THE WONDERFVLL Combate (for Gods glorie and Mans saluation) be­tweene CHRIST and Satan. Opened in seuen most excelent, lear­ned and zealous Sermons, vpon the Temptations of CHRIST, in the wildernes, &c.

Seene and allowed.

LONDON Printed by Iohn Charlwood for Richard Smith: and are to be sold at his Shop, at the West doore of Paules. 1592.

¶To the right honora­ble, Sir Iohn Puckering, Knight, Lord Keeper of the great Seale of England, and one of her Highnes most Honorable priuie Coun­cell: after all terrestriall blessings and ioyes, the perfect possession of all cele­stiall comforts hartely wished.

IF the painefull la­bours of the Lear­ned (right Hono­rable) especially in Gods cause, are generally a­boue all things reputed most worthy acceptation: the lesse then neede I feare (my good Lord) the receipt of this smal Volume, containing not so manie leaues as most excel­lent Lessons; nor so manie lines, as sound assurances of [Page] eternall life. The Tree from whence this heauenlie fruite was gathered, may well bee discerned both by the beau­tie and taste: the one not so commendable in the shewe, but the other ten times more comfortable in substaunce. And, as hee is a sweete soun­ding Cimball, or rather a sin­guler instrument in Gods Church, for the propaga­tion of his Truth, and spe­ciall reliefe of hunger-pining soules: euen so doo these sea­uen Sermons beare witnes of him: wading so weightely in Gods cause, as by our Sauiors [Page] absolute Conquest of the di­uell in all his Temptations: our harts are cheered & con­sciences prepared, to imitate so good a guide, whensoeuer our trialls happen. So fearing least by needles circumstan­ces, I should seeme trouble­some to your Honour, when the goodnes of the woorke doth plainly declare it self: in humble duetie I conclude, praying for your Honours long health and happines, as also to encrease the number that maye bee benefited by these Sermons.

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To the Christian Reader.

CHristian Reader, hauing sent vn­to mee by a Gentleman (a friend of mine) certaine excellent Ser­mons, with desire to haue them published to the world: after per­using them to my great comfort, I impar­ted them to other my friendes of better iudgement than my selfe: who did ear­nestly encourage mee to the publishing of them, which to my great cost I haue per­fourmed: Hoping the wel disposed wil be thankefull to God for them. And because they are such, as my best praise can no way sufficiently commend, I leaue theyr praise to thy selfe, when thou hast recei­ued comfort by them. Finally, as the Au­thor to me is not certainly knowen, so am I driuen to let them passe without name: desiring you to suspend your iudgements whose they are. Thus not doubting but I haue done God good seruice, and plea­sed manie that happily haue heard them preached, I end.

¶Two most excellent Praiers, which the Preach­er commonly vsed before his Exercises.

THat the name of God may be glo­rified by this our assembly, and his holie Woord blessed, to the end he hath ordained it: let vs in all humblenes, present our selues before the mercie seat of God the father, in the name & mediation of Christ Iesus his deer sonne, through [Page] the sanctifying of his holy spirit, with an vnfained hum­ble acknowledgement, both of our owne vnworthines, to receiue anie of his graces, and vnablenes when we haue re­ceiued them, to make right vse of them. And both these, by reason of our manifolde sundry sinnes and offences, a­mong the rest, of this one (as a chiefe one) that wee diuers times haue bin hearers of his diuine and precious woord, without care or cōscience to become the better therby: let vs beseech him in the obedi­ence of the life, & sacrifice of [Page] the death of Christ Iesus his deer sonne to receiue both vs & this our humble confessi­on: to pardon both this and the rest of our sinnes, and to turne from vs the punish­ments deseruedly due vnto them all; especially that pu­nishment, which most vsualy he doth exercise at such mee­tings as this is, which is, the receiuing of his sacred word into a dead & dull hart: & so departing with no more de­light to heare, nor desire to practise, than we came with. That so, throgh the gracious assistance of his good Spirite [Page] inward, adioined to the out­ward ministerie of his word at this present: the thinges which shall bee spoken and heard, may redound to some glorie of his euerlasting bles­sed name, and to some Chri­stian instruction & comfort of our owne soules, thorow Iesus Christ our onely Lord and Sauiour.

This praier ended, hee procee­deth againe in this manner.

ANd as the Church of Christ, wheresoeuer it is at this present assem­bled, & met together, is mindfull of vs that be here▪ [...] is it our parts and duties, in our praiers to remember it, recom­mending vnto the Maiestie of Al­mightie God, the prosperous and flo­rishing Estate thereof: beseeching God the Father, for Christ Iesus hys sonnes sake, to bee mercifull to all his seruaunts, euen his whole Militant Church, scattred farre and wide ouer the face of the whole earth: both pre­seruing it in those trueths that it hath recouered, from the sundrie grose and superstitious errors of the former age, and restoring it also vnto that vnitie (in his good time) which it hath al­most lost, and daily looseth, through the vnchristian and vnhappy conten­tions of these dayes of ours.

And in this Church, let vs be mind­full [Page] of that part thereof, which most especially & principally needeth our remembrance: that is, the poore affli­cted members of Christ Iesus, in what place, for what cause, or with what crosse soeuer: that it would please God to minister into our hearts the same spirit of compassion and feruen­cie, now in the time of their need, that we would wish should be ministred into theirs, in the time of our need, for them to become suters for vs. And let vs wish them al from the Lord (in his good time) the same ioyfull deliue­rance; and till his good time bee, the same measure of patience, that wee would wish vnto our owne soules, or would haue them intreate and praye for at his hands for vs, if euer our case shall be as theirs is at this present.

And forasmuch as those Churches or members of Churches, which en­ioy the outward benefits of the Lord; as of health, plentie, peace, and quy­etnesse: doo manie times as much▪ [Page] and (for the most part) much more neede the prayers of Christ his faith­full Congregation, than those that are vnder his hande in the House of affliction: Let vs beseech him for them also, that he will giue vnto each and euerie of them, a thankfull recei­uing of those his benefites, a sober v­sing of them, and a Christian employ­ing of them, to his glorie that hath sent them.

And in these our prayers, let vs be mindfull also of the Churche and Countrey wherein we liue, yeelding first and formost euer-more, our vn­fained and hartie thankes-giuings, for all his mercies and gracious fauours vouchsafed this Land of ours: and namely for our last, no lesse gracious than meruailous deliuerance from our enemies, and for all those good signes and tokens of his louing fauor which euer since, and daylie he sheweth to­wards vs.

[Page]And together (withall) let vs be­seech him, that while these dayes of our peace doo last, hee will open our eies to see, & encline our harts to seek after those things, which maye make for the continuance, and establishing of this peace long amongst vs.

And (as by especiall dutie we all stand bound) let vs commend vnto his Maiestie, his chosen seruaunt Eli­zabeth our Soueraigne, by his grace, of England, France, & Ireland Queene, Defendresse of the faith, and ouer all estates and persons within these her Dominions, (next and immediatelie vnder God) supreame Gouernesse: let vs beseech God (daylie more and more) to perswade her Highnes hart, that the aduauncement and flourish­ing of this Kingdome of hers, consi­steth in the aduancement and flouri­shing of the Kingdome of his Sonne Christ within it; that it may be ther­fore her Maiesties speciall care and studie, that both her Highnes in that great place wherein GOD hath set [Page] her, and euerie one of vs in the seue­rall degrees wherein we stand, may be as carefull to testifie vnto the whole world, a speciall care and endeuour that we haue, for the propagation of the Gospell of his sonne: as Christ Ie­sus hath shewen himselfe, by many ar­guments both of olde and of late, (and that of weight) that he hath caried & still carieth a speciall care of the pre­seruation and welfare of vs all.

Let vs commend also vnto God, the seuerall Estates of the Land, for the right honorable of the Nobilitie, and of her Highnes priuie Councell; that they may be carefull (from the spirite of the Lord) to deriue al their Coun­cells; that so God, which sendeth the Councell, may send it good and hap­pie successe also, and maie confound & cast out the councels of the enemy.

For the estate of the Cleargie, the right reuerend Fathers in GOD, in whose hand the gouernment of the Church is, and all other inferior Mini­sters; that he will giue vnto each and [Page] euerie of them, sufficiēt graces for the discharge of their functions, & toge­ther (with the graces) both a faithfull and a fruitful employing of them.

For the Estate of Magistracie, and namely for the Gouernors of this ho­norable Citie: that they together with the rest, according to the trust that is reposed in them, may be no lesse care­full speedely, without delay; than in­corruptly, without partialitie, to ad­minister iustice to the people of God.

For the Estate of the Commons, that they all in a Christian obedience, towardes each and euerie of their su­periors, and in a godly loue, with the frutes and duties there of one towards another, maye walke worthie of that glorious calling whereunto they are called. And that the blessings of the Lord may not only be with vs for our times, but successiuely also be deliue­red to our posterity: let vs beseech God, that he will visit with the spirite of his grace, the two Vniuersities, Cambridge and Oxford, all Schooles of [Page] learning, and places of education of youth: that they being watered with the deaw of his blessing, maye yeeld foorth such plants, as may both serue for a present supply of the Churches need: and also in such sort furnish the generations that are to come, that our posteritie also may bee counted vnto the Lord, for a holy seede, and a Chri­stian generation, as we our selues are.

And thus recommending our selues vnto the praiers of Christ his Church, as wee haue commended Christ his whole Church by our praiers vnto the Maiestie of Almightie God, reposing our trust and confidence, neyther in our owne prayers, nor in the Churches pray­ers, but in the alone mediation of Christ Iesus our Aduocate: Let vs vnto him, (as vnto our sole Intercessor) offer vp these our supplicati­ons, that hee maye present them to God his Father, for the effectuall obtayning of these▪ and whatsoeuer graces else he knoweth need­full for his whole Church, and for vs, calling vppon him, as himselfe in his Gospell hath taught vs.

Our Father, &c.

The Texts of these se­uen Sermons following, ta­ken out of the 4. chapter of S. Mathewes Gospell, be­ginning at the first verse, and ending with the eleuenth.

THen was Iesus led aside of the Spirit into the wildernesse, to be tempted of the diuell.

2 And when he had fasted fortie daies & 40. nights, he was afterward hungry.

3 Then came to him the Tempter, & said, If thou be the Sonne of God, com­mand that these stones be made bread.

4 But he answering said, It is written, Man shal not liue by bread onely, but by euerie word that proceedeth out of the mouth of God.

5 Then the diuell tooke him vp into [Page] the holy Cittie, and set him on a pinacle of the Temple▪

6 And saide vnto him, If thou be the Sonne of God, cast thy selfe downe: for it is written, that he will giue his Angelles charge ouer thee, and with their handes they shall lift thee vp, least at any time thou sholdst dash thy foot against a stone.

7 Iesus said vnto him, It is written a­gaine, Thou shalt not tempt the Lord thy God▪

8 Againe the diuell tooke him into an exceeding high Mountaine, and shewed him all the kingdomes of the world, and the glorie of them,

9 And saide to him, All these will I giue thee, if thou wilt fall down and wor­ship mee.

10 Then said Iesus vnto him, Auoyde Satan: for it is written, Thou shalt wor­ship the Lord thy God, and him onely shalt thou serue.

11 Then the diuel left him: & behold, the Angels came, & ministred vnto him.

These Texts are the Gospell, appoynted to be read, the first Sunday in Lent.

The first Sermon.

MATTHEVV Chap. 4. ver. 1. Then was Iesus led aside of the spi­rite into the wildernes, to be temp­ted of the diuell.’

OVr Sauiour Christ by his Natiuitie took vp­pon him the shape of man; by his Circum­cision,Gal. 4. 4. he tooke vpon him,Phil. 2. 7. and submitted himselfe to the degree of a seruant: by the first, hee made himselfe in case and able to per­forme the worke of our redemption; by the second, hee entred bound for the performing of it. All was to this end, that he might restore the worke [Page] of God to his originall perfection. In the bringing of which to passe, it was decreed by God in the beginning (as a thing necessarie) that the head of the Serpent (by whose meanes it was vio­lated and defaced) should bee brused.1▪ Ioh. 3. 8 And For this cause (saith Saint Iohn) appeared the Sonne of GOD, that hee might loose the workes of the Diuell: whereof this was the first. For in Gen. 3. wee read, that his first worke after his fall, was enuiously to tempt our first parents, and thereby to o­uerthrow all man-kinde. And heere, streight after our Sauiour was bapti­zed, hee with like enuie setteth on him. Christ therefore first beginneth with the ouercomming of that: and for that purpose he is heere led forth to be tempted, that so being tempted he might ouercome.

Our Sauiour makes this question, Matth. 11. 7. vpon their going out to see Iohn Baptist, What went yee out to see? As if he should haue said, They would haue neuer gone out into the [Page 2] wildernesse, except it had been to see some great and worthie matter: and behold a greater and a worthier mat­ter heere. If there bee anie thing in the wildernes worthie the going out to behold, this is a matter much wor­thie of it. Or if there bee any matter worthy the hearing, it is worthy our attention to heare; not Michael the Archangel disputing about the body of Moses with the diuell, Iude 9. but our owne matter, argued by two such cunning aduersaries; to see the com­bat betwixt our grand enemie, who goeth about like a roaring Lyon see­king to deuour vs,1. Pet. 5. 8 & our Arch-duke: for so he is called, Heb. 12. 2. to see our King of olde, Psalm. 74. 12. the pawne of our inheritance, and our Prince of new, or Prince by vsurpation, the Prince of this world, Ioh. 4. 30. enter the lists together;Ioh. 3. 14 to see the wisdome of the new Serpent, match the crafti­nesse and subtiltie of the olde serpent, Reu. 12. 9. to see the Lyon of the Tribe of Iuda, Apo. 5. 5 combatting with the roaring [Page] Lyon, 1. Pet. 5. 8. If any thing be wor­thie the sight, it is this.

Though there shuld come no profit to vs by the victorie, yet were it worth the sight, in this respect, onely to be­hold how these Champions behaue themselues; that so we may be warned before hand, by seeing the strength of our Aduersarie: and that also seeing the manner of his fight, and of our Sa­uiours defence, we may be instructed how to arme our selues, and how to ward accordingly. For let vs be sure, that since the Diuell spared not to tempt our Sauiour, he will bee much more bold with vs: If he haue doone this to the greene tree, what will be­come of the drie? Luke 23. 31. If hee haue sought our ouerthrow in Christ, how much more will he doo it in our selues? If our dayes heere bee but as the daies of an hireling, Iob. 7. 1. & our whole life be but as a continuall war­fare, 2. Tim. 2. 4. then is it behoouefull for vs, to haue some intelligence of our enemies forces & drifts. It is said, his [Page 3] darts are fierie, Eph. 6. 16. Heere wee may see the manner of his casting them, that so sathan should not cir­cumuent vs, 2. Cor. 2. 11. Let vs marke how our Sauiour wardeth and defen­deth himselfe, that so we may bee ar­med with the same minde, 1. Pet. 4. 1. Let vs therefore goe out into the wil­dernes to see it.

