable wisdom, so tempered the afflictions of his servants, that yet in the midst of the same, he giveth exceeding comfort. For he knoweth well enough, that if our warrefar should be one, & ever in like manner, without intermission, or alteration, we should faint long before we come to the goal. Therefore it hath pleased his gracious Majesty, to make them many and diverse, and to make them short, that we might have experience of his presence, in our deliueraūce and so be hartened on to encounter again with the more valor, knowing that the enemy being heretofore beaten back, will again be more easily overthrown, whē he seeth y ^• victorer set upon him a fresh: And also have daily proof of the present hand of God to assiste us against that huge and harmful adversary.

[ 14] ( He took him up. &c. ) Now it remaineth that we consider the place where this was done, to wit the holy City (meaning Hierusalē) so called (not in respect that it was a place of it self more holy then other places (nay) it was thē a place of greatest corruption) but for that it had the sacrifices, & public service of God in it, and for that there was wont to be great holiness, whē the Israelites truly feared God. We must not take this place as though he carried him thither in deed, but (as I said before) in motion, laboring to suggeste such persuasions into his mind: now in that the holy ghost meaning Jerusalem, calleth it the holy City, he doth (no doubt) give us there by to understand, what was the subtlety of Satan herein, to weete, to assayle him w ^t this temptation, in such a place, as might seem to be most void of Satan's presence: thereby laboring the more cunningly to deceive: Wherein we may learn a lesson most needful to be observed, to wit that Satan (such is his subtlety) when he goeth about to seduce any (that maketh a conscience of sin, & knoweth in any measure how GOD is to be served and hath a care to put the same in practice) he will not attempt his purpose, in the name of sin, but sleely under y ^e color of a good thing: for we see here that he bringeth Christ Jesus unto Jerusalem, where he might seem to be most void of any molestatiō, & there goeth about to moleste him, for (in deed) he will be sure to be in those places, and prying into those exercises, that of themselves be most excellent. As for example, if he cannot persuade with thee, to leave of, or never enterprise the hearing of the word of God (because thou knowest it must be heard) if he can neither make thy profit keep thee at home, nor thy pleasures cause thee to be employed else where: yet will he seek to deceive thee when thou comest there: for either he will labor to put into thy mind, the consideration of such a business that thou hast at home, or such a thing that thou hast left undone: or to make thee heavy and fall on sleep: or else if he can not prevail that way, he will put other motions into thy mind (which of themselves are very good and godly) to this ende that he may steal thy heart from attending unto the doctrine in hand. And this is a marvelous subtlety: for who would think that it were Satan that putteth good cogitations into a man's mind. But it is most certain, that if he can prevail no other way, yet will he have thee employed in another matter, less needful for thee at that instant, to the end that he may make thee sin against GOD, in not listening unto him when he speaketh unto thee: and that he may deprive thee of the benefit of that doctrine then delivered. I speak not all this while of those, whose minds he doth carry away, by the wandering of the eye, by beholding this man and that man: yea & often the disquietness of some, where at thou art greatly grieved, doth he also use as a mean to draw thy heart from the thing in hand. The same course he taketh (even) in the holy action of prayer, howe hard a thing is it, for a man to pray zealously, feelingly, and attentively? either he will make thee heavy, and therefore he will say thou art unfit to prayer, & so let it pass for that time: or thou feelest not the remorse of conscience for sin, which heretofore thou hast or which thou shouldest, & therefore he will bid thee take heed thou prayest not least y ^u offend god in thy prayer. Or if by neither of these means he can dissuade thee from that holy exercise, yet will he come stealing on thee to take away thy heart from that which thou speakest, & so make it unprofitable unto thee. So that the true child of God doth know (for to the rest these things are parables) how difficulte and hard a thing it is to offer unto the Lord this sacrifice, in such manner, that it may be a sweet smelling savor in his nostrils. And when I consider the horrible estate, whereunto (even in the eyes of mā) Satan hath brought the world, it maketh me quayle for fear, and marvel how the Lord in his justice can abide such profaning of his name, and abusing of his most holy word, as is everywhere to be found. For though we be gone from the Papists in this pointe, that we use not an unknown tongue (yet in the most places) we differ from them in nothing else. For we rest upon the work wrought as they did, we toss it from post▪ to pillar as they did in one word, if a number of prayers he said, and a task done, it is thought good prayer. In y ^• mean while the heart of him y ^t prayeth is alienated, his eyes wander hither & thither: & (if never so little occasion to be offered) his tongue shall also beimployed to speak to him y ^• is next him, these be they that offer the sacrifice of fools, but the Lord will be surely revenged of these and such like dealings: and of them also by whose occasion so great abominations be committed. Let us therefore (which is the drift of my speech) carefully take heed (seeing Satan is so subtle, that he will labor to make the best exercises unprofitable unto us, and cause us (unless we take good heed) to sin grievously in them against the Lord) that we continually pray unto the Lord our god, that it would please him to direct us, by his holy spirit, that our adversary deceive us not in the same. Let us learn never to enterprise any such action rashly, or soddenly (as commonly men do) but reuerentlie, & diligently consider with our selves aforehand, what we go about, and crave the Lord's assistance therein. It is not only said that Christ was carried into Jerusalem, but also that he was placed on the pinnacle of the temple, in a most high and eminent place above the rest of the whole City, where Satan thought more commodiouslie to assayle him, and to be more free upon him: Teaching unto us this doctrine, that he is most bitter against those that are in highest estate, and condition, and laboreth above all to seduce thē: because he knoweth that, as the Cedar tree is not cut down, but in the fall thereof, all the shrubes, and inferior trees are crushed with it so far as it reacheth: even so the fall of the greatest, carrieth many inferious to fall with him: which Solomon well observed, whē he said of a Prince that harkneth unto lies, all his servants are wicked, and our Savior Christ that said, if the shepherd be smitten, all his sheep are dispersed. And therefore we see that great men are brought often times into a most monstrous course of life, because the enemy hath labored by thē to seduce many. We see moreover that the Ministers of the word of God, because they be standard bearers in the host of Christ, are either, overthrown by Satan into worldliness and vain glory (which experience teacheth us to be true) or so mightily hacked at, by time seruers, and enemies to the truth, with tossing up and down, slaūders, vile reproaches, & such like, that they seem even to be the butte, for all men's venomed arrows to be shot at, and (as the Apostle saith) the of scouringes of the world, & a gasing stock to men and angels, and all because of this that the candle which they carry in their hand, is so deadly hated of the enemy, that he will never cease, until it be extinguished or greatly darkened. If behooveth therefore all those, whom the Lord hath set a loft in the church to be teachers, or the common weal to be rulers, to watch their own ways in most careful manner: knowing, that if they do not greatly advance the glory of God (by the discharging of their duty in an upright conscience) their lifting up to heaven (in regard of their excellent calling, in this work) shall be a means to throw them the lower down, into hell, & so to increase their condemnation, for that they have abused gods great graces (given them to advance his glory) and turned them into means of disgracing the same.

[ 15] ( And said unto him if thou be the son of God, cast thyself down headlong ) as if he should have said, if thou be certain that thou art the very son of GOD, of such Majesty and power: it is meet and convenient, that thou live not here so obscurely, in a corner, but that thou make it known unto the world, by some notable and singular miracle, that they may have occasion, to give thee that honor, which is due to such a person: for which there is no more fit way, then now that thou art here aloft, upon the top of the temple (which is in this City where thy fathers name is called upon, and he daily served) to throw thyself down, from hence headlong unto the ground: which when the men of Jerusalem do behold, they cannot choose but confess thee to be the only, and very son of the everlasting God, and receive thee with a common applause, to be their Savior & redeemer, and so advance thee among thē unto great honor. This is in effect the sum of this temptation. Whereby we see an example of the wonderful subtlety of Satan, wherein we may note diverse doctrines for our instruction. First how that the enemy (repeatyng again the former part of the first temptation, wherein he having the foil, doth yet use it as an occasion to set upon the son of GOD a fresh) doth plainly declare himself to be of great skil and of an invincible mind, against him, whom he laboreth to overthrow, for if he dealt thus with him, in whom he found no shadow of inclination, nor weakness, in the manner of resistaūce, much more will he at us again, whō once he is vanquished, who (howsoever it pleaseth God to make us more then conquerous in him that hath loved us) cā not chose but see in us much weaknesses: great fainting and infirmity, in our afflictions: and therefore we may seem (to him) to give just cause of hope that at length he shall captive us unto his desire. Whereof we are to mark this use unto our selves, that we never rest upon anything that we cā do: neither ever extenuate the power of Satan in our own imaginations (which the holy ghost hath described to be so great) but in continual view of his strength and subtlety, and contrariwise, our own infirmity and blindness, always to rely upon Jesus Christ our head, shrouding our selves under the wings of his protection: setting him ever in the forefronte of the battle▪ and then shall we be sure, to get the victory. Agayne we may see in the manner of this temptation another of Satan's iuglinges most needful to be observed: to wit, how he assayleth not Christ Jesus w ^t the same again, or any like to it, but with a new temptation clean contrary to the former, saying that thou mayest be sure enough from doubting, cast thyself down, that thou mayest see that y ^u are the son of God to the end (as no doubt he imagined) that Christ might no way suspect it to be the motion of evil, being so contrary unto the other: but rather a confident joy upon the victory: wherewith (although he could not deceive the son of God, yet) he prevaileth marvelously with it, in the world: for (if we shall view the thing in his particulars) we see, y ^• seeing Sathā cannot prevail in the world, to keep it still drowned in blind ignorance, and superstitious devotion: but that the same is described openly unto men, to be detestable and leading to final destruction: now doth he labor to bring men unto Atheism, and to be just of no Religion at all. Wherewith how greatly he prevaileth (to the great dishonor of God, & grief of all the godly) it is most manifest: for to put on the name of Religion is present with every man, and to put of the title of Popery (because the law doth so) but to come to the point (which in deed is the mark of a true Christian) so to refuse the counsel of the ungodly: so to shun the way of sinners: and so to abhor the seat of the scornful: as with all (for so the original text is to be expounded in that place) to meditate in the law of God day and night, to make it a lāterne to our feet, and a light unto our paths: to lay down all our wisdom, and our own ways, at the feet of Jesus Christ: and to be contented, both in Judgment, & in practice of life, to let the line of the word direct us. how sew such are there found, and how thin be they sown, throughout this whole land? and all because of this, that Satan would persuade us, that the further we be from zeal: from godly life: frō fear of offending God and his Church: the further we be from Popery, and therefore the safer, as in this one example shall appear: when we do, by the word of GOD justly condemn, the tyranny and butchery of that Antichrist in captiuyng the consciences of men, under his slavish subjection, and then do hear that the word of God hath prescribed an order in his Church to bridle the varulinesse, & amend the abuses that rest in everyone, who is called a brother: if once we desire to have the same executed, that offenses may be taken away (oh say they) y ^t were even to become slaves unto Popery again: and therefore that they never come near that, they will be sure to give them selves to all liberty and looseness: in the mean while, they forget that Satan labored to practice so with our Savior Christ Jesus, to drive him too far into y ^e contrary extremity. If he cannot prevail with man to make him couetously minded, to be always pludding vpō worldly cares, that all good things may be choked in him (whereunto almost) every man yieldeth: thē will he at him with the contrary, to drive him to carelessness, in respect of those things which he is bound to look unto. In a word it is Satan's continual practice, never to let man rest in that golden mean which God's word prescribeth, but ever to entice him to the one extremity, or the other: and therefore we have great need to pray unto the Lord, to make us wise hearted, that we may see the course commanded, and continually proceed in it. Moreover, in y ^e Satan, would have him throw himself down headlong, which is (as you have heard) contrary unto the other: it is to the ende that he may make him vaynelie presumptuous, vpō his own power, which is a temptation greatly infecting the world, for notwithstanding that we be in our selves most foolish, ignorant, and simple, yet Satan will steal all the sight of that out of man's mind, and persuade him of himself very highly. Whereupon it cometh that we see the whole world so carried away in pride and presumption, that every man swelleth in his own conceit, seeking to disgrace all other men in respect of him self, and liketh of nothing be it never so good, holy▪ or wisely done or said, but that which is forged in his own imagination: but we must learn the lesson of the holy Ghost set down by the Apostle Paul, in giving honor to prefer one & another, and not our selves, in our own blind persuasion: Satan laboreth not only in this, to make Christ Jesus think too well of himself, but also upon the same to use unlawful means, to make it known unto others, which is a braūch (if you mark it well) secret poison, wherewith he greatly venometh mankind. For when once he can bring man to think better of himself then others do, or (in deed) is cause why he or they should: then will he ticle him w ^t vain glory, y ^t is with an inordinate desire of blazing his power & dignity unto men: whereunto when he can find no fit instruments, for the execution of the same, in such measure as he would: rather then it shall be vnatchiued (such is his thirst after praise, & popular fame) he will be his own spokesman, and plead his own cause, as we may see in the words & deeds of men: words, when men are not ashamed to commend of, and praise themselves, showing in boasting manner what they can do, and what great things they have done (and often, all stark lies) thinking the matter never sufficiently known until themselves lay it open, in deed when mē and womē (as we see in their practice will adorn (or rather disguise) them selves in such strange and monstrous manner, as we see continually practiced amongst us: and all cometh from a branch of that that Satan would gladly suggest into the son of God, to think it shall not otherwise be known how noble, how worshipful, how rich in livings, or great of birth they are, and they persuade themselves, that every man admireth their great estate thereby, when (poor souls) they take the readyest way, to be mocked and taūted of everyone that seeth them: esteemyng them rather of foolish, vain, and wanton, then wise, sober, or honest behavior. This kind of decette is yet further to be ripped up, for it is an infection that stealeth even upon him that is (otherwise) watchful: for it is a marvelous hard thing (such is our corruption) even for the dearest children of God, to do any thing that is good, or be in any good estate or condition, but as Satan would have had Christ to have misdemeaned him self because he was the son of God: so doth he exceedyngly labor, to make their affections corrupt in the same manner. In respect whereof, I pray God that we never let pass from our remembrance the saying of that singular vessel of God S. Paul, that saith he had the messenger of Satan to buffet him (a prick in his flesh) least he should be exalted above measure, through the abundance of revelations. For of all sins, I am persuaded that the best and godliest cā most hardly avoid this, to do anything that is good, & not be proud of it: but let us pray unto God, for his grace, that our affections may be so reformed, that we never ascribe any thing to our selves, that is his: and then shall we never be proud of that which is not our own. Mark yet another pointe of Satan's doings▪ he carrieth him unto an high place, above the rest of the building, but it is to the end, that he may throw him down the lower, and with the greater fall: for he meaneth never any thing less then to benefit any man, but his purpose is continually to seek by all means his destruction: and yet will he set a goodly show upon the matter, as though he labored for his welfare, to the ende he may the more easily deceive: whereby we may see, that as Satan is contrary unto God: so is his doing most unlike y ^• Lord's. For the Lord while he intendeth the profice of a man, doth humble him, cast him down, and make him seem base in his own eyes, that he may advance him, lift him up and adorn him with glory, and Satan doth here clean contrary to wit, exalteth highly, to the end he may throw down the lower, and therefore we are to take heed of those things in this world, that either offer unto us present pleasure, or feed our humor in pleasing of our selves. And on the other side, not despise the snubes and checks that the Lord doth often lay upon his people, for so much as (howsoever in present the former may be more delightful yet) the latter in the ende (to him that hath the right use of it) is far more profitable. Lastly (to conclude this point, & so to proceed) the drift of Satan is to make him, bear him self to bold upon this that he is the son of God. A practice wherewith he greatly prevaileth in the world. For where as GOD hath in his wisdom, set and appointed the places of men to be diverse: some in great, and some in meaner conditions: to the ende that by the greater his glory might more eminently appear in those whom he hath advanced: Satan laboreth (and mightily prevaileth to deface this glorious ordinance of God, and to make it unprofitable unto that ende whereunto it is ordained, For he telleth Princes, & great personages, that for so much as they be in so great and excellent estate all things are lawful for them: their will may be their direction, and who may control them? whereby they promise unto thenselves great freedom to sin: for that they are not to be censured by man (the meaner man also whom it pleaseth GOD to advance, unto dignity, and great estate in the world, whereas he should reason thus: God hath in his great mercy dealt thus graciously with me, to prefer me, before many of mine equales and betters (no doubt) it is to this end, that I should in more notable manner aduaūce his glory, and in greater measure be a staff unto those that fear the Lord, and a shield to defend them against the wicked: Satan teacheth him to reason clean contrary: as thus. Now I am adaunced, now am I enriched, now am I esteemed, I have all things that I can desire, what should now let me, why I may not give myself unto my pleasures, to feed my own affections and be it right or wrong, who shall say nay unto it? or who dare find fault with it? I would to God that we had not too manifest experience, of such reasoninges: for where as great personages, should be glorious in great and raxe virtues, for others to imitate, it falleth out (oftentymes) that they be patterns of most monstrous sins, unto those that will learn to follow them. Satan findeth such fruit towards the building up of his kingdom, by this course, that he infecteth all sortes of people by the same, so that not so much as the simple countreyman (if that he can any way persuade himself, that superior persons have any good likyng of him) but will attempt whatsoever, shall any way serve his own turn: always thinking thus with himself: if I be crossed in it, I have a friend, a great man that will stand by me, and suffer me, not to have the foil. Frō this fountain doth arise all the troubles, and disorders that are everywhere to be seen: which (if you mark well) you shall see, that it springeth from his brain, that beareth himself bold of his friends that he can make, either in Court or in the country. And thus can Satan cunningly deceive the world. But (if it pleased God to put it in the harts of superiors on whō all wicked men do rely) it behooveth them to have especial care, whō they stand with, for so much as they cannot choose but be guilty of the sins committed, by them, and it is now come to that pass, that a livery coat maketh a man lawless where soever he dwelleth.