Then Iesus. This is the description of the entrie into the temptation, and it containeth (as a weightie historie) many circumstances importing great matters, which may be reduced to 7. braunches or heads. First, the two champions 1. Christ, and 2. Sathan: 3. the leader of Iesus into the lists, who is said to be the holy Ghost: 4. the end, which was the conflict it selfe, that is, to be tempted: 5. the day of the bat­tell, expressed vnder the word Then: 6. the lists themselues, that is, the wil­dernes: 7. Christ his preparation to it, that is, his fasting▪

I.

First, for the partie defendaunt, Christ, who (as God) giueth food to euerie liuing creature, Psal. 136. 25. and (as God and man) with fiue loaues & two fishes fed 5000. besides women and children, Matt. 14. 11. He that is said to be the verie meate it self, wher­by we liue eternally, Ioh. 6. is here said to be hungrie. He, before whom thou­sand thousands are said to minister, & 10000. thousands are said to stand be­fore him, Dan. 7. 10. hath heere for his companions the wilde beasts: for so saith Mark. chapt. 1. 13. He, to whom the Angels minister, vers. 11. is heere assayled with diuels, which offer vnto him matter of great indignitie; and the indignitie which he suffered, leads vs to the consideration of the gree­uousnes of our sinnes, & of the great­nes of his loue, both which are mea­sured by the greatnes of those things hee suffered for vs; as that hee was cast out from among the company of [Page 4] Angels (for so Marke cap. 1. vers. 12. hath it) into the Desert, to be a com­panion of beasts, and so led foorth to bee tempted; where hee suffered in his bodie hunger, in his soule tempta­tion: what is it else, but a proclay­ming of his great loue toward vs? As if hee should (exulting) say, What is it that shall seperate mee from the loue of men? Shall temptation? shall solitarinesse? shall hunger? shall wearisome labour and trauell? shall watching? shall anguish of minde, and bloudie sweate? shall mockes? shall whippes? shall nayles? shall speares? shall principalities? That wee also might vse the same chal­lenge which Paule dooth in the 8. Chapter of his Epistle to the Ro­manes the 35. verse, What shall sepe­rate vs from the loue of Christ? shall tribulation? shall anguish? or persecu­tion? These two profitable poynts grow out of the consideration of the person of the defendant.

II.

Secondly, the partie assailant is the Diuell, who is so called, by reason of his foule mouth in defaming: for so dooth the word Diabolus import, whereby we haue occasion to detest the sinne of infamie: and it sheweth what name they deserue, and how to be esteemed of, in whom that quality is found. S. Paule 2. Tim. 3. 3. foretold, that in the latter daies there should be men diuels, foule mouthed men, euill speakers: and 1. Tim. 3. 11. he speak­eth of women diuels, because of their calumnious speaches. In the tongue wherein Christ spake these words, namely the Syriack, the fittest woord that he could finde to signifie the di­uells name, is a word that signifieth Diuulgator: so that a publisher of in­famous reports, is good Syriacke for the diuell; as when a man lightly con­ceaues a reproach, either forging it himselfe by misconstruction, or cre­dulously receiuing it vpon the report [Page 5] of others, and then is not sorrie for his brothers ill, Mat. 5. 22. but rather in­sulteth; not considering▪ that he him­selfe may fall into the like temptati­ons, Galat. 6. 1. and so becomes puffed vp, 1. Cor. 5. 2. and at last falls a blazing his brothers imperfections, 3. Iohn. 10. these come right to the diuells quali­tie, they take vpon them the abetting of the diuels quarrell.

It is the Diuells occupation to de­fame vs first with God, as he did Iob, as if he had been an hypocrite, and had serued God onely for gaine, Iob. 1. 9. and so stands he continually accusing vs, Apoc. 12. 10. and he also defameth God with vs, as if he were a God that did enuie our good, Gen. 3. 1. and so he here defameth God to Christ, as if he were carelesse in prouiding for him, in suffering him to be hungrie. And from these two defamations proceeds all euill whatsoeuer, aswell that which the Diuines cal Malum poenae, as Iob 1. 12. accusing Iob, that he would curse God if he handled him roughly, and [Page] so got power ouer his goods: as that which they call Malum culpae. For his defaming God with vs, was the cause of all sin: and euerie where still we see hee laboureth to perswade vs, that God is an vnkinde God; that so we may burst forth into those termes, This good did I get at Gods hand, 2. Ki. 6. 33. to wit, hunger. To this doth he tempt Christ vers. 3. And as to despe­ration, so sometimes to the contrarie, presumption, as vers. 6. Cast thy selfe downe, &c. by bringing vs to haue a base conceit of God, defaming him as if he were a God of cloutes, not to be reckned of, as if he were a man to wait vpon vs, and to take vs vp as oft as we list to throw our selues down, that we may say in our harts, as they that were frozen in their dregs did, Sophon. 1. 12 He neither dooth good nor hurt, it is all one to serue him, and not to serue him. Hee tells vs (as verse. 9.) that hee will giue vs all this, if wee will fall downe and worship him, as though he were verie liberall in rewards, & as though [Page 6] God were vnkinde or vngratefull, not once regarding vs for all our seruice, but suffers vs euen to starue. Which brought men to that passe, as to say, Malach. 3. 14. that It is but in vaine to serue God, what gaine is in his seruice? If he cannot preuaile this way against vs, then he will trie another way: for, when (seeing that this temptation suc­ceeded not) the diuell left Christ, he departed not for altogether, but went to come againe (as appeareth in the fourth of Luke, verse. 13. he departed for a time. Christ was too cunning for him in disputing; he meant there­fore to take another course: for as Iames noteth, chapt. 1. vers. 14. there bee two sorts of temptations, one by inticement, as a Serpent; another by violence, as a Lyon; if he cannot pre­uaile as a Serpent, he wil play the Ly­on. Hee had also another hower at Christ in the garden, the hower of darknesse, Luc. 22. 53. there he brused his heele.

III.

Thirdly, we are to consider the lea­der, He was led by the spirite. In which wee are to note fiue things: not ma­king any question, but that it was the good Spirite, for so it appeareth in Luke. 4. 1.

First, that the state of a man rege­nerate by Baptisme, is not a standing still, Matt. 20. 6. He found others stan­ding idle in the market place, and he said to them, Why stand ye idle all day? We must not only haue a mortifying and reuiuing, but a quickening and stir­ring spirite. 1. Corin. 15. 45. which will mooue vs, and cause vs to proceede: wee must not lye still like lumpes of flesh, laying all vppon Christs shoul­ders, Phil. 3. 16. wee must walke for­wards, for the kingdom of God con­sists not in words, but in power, 1. Co­rint. 4. 19.

Secondly, as there must bee a stir­ring, so this stirring must not be such, as when a man is left to his owne vo­luntarie [Page 7] or naturall motion: we must goe according as we are lead. For ha­uing giuen our selues to God, we are no longer to be at our owne dispositi­on or direction: whereas before our calling, we were Gentiles, and were carried into errours, 1. Cor. 12. 2. wee wandred vp & down as masterles or carelesse, or else gaue heede to the do­ctrine of diuels, 1. Tim. 1. 4. or else led with diuers lusts, 2. Tim. 3. 6. But now beeing become the children of God, we must be led by the spirite of God: for so manie as be the sonnes of God, are led therby, Ro. 8. 14. We must not be led by the spirite, whence the Re­uelation came Matth. 16. 22. from whence reuelations of flesh and blood doo arise: but by the spirite from whence the voyce came, This is my beloued sonne, in whom I am well plea­sed. It came not by the spirite that mi­nistreth wise counsell, but by that which came downe vpon them.

Thirdly, the manner of leading, is described to be such a kind of leading [Page] as when a shippe is loosed from the shoare, as Luke. chapter 8. verse. 22. it is called launching forth: so in the eighteenth chapter of the Acts, the 31. verse, Paule is said to haue sailed foorth.

The holy Ghost driuing vs, is com­pared to a gale of wind, Ioh. 3. 8. which teacheth vs, that as whē the wind blo­weth, we must be readie to hoyse vp sayle: so must we make vs readie to be led by the spirit. Our hope is compa­red to an anchor, Hebr. 6. 19. which must be haled vp to vs; and our faith to the saile, wee are to beare as great a sayle as we can. Wee must also looke to the closenes of the vessell, which is our conscience: for if wee haue not a good conscience, wee may make ship­wracke of faith, religion, and all, 1. Ti­moth, 1. 19. And thus are wee to pro­ceede in our iourney towardes our Countrey, the spirituall Ierusalem, as it were sea-faring men. Actes. 20. 22. Now behold I goe bound in spirite to Ie­rusalem: to which iourney the loue of [Page 8] Christ must constrayne vs. 2. Corinth. 5. 14,

Fourthlie, that hee was led to bee tempted. His temptation therefore came not by chance, nor as Iob chap­ter 5. vers. 6. speaketh, out of the dust, or out of the earth, nor from the de­uill, for hee had no power without leaue, not onely ouer Iobs person, Iob. 1. 12. but not so much as ouer his goods, verse 14. He had no power of himselfe so much as ouer the hogs of the Gergashites, who were prophane men, Matth. 8. 31.

Hence gather wee thys com­fort, that the Holie Ghost is not a stander by (as a straunger) when wee are tempted, Tanquam otiosus spectator: but hee leades vs by the hand, and standes by as a faythfull Assistant, Esay chapter 4. vearse. 13. Hee makes an issue out of all our temptations, and will not suffer vs to bee tempted aboue our strength, 1. Corinth. chapt. 10. vers. 13. And hee turneth the worke of sinne, and of [Page] the diuel too, vnto our good, Ro. 8. 28. So that all these shall make vs more warie after to resist them: and hell, by fearing it, shall be an occasion vn­to vs, to auoyd that might bring vs to it: and so they shall all be fellow-hel­pers to our saluation. So that tempta­tions, whether they be (as the fathers call them) rods to chasten vs for sinne committed, or to trie and sift vs, Mat. 3. 12. and so to take away the chaffe, the fanne is in the holie Ghosts hand: or whether they bee sent to buffet vs against the pricke of the flesh, 2. Cor. 12. 17. or whether they bee as matters seruing for our experience, not onely for our selues, that we may know our owne strength, Rom. 5. 3. and to work patience in vs: but to the diuell also, that so his mouth may be stopped, as in Iob. 2. 3. Hast thou marked my ser­uant Iob, how vpright he is, and that in all the world there is not such a one? Howsoeuer they be, the Diuell hath not the rodde or chayne in his hands, but the holy Ghost to order them, as [Page 9] may best serue for his glorie and our good: and as for the diuell, he bind­eth him fast, Reuel. 20. 2.

Fiftly, by the Greeke word heere vsed, is set foorth the difference be­tweene the temptations of the Saints, and reprobates. In the Lords Prayer one petition is, Lead vs not into temp­tation: but there, the Word import­eth another manner of leading, than is heere meant. Wee doo not there pray against this manner of leading heere, which is so to lead vs, as to be with vs, and to bring vs backe againe, Hebr. 13. 20. but we pray there, that he would not cast or driue vs into temp­tations; and when we are there, leaue vs, by withdrawing his grace and ho­lie Spirit, as he doth from the repro­bate and forsaken.

IIII.

The fourth point, is the end, that is, the Conflict, as it concerneth Christ, insomuch that he was led to be temp­ted. In which temptation Augustine, [Page] saith, Habemus & quod credentes ve­neremur, & quod videntes imitamur: There bee two things for faith to a­dore, and two things for imitation to practise.

First for faith, that the temptati­ons of Christ, haue sanctified temp­tations vnto vs: that whereas before they were curses, like vnto hanging on a tree; now, since Christ hath bin both tempted and hanged on a tree, they be no longer signes and pledges of Gods wrath, but fauours. A man may be the childe of GOD notwith­standing, and therfore he is not to re­ceyue anie discouragement by anie of them.

Secondly, besides the sanctifying, it is an abatement, so that now when we are tempted, they haue not the force they had before: for now the serpents head is brused, so that he is now no­thing so strong (as he was) to cast his darts. Also the head of his darts are blunted, 1. Cor. 15. 55. Death, where is thy sting? Hell, where is thy victorie? [Page 10] For as his death and resurrection had a mortifying force against the olde man, and a quickening force toward the new man: so hath his temptation a dulling force to the Diuell, and a strengthning force to vs.

For our life and imitation, there are also two. First, Compassion: for Christ knowing in what sort we were tempted, as hauing felt by experi­ence, both how strong the assaylaunting was, Psa. 118. 13. who thrust sore at him that he might fall; & how feeble our nature is to make resistaunce, be­nothing but dust, Psalm. 103. 14. he is mooued thereby to lay away seuerity, and to put on the bowels of compas­sion. So that Now we haue not a high Priest which cannot be tempted with our infirmities, but was tempted in like sort, Heb. 4. 15. So we, (which were before stonie Iudges, and too rough for phi­sitians) ought in like sort (hauing bin tempted our selues) to looke vpon o­thers defects with a more passionate regard.

[Page]The second thing we are to imitate, Christ is our fellow-helper in all our necessities and temptations; who, as hee sheweth vs his sleights and darts, Eph. 4. 14. so he teacheth vs how to a­uoyd them. This is no small comfort to vs, when we consider that he is with vs, and will bee till the ende of the world, Matt. 28. 20. who hath ouer­come the world, Iohn. 16. 33. and the diuell: If anie temptation happen, that he will beare vs out, we may bee of good cheere. This was it that did so animate Iob, Doo thou but take my part, and who shall touch me? Iob. 17. 3. When as both Christ and wee drawe together in one yoke, Matth, 11. 29. what can hurt vs? Yet if we be afeard for that we see the enemie comming; let vs call for the help of our assistant, and as it is said in Psal. 68. 1. we shall see God will arise, and his enemies shall be scattered: they shall vanish like smoke, and melt like waxe. When they are readie to attach vs, let vs say, Saue mee O God, for the waters are entred euen [Page 11] into my soule. Psalm. 69. 1. When wee are feeble, then let vs say with Exeki­el, O Lord it hath oppressed mee, com­fort me, Ezek. 38. 14. Or though they haue wounded vs, let vs say with Da­uid, Bring out thy speare, and stop the way against them that persecute mee. Psalm. 35. 3. Say yet to my soule, I am thy saluation. So that wee haue not onely an example, but a comfort too.

V.

The fift poynt, is the day and time when this was done, in which we are to note two things. The word Then relateth as well to the ende of the chapter next going before, as to the present instant.

First then, when as Christ was but newly come out of the water of Bap­tisme, and immediately after the hea­uens had opened vnto him, and the holy Ghost descended vppon him in the likenes of a Doue, and while hee was yet full of the holy Ghost; did the Diuell set vppon him. When as [Page] the voyce from heauen had pronoun­ced, This is my beloued sonne, in whom I am well pleased; the diuell straight addeth, In whom I am ill pleased: & so addresseth himselfe agaynst him. And it is Gods propertie to looke for much at his hands, to whom hee hath giuen much. When he giues a man a large measure of grace, hee giues the diuell withall a large patent. Our Sa­uiour had great gifts, and the diuell is like a theefe, that will venter most for the greatest bootie.