[ 16] ( For it is written he shall give his Angels charge over thee. &c. ) Now come we to the reason that Sathā useth, to the end that he might with more probability seem to urge no unlawful thing: his reason is thus much in effect. I persuade thee to nothing, that either, may be any way offensive, unto GOD, or dangerous unto thy person, for that which is writ̄ in God's own word, must needs please him well, & that which he hath promised, cannot be unperformed: and thou canst not be ignorant that he hath commanded his angels to take heed, unto those that are his, & so to protect thē, against all dangers that may seem to be incident unto them, that they shall not so much, as trippe or stumble at a stone, that lieth in their way, a speech in appearaūce, marvelous glorious, but in truth (being rightly scāned) most wicked and impious: for mark, his intent is (as we have heard) to persuade Christ Jesus to sin, and yet for the proof of the same, he will needs allege the Scripture in which manner (before we come to the text it self) there resteth a double subtlety, first he seeing himself convicted by the Scripture, beginneth now to fight with the same weapon: both that he may seem to have as much force on his side to persuade with, as Christ had in resistyng: and also, that he by taking that weapon into his hand, might cause the son of GOD to refuse it, and use it no more against him: either of which if he could obtain he would not greatly doubt of the victory. Which we are diligently to consider, and observe: for Sathā knowing that he is no way so wounded as with the word of God, useth many sleights from time to time, to deprave us of the benefit of the same. For either he will labor to take it utterly away from us (as he doth mightily, by those miscreauntes the Papists) or if he cannot get that, yet will he use some means or other, to make us as good be without it as have it, by setting before our eyes text against text, by showing us the diverse senses wherein it hath been taken: and all to this ende to make us Academickes, holding no certainty of any parte of it. And therefore we have great need (especially in these days, wherein the Scriptures are so many ways abused & perverted) to crave the Lord's gracious favor, to open our eyes, and enlighten our understanding, that we may see the mysteries contained in his laws: that we may with the knowledge of the text (in letter) understand also the spiritual sense and meaning thereof, to the right reformation of our judgments, and conversations, according to the same. The second branch of the subtlety of Satan in alleging the text, is that he may the more easily deceive: and with the more color work his purpose, and not be descried. Wherein we see that verified which the holy Ghost doth else where warn us of, namely, that he can turn him self into an Angel of light: that is set such a glorious face upon the matter, that he would seem to lead a man into the highest heaven, when (in deed) his purpose is to throw him down to y ^• lowest hell. For would not a man think, that the eternal word of the euerliuyng God, being given unto the sons of men, to teach us to know God, and worship him aright, and to show us the way to endless felicity, should never be spoken, but to that end, and therefore the very syllables of the same to carry in them always, great majesty & reverence? which in deed) is the end wherefor it is given us) and yet behold how Satan (as he useth it) would make it serve his turn, to teache the way to perdition. Wherein (though the son of God could quickly espy his legierdumain yet) he greatly overtaketh mankind with it: especially those, that have a general likyng to Religion and yet are 〈◊〉 , in the true sense, and meaning of the text: we see how Satan c •• ieth them from opinion to opinion and every thing that seemeth to have any probable show of Scripture in it, they take by and by as an undoubted truth. Wherein as (at the first) he abuseth their simplicity, and vnstaydnesse: so (at the length) he bringeth them to an obstinate frowardness, that in respect of their own opinion, they will not stick to condemn those whom they know in their own consciences, to be the notable instruments of God to set forth his glory. And therefore it behooveth us, to take heed that we truly learn to discern the spirits whether they be of God or no: lest we (suffering the punishment of our own carelessness) be carried about with every wind of doctrine, by the deceit of men: but be so settled upon the rock Christ Jesus through the knowledge of the doctrine of the Prophets and Apostles) that the gates of hell do never prevail against us. Thus much for Satan's sleight in the alleging of the text. Now let us see how he doth allege it. ( He shall give his Angels charge over thee &c. ) If you look upon the words of the text alleged, and confer them with the Psalm from whence he had them, you shall see a notable piece of cunning. For where as it is said here, that GOD will give his Angels charge over (those that dwell under the shadow of the almighty) to guide them in their ways: he leaveth out this last word (their ways) which (in deed) is the very thing that would have made him overthrow himself. And therefore he passeth it over. For the meaning of the promise is, that God will protect them that walk in his ways which he hath prescribed unto them. Now there is none so ignorant, but knoweth, that when a man is upon the top of a pinnacle, his ways to come down, is not to throw himself headlong, but, to come down by y ^• stairs, that be made for that purpose. Which Satan knowing well enough, doth leave it out, that his dealyngs may not be discryed: this lesson doth he teach many a one to put in practice, as for example, when he would persuade a man to be a Papist. He will tell him that none can be saved, but whom the Pope will, and to prove it he hath a text to wit whatsoever thou bindest on earth shall be bound in heaven, and whatsoever thou loosest in earth, shall be loosed in heaven, but he will never tell him that this is restrained to the words of the commission teaching them to observe whatsoever I have commanded you, else it is your own invention. When he would persuade one to abide still in his sin, he will tell him that God hath mercy ever in store, and to prove it he hath a text, to wit, whensoever the wicked returneth from his sins, they shall no more be remembered, but he will never give him leave to learn that the mercy of GOD leadeth to repentance else thou heapest up unto thyself wrath against the day of vengeance: whē he would have thee to be superstitiously devout, and so not to care for the doctrine of the word, he hath a text pray continually, but he will not tell thee that he which refuseth to hear the law, evē his prayers are abhominable, and (in a word) to cause thee make no conscience of any sin, he will tell thee God is merciful, but he will never tell thee, God is just, until the latter end: then will he labor to carry thee away, either in a sleep security, or else (in setting before thine eyes the multitude of thy transgressions) to drive thee, to utter desperation. It is meet therefore that we be wise, by the wisdom y ^t the holy ghost teacheth us in the word, least Satan do utterly deceive us, to our own destructiō, Behold yet another trick of this enemy: he would carry Christ Jesus into that safe tower of God's providence and protection, not to the end, that he may be safe, in deed, but that he might make him abuse y ^• same to his own overthrow. If you look into the doings of the world, you shall see that this lesson is greatly learned, and of them that take themselves to be no small ones usually practiced. For he offereth to y ^e view of those that know not y ^• principles of Religion, the consideration of God's eternal decree in the predestinatiō of his elect, before the foundation of the world was laid, not to this ende that he would have them rest on it, as an unremoveable rock, and have the right use of it, for the advancement of God's glory, in their careful obedience unto his laws, and commandments: but rather, that he may make them altogether careless of anything that concerneth God, or godliness: and so satisfy the lusts of their own flesh with greedynesse in the whole course of their life. And therefore he teacheth them to reason thus, God's decree is unchangeable, if I be elected I cannot perish whatsoever I do, and if I be rejected, do I never so well, I shall never be saved: and therefore to what end should I hear Sermons? pray? live godly? or do any good thing else? Whereas the Lord in his word teacheth a clean contrary conclusion: the decree of God being unchangeable, is yet secret, and known by none other means, but only the fruits of it: which is the holy ghost assuring the conscience, and holy conversation witnessing thereunto, and therefore I must labor (for the assurance of my salvation unto my self) to live in all holiness & godliness: & whē I find it, still to endeavor more & more obedience to the laws of that most loving and gracious God, that had such care over me, as to elect me, and ordain me to salvation, before he made me. But as Satan deceaueth the world in this pointe, so doth he in many other: as the free justification only by faith in Christ Jesus, doth he set before the eyes of mā, to make him neglect good works: and so in all other points of true Religion.

[ 17] ( Jesus said unto him, it is written again, thou shalt not tempt the Lord thy God ) this is the answer of our Savior Christ, unto the former assault, which (being in words very brief) containeth, in effect thus much. Thou goest about to persuade me to do that which is not lawful: & for thy purpose thou seemest to allege y ^t Scripture. But know, thou this, that the place of y ^t Psalm (if it were true as thou alledgest it) should be contrary to another text, where it is set down, as a general decree, of all men to be followed forever, that man must not tempt God by doing those things that are not warranted. In which answer (before we come to consider the words of the law alleged by Christ) we have diverse lessons to be learned for our instruction. First in that he (notwithstanding that Satan had presumed to use the sword of God's word against him) flieth not to any other weapon (as accounting that either abused by the enemy, or unable any way to serve his turn) we learn that although the adversaries of the truth, do abuse the Scriptures, and pervert them to their own destruction: and though wicked mē, will (for the defense of sin) and in mockyng manner) take y ^t word of God in their mouths, yet is this no cause either to make us careless in searching y ^t food of our souls out of the same: or to make it less of force to beat back, all our spiritual enemies. But rather to be so much the more diligent, to meditate in the same day and night, that we may attain unto the true understanding of that (for our own comfort) which they snatching at, do abuse to their eternal confusion. A lesson very needful to be learned: for we see that the devil hath wonderfully prevailed with all mē in y ^t world (the true professors of Jesus Christ only excepted) for if you reason with a Papist concerning any point of doctrine or an Atheist for the convincing of any sin, and for your warrant do allege the word of God: tush (say they) every man will allege Scripture for his defense, & so they think that they have notably answered the matter. But we are to learn, by the example of our Savior (in this place) that as the dronkarde abusing drink, is no cause why I should refuse it, to quench my thirst: and the gluttō gordgeing himself with meat, no cause why I should think meat thereby abused, or the blessing of God lessened in the same unto me, for the satisfieng of my hungry body: no more was the abuse of Satan in perverting the Scriptures, any cause to drive Christ from defending his innocence by the same: neither ought the godless practices of the wicked (in profaning the Scriptures) be any cause, why I should not make it still my direction to teach me true doctrine: to improve in my self and others erroneous opinions: to inform me in the way of godliness: to reprove sin and wickedness: & to comfort me in all calamities and distresses, Moreover (if you mark the manner of Christ's reply) you shall see how netably he pulleth away the visarde from Satan's face, and maketh him appear in his own kind to be (as he is) an abuser of the scriptures, to a wicked purpose. Which is to be noted in this word ( again ) wherein, Christ maketh a contradiction (not betwixt scripture and scripture) but betwixt the sense whereunto Satan would apply the text, & other places of the word of GOD: as if he should say, thou showest thyself to be a deprauer, in that thou wouldest have a piece of God's word, so taken, as that it must needs carry with it, a manifest contrariety, to other places of scripture, and therefore thou doest abuse the text. A notable example, for our direction, when we deal with any man, that would have the word on his side: to examine not only the circūstaunces of the text (as above) but also to see how that place produced by him in that his sense, accordeth with the rest of God's word and the course thereof, wherewith if we find it to consent, it is to be received, if not (by the example of the son of God in this place) it is otherwise to be expounded. This doctrine (being rightly learned and used) is many ways profitable. For it is first, a most excellent way (when we reason with others that being carnal, do carnally allege the word) to reveal unto thē (if they be not willfully blinded) their error, and so to teach them to amend it. Besides that it is an excellent rule for us to observe in the reading (or by any means searching) the true sense of y ^t word of God: for oftentimes we shall meet with such places, that either by reason of the figurative speech, or the phrase of the Hebrew, or Greek text, which unto our English tongue is often strange) seem to be hard to be understood, or diversely to be taken, or else at the first sight is a Paradox, and strange opiniō, in the course of Religion: then will, this lesson of our Savior Christ Jesus stand us in good stead: namely it will teach us to confer it, with other places of scripture, and see how it may be taken agreeable unto them, & so expounded, according to the proportion of faith: And further it will be a notable shield unto us against many and infinite temptations of Satan, wherewith he laboreth to seduce us. For he (almost) never cometh unto the godly in his own name, but under color, and pretence of God's word. Now if we have the right use of this lesson, it will teache us to wey his drift to examine his proof, and confer it with the course of true Religion and godliness, and then shall we see, that howsoever the motion, that he suggested into our mind, seemed to have his foundation from the Scriptures, yet was it no better then an illusion of the devil, to entice us to sin. Moreover in the manner of his answer, he giveth us another most excellent ensample for our instruction, for Satan (in alleging the Scriptures) doth not always leave out a piece of the sentence, but sometimes he bringeth y ^t whole. Now as we are taught in the former doctrine, to examine the sense, wherein he doth use it: so (again) doth he teach us, to examine the end whereat he aimeth, which Christ doth thus: Satan alleging the promise of protection, driveth at this, to make the son of God sin against his father: which Christ layeth open by joining y ^t commandment, with the promise and then he reasoneth thus: My father never promised protection unto any that go about to break his commandments: now that which thou wouldest have me to do, cannot be performed without a direct breach of this law: Thou shalt not tēpt the Lord thy God. A most excellent pointe of Religion, for the Lord in his promises and commandments, aimeth at one thing, to wit, his obedience and the comfort of his children, for if he say do this, y ^t conclusion is unto a true Christian, y ^u therefore must obey him, or if he promise protectiō, mercy, spiritual, or temporal blessings, the conclusion is (still) therefore thou must obey him, if thou depend upon him. So that this doctrine serveth to most notable use, in the direction of man's whole life. It is true that God hath given unto us those laws which (by reason of our natural corruption) we are not able to fulfill, and therefore the author of our salvation is only, his mercy in his son Jesus Christ: yet are we to know, that the law of god is not thereby adnihillated, but established, for the continual course and direction of man's whole life: and therefore if we shall at any time, reason to our selves thus: I am saved by the mercy of GOD, therefore why should I be so strict & precise in my life? Let us take heed, for in so doing we turn the grace of God into wantonness: and if at any time this motiō shall come into our mind: I may do such a thing, and I trust God will forgive me, or, to be thus, and thus obedient, to God's word, and law, is a wearisome thing, God knoweth that we are flesh & blood, will bear with us, let us know, that it is the very temptation of Sathā, that seperateth the promise from the commandment: and would have us fall into sin, and then let us set this lesson before our eyes, that our Savior joined them both together, the one to show us the law of God, and to give us matter of true confidence in him: the other to keep us in order, by continual obedience unto his laws, to the adornyng of our profession by a godly life and conversation. Now let us consider, the text, that our Savior Christ doth allege which is writ̄ in Deut. Where Moses (showing the wonderful love of god to the Israelites ) persuadeth with them to take heed, how they walk, & what they do, least they tempt the Lord their God unto anger: what it is to tempt God, we have heard before, to wit, to try his power or his patience: his power, when we, seeing his mighty protection over us, set down in his word, do take in hand some venturous thing, to see whether it be true or no: his patience, when we understanding his severe vengeance pronounced in his word to light upon thē that go on carelessly in iniquity, do notwithstanding, little (or nothing at all) regard the same: but presuming upon his mercy and forgetting his justice) do give our selves over to y ^t lusts of our own flesh: so that our Savior Christ allegeth that place to prove, that if he should throw himself down headlong, he should tempt God, in the first sort, to wit in trying whether he would preserve him or no. The doctrine (therefore) that we are to learn out of this place is this: that we must not only have an eye to this, that every action which we take in hand, and everything that we go about, be warranted by the word of God: but also that the manner thereof, and the means for the performance of the same, be such as God himself hath appointed, and not such as we in our own (foolish wisdom) do like well of: which lesson) (if it were rightly learned and put in execution) would be the cause of abridging many a mischief in common weals: of healing many a breath in Churches, and in letting many a shipwreck of conscience that is every day to be seen: For if Princes and governors of kingdoms and common weals, could be contented, to lay down all their honor at the feet of the son of God: and were persuaded that whatsoever they do that pleaseth not him, is the greatest dishonor that ever can befall them in y ^• world and the keeping of his command • eutes (in the ruling of their people) their sole and only true glory. They would not so much make their will to be their law. If those that would be counted the builders and master workers in the erecting of the spiritual temple of God, could be contented not only to propound unto themselves the building of the Church of God, for their matter, that they would bring topasse but also (in the manner of the same) be contented to let the holy Ghost be their counselor, and to renounce their own devises, and let go their worldly dignities: we should not only see the glorious beauty of the former temple (I mean the growing of the gospel in the primative Church) moste flourishingly to shine, for that the Lord would (according to his promise) bless his own ordinance, and institution: but also that kingdom of Antichrist, that hath so long been wind-shaken (and yet falleth not • ) quickly have a most notable overthrow. If every private person also, that hath taken upon him the profession of the glorious gospel of Jesus Christ, could be contented (as were the Romaines ) to obey from the heart, the form of doctrine, whereunto he is delivered (both for the furnishing of his judgment in knowledge, and governing his life in practice) the name of God should not be so evil spoken of: the religion of God not so slandered: nor the common enemy have so just cause to rejoice, and say there, there, but in every of these conditions, men are so wedded unto their own affections, and nature beareth such sway (by the instigation of the devil) that either in the matter of their calling, or (at the least in the manner) they must have a trick of their own cunning: whereby it cometh to pass (for as much as the Lord cannot abide to part stakes with any nor to give his glory unto any other) that the just judgment of the eternal & mighty God is upon their labors, that they see moste lamentable success in the same: and all for this, that they will presume, to prescribe unto him, what is to be done, and to add unto his wisdom, which is every way most pure, and perfect: but we must learn (if we mean indeed, to profit by the doctrine of our Savior Christ in this place) not to tempt God in such sort, but that he be our director, and counselor in everything that we take in hand, or else never presume to attempt it.

The fourth Sermon.