Secondly, in regard of the present, wee are to note, that in 30. yeares the diuell did nothing to our Sauiour: but now when he goes about to gyrd himselfe with our saluation, accord­ing to Psalm. 45. 3. then doth the Di­uell gird on his sword also; that is as much to say, as the better the worke is, the more resistaunce it shall haue. Ten repulses did the Israelites suffer, before they could get possession of the promised Land of Canaan: and as manie did Dauid endure, before he [Page 12] was inuested in the promised King­dome. Manie lets came before the Temple was reedified, as is to bee seene in Esdras and Nehemias. Yea? (saith the diuell) Hath God annoyn­ted him with the oyle of gladnesse a­boue his fellowes? I will see if I can annoynt him with the oyle of sadnes aboue his fellowes. Hath hee beene baptised of water and the holy ghost? I will prouide another Baptisme for him, namely of fire. Hath God sent downe the holie Ghost vppon him in likenes of a Doue? I will cause tri­bulation, and a crowne of thornes to light vpon his head. Hath a voyce come downe from Heauen, saying, This is my beloued Sonne? I will pro­uide a voice for him, that shall ascend from the foote, that shall say, If thou bee the Sonne of God, come downe from the Crosse.

VI.

The sixt is the place, the Lystes, to wit, the Wildernesse, that so hee [Page] might be alone, and that there might be no fellow-worker with him in the matter of our saluation, that he alone might haue the treading of the wine-presse, Esa. 63. 3. So in his Transfigu­ration in the mount, he was found a­lone, Luc. 9. 36. So in the garden in his great agonie, he was in effect alone; for his Disciples slept all the while, Mat. 26. 40. that vnto him might bee ascribed all the praise.

Secondly, we will note heere, that there is no place priuiledged from tēptations, as ther be some that think there be certain places to be exempt from Gods presence, (as was noted in the dreame of Iacob) so the Monkes and Heremites thought, that by auoi­ding companie, they should bee free from temptations; which is not so. For, although Christ were alone in the wildernes, and fasting too, yet was he tempted we see. And yet it is true, that he that will liue well, must shunne the companie of the wicked, Gen. 19. 17.

[Page 13]When the Angells had brought Lot & his familie out of the doores, they charged him not to tarie, nor to stand still, nor once to looke backe. So af­ter the Cocke had crowed, and put Peter in minde of his fall; hee went out of the doores and wept bitterly, Matt. 26. 75. his solitarinesse was a cause to make his repentaunce the more earnest, and helped to increase his teares: and companie is common­ly a hindrance to the receiuing of any good grace, and to the exercising and confirming vs in anie good purpose. But as true it is, that temptations are, and may as well be in the deserts, as in publike places: not onely in the val­leyes, but in the mountaines, verse 8. and not onely in the countrey, but e­uen in the holie Citie, vers. 5. yea, and sometimes ful, and sometimes fasting, yea, in paradice and in heauen it self; for thether dooth the diuell come and accuse vs before God: wee are there­fore alwayes to stand vpon our gard. For in the II. chap. of Luke verse. 24. [Page] He is said to walke through drie pla­ces, least happily some might be esca­ped from him thither: and though wee could goe whether hee could not come, we should not be free: for wee carrie euer a tempter about with vs. And when wee pray to bee deliuered from temptation, it is not onely from the diuell, but from our selues, we ca­rie fire within vs. Nazianzen and Ba­sil were of that minde once, that by change of the place a man might goe from temptation: but afterward they recanted it, affirming that it was im­possible to auoyde temptation, yea, though he went out of the world, ex­cept he left his hart behind him also.

The second Sermon.

Matth Chap. 4. Ver. 2. And when he had fasted fortie dayes and fortie nights, hee was afterward hungrie.’

NOw come we to the 7. and last circumstance. It may seeme strange, that beeing about to present himselfe to the world, as Prince, Priest, and Prophet, that he would make his progresse in­to the Wildernesse, and begin with a fast: for this was cleane contrarie to the course and fashion of the World, which vseth when any great matter is in hand, to make a Preface, or Praelu­dium with some great solemnitie. As [Page] when Salomon came first to his crown, he went to the chiefe Citie, and ga­thered a solemne conuent. So Christ should rather first haue gone to [...]ru­salem the holy Citie, and there should haue been some solemne banquet. But Christ from his Baptisme began his calling, and fasted fortie dayes & for­tie nights. This his fast (by the new Writers) is called the entraunce into his calling: by the olde Writers, it is called the entraunce into hi [...] con­flict.

The manner of the Church hath alwayes been, that at the first institu­tion, or vndertaking of anie great and weightie matter, there hath been ex­traordinarie fasting. So Moses (Deut. 9. 9.) when he entred into his calling, at the receyuing of the Lawe, fasted fortie dayes▪ So Elias (1. King. 19. 18.) at the restoring of the same Law did the like. And so when they went a­bout the reedifying of the Temple, as appeareth Esdr. 8. 49. So in the new Testament, at the seperation of [Page 15] Paule and Barnabas, Act. 13. 3. And (as Ierome reporteth) Saint Iohn would not vndertake to write the the diuine woorke of his Gospell, vntill the whole Church (by Fast­ing) had recommended the same vn­to God.

So likewise at the entraunce in­to a conflict, for the obtayning of some Victorie, as Iehoshaphat did when hee ouercame the Amorites, 2. of the Chronicles chapter 20. the 3. verse. So did Hester when shee went about the deliueraunce of the Iewes, as in the fourth of Hester the sixteenth verse. And Eusebius re­porteth, that when Peter was to en­ter disputation with Simon Magus, there was fasting of the whole Church generally.

Whether at the entraunce in­to a calling, or to resist the Di­uel, Saint Peters rule mentioned in his first Chapter and fifth verse, ought to take place, we must vse prayer and fasting.

[Page] And as at all times wee are to vse watchfulnesse and carefulnesse: so then especially, when wee looke that the diuell will be most busie; and the rather, for that in some cases, there is no dealing without fasting, as Mar. 9. 29. there is a kinde of diuell that will not bee cast out, without prayer and fasting.

As for the number of dayes where­in he fasted, iust fortie, Curiositie may finde it selfe worke enough: but it is daungerous to make Conclusions, when no certaintie appeareth.

Some say, there is a corresponden­cie betweene these fortie dayes, and the fortie dayes wherein the World was destroyed by the Deluge: but it is better to say, As Moses fasted for­tie daies at the institution of the law, and Elias fortie at the restauration: so Christ heere. And because hee came but in the shape of a seruaunt, hee would not take vpon him aboue his fellow-seruaunts: Contrarie to our times, wherein a man is accounted no [Page 16] bodie, except hee can haue a quirke aboue his fellowes. But it is more ma­teriall, to see how it concerneth vs. It is a thing rather to bee adored by admiration, than to be followed by a­pish imitation.

This fast heere was not the fast of a day, as that of Peter, and of Corneli­us, Act. 10. 9, 30. but such as Luke 4. 2. describeth, he did eate nothing al that time. Saint Iohn the Baptist (though his life were verie strict) did eate Lo­custs and wilde honnie, Matth. 3. 4. Ours is not properly a fast, but a pro­uocation of meates; and therefore there can be no proportion betweene them: but as it is, what is to be thought of it?

Socrates and Irenaeus record, that at the first, the Church did vse to cele­brate but one day in remembrance of Christes Fast; till after, the Monta­nists (a certaine sect of heretikes, who thereupon were called Eucratitae) rai­sed it to fourteene dayes; the zeale of [Page] the Clergie after increased it to fortie, after to fiftie, the Monkes brought it to sixtie, the Friars to seuentie; and if the Pope had not there staid it, they would haue brought it to eightie, and so haue doubled Christs fast.

When the Primitiue Church sawe the Heretikes (by this outward shew) goe about to disgrace the Christians, by this counterfet shew of holinesse; they vsed it also: but (saith Augustine and Chrisostome) they held it onely a positiue law, which was in the church to vse or take away, & not as any ex­ercise of godlines.

Onely a doubt resteth now, because of the hardnesse of mens harts, whe­ther it were better left or kept. Some would haue abstinence vsed, and one day kept for the Saboth, but left to e­uerie mans libertie what time & day, & tied to no certaintie: but that were (vpon the matter) to haue none kept at all.

Notwithstanding, the reformed Churches (as that of Fraunce) haue [Page 17] vsed their libertie in remoouing of it, for that they sawe an inclination in their people to superstition, who would thinke themselues holier for such fasting; like the Pharisies, Luke 18. 12. The Church wherein we liue, vseth her libertie in retayning it, and that vpon good reasons: for sith God hath created the fishes of the sea for man, and giuen him an interest in them also, Gen. 9. 2. as well as in the beasts. Sith the death of fish was a plague wherwith God plagued Pha­raoh, and so contrariwise the encrease of fish is a blessing: God will haue fish to bee vsed, so that hee may haue praises as well for the sea as for the land. Psalm. 104. 25.

If wee looke into the ciuill reason, we shall see great cause to obserue it. See Numb. 11. 22. the abundaunce of flesh that was consumed in one mo­neth. The maintenance of store then is of great importance, and therefore order must be taken accordingly. Ie­rusalem had fish daies, that Tyrus and [Page] such like, liuing vppon Nauigation, might haue vtterance for their com­modities, Nehem. 13. 16. (for Tyrus was the maritine Citie, till after Alex­ander annexed to it another Citie, and made it drie.)

The Tribe of Z [...]bulon liued by na­uigation, Gen. 49. 13. which is a thing necessarie both for wealth, 2. Chron. 9. 20. which made Salomon richer than anie other King, and also for muniti­on, as Esay 23. 4. that I rybe therefore had neede of maintenaunce. And therefore our Church and Common­wealth haue taken order according [...]y; and the rather, for that our t [...]mes re­quire it: (for the times that forbad ma­riage and the abstinence of meates, 1. Tim. 4 3. are past) wee rather liue in the age of selfe-loue, intemperancie, and filthie pleasure, 2. Tim. 3. 4. There is more feare of a pottinger full of gluttonie, than of a spoonefull of su­perstition. This is no fast, but a change of meate.

[Page 18] Vers. 3. Then came to him the temp­ter, &c.

Before wee come to the particular temptations, wee haue foure generall poynts to bee considered. First, the changing of the diuels name, from di­uell to Tempter: secondly, that it is said, He came vnto him: thirdly, that he came when he was fasting: fourth­ly, the diuersitie & order of the temp­tations.

I.

First, in Iam. 1. 13. it is said, that GOD tempteth no man; and yet in Deu. 13. 3. it appeareth, that God doth tempt some; we must then make dif­ference betweene temptations, be­tweene Gods temptations, and the diuels. The diuell indeede tempteth vs, but God (as our English translati­on hath it) trieth vs. The latter is to commend vs, Rom. 3. 5. or rather that our tribulation may bring forth pati­ence, [Page] and patience hope, Rom. 5. 3. It makes vs knowe that to bee in our selues, which before we knew not, as we see in Iob. So the Lord proued the Israelites, to see if they loued him or no, Deut. 13. 3. The diuells temptati­on is to knowe our corruption: for knowing the innocencie of Adam, he went about to corrupt him. It is lyke the Israelites proouing of Manna, to trie conclusions. Gods is like the tri­all of golde, 1. Pet. 1. 7. which the oft­ner it is tryed. the purer it Waxeth: the diuels, like that of Manna, which stinketh and corrupteth by triall. Gods is like the triall of the fanne, Matth. 3. 12. the diuells like that of the siue, Luc. 22. 31. which lets go the flower, and keepes the branne.

II.

Secondly, the Diuell hath two shapes; in the one he tempteth and al­lureth, (and in that came hee now to our Sauiour): in the other, hee assay­leth vs, that is, by assault and violence, [Page 19] Ephes. 6. 11. The first is the temptati­on of hypocrites: Matth. 22. 18. Shall we pay tribute to Caesar? The second, of Iudas, who in the garden assaulted our Sauiour, Iohn 6. 70. So sathan sets on Christ by violence. Hee came vnto Christ, by casting sparkes of fire into him; for he was deuoyd of anie wic­ked and vaine thoughts comming foorth of him.

Two waies may a man be tempted: either by doubts arising in our hearts out of vs, Lu. 24. 38. or by a sop entring into vs. Ioh. 13. 27. Christ could not be tempted the first way: for he was de­uoyd of any wicked & vain thoughts comming forth of him. To vs the di­uell needes bring but a paire of bel­lowes, for he shall finde fire within vs: but to Christ hee was faine to bring fire too.

III.

Thirdly, he then came to him when he was fasting, which discouereth the diuels desperate boldnesse, as also his [Page] craftinesse, in that he waited his time▪ to stay till he was hungrie. Notwith­standing, Christ was newly come frō his Baptisme, and was full of the ho­lie Ghost, and euen now in his exer­cise of mortification, yet had the di­uell courage to set vpon him. There is no place so holie, nor exercise so good, as can represse his courage, or giue a stay to the boldnesse of his at­tempts, as we see Mark. 4. 14. The word is no sooner sowen, but Sathan comes immediately, and takes it out of their hearts: which must needes be done in the Church, for the word is out, before they bee out of the Church: so that hee is not afraide of hearing the word, but can abide it wel enough, yea, better than manie. And though they carie the word out of the Church, he will waite on them home, and choake the word with cares, and riches, and voluptuous liuing, like the seede that fell among thornes, Luke 8. 14.

And no more doth the care for the [Page 20] exercise of prayer: for euen then im­mediately after the repetition of for­giuenes, when wee haue made euen with all the world, when GOD hath forgiuen vs, and we others; then doth the diuell giue vs occasion to say, Lead vs not into temptation, as standing by there readie to tempt vs.

And as little cares he for the Sacra­ments: for presently after they had re­ceiued the Sacrament, and sang the hymne, Christ tells them they shall al be offended in him that night Mat. 26. 31. Thus we see his courage serues him at all times, nothing is able to quaile it.

As this ought not to discourage the children of God, hauing so faithful an assistant to take their part: so it giueth them this caueat, that they bee at no time secure, but alwayes to keepe a sure gard. Saint Bernard in the midst of a Sermon was sollicited to vaine­glorie, because he thought he pleased his auditors and the thereupon brake off his speech, and turned it to the diuell [Page] saying; Non propter te hoc opus coeptum est; nec propter te, nec in te finitur.

And as hee is couragious, so is hee subtile: for notwithstanding his eager desire, he staid the fittest time, wherin consisteth a chiefe poynt of wisdome. So when he tempted Eue, hee stayed till her husband was away, and till he could shew her the fruite, which was so pleasing to the eye. So when Da­uid lay with Bethsheba Vrias wife, hee tempted him in the euening, and af­ter his sleepe, 2. Sam. 11. 12. a verie fit time for the purpose. So when they were a sleepe, the enemy sowed tares, Matth. 13.

And as hee is warie in choosing his time, so is he as cunning in choosing the meanes, obseruing the dispositi­ons of men. For wanton and volup­tuous men, he hath the daughters of Moab, a bayte fit for their humours, whereby to tempt them to idolatrie, Numb. 15. 1. For men secure and care­lesse, hee hath a net that suffiseth to throwe ouer them, (2. Tim. 2. 26.) & [Page 21] snare them in. For others, that haue more care to seeke and inquire into things, he hath quills to blowe them vp, as knowledge, which puffes vp, 1. Cor. 8. 1. Yea, euen the best things can he make serue for his purpose, and to be occasions of temptations; so that hee may finde better entertainment, for the good exercises sake that come with him. He will come sometimes shrowded in the necessity of nature, as heere; for when a man is hungrie, na­ture requireth somwhat to asswage it.

Prayer, no man doubteth to bee a godly exercise: yet thereby he temp­ted them that loued to pray in the Si­nagogues, and make much babbling, and repetition, Matth. 6. 5. 7. In like sort doth he abuse the name of good counsell, as in Peter to Christ, Matt. 16. 22. who (as a frend) wished him to spare himselfe, and liue out his time.

Thus can he put on a faire shew, the sooner to beguile: & for good reason, for if hee should come vnmasked in his owne likenesse▪ he would bee re­iected; [Page] as if Iehoram the king of Isra­el had come himselfe without Ieho­shaphat, 2 Kin. 3. 14 Elisha would not haue looked on him▪ so by a good pretence▪ the tēp­tation shrowdes & insinuates it selfe, otherwise, it would not be looked on.

IIII.

Now we are to consider the diuer­sitie and order of the temptations, & then will we handle them particular­ly. And first wee are to note, that though there are but these three re­corded, yet he endured diuers others. His whole life was full of temptati­ons, as may appeare by Luke, 22. 28. It is said Luk. 4. 2. that hee was temp­ted fortie dayes of the diuell, whereas these three Temptations heere set downe, were not till after the ende of fortie daies. These onely are mentio­ned, but there were other not writ­ten, as diuers of his miracles are vn­written, Io [...]n 20. 25. Onely so much was written, as was expedient.

These three are a briefe abridge­ment of all his Temptation▪ As it is [Page 22] true that Paul saith, that Christ resem­bled Adam, and was made a quicke­ning spirite, as Adam was a liuing soule, 1. Cor. 15. 45. And the bringing of the Children of Israel out of Egypt, by being called out of Egypt, Matt. 2. 15. So may Christ and Adam be com­pared in these three temptations. For they both were tempted with concu­piscence of the flesh, concupiscence of the eie, & pride of life, 1. Io. 2. 16. In A­dam, the diuel first broght him into a conceipt, that God enuied his good, and of purpose kept him hood-win­ked, least he should see his good, as we see Faulconers put hoods ouer hawks eyes, to make them more quiet & ru­ly. Secondly, he luls him on to a proud conceipt of himselfe, by perswading him, that by eating he should bee lyke God. Thirdly he sheweth the fruite, which was pleasant. So in Christs tēp­tation: first, hee would haue brought him to murmur against God: second­ly to presume: & thirdly to commit Idolatrie,1 Cor. 10. 5. 6. 7. all which are set downe.

[Page]And vnder these three heads come all temptations, Numb. 14. & 21. and Exod. 32.

To some of these extreames will the diuell seeke to driue one. First, by distrust hee will seeke to driue vs to vse vnlawfull meanes, for the obtayn­ing of necessarie things, as bread is when a man is hungrie. Or if we be in no such want, that that temptation cannot take place, then (through su­perfluitie) he will tempt vs to wanton and vnnecessarie desires, as to throwe our selues down, that the Angels may take vs vp: and hauing preuayled so farre, then hee carieth vs to the diuell and all. All this will I giue thee, there is his All: Fall downe and worship me, there is the Diuell with it: so (that in this respect) may it well be sayd, that The way of a Serpent is ouer a stone, Prouerb. 30. 19. Hee goeth so slylie, that a man seeth him in, before he can tell what way, or how he got in. First hee wrappes himselfe in necessitie, and thereby wyndes himselfe in vn­perceiued: [Page] then he brings vs to make riches our God.

Now let vs see his Darts. The first is, of making stones bread. This may well be called the hungrie temp­tation. The streame of the Doctors, make Adams offence the sinne of gluttonie: but Bucer thinkes, that this temptation is rather to be referred to distrust and despaire. There is small likelihood, that one should sinne in gluttonie by eating bread onely. The diuels desire was onely, that the stones might be turned into bread, and that after so long a Fast: and then if the temptation had beene to Gluttonie, Christs answere had been nothing to the purpose; the Diuell might well haue replyed against the insufficien­cie of it. For gluttonie is to be answe­red by a text willing sobrietie, where­as this text which Christ answereth by, containeth rather an assertion of Gods prouidence: and therefore our Sauiour should haue seemed verie [Page] vnskilfull in defending himselfe. The temptation therefore is to distrust.

This standeth well with the diuels cunning in fight: for by this he shoo­teth first euen at the throate, and at that which is the life of a Christian: to wit his faith; as a man would say, Iugulum petit, euen at that which ouer­commeth the world, 1. Iohn 5. 5. Hee tempted him to such a distrust, as was in the Israelites, Exod. 17 7. when they asked if God were with them or no. So he made Adam think, God cared not for him: so heere the diuell pre­miseth a doubt to shake his faith, wherein Christ made no doubt, Si fi­lius Dei es.

Indeed you heard a voyce say, you were the beloued Sonne of God, but are you so indeede? or was it not ra­ther a delusion? You see you are al­most starued for want of bread: wel, would God haue suffered you so to be▪ if you had been his Filius dilectus? No, you are some hunger-starued childe. So Luke 22. 31. Christ prayed [Page 24] that Peters faith might not faile. It was that the diuell shot at. Hee is a roaring Lyon seeking to deuoure vs, whom wee must resist by faith, 1. Pet. 5. 8.

It is our faith that hee aymes at, 1. Thessal. 3. 5. For hauing overthrowne that, disobedience soone will followe. Hauing abolished the stablisher of the Law, Roman. 3. 31. the breach of the Lawe must needes follow. Hee hath then fit time to set vs a worke, a­bout making stones into bread, that is, to get our liuing by vnlawfull meanes. First, shipwracke of faith, then of obedience.

The Diuell heere seeing him in great want and hunger, woulde thereby bring in doubt, that he was not the Sonne of GOD, which is not a good argument. For whether wee respect the naturall tokens of Gods fauour, wee see they happen not to the wisest and men of best and greatest knowledge, as appea­reth in the ninth chap. of Eccl. vers. 11. [Page] or the supernaturall fauour of GOD, we shall see Abraham forced to flye his Countrey into Egypt for famine, Gen, 10. 12. so did Isaack, Gen. 26. 1. & Iacob likewise was in the same distres, Gen. 43. 1. Notwithstanding that God was called The God of Abraham, I­saack and Iacob; yet were they all three like to be hunger-starued. Yea, not only so, but for their faith, manie were burned and stoned, of whom the world was not worthie, Hebr. 11. 37. So fared it with the Apostles, they were hun­grie, naked, and a thirst, 1. Cor. 4. 11. But what doo we speake of the adop­ted sonnes of God, when as his owne naturall Sonne suffered as much, nay, fa [...]e more? Heere we see he was hun­grie, also hee was wearied with tra­uaile▪ and faine to rest: Iohn. 4. 6. hee had no house to hide his head in, whereas foxes haue holes.

If thou be the Sonne of God.

The heathens haue obserued, that [Page 25] in Rethoricke it is a poynt of chiefest cunning, when you would out-face a man, or importune him to do a thing, to presse & vrge him with that, which he will not, or cannot for shame denie to be in himselfe: as by saying; If you haue anie wit, then you will doo thus and thus: if you be an honest man or a good fellow, doo this. So heere the diuell (not being to learne anie poynt of subtiltie) comes to our Sauiour, saying, If thou be the Sonne of God, (as it may be doubted, you beeing in this case) then, make these stones bread. No, no, it followes not: a man may be the sonne of God, and not shew it by a­nie such arte. So when Pilate asked, who accused Christ? they answered, If hee had not been a malefactor, wee would not haue brought him before thee, Iohn 18. 30. They were iolly graue men, it was a flat flatterie: and in Ioh. 21. 23. there is the like. This ought to put vs in minde, when we are temp­ted in like manner, that we take heed we be not out-faced.

[Page]In the matter it selfe we are to con­sider these poynts: First the diuel sets it downe for a ground, that (followe what will) bread must needes bee had.

Therefore Christ first closeth with him, Admit he had bread, were hee then safe? No, We liue not by bread on­ly: so that bread is not of absolute ne­cessitie. Well, what followes of that? Bread you must needes haue, you see your want, God hath left off to pro­uide for you. Then comes the conclu­sion, Therefore shift for your selfe as well as you can. First he solliciteth vs to a mutinous repining within our selues, as Hebr. 3. 8. Harden not your hearts, as in the day of temptation, &c▪ whereby he forceth vs to breake out into such like conceipts, as Psalm. 116. 11. I sayd in my distresse, that all men be lyars: and Psalm. 31. 22. I said in my hast, I am cast off. Thus closely he di­strusted God, in saying, his Prophets prophecie lyes, till at last, we euen o­pen [Page 26] our mouths against God himself, and say, This euill commeth from the Lord, shal I attend on the Lord any lon­ger? 2. Booke of Kings, chapter 6. and verse 33. Hunger and shame is all wee shall get at Gods hands. And so hauing cast off God, betake them­selues to some other Patrone, & then the diuell is fittest for their turne. For when we are fallen out with one, it is best seruing his enemie, and to retaine to the contrary faction. Then we seek a familiar (with Saule) to answere vs, 1. Sam. 28. 7.

But what did the diuel than tel him? did he bring comfort with him? No, he tells him, that to morrow he & his sonnes should dye. So heere dooth the Diuell bring a stone with him. What Father (sayeth Christ) if his Sonne aske him bread, would giue him a stone? Matthew the seauenth chapter and in the ninth verse: yet the Diuell doth so; Christ was hun­grye, and the Diuell showes him stones.

[Page]Heere is the Diuels comfort, here bee stones for thee, if thou canst de­uise anie waye to make these stones bread, thou art well; whereas we doo not vse to make bread of stones, but of wheate, to worke it with the sweate of our browes. To get it so, we learne Gen. 3. 19.

By extortion and vsurie wee may make stones into bread, that is the di­uels Alchymistrie: or happily we may make bread of nothing, when a man gets a thing by anothers ouersight, Gen. 43. 12. Or els, what and if wee can ouer-reach our brother in subtil­tie, and goe beyond him with a tricke of wit or cunning? Let no man de­fraud or oppresse his brother in anie mat­ter: for the Lord is auenged of all such, 1. Thessal. 4▪ 6. The one is called The bread of violence and oppression, Pro­uerbs 4. 17. The other, The bread of deceipt.

They are indeede both made of stones, for they still retayne their for­mer propertie, as the euent will de­clare. [Page 27] For though in the beginning such bread be pleasant, Prouerb. 20. 17. yet after his mouth is but filled with grauell, Prouerb. 20. 17. After which will consequently follow, gnashing of teeth.

The third Sermon.

Matt. 4. vers. 4. But he answering▪ sayd, It is writ­ten, Man shall not liue by bread onely, but by euerie word that proceedeth out of the mouth of God.’

IT was a good seruice that Elisha (2. Reg. 6. 9.) did, to tell the king of the traynes layd for him, when they lay in Ambush agaynst him. And euen this is the first vse that wee haue of our Sauiours Temptations.

It warnes vs afore-hand of the [Page] diuels comming, so that we may haue time to prepare our selues according­ly. For as at that time the diuel came vppon Christ when hunger pinched him: so where we are in any distres, wee are to looke for temptations.

This temptation hath two parts. First comes (Si) a distrust: Second­ly followes vnlawfull meanes. Ha­uing laid this foundation, that bread is necessarie to bee had when one is hungrie, he inferreth, that God help­eth not, nor supplieth thy want: therefore God is not thy Father, Mat. 7. 9. and therefore depend no longer on him, but shift for your selfe. This is the effect of the diuells argument.

The Fathers vpon the words Eph. 6. 16. (Take the shield of faith, to quench all the fierie dartes of the Diuell:) doo note, that about euery one of the darts or temptations of the diuell, there are (as it were) balls of wylde fire. For be­ing to assault our obedience, & know­ing that faith is our shield: to that [Page 29] end he vseth the arrow-head, which is distrust in God; about which is fire, to wit, the vsing of vnlawfull meanes, to consume our obedience, which will consume our shielde of faith, and so make way for the dart to kill or wound vs. So that his drift is, to bring our adoption or Son-ship to a Si.

There is no doubt, but Christ was able to haue turned stones into bread: but why would he not then folow the diuels aduice? The diuell by saying, Say vnto these stones, seemeth to ac­knowledge, that hee had the force to haue done it, euen by his bare word: for euen stones are said to heare the voyce of God, and to obey his Com­maundement; and not onely Gods, but euen Gods seruants, as 1. Reg. 13. 5. when the man of GOD had pro­nounced, that the aulter should rent in sunder, it did so. And Matt. 27. 51. when Iesus cryed out with a lowde voyce, the vayle of the Temple rent in twaine, the earth did quake, and the [Page] stones were clouen. The dead men are worse than stones, yet they in their graues heard his voyce.

And not onely was he able to turne stones into bread, but into men also, as Children to Abraham of stones, Matth. 3. 9. If therefore it had plea­sed him, hee was as well able at this time to haue turned stones into bread, as after hee turned water into wine, Iohn 2. 10.

It was no lesse possible to him (no doubt) to haue saued himselfe, when the Iewes scoffingly bad him, Matt. 27. 42. as to haue saued others; and to haue come downe from the Crosse being aliue; as it was after for him, not onely beeing dead and buried, but a great stone beeing ouer him, to re­mooue it, and come out of the graue, Matth. 28. 2. Hee had power to both, but not will alike to both.

But why would he not here vse his power, for the satisfying of his hunger, and followe the diuells ad­uice?

[Page 30]In setting downe the Historie of turning water into wine, it is thus far­ther said, that he did it, that his Disci­ples might beleeue in him, Iohn 2. 11.

That was the reason that moued him to the working of that myracle: and because there was no such cause here, hee did it not. For the Diuell would not beleeue in him (he knew) though hee had done it. The Diuell desired him, but to haue him shew what hee could doo, for a neede onely, for a vaunt of his power. Wherein wee see the humour of pride, that made him at the first to fall.

It is the same temptation that his kinsfolkes vsed, No man dooth anie thing secretly, that seeketh to bee fa­mous: if thou doost these things, shewe thy selfe to the world. But see how vn­fitly the Temptation hangeth toge­ther. He should rather haue said, If you be hungrie; than If you be the sonne of God: and then rather haue bid him fast fortie dayes more, than turne the stones into bread.

[Page]If it had been to haue made a Sonne of God, Christ would haue done it: but not to haue shewed himself to be the Sonne of God.

But it may be asked, why did Christ vouchsafe to giue him anie answere at all; whereas hee might haue com­maunded him to silence, and tormen­ted him before his time, and haue pu­nished him for his sawcines? When Peter tēpted him, he cut him vp verie sharply, saying; Come behinde me Sa­than, Mark. 8. 33. Why did hee not answere the diuel so? He might haue enioyned him▪ and throwne him into the bottomlesse pit, Luke 8. 31. or at the least bidden him, Auoyde Sathan, vers. 10.