[ 18] V Nto an exceeding high mountain ) the last temptation followeth to be considered: The first thing whereof is the place whereunto he brought Christ, that he might work his seat upon him, which is a very high mountain: not y ^• he carried him thither, in bodily manner, but (as they were before) offered unto him such a cogitation. Now in that Satan (before he offer unto Christ the consideration of the thing that he goeth about) doth first bring him to a place (as he thinketh) most convenient for his purpose, we may behold in an other cuircumstaunce his cunning, and subtlety, for as at the first he took the advantage of the time: so here doth he also of the place: yea and that before he goeth about to practice the thing. And this we have diligently to note (that we may make good use unto our selves of it) for if Satan begin his practices against the godly by bringing them into those places that are fittest for his purpose we are carefully to take heed into what places and companies we do come, and so much the rather in these days of sin, whē godliness is (almost everywhere) barked at & sin and wickedness advanced and extolled: so that a man shall scarce come into that company, but either he shall hear the Gospel of Jesus Christ, and the professors thereof evil spoken of, or the name of god (in common talk) blasphemed and taken in vain, so that he is brought thereby into this straight, that he must either consent by scilence, or sooth them up in their sins and wickedness (and then hath Satan that for which he brought him thither) or else boldly (according to his duty) reprove the offenders and thē (oftentimes) the rage of the wicked is so incensed thereby that he rather increaseth his dishonoring of god then (which were to be wished) taketh any warning to amend, and then shall the party that feareth god be greatly grieved, to see it, and (as many consciences be very tender) fear least he have some way been the cause of that outrage: how much better (therefore) had it been for such a one to have taken heed before hand, and not to have come there at all. Besides this inconvenience, we see by experience, that many are (often) overtaken with that sin (by frequenting wicked places and company) which they before abhorred, and if they had known or feared that they should have been brought to that estate, they would have prevented it: as for example, many one that in his conscience approveth the truth of religion, and is persuaded that he ought to frequent the public exercises of the same, and doth determine at such a time to hear such a sermon: in the mean while falleth into the society of the wicked and is among them that make no conscience of any such matter, who keep him worse employed, until the time be past, so that when he entereth into consideration of the matter: he may justly say with himself, surely, this company with whom I have been, and this place where I was, have frustrated my determination in better things. I speaks not all this while of drunkenness: of whoredom: of gaming. and such like: which (oftentimes) are committed contrary to the purpose of the party: yea contrary to his former affection and desire. And therefore (if ever thou meanest, vnfeynedly to take that course which becometh a true Christian, and if thou wilt learn to discern the subtitlties of Satan, to shun them) beware of places of wickedness, and ungodly company: and learn to frequent those places and that company where godliness, is exercised, that when thou departest, thou mayst go away bettered, and not hindered thereby.

[ 19] ( And shown him all the kingdoms of the world, and the glory of them ) we see howe the enemy waited the opportunity of the place, and yet he findeth not all things fitly prepared to his purpose, (for he hath experience of Christ's wisdom in discerning his intents) and therefore he doth at the first only show unto Christ Jesus the matter wherein he meaneth to tempt him: that is, he offereth unto his consideration, the greatness, the majesty, magnificence, and glory of the kingdoms of the whole world: and so seemeth (for the time) to go no further: wherein we may see that Satan dealing against one that hath givē him the foil before, and therefore (he is assured) liketh not of his practices doth use himself more subtly, then he hath done: to teach us, that the more, that the Lord revealeth his will unto us, and descrieth the sleights of Satan, and the more troubles that he hath assailed us withal, and we, thorough (God's help) have overcome, the more slyly will he assault us, to the ende that he may more easily deceive us. And therefore we are not to make light of this enmity, and so be careless (as many be) but (the forewarder we be in the school of Christ) to walk the more warely, and circumspectly: knowing that our adversary watcheth us moste deceiuably. Again behold how Satan offereth the beauty of the thing, unto his consideration & so letteth him alone: leaving (as it were) the object, and his senses to work further. a matter worthy to be noted, for if Christ had been (as all other men are) of a corrupt nature, it had been a forcible way for him to have prevailed: which he (knowing enough) doth use against mankind, and doth greatly overtake them therewith: for when he would bring thee to commit any sin, he (knowing that thy nature is corrupt, & inclinable to anything, saving that which it should) doth offer the consideration of it unto thy senses, as for example when he would have thee commit whoredom, he will use one mean or other, to bring thee to the sleight of the harlot & to behold her beauty, whereunto if thy lust once give consent, he hath, what he would have for the resistance whereof we must learn that he that looketh upon a woman and listeth after her in his heart committeth adultery, and therefore must we continually use that notable prayer of David. Lord turn away mine eyes that they behold not vanity. If he would bring thee to fall into drunkenness, he will show to thy sight the color of the drink, wherewith if y ^• once be delighted thē doth this follow, that thou wilt persuade thyself it is pleasant for thy taste. That we may also stay the beginning herein, we must learn the counsel that the holy Ghost giveth us by the mouth of the wise king Solomon look not then (saith he) upon the wine when it is red, and when it showeth his color in the cup, or goeth down pleasauntly: In the end thereof it will be like a serpent and hunt like a Cockatrise. To conclude, his first offer is in any temptation, to lay the thing (which of it self is lawful) and thy senses together, wherewith if he can see thee affected and moved, then will he proceed, and therefore we have great need to take heed that our affections and desires do not raunge abroad about the things that belong not unto them, neither be too much delighted with the things that are of God alleged to man for his necessity and delight: least Satan get occasiō thereby to enter in with us so far, that we shall not be able to resist him. For though the world persuadeth it self, that thoughts are free, and man may behold what he list & wish at his pleasure, yet we must learn to tie up our affections and keep them in more straitly, least they open the door to great and heinous offenses. Let us yet behold a further slight of Sathā in this show of these things unto Christ: namely that he offereth them not simply as they are, but (only) in the breast of them, for he showeth the glory and honor of the world, but not the inconveniences and crosses that accompany the same, & it is a deceauable slyght. For when Sathā would make a mā vain glorious, if he should together with the praise of men, show also the small affection that men that be wise bear unto such persons: if with the present pleasure of whoredom, he should reck̄ up the sicknesses and punishments that follow: if with the delightful taste of strange drink he should make mention of the sorrows that ensue the same: in short, if with the fleshly contētment that sin bringeth he sheuld also speak of the troubles that follow upon it, and what punishment such shall abide at the hands of almighty God, he might justly fear that he should prevail but a little. And therefore when he goeth about to bring man into any sin, he leaveth out whatsoever may seem to make against him, that he may the more easily obtain his purpose: which we see him most notably to practice, against our Savior Christ in this place: for going about to make him worship him self in stead of the living God (who only is to be worshipped) he would draw him thereunto by the desire of the souerainetie over kingdoms, the which (that it may more forcibly move the son of God) he propoūdeath in the most excellent condition that it can be of, and never showeth him of the great charge of a kingdom: the ficle estate of Princes, nor the great accompt that they shall make, when the Lord of heaven and earth shall call them, to give an accompt of their stewardshippes. And w ^t this course doth he mightily blind the world, for we see that men are so ravished with the glory, pleasure, and profit of this present life that for the attaining of the same they do not only swallow up all the worldly inconveniences that can be fall thē: but (which is more) make shipwreck of conscience, & tread all Religion and godliness under foot. How true this is in the common weal, I refer it to every man's conscience: & whether it be in the Church or no I pray you see the Judgemēt of him that lived before me, and spake as he saw, which was indifferent. Satan (saith he) hath taken many of our Ministers, and carried them up to an exceeding high mountain and shown them all the spiritual livings almost in the world. Byshoprickes, Deaneryes, Prebendes, Personages and Vicarages, and hath told them: this is a wealthy Byshopricke, this is a riche Deanery, this is a fat benefice, they are all in my gift. I am the patron of them: fall down therefore before me and worship me, and if one will not content you, I will give you pluralities. Let no man think these things to be forged or sucked out of mine own fingers, for writers make mention, that the Devil in deed gave the Byshopricke of Rome once, and since that time it was never good. And is he not so able now, think you to give a poor benefice, as he was then to give the fattest Byshopricke in the world? Let no mā be offended with me for speaking that, which all the world by experience seeth to be true. For where these Alymsters should be Preaches, they are tongue tied: and that cometh not without great temptatiō. For thus he reasoneth with them: speak no more of justification, medle no more with controversies: rub no man on the sore: Let every man live as he list without reprehension or admonitiō, and you shall lack no living. Do you think that Sathā hath not sworn many to silence: I have he •• of diverse that at the beginning have ben very godly preachers, but after they have once ben choked up with many livings, they have had such a bone their throats, as the Devil would have it, that they would seldom open their mouth to speak anymore. This far of his words. But it behooveth those that will learn (in deed) to shun the estate that Satan would bring the son of god in this temptatiō, to consider of the world, and the things that are therein, as they be described by the holy Ghost in the word of God, and wey the manifold snares that sathā hath in the same, to seduce and deceive withal, to the ende that they may walk uprightly in this vale of misery, in y ^• true fear and obedience of Jesus Christ. It is added (by Luke ) that this great glory of the world was shown unto the son of God. In the twinkling of an eye: Which doth further set down unto us the forcible means that Satan used to obtain his purpose, for we see that as pleasant things do greatly move the mind of man, and the rather, when no bitterness is mingled therwithall, so most especially when they (being many and glorious) do come altogether, and of a sudden. All which circumstaūces you see how wisely the enemy hath packed together. The doctrine then that we are to learn out of y ^e same is this: that Satan will pretermit nothing (be it never so little) but he will take his aduaūtage by it to do us harm: to y ^e end that we may learn not to be careless seeing he so bestirreth himself: nor to be negligent in learning to discern his sleights & to avoid them, seeing he is so watchful to seek our destruction, again in that this is said to be in a moment or the Twinckling of an eye, we may further behold that which before was shown, namely, that the said temptations, were not corporally, but by cogitation. For we know that the mind of man (in such wonderful manner hath GOD created it) can at once conceive and see those things that are far distant, and (as it were) lay them together, and make one common object unto it self of all the world: thinking sometimes of all at once, and sometimes of one part, sometimes of another, and such is the wonderful celerity & quickness thereof, that it is now here, & forthwith at Jerusalem, or in any of the uttermost partes of the earth, which Satan knowing well enough doth labor also to make this singular and most excellent grace of God to serve his turn, for the accomplishment of imquitie, she wyng unto us, the exceeding malice of Satan, that not only useth the instruments of sin and imquitie to serve his purpose, but also usurpeth (even) upon the best and most excellent graces of God, seeking to pervert them from y ^e right use, whereunto God hath allotted them: which is a thing very needful of us to be noted, for as it pleaseth God in his great love to mankind, to bestow his graces both of the mind and body upon man in most liberal measure (as wit, wisdom, learning, riches, honor, strength, beauty. &c.) so doth Satan labor (even) to make all these things, not only unprofitable unto us, but (which more is) as instruments of our greater falling from GOD, and so of our more grievous Judgment. For he will teache a man to turn his wit unto craftynesse: his wisdom to injury others, his learning to bolster perverse opinions, his riches to choke the good motions of the spirit in him, his honor to the forgetfulness of God, to honor him, his strength to oppress others, and beauty to pride, even as he would have used that excellent part of man (in the son of God) his mind, to be a mean to draw him from his obedience unto God his father. And therefore we have great need to take heed, that the graces which God hath given unto us be not abused by us through the suggestion of Satan, to our greater hurt and God's dishonor, which we shall the better regard, if we set this always before our eyes (and endeavor it unfeignedly in the whole course of our life) that all that we have, or are any way able to do, may be employed in such wise, as may best serve to the glory of god the father, the building of the kingdom of Jesus Christ and the benefit of our brethren with whom we do live.