Augustine answereth this doubt, that Christ answered in the like time, to teach vs to aunswere: willing vs thereby (as Abimelech did his souldi­ers) to doo as hee had doone before, Iudg. 9. 48. So Christ is our example, Iohn 13. 15. and bids vs doo as he hath done. Christ is our Captaine, he hath [Page 31] gone before vs, and shewed vs how to behaue our selues in fight: when the diuell assaulteth vs with distrust, then are we to ward it off with a Text of Gods prouidence; and so of the rest, as he hath done before vs.

Our Sauiours shield, whereby (we see) he beareth off all the diuels darts, is couered all ouer with Scriptum est. Wee haue here a briefe viewe of the Churches armorie, Cant. 4. 4. of the Tower of Dauid, built for defence. Here be the shields wherewith Salo­mons Temple was hanged, and which Paule calleth The weapons of our war­fare, 2. Cor. 10. 4. not carnall, but migh­tie (through GOD) to cast downe holds.

They are in number fiue. First, a preparation of our selues by the vse of Gods Sacraments, that we may be the more strong to sustaine and beare off temptations, and to holde out to the ende without fainting. Secondly, a withdrawing our selues into the de­sert, or some other solitary place, there [Page] (by Meditation) to kindle good thoughts, Psalm. 39. 3. Thirdly, fast­ing. Fourthly, watchfull prayer, Mat. 26. 41. Fiftly, the perfecting of our selues in the Scriptures. These be the fiue shields wherewith Salomons tem­ple was hanged.

Now as for the Scripture, we are to note, that where God speaketh of any good that we are to receiue out of it, it is recōmended to vs as a storehouse, whether we are to make our resort for the bread of life, and the water of life, whereof he that tasteth, shal neuer thirst. Ioh. 6. 35. And from thence are we to draw the waters of comfort, out of the fountains of saluation, Esa, 12. 3. When there is anie ill spoken of, which wee are to resist, then is it commended to vs as an Armorie, whence wee may fetch anie kinde of weapon which we shal need, either offensiue, as a sword, Hebr. 4. 12. or defensiue, as a shield, Pro. 30. 5.

The Scripture is the broad plate, that is to beare off the darts: our faith [Page 32] is the braces or handle whereby wee take hold, Eph. 6. 16. and lift it vp to defend our selues withall. For the Scripture is a shield Non quod dici­tur, sed quod creditur. Dicitur; there is the strong and broad matter, fit to beare off: and Creditur, that is the handle or braces to it. God spake once or twice, I haue heard it, power belong­eth vnto God. Psalm. 62. 11. So that it suffiseth not that it bee spoken onely by God, but we must heare it too: nei­ther must we heare it as the voice of a man, (as Samuel at the first did; who when God called him, thought it the voice of Eli) but as the voice of God, that we which were dead in our sins, vs hath he quickned & forgiuen vs al our trespasses, 1. Thes. 2. 13. This is the perfection of our faith.

Generally of the scriptures, this is Christs opinion, cōfirmed by his own practise; that if the diuell come as a serpent, here is a charm for him, Ps. 58. 5. or if he come as a lion, here is that is able to preuaile against him, 1. Pe. 5. 8. [Page] And that the Diuell knowes well e­nough, as appeareth by his mallice that he hath alwayes borne it, before it was scripture, when it was but one­ly Dictum. For so soone as God had said, Let vs make man in our likenes, that word was straight a whetstone to the diuells enuie. And after the fall, when the seede was promised, that was, and is the cause of all the diuells enmitie, Gen. 3. 15. So when the promise was reitterated, Genes. 22. 18. that was the cause hee so turmoyled all the Patri­archs.

But when the words was to be writ­ten, and to become Scripture, then his malice began to grow verie hot, in so much that he caused it for anger to be broken, Exod. 32. 19. For the Fathers are of opinion, that all the diuels bu­sie endeuour, in making the Israelites to commit idolatrie with the golden Calfe, was to the ende, that he might so heate Moses in his zeale, as that in his anger hee should breake the Ta­bles of the Law, by casting them ha­stely [Page 33] out of his hands. We are to note therefore, that there is a forceable sound in the word, which the Diuell cannot abide; & not onely the sound, but the sight also.

It is written of Augustine, that ly­ing sicke on his bed, he caused the se­uen poenitentiall Psalmes to be pain­ted on the wall ouer against him, in great letters; that if after hee should become speechles, yet he might point to euerie verse when the diuell came to tempt him; and so confute him. Blessed is hee that hath his quiuer full of such arrowes, they shall not bee ashamed. Blessed is hee that hath the skill to choose out fit arrowes for the pur­pose, as the Fathers speake out of E­say, 49. 2.

Christ saith affirmatiuely of the Scriptures, that in them is eternall life, Iohn 5. 39. negatiuely, that the cause of error, is the not knowing of them, Mark. 12. 24. Dauid saith, it was that that made him wiser than his eni­mies, [Page] than his teachers, and than the Auncients, Psalm. 119. 98. 99. & 110. Knowledge of the truth▪ is the way to amendment after a fall, 2. Timot. 2. 26. There is much calling now a daies for the word, and others finde fault as fast, that it is no better harkened vnto: for as the want of obedience and al o­ther abuses (which are so much cried out against) proceede not onely from the not hearing of the word, but as well from the not mingling of faith with it, (without which mixture, it is nothing worth) it profiteth not, Heb. 4. 2. so the error of the former times was, in yeelding too farre to the Di­uels policie, by sealing vp the scrip­tures and locking the storehouse and armorie of the people.

It is the policie Christ tells vs of in the eleuenth chapter of Saint Lukes Gospell, the two and twentieth verse. A strong man puts the strong armed man out of his house, and takes away his armour from him: then hee needs not feare him.

[Page 34]The like policie we read of 1. Sam. 13. 19. when the Philistines had taken away all smythes and armour, then they thought they were safe. So in the time of darkenesse, the Diuell might let them doo their good works, and what they list, and yet haue them still vnder his lure: for hee might of­fend them at his pleasure, that had no armour to resist him.

All the Children of GOD, had a right and propertie in the Lawe of God, as appeareth by Christs words, Iohn 10. 34. hee answered them▪ that is, the common people, Is it not wr [...]t­ten in your law? As though he should say, the Scripture is yours.

To the young man (in the tenth Chapter of Saint Lukes Gospell, and twentie sixe verse) that asked Christ what he should do to be saued? Christ answereth, What is written in the Law? how readest thou? Whereun­too to answere, that we cannot read, or that the booke is sealed vp, Esay 29. 11. is as the diuell would haue it.

[Page]Then hath hee a fit time to offer vs stones to make bread of. But this an­swere with our Sauiour Christ wil not be allowed of.

Now come we to the speciall point of Christs answere, It is written, Man liues not by bread onely, &c. Deut. 8. 3.

There is no better kinde of reaso­ning, than that, when one graunts all that hath been said by his aduersarie, and prooueth it to make on his part; and vpon a new conceipt, auoyds all that his aduersarie said. Here our Sa­uiour might confesse all that the Di­uell obiected; as that he is the sonne of God: and admit the stones were made bread, and that bread were of absolute necessitie, and that it were so to be come by (which is vntrue,) were we then in good case?

This indeede is the diuels position, wherewith hee would perswade all those that haue animam triticeam, (as the Fathers call it) that those exter­ternal things are necessarie to be had: [Page 35] and that if they haue enough thereof, they are wel enough; as we see it to be the minde of the rich man, Luke 12. 19. This man hauing a wheaten soule, hauing corne enough, bad his soule take rest, and liue merily for manie yeares. But Christ goeth further, and saith; Though the stones bee made bread, it will not auayle, except it please GOD (by the blessing of his word) to giue vertue, and (as it were) life vnto the bread, there is no diffe­rence betweene it and a stone.

It is not the plentie or qualitie of victuals, howsoeuer some doate vpon such external meanes, as they did, which sacrificed to their net, & burnt incense to their yarne, Abac. 1. 16. be­cause by them their portion was fat, and their meates plenteous. For what saith Iob cap. 31. ver. 27. If I reioyced be­cause my substance was great, this had been an iniquity. So that our life is not maintained by bread onely, descen­ded out of the mould of the earth.

The nature of bread & stones are not [Page] much vnlike, they come both out of one belly: that is to say, the earth. Iob 28. 5. 6. and of themselues, the one of them hath no more power than the other vnto life: for wee know that the Israelites died, euen while the flesh of Quayles was in their mouthes, Num. 11. 33. & Manna (heauenly fare) be­ing far better than our bread. It is the diuels craftie policie, to burie a mans life vnder a loafe of bread: and (as it were) to fetter the grace of God to the outward meanes; whereas they of themselues are of no more efficacie, without the operation and grace of the word, than a hammer and a sawe, without a hand able to imploy them.

Dauid saith (Psalm. 104. 28.) The eyes of all things waite on God for theyr meate in due season, & thou fillest them: With what? with bread? No▪ but with thy blessing and goodnesse. Our hearts must be stablished with grace, not with meates. Hebr. cap. 13. verse 9. It is Gods prerogatiue, that as all things had theyr beginnings from [Page 36] him, Coloss. cap. 1. vers. 17. so hee sup­porteth and sustaineth them, Hebr. cap. 1. ver. 3.

This is a further point than all phi­losophie teacheth vs. For they hauing layd downe the foure elements, bare and simple essencies, tanquam materi­am, by compounding or tempring of them, they bring foorth a certayne quintessence or balme full of vertue. But Diuinitie leadeth vs to a quintes­sence, without which, all the quintes­sences and balmes in the world can doo vs no good.

To the question that Ieremie pro­poundeth, Is there no balme at Gilead? Ierem. 8. 22 Is there no Phisitian there? The aun­swere may be, Mans health is not re­couered by balme or phisicke onely, but by euerie word that proceedeth out of the mouth of GOD, if wee weigh Christs argument aright: for we may see 2. Chron. 16. 12. Asa dyed for all his Phisitians that were about him. So if it be asked, Are there no horses nor chariots in Cilead? we may answere, [Page] warlike victory consisteth not in war­like furniture onely, but in remem­bring the name of our Lord GOD. Psalm. 20. 7. A horse is a vaine thing to saue, without the power of this word. And so when a man thriues not or prospers not in his actions; it is not often for want of labour or care: Psalm. 127. 1. tells him, Except the Lord build the house, &c. Augustine aduiseth his Auditorie, to beleeue it in time, least (by wofull experience) they find it to be true, when as they shall haue such a consumption, that no meate shall doo them anie good; or such a dropsie, that no drinke shall auayle them.

The power and vertue of this word is called, The staffe of bread, Leuit. 26. 26. and it is meant of a chiefe staffe, such a one as is set in the middest, to beare vp all the Tent.

The plainest similitude I can vse, to make you vnderstand the force there­of, is this: When we goe to Phisicke for anie disease, we are bidden seethe [Page 37] such hearbs in running water, & then to drinke the water; we know it is not the water which helpeth, but the de­coction of infusion. So it is not the bread (considered barely in it selfe) that nourisheth vs, but the vertue and grace of the word infused into it. We are not therefore to sticke to the meanes, like the Glutton, Luc. 12. 19. but to pray for this blessing.

And to this end, God (in the esta­blishing of nature) hath thereout re­serued foure speaciall prerogatiues to his word.

As first, with a verie little of the meanes, to goe farre in operation, 1. Reg. 17. 14. with a little oyle and a little wheate, he fed Elias, the poore wid­dow, and her sonne a great while; & Matt. 17. 14. Christ made fiue loaues and two fishes serue fiue thousand. The heathen man thought no cer­taine proportion was to be set down for a familie, because when a heauen­ly hunger commeth on men, they eate [Page] more at one time▪ than at another. But whatsoeuer the heathen haue spoken wisely, we haue farre more wisely vt­tered by the holy Ghost, in one place or other. In Psalm. 17. 14. this is set downe, where there is mention made of a certaine hidden treasure, where­with mens bellyes be filled, and Agg. 1. 6. saith, Men eate much, yet haue not enough; dri [...]ke much, but are not filled. This is the First p [...]erogatiue.

His second is, he takes order as wel for the qualitie, as for the quantitie; course meates and fine are al one with him; for the Israelites notwithstand­ing their Quayles and Manna, dyed: and Daniel and his fellowes, that fed vppon course meates, looked better than all the Children that were fed with the Kings owne dyet, Dan. 1. 15.

Thirdly, without meanes he work­eth somet [...]mes. Therefore Asa had said little or nothing to the purpo [...]e, 2. Chron. 14. 11. if hee had said, God [Page 38] helpeth by manie or by few: if hee had not put in too, and sometimes by none. For there was light before anie Sunne or Moone, Genes. 1. 3. though after (verse 14.) it pleased God to ordaine them as instruments. And so Genes. 2. 5. the Earth was fertile, when as then no rayne had falne on the Earth, nor anie such ordinarye meanes. Let Moses be on the Mount, and but heare GOD, and he needeth no bread.

The fourth is, that he can bring his purpose to passe, euen by those means whose natures tend to contrarie ef­fects; as, to preserue by stones.

Colloquintida, beeing ranke poy­son, (in eating whereof is present death) was (by the Prophet) made matter of nourishment, 2. Booke of Kings fourth chapter & fort [...]th verse. So Christ, by those things which were fit to put out a seeing mans eyes, as dust; made a blinde man recouer his sight, Iohn 9. 6.

[Page]And so doth hee make light to shyne out of darknesse, 2. Cor. 4. 6. one con­trarie out of another. Thus wee see the diuell answered. Now let vs ap­ply these things to our selues.

Christs aunswere doth import two words, and so two mouthes, and two breaths, or spirites: and these two bee as two twinnes. He that will be main­tained by the one, must seek after the other. The first word is the same de­cree, whereby the course of nature is established, according to Psalm. 147. 15. He sendeth foorth his commaunde­ment vpon the earth, and his word run­neth verie swiftly: he giueth snow lyke wool, &c.

Secondly, the other is that where­of Iames cap. 1. vers. 18. speaketh: to wit, the word of truth, wherewith (of his owne will) he begat vs. The one proceedeth from the mouth of Gods prouidence, creating and gouerning all things, Psalm. 33. 6. hee but speak­ing the word, and it was done.

[Page 39]The other proceedeth out of the mouth of Gods Prophets, who are (as it were) his mouth, Ier. 15. 19. Thou standest before mee, as if thou wert my mouth.

From the first word, al things haue their beginning and beeing; as when he sent forth his spirite or breath, they were created & had their beginning: So Psalm. 104. 29. he teacheth vs, that so soone as God hides his face, they are troubled. And if he takes away their breath, they dye, and returne to dust.

The other spirite, that is, the san­ctifying Spirite, ministreth vnto vs su­pernaturall life, Esay 59. 21. Now therefore to set them together, euery man is thus to thinke with himselfe.

If I get my liuing contrary to Gods word, that is, by any vnlawful meanes; surely Gods other word will not ac­companie such gotten goods. That is, these two words bee twinnes: if wee [Page] get not our goods by the one woord, we shal want the blessing of the other word▪ and then we were as good eate stones: it will bee but grauell in our mouthes, or quailes. We are then to vse the meanes, according to the se­cond word.

Abraham (wee see) went foorth to sacrifice, according to Gods appoint­ment, Genes. 22. the Word was his di­rection: therefore when Isaac asked where was the Sacrifice? hee might boldly answere, God would prouide one; as we see euen at the verie pinch he did: whereupon it came to bee a prouerbe, that euen In monte, Iehoua prouide bit.

The Israelites went out of Egypt, by the warrant and appoyntment of Gods Word. How then? First, they had a way made them (where neuer was anie before) through the Red-sea, Exod. cap. 14. vers. 21. they had bread downwards out of the clowdes, wher­as it vseth to rise vpwards out of the earth: their garments in fortie yeares [Page 40] neuer waxed olde, Deuteron▪ the eight chapter, third and fourth verses: they had water whence water vseth not to come▪ by striking the Rockes, wa­ter gushed forth:Num. 20. 11. so that it is true which the Prophet Dauid saith in the ninth verse of the foure and thir­tie Psalme, There is no want to them that feare God.

Though GOD (peraduenture) will not vse the same meanes hee did for the Israelites; yet the Chil­dren of GOD (walking after his will) shall haue some way of reliefe a wayes.

And therefore Christ would not distrust the prouidence of GOD: for hee knew hee was in the worke and waye of GOD. For we read, that hee was led into the Wilder­nesse by the Spirite, and therefore could not lacke; as indeede he did not, for the Angells came and mi­nistred vnto him: as it followeth in the eleuenth verse of this Chap­ter.

[Page]So either the Crowes shal minister to our wants, as they did to Elias: or our enemies, as the Egyptians did to the Israelites: or els the Angels them­selues, as they did here.

But to grow to a conclusion, Let vs seeke the Kingdome of God, and all other things shall be ministred vnto vs. And in all like temptations, wee may learne a good aunswere out of Dan. cap. 3. vers. 17. That God that we serue is able to releeue & deliuer vs, euen from the burning fire: But if it should not be his will so to doo, yet wee will not vse vnlawfull meanes, or fall to I­dolatrie, or turne stones into bread.

In this aunswere (againe) Christ would teach vs heere to bee resolute, howsoeuer Gods blessing dooth not concurre with our gettings, as it doth not when wee get them by indirect meanes, contrarie to God word. To goods so gotten, God will adde sor­row: for The blessing of the Lord ma­keth rich, and he doth adde no sorrowes with it. Prouerb. 10. 22. When GOD [Page 41] giues riches, he giues quietnes with­all: but if God giue them not, wee were as good be without them, whe­ther they bee gotten by oppression or violence, Prouerb. 4. 17. or by fraud & deceipt, Prouerb. 20. 17. For these two be the quick-siluer and brimstone of the Diuells Alchymistrie. God will adde sorrowe to them: for though they be pleasant at the first, Prouerb. 20. 17. and money gotten by stinking meanes, smels like other money (as an Emperour said): and bread so gotten, taste like other bread: yet in the end a plaine conclusion and experiment will make it manifest, that it was made of stones, and had sorrow mingled or added to it. And therefore it shall be either an occasion or matter of the dis­ease called the Stone [...]or it shall turne his meat in his bowels, & fil him with the gall of aspes, Iob. 20. 14. or as As [...]s oppression by delicacie, became an oc­casiō of the dropsy or gowt: or els shal the executioner catch al that he hath, & the stranger spoile him▪ Psa. 109. 11▪ [Page] or spend them vpon Phisitions, Mar. 5. 26. or on Lawyers: or els, though God suffer them to enioy them quiet all their life time, and euen to die by their flesh-pots; yet on their death-bed they shall finde such a grudging and torment in their conscience, that they will wish that they had starued for hunger, before they had begun to vse anie such meanes. Or if God in his iudgements (for their greater tor­ment) suffer them to die in their beds, without anie remorse of conscience, like blockes, or like an Oxe dying in a ditch; at the last day they shall feele a gnashing in their teeth, and then they will know it was made of stones.

The fourth Sermon.

Matt. 4. vers. 5. 6.

Then the diuell tooke him vp into the holie Citie, and set him on a pina­cle of the Temple,

And said vnto him, If thou bee the the Sonne of GOD, cast thy selfe downe: for it is written, that hee will giue his Angels charge ouer thee, and with their hands they shall lift thee vp, least at anie time thou shouldst dash thy foote against a stone.

THe manner is, after one hath taken a foyle, his courage will faile. The Angel would haue ben gone, when he saw hee [Page] could not preuaile ouer Iacob, Genes. 32. 26. But it is not so heere with the diuell: for when he saw that his first temptations would not preuayle, hee tryeth another. And euen so he play­eth with Iob: for when he could doo no good vppon his first patent, by ta­king away all that he had, hee comes and sues for a new Commission, that he might touch his flesh and boanes, Iob. 2. 5. And thereby he giueth vs to learne, that it is not one foyle that can make him giue ouer.

He is one of those, whom a Father saith, to haue courage aboue theyr strength; and of that nature be manie in our dayes, whose daring is aboue their skill; and haue courage to vn­dertake much more than theyr a­bilitie is to perfourme: not lyke Dauid, who did as much as he vn­dertooke in killing Goliah: nor like him of whom Esay speaketh in the seauenth verse of his third Chap­ter, that when they would haue [Page 43] made him Prince, he had no bread nor cloathing, and therefore refu­sed: but they will take it vpon them though they haue not wherewith­all, and thereby become Authours of trouble, wanting abilitie to goe through withall. But as Augu­stine saith, It is not all one not to bee able to aunswere, nor to bee a­ble to hold their peace? Wee see heere the Diuell is a great vnder­taker.

Secondly, hee is not onely con­tent to take a foyle, but euen out of the same thing wherewith hee was foyled, maketh hee matter of a new Temptation, a new ball of fier. Out of Christs conquest hee makes a new assault; that is, since hee will needes trust, hee will set him on trusting, hee shall trust as much as hee will. As the former tempted him to diffidence, so this shall tempt him to prefidence.

[Page]As before the diuell brought him to the waters of Meribah (Exod. 17. 7.) where the Children of Israel did mur­mure and tempt GOD: so now hee brings him to the temptation of Mas­sah, (Deut. 6. 16.) that is, to presump­tion, wantonnesse and delicacie: for then with bread they were not con­tent, but they must haue flesh and o­ther dainties, Psalm. 78. 20. As the first might bee called the hungrie Temp­tation, so this may be called the wan­ton Temptation. That which was in the olde Testament the Temptation of Moribah, is here in the new Te­stament the Temptation of the Wil­dernes: & that which was there the Temptation of Massah, is heere the temptation of the Pinacle.

In the first, by want of things ne­cessarie, he thought to driue them to vexation and bitternes of spirite, and to distrust Gods power & goodnes: In this second, by vnnecessarie mat­ters, he draweth vs on to wantonnes, & to put God to try what he can do, [Page 44] and to set him about base seruices: by the one, he driueth vs vnto vnlawfull meanes, by the other, he draweth vs from the vse of things lawfull: by the one he brings vs to this conceipt, that we are so abiected of God, that if we trust in him, he will in the ende fayle vs; by the other, to thinke we are so deare in Gods eyes, and such darlings, as throw our selues into anie danger, and he will not forsake vs: by the one he puts vs in feare (as Augustine saith) Deum defuturum, et iamsi promisit; by the other, in hope Deum adfuturum, vbi non promisit: by the one, he slaun­dreth GOD vnto vs, as if hee were a God of straw, of base condition, and subiect to our becke; by the other, as if he were a God of yron, that would not encline, though wee requested him.

Now to the Temptation: wherein we are to consider three things. First, the g [...]ound the Diuell chose for the woorking of this Temptation. Se­condly [Page] the temptation it selfe; to wit, the diuells speech. Thirdly, Christs answere to it.

In the place, three things are to be noted: first, the place it self: second­ly, the diuel chose it: thirdly, that our Sauiour followed him thether.

For a new Temptation hee makes choyce of a new place. Indeed for a temptation to presumption, the Wil­dernes was not a sit place: first it was not high enough, and then it was not populous enough. It was a melancho­ly place: when a man is vnder the crosse in affliction, or in some anguish and sorrow for want, death of frends, or otherwise; and generally for all so­litarie men: the hungrie temptation is fitter, than this of presumption.

As long as Noah was in the Arke in the midst of the waters, hee had in him no presumptuous thought: but sitting vnder the vine in his vineyard, he was ouercome therewith. And iust Lot (2. [...]et. 2. 8.) in Sodome, had no fit [Page 45] time or place to bee presumptuous; but when he dwelt in the mountaine in securitie, then he committed incest with his Daughters, beeing made drunke by them.

Dauid, so long as hee was persecu­ted by Saule, and tossed vp & downe from post to piller, had no leasure to be presumptuous: but in the top of his turret, when he was at rest in his pallace, 2. Sam. 11. 2. presumption gaue him a blow. So heere the Wil­dernes was no fit place, but the Pina­cle is a very fit place for one to be pre­sumptuous on. It is as good as a stage to shew himselfe vpon, to see and to be seene.

In the Wildernes there was small warrant for one that would bee pre­sumptuous: but from the Pinacle hee might discerne farre and neere, both the inner Court and outward Court, and see a whole Clowde of Wit­nesses, and haue some warrant of example of all estates, high or lowe, wise or noble.

[Page]For what abuse soeuer be in him, bee he neuer so presumptuous, hee shall see some as prowde, stout, and high minded as himselfe: be his hayre ne­uer so long, or his ruffs neuer so great, he shall finde some as farre gone ther­in as himselfe.

If wee marke the foure gradations that it hath, wee shall finde it to bee a verie fit place. As first, before hee could come to the Pinacle, hee must goe out of the Wildernesse into the Citie: secondly, not anie Citie, but the holy Citie: thirdly, into the Tem­ple of the Citie: and fourthly, out of the Temple vp to the Pinacle.

First, (hauing got him to leaue the Wildernes) hee brought him into the Citie, that there hee might saye vnto him: you see such & such graue men, how they behaue themselues: why should you seeke to bee holier than they? This was a good ciuill temp­tation: hee brought him not to Cesa­rea or Samaria, but euen to Ierusalem, [Page 46] the holie Citie: for that addition is gi­uen it, Luc▪ 4▪ 9. and Dan. 9. 24. Third­ly, he brought him into the Temple, where euen the verie ground was ho­ly. Fourthly, not to anie other place of it, but to the verie top and pina­cle which was ouer the Sanctum San­ctorum.

Who would not tread hard there? and take vpon him being in such a place, where if a man will be carried away with example; hee may see A­nanias the high Priest, renting his cloathes, at the hearing of things that sounded like blasphemie, Mark▪ 14. 63. and yet buying his Bishoprick for money; who will not then be bold to doo the like? And Herod a Prince, such a one as heard Iohn Baptist preach; yea, and with much delight, to commit adulterie, Mark. 6. 20 who would feare to doo the like? There he may see the Pharisie, vnder showe of great holines, tything mynt and co­mine, and vnder colour of long prai­ers, deuoure widowes houses, bring­ing [Page] in by extortion, and sending out by excesse, Matth. 23. 14. 21.

And so in this Citie, one may see some men, both great frequenters of Sermons, and yet great vsurers; gen­tlewomen misshapen in theyr attyre. Seeing this, who will not be as bolde as they, the place being so holie? And beeing thus warranted by example, surely we must needs commend the diuels wit, for his choyce.

Out of this arise two notes.

First against some phantasticall spi­rites, who say, Can that bee an holie Citie, where there be dumbe dogges? There were so in Ierusalem, Es [...]. 56. 10. where the leaders be blinde, Matth. 15. 14. They were so where Iudas mi­nistred the Sacrament, where there is diuision and debate amongst them­selues, Phil. 4. 2. Can this (say they) be the holie Citie? And thereuppon they forsake the fellowship, Hebr. 10. 25. whereas they (notwithstanding the former abuses, and notwithstan­ding [Page 47] the eleuen Tribes were Apo­stataes) did yet name it the holie Citie.

Secondly, on the other side wee are to be instructed, that though a man be on the battlements of the Church, yet hath he no sure footing, or cause to be secure; but rather to feare the more: for euen there doth the diuell stand at his elbow, watching his ouer­throw. There is no place (we see) pri­uiledged from temptations, no Desert so sollitarie, but the diuell will seeke it out: no pinacle so high, but the Di­uell is a Bishop ouer it, to visit and o­uerlooke it.

To conclude, though in Ierusalem sit the abhomination of desolation▪ (whereof Daniel spake) yet it is the holy Citie stil. And though the place bee neuer so holy, yet is that no cause of priuiledge; but euen there may sit the abhomination of desolation Both are prooued out of Matth. 24. 15.

[Page]The second thing that wee obser­ued in the circumstaunce of place, is, that the Diuell assumpted Christ: which, to those that are weake (as Gregorie also collecteth) may be offen­siue, in giuing them to thinke, that the Diuell had such power ouer Christ as to carie him whether he list­ed. But when they shall consider, that euen the lymbes of the Diuell haled and harrowed him too and fro, from Annas to Caiphas, from Caiphas to Pi­late, from Pilate to Herod, and from him backe againe to Pilate: and how spitefully and contemptuously he was vsed in all these places, and at last ca­ried to execution: what meruayle wil it be to see him (as Augustin spea­keth) In monte duci a capite, qui a mem­bris traditur, &c.

These things doo indeed (as all o­ther his sufferings) set forth the great­nes of the loue of GOD towards vs. Of God the Father, that would giue his onely Sonne; yea, appoint him [Page 48] this worke of our saluation, and giue the Diuell such a power ouer him, Luc. 20. 53. Of God the Sonne, that he would bee content to suffer such in­dignitie, Phil. 2. 7. as to be obedient to the death of the Crosse.

The reason of all these his suffe­rings, as also that he would bee bapti­zed of Iohn, a weake and sinfull man; was (as himselfe declareth it) to fulfil all righteousnes, Matth. 3. 15. So heere he was to suffer it, els Gods righteous­nes would not haue been fulfilled, nor the worke of our saluation. And as he suffered this Assumption, so after­wards, Luk. 9. 51. his second Assump­tion, was to goe to Ierusalem to suffer; and so at the last he came to his third and last Assumption, to be receiued vp into glorie, 1. Tim. 3. 16. And by the very same steps and degrees, must we be assumpted. And this is his as­sumption of suffring, which brought him to glorifying.

The third thing is, that our Saui­our [Page] our followed; whereby wee are to marke, not so much his courage, that durst encounter with the Diuell in a­nie place wheresoeuer he list to carrie him: and that hee was not onely the God of the valleyes, but a God of the mountaines also, contrary to their sur­mize, 1. King. 20. 23. That (I say) is not so much to bee marked, as that our Sauiour would at all stand vpon a Pi­nacle.

There be some that would make vs beleeue, it is a sinne to stand vppon a pinacle: but then if that had been so, Christ would neuer haue stood there. And since Christ stood there, it is no more sinne for anie man els to stand there, than it is to stand in the Wil­dernes: for it is lawfull for vs to fol­low his foot-steps, & to tread where­soeuer he hath trod before vs; yet such places be not priuiledged. For as it is true, that manie mens table & wealth is their snare, Psalm. 69. 22. so euen the good guifts and graces of God, bee turned to a mans hurt, as knowledge [Page 49] may serue for a quil to puffe him vp, and make him swell, 1. Cor. 8. 1. Nay, euen that godly sorrow, which is so much to be wished for, hath in it mat­ter of temptation, least men bee swal­lowed vp with too much heauinesse, 2. Cor. [...]. 7.