[ 20] ( All this will I give thee if thou wilt fall down and worship me ) all this while hath Satan done no more but only made way for his purpose: for having set him on an exceeding high mountain and shown (as it were) before his eyes the beauty of all kingdoms, he cometh then to his purpose, to wit, to offer them all unto y ^e son of God, so that he will worship him, for (no doubt) he thought that Christ must needs be ravished with the desire of that glorious sight, and therefore would be willing to do anything, for the attaining thereof: which is easily to be found in man, subject to corruption, but Christ was exempt frō the same, and therefore Satan was deceived of his hope and disappointed of his purpose. But let us consider his temptation: how cunningly it is disposed and set in order. Satan doth not go simply to the thing it self (as he did in the former) but before he biddeth him worship him, he setteth down the promise, to the end (that unto all the circumstances) he might ad this as the life (if Christ would have believed him) that he will bestow them all upon him but Christ saw his subtlety, and therefore resisted him, and hath provided that the same should be registered for our instruction. And yet doth the devil most mightelie prevail with the world herein: for he setteth such a color upon sin, by glorious promises, and manifold pleasures and profit, which come by the same that he can easily persuade (almost) any man to commit any sin, for that appeareth by the course that men take in this world, that he hath already won their hearts unto this persuasion, that he will give them all things. For if there be a practice which is clean forbidden in the word of God, you shall find even the meanest (in outward appearance) very perfect in it, but as for those courses that God hath commanded (whereunto he hath promised a blessing, and which he will have done as service unto himself) if you ask them, they know not what they mean: & if you speak of them you had as good speak to a post: he doth not only (in moste liberal manner) promise to bestow all these vpō Christ: but also, for a further assurance (as Luke recordeth) avoucheth that they are delivered unto him, and to whom soever he will bestow them. And yet we know by the scriptures, that the earth is the Lord's, and all that is therein. The Lord God of heaven giveth power, strength, and glory. For there is no power but of god: he lifteth up and throweth down. The most high divideth to the nations their inheritance and separated the sons of Adam: so that we may behold the impudency of Satan, and his lying presumption that dare vindicate unto himself that wherein he hath no interest, where-withal (notwithstanding) he prevaileth much in the world: for they that do believe that these things he the Lord's, and are bestowed (as blessings) upon none, but those that receive them at his hands (which is by those lawful means that he himself in his word hath prescribed and warranted) are careful that they never desire that whereunto the Lord doth not offer good means: contrariwise they that believe it not, but have rather taken out the lesson y ^e Satan is the giver of them, do by all subtle and indirect means seek to attain unto their desire holding this for a principle, that he that dissembleth not cannot live: and this for another, that he that dealeth justly shall die a beggar: hath not y ^• devil (think you) persuaded such persons that y ^e world is his, and he hath the bestowing of it at his pleasure? yes verily. And therefore they make no conscience of right or wrong: they neither fear God nor man, but (so they may have their willes in pleasure, profit or worldly estimation) they care for no further. Contrariwise those that fear God have not only learned to abhor and detest such dealings in themselves, but also in those monstrous Anachims that follow such wicked ways. But here may seem to arise a doubt, howe this can be so, that Satan should have so little interest in the world, seeing, our savior Christ doth in diverse places cal him y ^e prince of this world & s. Paul calleth him y ^e god of this world. I aūswear y ^• these be two true sayings: sathā hath nothing to do with the things of this world, & sathā is the god of this world, for it is evident that god made all things both in heaven & earth, which were all exceeding good, & he doth continually so protect & govern thē, y ^t the sparow falleth not on y ^• ground, w ^t out his will, so y ^• in general they are thus to be reconciled, whatsoever is good in y ^e world that is god y ^e ruler & disposer of: but whatsoever is evil y ^t sin doth sathā direct & govern. Then he hath nothing to do with y ^• things of this world, so far as they be good, & used to the right end: Which is to y ^• glory of him that made them & the benefit of the possessor, but he is prince of this world, first in respect of the sin that is committed in the same, for as he was the first y ^e sinned, so was he y ^• cause of the transgression of mankind, & therefore is the continual ringe leader of all ungodliness. Secondly he is called the prince of this world in respect of that he doth, and not of that he may do, for he is an usurper, to wit through sin captiueth and subdueth man unto his obedience and slavish subjection, whereunto men do so generallye yield, that he only seemeth to be served and the Lord of heaven and earth thrust out at the doors, and therefore is he called the prince of this world. Thirdly he is called the god of this world for that they why (by the just Judgment of god) are given over into a reprobate mind, being blinded in their understanding, do give themselves over not to obey the truth, but to believe lies, and obey Satan in the whole course of their life, yet all this his power and souerainetie is ruled by the reins of God's providence, that he can do nothing, without his leave, no not so much as enter into the swine, which is unto us a great comfort and (indeed) the staff of all our affiaunce, for when we see the malice of Satan, the cruelty of the wicked, and our own wickedness we could have nothing to resist, but only this that God's providence, whom we fear and in whom we repose our confidence, so directeth all things that without his will (which is in his son Jesus Christ loving towards us) nothing can be attempted or performed.