The Scriptures themselues (wee see) are subiect to the abuse of the di­uell: whereby it should followe, that they are to be refused, if euerie thing bee to be refused which brings matter of temptation. But as Augustin saith, Non est laus stetisse in pinaculo, sed ste­tisse & non cecidisse. In euerie place to answere the diuell, is praise-worthie. Indeede it is daungerous for one that hath a light and giddie brain, for such as are dronke, Esa. 51. 22. (though not with wine) to stand so high.

Iob could stand there without fal­ling, for he had a more settled braine, Iob. 31. 27. Such places are for the wi­sest and sagest men. Saint Paul stood not there, but yet he could haue stood there, for he had the trick or skill of it, [Page] as himselfe confesseth, Phil. 4. 12. I can be abased, and I can abound, &c.

Now come we to the Temptation it selfe, which hath three generall heads. First, the ball of wilde fire; which is to consume his faith. Second­ly, the dart, Cast thy selfe downe; which is to peirce the soule. Thirdlie, hee tempereth the head of his dart with some stronger mettal; which is, Scrip­tum est.

I.

First, Si filius Dei es. This is a great mote in the diuells eye, hee vseth the same terme in the former temptation, and here he is vp with it againe. And al is to this end, that by often bringing it into question whether we bee the sonnes of God; hee may at last make it out of question or doubt, that wee are not the sonnes of God: that by & from Si sis, he may bring it to Ne sis; and so we may be like himselfe.

For to this end is al his compassing [Page 50] of sea and land, to make one Proselyte like himselfe, according to the endea­uor of the Pharisies, Mat. 23. 15. who did in like sort, and when he is made, yee make him (two-fold more) the childe of hell, than your selues: as on the other side, Christ would haue vs the sonnes of God like him. But see what a dexteritie the diuell hath, in making things serue for his purpose: he maketh one selfe same thing serue for two seuerall, yea, contrarie purpo­ses. What a goodly grace he hath in the first Temptation? Hee vseth it there to procure vs to desperation: he maketh it heere serue for presump­tion.

But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting Si, as, If thou be the sonne of God, shew vs a signe, Mar. 8. 12. Lord if thou wilt, thou canst make me whole. Mat. 8. 2. The other is a plaine af­firmation, as Phil. 3. 11 If by any means I might attaine to the resurrection of the dead: where we are sure he made no [Page] doubt thereof. So here the diuell saith If thou be the Sonne of God, as I now graunt indeede. I was in some doubt, but now I confesse thou art: I am of the voyces minde, that pronounced thee so at thy Baptisme.

The diuell (in the former tempta­tion) came out like a malecontent, or a murmurer: heere hee comes lyke a flattering parasite, he will pinguare ca­put eius oleo, make his head euen swim in the oyle of ostentation. But though it be not the same temptation, yet it is the same diuell in both places: for both by the one and other, he see­keth the downfall and destruction of man: and though his two Ifs bee con­trarie in themselues, yet are they both also contrarie to the will and word of God: for he would not in any case we should distrust him, neither would he that at anie time wee should cast our selues downe. And therefore hath he caused battlements to bee made on e­uerie house top, that none might bee slaine with falling downe, Deut. 22. 8. [Page 51] Now hee would haue him shew him­selfe (thereby) to bee the Sonne of God, for hee is now in the sight of all Ierusalem.

It is said, that Christ comes now to put too a spark of fier, that is of faith, & that his will was, it might burne & be maintained. The diuell on the o­ther side, labours by all meanes possi­ble to quench and put it out: and see­ing water would not doo it in the for­mer temptation; he goeth now about to see, if he can make the verie oyle it self to put it out, euen that very thing whereby it were to be maintained: as indeede it will, if wee powre out too great a quantitie. Or if hee cannot quench it, either with water or oile▪ he wil see if he can blow it vp with gun­powder.

As▪ seeing the water of distrust will not extinguish his faith, but that hee would trust in God: he endeuoureth now by Scriptures (that magnifie the prouidence of GOD, and the confi­dence we are to put in him) to set him [Page] as farre gone in the other extream, by presuming or trusting too much, that so the fier, which before hee would haue quenched, maye nowe so flame out, as, not to keepe it selfe within the chimnie, but to set the whole house on fier. This is the ball of wilde-fier of this second Temptation: and so both we see tend to the consuming & nul­lifying of our faith.

II.

The dart it self is, Cast thy self down: which consisteth of two poynts. First, the casting downe: secondly, that hee himselfe was to cast downe himselfe.

For the first, it is generall, the neg­lect of ordinarie meanes; as heere: whereas the ordinarie way was down the staires, he would haue him leap, or throwe himselfe ouer the Battle­ments. And heere a man maye see to what ende the Diuells halting com­meth: he brings a man vp by little & little to some high place, that so hee may send him at once with his head [Page 52] downward. All the preferments that he bestoweth on a man, is not to anie other intent, but that hee may doo as the diuell himselfe did, (who beeing on high▪ did cast himselfe downe) and so bee like him. Io. 8. 23. that is, from beneath, not from aboue: who fell from heauen like lightning, Luc. 10. 18 So that howsoeuer in outward showe he may seeme to befrend vs, yet this is his inward intention and scoape. As the Edomites in time of the prosperi­tie of the Israelites, pretended great good will to them: but in the day of their calamitie, they were they that cryed, Downe with them, downe with them, Psalm. 137. 7.

Gods manner is, when he meaneth to exalt a man, hee will first humble him, and make him low, Mat. 23. 12. The diuels manner is (we see) cleane contrarie, Esa. 14. 14. to lift them vp to the clowdes, that he may bring them downe to the graue, yea to the lowest graue, Psalm. 86. 13. He carieth them the higher, to throwe them downe [Page] with the greater violence. He lifteth vp Adam with a conceipt, to bee like God, to the verie top of perfection to the intent he might bee like the beast that perisheth, Psal. 49. 20.

The second hath some matter of comfort: the Diuell is here a suter to him, to doo it himselfe. Why doth not the diuell cast him downe? First, it was not in his power; or if it had, yet would not that haue serued his turne: then there had been no sinne of pre­sumption in it. There must bee two persons that must concurre in our downfall: well may the diuell induce and mooue vs to it; but vnles we our selues be consenting, & cast our selues downe, there can be no downe-fall to hurt vs. For as Chrisostome saith, Ne­mo laeditur nisi a seipso: so Nullum pre­cipitium nisi voluntarium. The Diuell did not cramme Eue with the forbid­den frute: but when shee saw it, shee tooke it, and eate it, Gen. 3. 6. So the diuell when he entreth into the soule of a man (which he counteth his pa­lace) [Page 53] hee dooth not breake open the doore, no, nor so much as drawe the latch; but when he commeth, he fin­deth it swept and garnished, Luc. 11. 25. and so goeth in. There must ther­fore be a reaching out of the hand, & an opening of the doore by our selues, and so a casting downe of thy selfe, or els though the diuell thrust sore at thee that thou maiest fall, the Lorde will helpe thee, Psal. 118. 13.

In Deut. 22. 8. God hath caused bat­telments to be made on euerie house top, by which we may stay our selues: the diuell tells God, that he had made a hedge about Iob, Chapt. 1. 10. so that vnlesse Iob steppe ouer it, or breake it downe, he is safe.

III.

The diuels dart is▪ Cast thee downe: but hee bestoweth some great cost on this. With the selfe same armor that Christ bare off the other dart, dooth the diuell sharpen and harden this: he doth not so in any other of the temp­tations, therefore we are to looke for [Page] some great matter: he bringeth scrip­ture, that he may be the better credi­ted. He speaks not now after the ma­ner of men, 1. Cor. 9. 8. so that it is not he now that speaketh, but Scripture, as Paul reasoneth there. You see (saith he) I counsell you to nothing, but that the Psalmes will beare you out in.

The diuell knewe well by his owne fall, how dangerous the sinne of pre­sumption is, it cost him dearely, and so did Dauid likewise, and therfore of all other, he praieth God to keep him from presumptuous sinnes: Psal. 19. 13. He knew also what it was to abuse the goodnes, patience and long suffe­ring of God, Rom. 2. 4. Therefore he auoucheth it by scripture: he tels him it will be long to goe downe the stay­ers, and teacheth him a nearer waye, but a iump, or to cast himselfe down, and to feare no hurt, for the Angells haue charge of him.

And euen so hee perswadeth men now a dayes; that they neede not goe downe faire and softly, in feare and [Page 54] trembling, but to deferre all till theyr dying houre, & then commend them­selues to God, and throw themselues vppon Gods mercie, and that fierye Chariot that tooke vp Elias, shall come and fetch vp them: or els an Angell shall carrie them vp, let them be sure they shall haue no harme, for they be Gods darlings, and God doth so doate on them, that he will not suf­fer them in anie case to receaue the least hurt that may be.

If euer the diuell came in his like­nes, it was here. In the first of Sam. 28. 18. hee came but in the guise of a Prophet: so that in stead of saying, Is Saule among the Prophets? it might haue been said, What, is the diuell a­mong the prophetes? But heere hee hath vsed himselfe so cunningly, that if euer hee was transformed into an Angell of light, here it is verefied. 1. Cor. 11. 14. for he commeth here lyke a white diuell, or like a Diuine, hee comes with a Psalter in his hand, and turnes to the place, & shewes our Sa­uiour [Page] the 91. Psalm. vers. 11. and 12. wherein first we are to noate, that the diuell readeth Psalmes, as well as we, and hath the wordes of Scripture in his mouth. And 1. Sam. 28. he coun­terfeited Samuel so right, and vsed the verie words that he had vsde, that they could not know him from Samuel: so heere hee counterfeited the voyce of Dauid, Act. 19. 15.

This will make vs shake off secu­ritie, considering that God doth (for our tryall) sometime deliuer the ad­uersarie the keye of the Armourie, whereby he is able to hold argument with an Archangell, Iude 9. yea, with Christ himselfe, as we see here. How carefull therefore had we need to be, to finde out a fit answere for him? For onely to assault vs doth hee reade the Scriptures: yea, but not to anie good end, but euen thereby to deceaue the simplicitie of men; as heere, to make them put their soules in aduenture to the last hower.

He hath indeed a grace with some [Page 55] vaine youths of the Court, & vngod­lye Atheists, to set them a scoffing at the Scripture, as Esay 28. 22. But with others, that haue the Scriptures in more high reuerence, he goeth ano­ther way to worke, making it to them the sauour of death, Roman. chapt. 7. vers. 10.

The words which hee vseth in the name of Samuel, hee vseth to make Saule dispaire: and here he vseth Da­uids words to cause presumption, and to make them our bane. And not e­uerie Scripture: but if there bee anie Scripture more full of heauenly com­fort than another, that of all other wil the diuell abuse; as indeed the psalms are; and of all the Psalmes, this 91. es­pecially: and in that part, if anie one sentence be sweeter than another, that of all other will the diuell abuse.

Mark the second verse here cyted. He shall giue his Angells charge ouer thee, to keepe thee in all thy wayes. These last wordes the diuell leaues out, be­cause they make not for his purpose. [Page] They shall beare thee in their hands, that thou dash not thy foote against a stone. And we shall see nothing can be spo­ken more comfortablie: as first, in that it is said, that the Angels haue charge ouer vs in all our wayes: Exod. 23. 20. Behold I send my Angell before thee, to guide thee in the way, and to comfort, and confirme vs: as when Iacob was in feare of his brother Esau, the An­gell met him, Gen. 32. 1. and to defend vs in all dangers, and succour vs in all necessities, spreading their winges o­uer vs, and pitching their tents about vs, Psal. 34. 7.

Secondly, this charge not only con­cerneth our head and principal mem­bers, but also our feet: yea, Gods pro­uidence reacheth euen to the haires of our head, for they are numbred, Mat. 10. 30.

Thirdly, this charge of theirs is not onely to admonish vs when daunger commeth, but they are actually to help vs, as it were putting their hands betweene the ground and vs. Mat. 13. [Page 56] 41. they shall take the rubs and offen­ces out of our way.

Fourthly, this doo they not of cur­tesie, as being creatures giuen of na­ture to loue mankinde, but by speciall mandate and charge they are bounde to it, and haue a praecipe for it, yea, the very beasts & stones shalbe in league with vs. Iob. 5. 23.

This Psalme, and these verses con­teining such comfort, hath the Diuell culled to perswade men, that beeing such sweete Children of God, they may venture whether and vpon what they will; for the Angels attend them at an inch. He bids them put the mat­ter in aduenture, and then but whistle for an Angell, and they will come at first: he carieth them vp to the top of the pinacle, and shewes them theyr owne case in Annas and Herod; and tells them God will require no more of them, than he did at their hands: & all the way as they goe vp, he singeth them a Psalm of the mercies of God: [Page] he carrieth them vp with a song, that Gods mercie is aboue all his workes, Psalm. 145. 9. And with Psalm. 103. 8. how gracious and long-suffring God is, who rewardeth vs not according to our deserts: and Psalm. 136. That his mercie endureth for euer: God therfore beeing so full of mercie, will take all things in good part. But this mercye the diuell tells them of, differeth from the mercie Dauid meant: for the mer­cie Dauid speaketh of, is coupled with iudgement, Psal. 101. 1. I will sing mer­cie and iudgement to thee O Lord: and Psal. 85. 10. Mercie & truth are met to­gether, Iustice and peace haue kissed each other. Thus I say they shall haue mu­sique al the way, & if any at the height thinke it a great way downe: no, saith the diuell, you need but a iumpe from your baptisme into heauen, you shall need no staires at all.

The fift Sermon.

Matth. 4. Ver. 7. Iesus said vnto him, It is written a­gaine: Thou shalt not tempt the Lord thy God.’

COnsidering that Saint Iames saith chapt. 4. 5. The Scripture speaketh nothing in vaine: & that as our Sauiour Christ saith Io. 10. 35. No scrip­ture can be disappointed; it may seeme strange that the diuell comming arm­ed with The sword of the spirite, (for so is the word of God tearmed, Ephes. 6. 17.) Christ giues not place, but op­poseth himselfe to answere. Wee see [Page] that a message comming in the name of the Lord, this verie name abashed Nehemias, (Nehe. 6. 10.) at the first hearing, till hee perceaued it was con­trarie to the law of God, and so came not from him: which here we see to bee the cause, why Christ dooth not yeeld by and by, vpon the hearing of the Woord, but sets himselfe to make answere: forsomuch as the word is not of force, Quia dicitur onely, but Quia creditur, as Augustine noteth. If there bee not the mixture of faith with it, (whereof Paule speaketh, Hebr. 4. 2.) it is nothing worth. And therfore the badde spirite was nothing abashed or daunted, at the hearing of the bare names of Iesus and Paule, Act. 19. 15. but answered, I know them, but who are ye? They did not beleeue, and there­fore could doo them no good, but were wounded themselues: glorious names would not serue the turne. So was it here vsed without faith.