If thou wilt fall down and worship me ) We see his liberal offer and how bountiful a hand he hath in that which is none of his own, and yet notwithstanding doth he promise this upon mere liberality without respect of any other matter, no, it was nener his meaning, for none shall be benefited by him but such as will do him homage: so that we may note herein Satan, that mind which he accused the servant of God Job to be of: to wit that Job did not serve God for nothing: but because God had enriched him therefore (only) was he godly and feared the Lord, and why did he charge him with such a heinous crime? for sooth because he was of the same disposition himself. The doctrine (then) that we learn out of the same is this: that as we see Satan to be minded, even so (if you look into the course of this world) shall we see his instruments to be affected: that is, to measure others by themselves, and to (think though they be most wicked, and most vilely desposed) that no man is better: so that the deceitful man will trust none, but thinketh that every mā will beceaue him. The liar believeth not another of his word, because he himself maketh no conscience of lying, he that shunneth y ^• offenses that the world exclaimeth against (only) to stop men's mouths, doth think that no man doth more: in one word, let a man be never of wickedly bent, yet thinketh he no other men to be any better: contrariwise, the man whose mind is truly regenerated thinketh so basely of himself and by charity (the fruit of his faith) hopeth so well of every man, that (unless he know the contrary) he always judgeth the 〈◊〉 . Again you see how liberal he is of promise, but he tieth it unto a condition: wherein you may perceive howe contrary his affection is unto the mind of the Lord: it is true that God will be worshipped of all that he dealeth mercifully withal, but yet doth he freely bestow his mercy, without any respect of our worshipping him aforehand. But Satan will be worshipped before he will perform his promise. So that as the contrary disposition of God & Satan appear in this point, in like manner (if you examine it well) shall you find them that are of God, and them that are of their father the devil to be, for the godly having obtained mercy at the hands of God, are also inclined unto pity and mercy being careful to do good (according to their power) not for gain, but because God hath been favorable unto them, the wicked (on the other side) being minded as he is by whom they are guided, will promise very bountifully, and give as sugared words and use as glorious terms, as though their tongues were made of Butter: But all that ever they promise is with an if for if, they gain not by thee: or if thou please not their humor, or if thou crowch not unto them: they will not only not perform the least part of their large promises, but thou shalt find it in experience, that they will be unto thee (as Satan was ever after to Christ) thy greatest enemies, and as much as in them lieth) do thee the greatest displeasure. Well, let us proceed the devil worshipped: what doth he desire when he would have Christ Jesus to fall down and worship him? surely no less then that which was due unto God the father: for look what it is that God requireth of us in his word, when he biddeth us worship him, and all that doth Satan most impudently challenge unto him: But you will say unto me, that Satan shown himself herein a very fool, for no man was ever found that would say he would worship the devil. Well, thus can he cunningly teache thee to play with terms and speeches, while he get dominion over thee to make thee worship him in deed. For (if we shall truly measure things by the line of truth) we shall see that Satan is greatly obeyed in this point, for what is it to worship God but to fear him, and bring forth the fruits of the same which is obedience? Now we cannot tell one of us when another doth fear, but by the fruits, which (Christ telleth us) the Tree is known, by the fruit by which every Tree is to be known, is obedience, and by obedience, are we known whose servants we be (as S. Paul teacheth us) the obedience unto God is godliness, in the keeping of his commandments, the obedience unto Satan is wickedness in transgressing the laws of God. Now let us come to the point: if there be moe found that give themselves over unto sin, in neglecting of the word of God, blaspheming of his holy name, profaining of his Sabbath, disobedience, whoredom, drunkenness, unlawful gettyng & slandering: then that be careful to know GOD, and strive against all impedimentes to reform their lives according to his holy word, it must needs follow that the greatest number (how soever they pretend the contrary) do obey Satan in this point to fall down and worship him: besides this there is another way to worship Satan, which many do walk in & that is thus. We know that those which worship God do propound unto them selves his laws to be obeyed, and so make godliness their chiefest study: if then we propound any other thing for our chiefest mark, we worship Satan. They therefore that make their belly their God (as the scripture speaketh) in giving themselves over to Epicureanism, and voluptuousness of living, they that are carried away with covetousness (which is Idolatry) & have their greatest care to heap up riches together, they that make the vanity of worldly pomp and honor their principal end: (unto one of which (almost) the whole world is admitted) do not serve God, but fall down before Satan and worship him. This is notable, for Satan prevaileth in this point yet further not only in getting men into his jurisdiction to fail down and worship him, but also in making men his substitutes herein, creating them petty devils to challenge the same things unto themselves, from the hands of men which he himself would have had given him there of the son of God: Which (in a word) is thus put in execution, whensoever any man requireth obedience unto himself, which cannot be done without the breach of God's commandments, or commandeth anything which is to the hindrance of the glory of God and staying of y ^e course of godliness. For God hath set every man in his several place, not for the breaking, but the further obeying of his laws, and he never erected that calling which is a stop unto his glory: For so much as he made all things to serve thereunto. Now you see (I trust) in some measure, what the Devil would have Christ do, and how far he proceedeth in practicing this in the world among men. I am sure that you think by this time, y ^t this temptation is not the subtilest, but the grosest and most palpable impiety of all other, and therefore Satan may seem to deal foolishly, but we are thereby to note, that he doth not only deal cunnyngly but also most impudently. For we see in experience how that he (often) laboreth to persuade men unto most horrible facces, as to murder their dearest and nearest friends: Yea oftentimes, to make away their own selves, and (alas) he prevaileth many times there withal. But yet (even) by this may we learn (if it please God to give us the right use of • t) great comfort, for first, whē Satan doth deal thus impudently, and shamelessel •• with us, to suggest into our minds, most heinous, and horrible motions, we are, as carefully to resist thē (least they overtake us to our own destruction) so comfortably to lift up our hearts in hope that God will in his good time clear our minds of such cogitations, and also persuade the same unto others, in the like ease ever hoping that the Lord will give their extremities a joyful issue: Secondly, when we see that our troubles do not diminish, but increase (and in our eyes we being weakened) and Satan seemeth to insult in such boisterous manner as though he had almost got the victory, even in that case we have Christ Jesus for our example, who was tempted at the last, most heinously, & therefore we are to be so far frō hanging down our heads and dispayring at the view thereof, that we may conceive good hope, that our deliuerannce is so much the nearer; as our foe is the fiercer and God's presence is most forcible and favorable, where Satan's enmity is most hard and cruel.

[ 21] ( Then said Jesus unto him avoid Satan ) When Christ doth see the impudency and boldness of this tempter, that notwithstanding he was beaten back twice before, yet he not only setteth upon him again, but in most shameful manner, arrogateth unto himself y ^• dominion of y ^e world, which (indeed) is none of his, though he do usurp upon it (as we have heard) & upon the same hath so brazen a face, as to bid Christ Jesus the son of God (who was come into the world to teach men, the true worship of god) to give unto him that honor which is due to god alone: He answereth him more sharply then before he did, saying unto him avoid Satan, as if he should have said get thee hence, thou adversary to me, and to all mankind, thou enemy to all truth thou seducer and deceiver, thou liar and usurper, avoid out of my presence, for what soever thou promisest, if it should be performed, for so much as thou art my professed enemy it cannot be of any good meaning of thee, and therefore cannot do me any good. So that by this first branch of the answer of Christ Jesus unto Satan, we learn, to begin withal this lesson that the consideration of the name of the enemy and what it doth signify, because it expresseth his nature, is a forcible means to beat him back and disapoynt him of his purpose, and weaken his strength. And therefore it hath pleased the holy Ghost in the scriptures, to term him with these titles which do make manifest his disposition, as the name of Devil signifieth a deprauer and wrangler, he is called Lyon in respect of his devouring of men; the term of Dragō importeth his venomous poison, Christ saith he is the father of lies, to show that he never meaneth so well as he pretēdeath and here he is reproved by the name of Satan which signifieth an enemy or adversary. All is to this ende that we may learn this lesson: that for so much as his whole endeavor is to destroy us, and that he is a professed enemy unto us, those offers that he seeketh to bestow upon us (for so much as they come from him that wisheth us no good) though we see no hurt in them, yet are we justly to suspect them: and therefore to take heed, that we in no wise yield unto them. Agayne we see how Christ taketh him up far more sharply then in the former answers he did, for then he answered him simply with the text, and neither reproved him nor urged the meaning of the words but only in the bare alleging of it, and here he not only taketh him up with a most sharp reproof, but also pressed him (as we shall see anon) with the text in more forcible manner. The cause whereof, we are to search out, that we may have the benefit of it to our own instruction. If you mark well these things that Satan urged unto Christ before this, you shall find thē to be of another kind, namely to concern him self and not God (immediately) as this doth, for though it be a dishonor unto God, when a man is urged to offend in the least point of his Religiō: yet it concerneth the Lord more nearly when one shall be solicited to violate that worship and honor thereof he is very jealous, and which he will not give unto an other, and according as it is more heinous in the eyes of the Lord, so is it to be esteemed a thing more odious unto man, and therefore to be repelled with more courage: Which (if you mark well) you shall in the practice of our Savior in the combat, for so long as Satan meddled with those things that concerned Christ himself (as the matter of his body) he answereth him (though always most perfectly yet) more mildly, but when he cometh unto this pointe, to urge him unto those things, which concern the threatening of God from the jurisdiction of his creatures, and depriuyng him of his glory and worship, he dealeth no more mildly, & meckely but rebuketh him in most vehement manner, and painteth him out in his natural colors: so that the example of Christ is unto us a notable president, how to behave our selves towards wicked men in the world, whereof some are enemies (thought to God in deed) in pretence, only to our persons: some even in speech & behavior professed foes unto our Religiō, and so immediately unto the Lord, concerning them that are our enemies (for so much as we are to be patterns of all patience and to overcome evil with good) we must use our selves more gently towards them reprouyng thē with all long suffering, and meekness, to see if it will please God to grant thē repentance & deliver them out of the snares of the Devil: But if they be enemies unto our Religion, then are we to put on another kind of behavior towards them, that is to resist them (even unto their faces) with all courage and boldness, that they may know y ^• we be zealous for the Lord God of hosts, and tender his glory, more then our own estimation, or benefit, which practice (if we look into the scriptures) we shall see to be observed by the most notable instruments of God's glory, for that is said of Moses, that he was meekest man that was vpō the earth, & yet none was ever either before him, or after him (Jesus Christ excepted) more filled with zeal & courage thē he shown himself to be, whē he dealt with them that were enemies to God and his truth. The Apostle Paul who in his doctrine doth so often exhort us unto meekness, and gentleness: yet look what singular boldness he showeth him self to be of when he dealt with that sorcerer, who would have perverted Sergius Paulus from the faith. But (to go no further then our savior himself, who is to us an example of all perfection) doth not he bid us learn of him, for he is lowly and meek? doth not he show himself in the whole course of his life most mild? and yet how roughly and sharply dealeth he with the Scribes and Pharisees, who were deprauers of the truth of the law of GOD. We see (then) in what manner, and at what times we ought to be mild, & again when we must be earnest, which is a lesson needful to be learned (as generally of all true Christians so particularly & especially of us Ministers) for these are such days (if not worse) as our savior Christ spake of, that whether we come full or fasting, we are refused, if we pipe, they will not dance, and if we weep, they will not mourn, that is of what spirit soever we be: whether mild, or sharp, whether gentle or rough, no way will please them, because they will needs be dampened. In which perverse frowardness this doctrine will stand us in good stead that is, to be patient, and gentle in our own cause, but zealous, and hot in the cause of the Lord, and then let the world take exceptions, as long, and as much as it can, our conscience will bear us witness, that which GOD commandeth: wherewith whosoever is offended, sinneth not against us, but the Lord.

[ 22] ( It is written, thou shalt worship the Lord thy God and him only shalt thou serve ) this is the repulse that Christ giveth unto Satan: & such a blow as made him (finally) to depart for that time. The words that are here alleged, be not to be found, in so many syllables in any place of the scriptures, though the sense and meaning is in many places, that whereunto Christ alludeth is written in two several places of Deuteronomy, where be these words: thou shalt fear the Lord thy God, and serve him: Instead of fear, Christ putteth worship: and to the word (serve) he joineth (only) both which are to be considered: for the first: where Christ taketh worship for fear, the difference is no more, but to set down the effect instead of the cause, for the fear of God is that reverent opinion that man ought to have of God, in regard of his greatness and his own weakness: and the worship of God, is that necessary fruit that fear bringeth forth. Now for as much as Satan challenged unto himself worship, which is the fruit of the fear of god (and therefore is always included in the word fear) Christ opposing his answer, to the demand of the enemy, taketh that part of the sense of the commandment (though not the very word) which the adversary did seem to arrogate unto himself. Now for the word (only) which Christ seemeth to add unto the text, if we mark it well, we shall see that it is most agreeable to the meaning of the holy Ghost: for that sentence (in so much as it belongeth to the worship of God) must be referred unto the first commandment, wherein God excludeth all others and taketh all unto him self, the meaning of it then must needs be, that this service is (only) to be given unto God: Agayne we know in the course of the whole scriptures, that when god speaketh (as we call it) indefinitely, the sense is ever to be taken generally: as when he saith cursed is he that maketh flesh and blood his arm, he meaneth all and every sort of flesh and blood, again when he saith, search the scriptures, for in them you think to have eternal life: he meaneth in them only, so when he saith, thou shalt fear the Lord, and serve him, he meaneth only him: you see then how the answer of christ though it vary something in the words of the text which he aleageth, yet it differeth nothing from the sense and meaning. Now if you mark the words spoken and lay them to the demand of Satan you shall see that they are (being thus alleged) much more forcible then otherwise. For if Christ had spoken in general of the fear of God, Satan (being a cauyller) might have replied that he required worship and not fear, but whē Christ speaketh of worship, which (in deed) is contained in fear, he stoppeth his mouth that way, again, if he had said thou shalt serve God: Satan might (peradventure) have answered, so thou mayest, and yet worship me. But when Christ addeth this word (only) he speaketh no more, then the text containeth in it (being compared with other places) and yet cutteth of all occasions, from the enemies of further wrangling. The manner therefore of Christ's dealing, with the text doth teach us: that for the right ouerthroing of an adversary, and conuicting of any gaynesaier, it is greatly material how the scripture be alleged: for it is not only, meet that the sword of the spirit be drawn out to cut down, all that is raised against the truth: but also, that an edge be set upon it, by the wisdom of the handler. For as everyone that can handle a sword, is not bye and bye able to wound his enemy, and defend himself with it, so everyone that alledgeth the Scripture (though he allege it truly, and to a good purpose) is not able to overthrow the adversary with it, unless he do understand the true meaning of it, that he may produce it, to the most advantage to his cause. Thus we see how Christ applieth the Scripture, and what we have to learn, out of the manner of the same. The doctrine that we are to observe out of the answer is this, that (in the matter of Religion) not only the heart and inward affection, is due to God, and to be given only unto him, but also all externe and outward gestures either of word, countenance, or corporal behavior. Which is diligently to be noted because of our Papists, who will confess that God (for so much as he is a spirit) must have all spiritual worship, but (say they) that letteth not, but we may give outward worship, unto Saints Images Relics &c. Wherein they either show themselves marvelous ignorant, or (rather) willfully obstinate, for the word that Christ here useth for worship, is not to be understood only of inward but outward worship rather: and signifieth (properly) to prostrate, or fall down upon the face or knees: Now for as much, as Christ vendicateth this to be due only unto God, it is evident that no outward worship (in respect of Religion) is due to any other, but because they will evidently show themselves, of set purpose, to gaynesaye the manifest truth, they flee unto a foolish and frivolous distinction of two Greek words Latria, and Doulia: and say that (in deed) the worship, which is called Latria, is due to God, but Dulia is due to Saints and Angels, but if I shall show unto them, that both those words are used in the book of God indifferently when the worship of God is spoken of, what will then become of their distinction, for the first word they make no question, and therefore I need not speak of it, but let them (or their Clerks that understand the tongues) look into the sixtenth Chapter, of the Epistle to the Romans 6 the eightenth Verse and there they shall see that he (speaking of the service of Jesus Christ) useth the Greek word, from whence Doulia is derived: But let them go (as not worthy to be named when we speak of the service of GOD) and let us learn the lesson that our Savior doth teache us in this place, to know that God will have all inward and outward service that ever any man ought to do, in respect of Religion, and therefore let us take heed that while we parte stakes betwixt him and others (who in deed can away with no fellow) we procure his Majesty not only to reject our service as stinckyng in his nostrells, but also renounce us and say at the latter end depart from me, ye workers of iniquity.

( Then the Devil left him ) Now followeth (in a word) the issue of his trial: First in respect of his adversary. Secondly of himself, of his adversary that he (being put to the foil) went his way and left him ( Luke saith) for a season, whereby we learn: First that the ende of trials is, ( James saith) if we resist the Devil he will flee from us. Secondly, that yet he will never finally be overthrown so long as we live, for as he departed from Christ (but for a season) so doth he leave us, not as though he were utterly convicted, but as one that goeth to make better provision against us, and to wait his better opportunity, and therefore we may never promise our selves rest, from his assaults so long as we are in this tabernacle of clay (as is noted above) subject to corruption and mortality: again it is a comfort for them that are often tempted, that they never distrust or despair, though their troubles are many, for so much as it was the lot of Jesus Christ the son of God.

( The Angels ministered unto him ) that is, the Lord sent his holy angels to comfort him, not that he was destitute before but that in his trial he having lesser feeling of their presence might now have more consolation, in their service, which is the end of all the trials of all God's Children, (as we are taught in many places of the scriptures) for that the Angels are also appointed to serve for their comfort, which shall be heirs of salvation. And therefore let us with patience run the race that is set before us, looking to Jesus the aucthour and finisher of our faith: Let us be contented to abide the blows of Satan, the reproofs of the world: & pricks of our flesh, knowing that as it is God's will and determination to have us pass thorough the furnace of afflictions: so will he give (in his good time) joyful issue of the same, to his own eternal glory, the endless confusion of our adversaries that molest us, & to the everlasting consolation of our own souls.

A Prayer after these Sermons.

M Ost gracious God and loving Father, we thy unworthy servants present our selves here before thy glorious Majesty, not trusting to our own merits or worthiness, but only to thy mercy in thy son Jesus Christ. For we acknowledge, from the bottom of our hearts, against our selves, that we are not only conceived and borne in sin, but also have continued in the same, from the beginning of our time unto this present, transgressing thy laws and commandments both in thought word and deed, in so much that we are not worthy to appear before thee much less to presume to beg or crave any good thing at thy hands, with hope to obtain the same, if thou shouldest deal with us according to our deseruinges, notwithstanding (most merciful and holy Father) for as much as thou hast commanded us to call upon thee, when we feel our selves loden with the burden of our sins, and hast promised to ease us. We trusting unto the truth of this thy promise do come unto thee at this present, most humbly beseeching thee (for thy son our Savior Jesus Christ's sake) to pardon and forgive us all our sins, to blot them out of thy remembrance, and to bury them is silence that they never appear before thee to accuse us. And beseech thee (good Father) to work in our harts an earnest loathing of sin, a detestatiō of all iniquity with a careful desire and an unfeigned endeavor, to frame our lives and conversations, according to thy blessed will. Lord for so much as we have learned out of thy holy word, that all those whom thou hast vouchsafed to give into the hands of thy son Jesus Christ, shall be continually (so long as they live in this present world) be assailed, with trials, temptations, tribulations and afflictions, by reason of the malice of Satan, their enemy, the allurementes of the world: and the enticements of their own sinful nature: We acknowledge and confess, that a greater honor can no way befall unto us, then to be molested by thy enemies for the testimony of thy truth: yet (Lord) such is our weakness by nature, and so unfit is our flesh to begin, or continue any good thing, that we must needs quayle in the same, and utterly renounce thee and thy truth, unless thou of thy gracious goodness assiste us with thy grace, in such wise, as both the loathinesse of our flesh (to do any good thing) be taken away, and also thy favor so support us, that we may be strengthened to abide in thy true fear and service. We beseech thee therefore good Father (even for his sake whose blood thou accomptest not too dear for our redemption) that as it is thy will to impose upon us this estate of bearing the Cross for thy sake, so thou wouldest give us strength, contentedness and patience to make us able to under go the same. Lord let not our weakness, betray thy glory, let not our shrincking, give advantage unto thy foes: neither let our wants, any way hinder thy graces from coming unto us: but for as much as thou hast thought it most meet, to have thy glory shown in weakness, thy power to be perfect in infirmity, and the foolish ones of the world to confound the wise, grant (we beseech thee) that we may so sight under the banner of Jesus Christ thy son, and so strive to build his kingdom, in the midst of his enemies, that by us thy name may be glorified, thy truth may be magnified, thy Son Christ Jesus may be advanced, and our souls and consciences everlastingly comforted. Lord we pray thee grant these graces, not alone to us that are here present. &c.