When the Scripture is heere vrged against one, a man would thinke it [Page 58] were not to be answered by cyting an other place of Scripture; but by some tradition of the Elders, Mark 7. 1. or some glosse, or other shift; but wee see our Sauiour answereth here no o­ther way but by Scripture.

Because the wolfe comes somtimes disguised in a sheeps skin, it is no rea­son that therefore the verie sheepe should lay away their fleeces: so here, because the diuell vseth the word, as the slaying letter, 2. Corin. 3. 6. or as the sword to kill men with; it is no rea­son why Christ may not therfore vse it in his owne defence. Why then (wil some say) one of these two inconue­niences will followe; that hereby we shall thinke the Scripture is of the di­uells side, aswell as of Christs side, & so diuided; as in like sort they make a diuision of Christ, when one holdes with Paule, another of Apollos, 1. Cor. 1. 13. No, it is not so, Christ alleadgeth not this Scripture in that sort, as one nayle to driue out another: but by way of harmonie and exposition, that the [Page] one may make plaine the meaning of the other. For albeit the diuell shew­eth himselfe to be the diuell, in cyting that Text so, as might best serue for his purpose: in that, whereas the Psalme whereout he taketh it, hath it thus, That he might keepe him in all his wayes; which words hee leaueth out. For if he had cyted that, he could not thereby haue enforced anye casting down: for the Angels haue no charge ouer a man, but in his wayes; & from the toppe of the pinacle there was no way, but down the staires on his feet. He was not (relying on the Angells) to cast himselfe downe with his head forward. But the diuell hath a wrest, to make the string sound hie or low, as he list; or if that will not serue, hee hath a racke to stretch them out, as some did Saint Paules Epistles, 2. Pet. 3. 16. He can set them on the tenters, to proue, that downe the staires, or o­uer the battlements, all is one, the An­gels shall safe-gard him.

Though this (I say) be the Diuells [Page 59] corruption, which the late Wryters haue well spyed: yet Christ (we see) is not willing to take aduauntage of that, but vseth a wiser course; for so are we to think, that he went the best way to worke, that is, the conference of Scripture with Scripture, which Christ here practiseth, and commen­deth vnto vs.

In euerie Arte, all propositions are not of a like certaintie, but some bee grounds and principles so certaine, as that no exception is to bee taken a­gainst them. From them are others deriued, by a consequence called De­duction, not so certaine as the other: from these againe others, to the twen­tieth hand. So is it in Diuinitie. Christ here reduceth the diuels argument & place, to a place most plaine to bee confessed. For the Iewes valuing of the meanes, had to consider, that God fedde them with Manna, which they knew not, to teach them, that Man liueth not by bread onely, Deut. 8. 3. con­temning the same: and in Deut. 6. 16. [Page] bad them they should not tempt their Lord their God, as in Massah, when they cried for bread. The Lord cur­seth him, that maketh flesh his arme, and with-draweth his hart from God, Ierem. 17. 5. They sacrificed vnto their yarne, because their portion was plen­tifull, Abac. 1. 16. Iob condemneth the making golde our hope, or the wedge of golde our confidence, chap. 31. ver. 24. As then wee must not deifie the meanes, attributing all sufficiencie to them: so we may not nullifie them, & thinke too basely of them, but vse them, that we tempt not God, accor­ding to his word.

Out of these two grounds, may e­uerie question be resolued: for euerie proposition must be prooued out of the ground. So that, as wee may not thinke the arme of God to be so shor­tened, that he cannot help without meanes: so are we not to thinke base­ly of God, for ordaining meanes.

Secondly, we heard, that the diuels [Page 60] allegation was taken out of the psalm, and one of the most comfortable pla­ces of all the Psalme. Christ by not standing in Disputation about the words and meaning of the text, com­mendeth to vs the safest and wisest way to make answere in such like ca­ses. Our Sauiour would warne vs, that the psalme 91. is not fit matter for vs to studie on, when we are on the top of the pinacle: he therefore chooseth a place of a contrarie kinde, to coun­terpoise himselfe, standing in that tic­kle place.

The Law (we know) is a great coo­ler to presumption. If one tamper much with the Psalmes, beeing in the case of confidence, hee may make the fier too bigge. Faith is the fier which Christ came to put on the earth, and it is seated betweene two extreames, Distrust, and Presumption. Distrust is as water to it, which if it be powred on in abundance, it will make it to be smoaking flaxe, or vtterly quench it: Presumption (on the other side) is a [Page] gunpowder to it, which being thrown into it, it will blowe it vp, and make it flye all about the house. Christ was to take heede of ouer-heating his faith. Luther vpon the Galathians saith, the 91. Psalme is no meete studie for ma­nie mens humors in our dayes: they had more need of a corosiue, to eate out the soare of the roote and bot­tome.

Now to the Answere, which consi­steth of sixe poynts. First, what it is to tempt God: secondly, wherein: thirdly, the manner how: fourthly, this proposition, Thou shalt not tempt: fifthly, the reason why wee may not: sixtly, though he be our God, and we on the pinacle, these be no arguments for vs to presume.

I.

First, whosoeuer will not vse such ordinarie means as God hath appoin­ted, tempteth God: if hee vse extra­ordinarie, (as heere the Diuell would haue Christ doo) when no body went [Page 61] about to thrust him downe, wilfullie to haue cast himselfe downe, were great madnes: or when a man hath a faire paire of staires to go downe by▪ to call for a Cherub to carrie him, or for the winde to flye downe, Psalm. 18. 10. were great wantonnes.

There is an humor in man, that we are all giuen vnto by nature; to bee meruailous desirous to trie conclusi­ons, in matters that are rare, and vn­known vnto them▪ contemning things common, and to be fond after strange nouelties. It was told them as plaine as could be, that they should not re­serue of the Manna till morning, and they needed not to haue reserued it, they had flesh euerie day: and yet for­sooth they would needes keepe it, if it were but for an experiment sake, to trie whether it would stink or no, Exo. 16. 20. And though they were forbid­den to gather on the Sabaoth day, and on the euen had enough for two dais, and it was told them they should find none; yet they must needs try. When [Page] a thing cannot bee had without great difficultie, it is our manner to haue a vehement longing after it, as when Dauid was in a holde, and the Garri­sons of the Philistines were in Bethe­lem, then beeing thirstie, no water would serue his turne, but that in Be­thelem, 2. Sam. 23. 15. But when three mightie men, had broken into the host of the Philistines, & had brought him of it, he cared not for it.

II.

For the second, wee are to knowe, that where neede is, (as the Heathen speaketh) there a man maye commit himselfe to the prouidence of God, & relie vpon him. For wee haue heard, that where the meanes faile vs, God hath yet in store his foure preroga­tiues: therefore when it comes to a dead lift (as wee say) then to haue a strong confidence in GOD, is thank worthie: and it is the practise & pro­pertie of faith, to say boldly with A­braham when he saw nothing present, [Page 62] that euen on the hill God wil prouide, Gen. 22. 14. When our enemies are be­hinde vs, and the red sea before vs, then to looke for a waye through the sea, and to expect Manna out of hea­uen, and water out of the rock, is much worth. So our Sauiour, when he and his companie wer in the desert, where no meate was to be had, fed them mi­raculoushe: but beeing neere to the towne where they might haue it, hee dismissed them. When Elias was in distresse, & all meates failed him, then the Angell brought him meate, 1. Kt. 19. 6. When Hagar and Ismael were in the wildernes, and the water in the bottle spent, and shee in great heaui­nes, then GOD comforted her from heauen, Gen. 21. [...]7. When the Israe­lites were in the desarts, then they had an Angell to lead them, Exod. 23. 20. When Sidrach, Misach and Abednago were cast bounde into the fierie For­nace, then God sent them an Angell to be their deliuerer, Dan. 3. 38. And so when Daniel was throwen into the [Page] Lions den (not when he put himselfe in) God sent his Angell to stoppe the Lions mouthes, Dan. 6. 22. When we are deserti in deserto, and all meanes faile, it is time to trust in God, as Iob did.

Our conuersation therfore must be without couetousnes, and we must be content with those things that wee haue: for he hath said, he wil not faile vs, nor forsake vs, Hebr. 13. 5. This it out of the compasse of tempting God, and this is asmuch as the psalme could warrant him to look for. Looke vpon it, and you shall see, that it ex­presseth such dangers, as could not be preuented by mans care & industrie, as, from the snare of the hunter, v. 3. who vseth to lay it so as we cannot see it to auoyd it. Vers. 5. Thou shalt not feare the arrowe that flyeth by daye. An ar­rowe (we know) will reach a man far off before hee bee aware. And so throughout the Psalm, they are things out of our defence, therefore they neede Angells helpe: but when wee [Page 63] haue meanes to help our selues, Gods omnipotencie is for the time dischar­ged. Eutychus that fell out of a win­dowe by heauines of sleepe, was re­stored to life by Paule, Act. 20. 9. This then is Christs answere, If there were no stayres, and hee must needes goe downe, it were a good Scripture to meditate on.

III.

Thirdly, as it is a poynt of Gods power to helpe without meanes: so hath hee in his wisedome appoynted means: there be degrees, wherby we ascend to the effect: they are as a pair of staires. Where these are, we must vse them; but when hee offereth vs a strange signe, it is scrupulous & foo­lish nicenesse to refuse it. As, when God bad Ahaz aske a signe, Esa. 7. 12. and he would not for tempting God, he was too precise, he was but an hy­pocrite. Moses asked a signe & had it, and God was well pleased with it. And so did Gedeon also, to assure him [Page] selfe of deliuering Israel by him, Iud. 6. 36.

In great, weightie, and extraordi­narie callings, it was allowable to re­quest a signe: but when there is no neede, or when there bee other-wise sufficient, as Mat. 16. 1. where manie myracles wer daylie done before their eyes, and where (though they had ne­uer so manie more) yet they would not haue beleeued on him. Such were the Scribes and Pharisies, that for e­uerie trifling occasion, must haue a signe from heauen. Thus to grate vp­pon Gods omnipotent prouidence, is saucie malapertnesse. For ordinarie matters, there be ordinarie meanes to serue our turnes: and for extraordi­na [...]ie, there be extraordinarie wayes and means reserued, that we need not let fall our trust in matters corporall, we all confes there be meanes, as they which will not worke, may not eate, 2. Thes. 3. 10. in warfare there is no vi­ctorie to be hoped for, without fight, building of rampiers, and making of [Page 64] dartes and shields, 2. Chron. 32. 5. one­ly in spirituall matters we think to do well enough, though wee neuer put too our endeauour; we lay all vppon God, and trouble not our selues.

There is but one degree or step in all Christianitie; it is no more but out of the font to leap straight into hea­uen; from predestination, wee leape straight to glorification: it is no mat­ter for mortification, there be no such meane degrees. But Saint Paule tells vs, it is so high, that we had neede of a ladder, in which be manie steps: inso­much, as he puts a How shall to euerie step, Rom. 10. 14. How shall they call on God on whom they haue not beleeued? &c. There must bee calling on God, beleeuing on him, hearing his word: there must ordinarie meanes, & there is a ladder of practise, aswel as of spe­culation or contemplation 2. Pet. 1. 5. Ioyne vertue with your faith, & with vertue knowledge, and with know­ledge temperaunce, and so patience, godlines, brotherly kindnes, and loue: [Page] if these things be in you, you shall not be idle and fruteles in the knowledge of Christ: for hee that hath not these things, is blinde: he goeth blindfold to the wood, and may chance hop be­side heauen, or step besides the ladder. A great manie say as Balaam did, O let my soule dye the death of the Righte­ous: but they care not for liuing the life of the righteous. Hee went but blindfold, he knew not the Angel that stood with a sword drawn in the way, but would haue gone vppon it, if his asse had been so foolish. A great ma­nie thinke that presumption, in being secure of their saluation, is good diui­nitie. Balaam thought he went well, when he went on the poynt of a na­ked sword. So, one entised by the flat­terie of a harlot, thinkes hee goes to a place of great pleasure: but he goeth as one that goeth to the slaughter, & as a foole to the stockes Prouerbes, 7. 22. Those whom it pleaseth God to haue partakers of his kingdome, hee puts them in mind to remember their [Page 65] Creator in the dayes of their youth, before the euill dayes come: hee gi­ueth them the grace of timely repen­tance, and suffereth them not to de­ferre it till the last cast, and then to think that with the turning of a pinne (as it were) they shal with a trice be in heauen, with Elias in a whirle-winde. Augustine saith, Wee may in some cases aduise men to haue great hope that they shall bee saued: but in no case give them warrant of securitie. So, in Ephes. 5. 6. This we know, that no whoremonger nor vncleane person, hath anie inheritaunce in the kingdome of heauen. Let no man deceiue you through vaine words, he that doth righteousnesse is righteous, and hee that doth vnrighteousnes, is of the diuel. Io. 3 7. Now therefore to neglect the hearing of the word, or when he com­meth to heare it, to clap downe in his place without desire or mind to beare it away, thereby to be bettered in hys life; and without purpose after by meditating on it, to chewe it, and so to kindle a fire within himselfe, whereby [Page] it may bee digested, and turned into the substaunce of the minde: this is to tempt God: so also to beare a grea­ter countenaunce, and make more shew of holines than indeed is in one, is to laye a greater yoake on himselfe than he neede as Act. 15. 10. is a temp­ting of God. Againe, he that sinneth must looke for euill to followe, Psal. 91. 10. he therefore that sinneth and yet thinketh to scape punishment▪ tempteth God.

They that by often experience haue found, that such and such things haue been to them occasions of sin­ning, and yet will presume to vse the same againe, tempt God. And those which set vp their Idols in their heart, and put the stumbling blocke of ini­quitie before their face, Ezech. 14. 3. & yet think not they sin, such tempt God. He that comes to aske forgiue­nes of God, and will not perfourme the condition in the Lordes praier, that is, Forgiue others, tempts God. Generaly, he that seeketh for good of [Page 66] God, & will not performe that which he is to doo; or doth euil, thinking to escape scot-free, without endeuoring to auoid or resist it, both these tempt God: and to these two may all other be referred.

IIII.

The 4 is, wee must not at all tempt god at no hād: we must not think but God is able to bring water euen out of a rocke, Nu. 20. 11. when there is no­thing but rocks and stones: but when we may hope to finde it, we must dig for it. So when the soile wil bear corn, we must till it. When Elisha was in a little village, not able to defend hym from the Assyrians, he had chariots, & horses of fire to defend him, 2. King. 6. 17. but when hee was in Samaria, (a strong walled Citie) then when the King of Israel sent to fetch his head, he said to those which wer with him, Shut the doore, vers. 32. Christ in the wildernes myraculously fed manie: in the Citie hee sent his Disciples to buy meate, as Iohn. 4. 8.

[Page]In the beginning, when the Gospel was published, there wanted suffici­ent men for the purpose: the Apostles had the power, as appeareth Actes. 8. 29. that on whom-soeuer they layed hands, he receaued the holy Ghost, & was straight able and meet to preach the Gospell: but after, euerie man to his studie, 1. Tim. 4. 5. These things ex­ercise, &c. Wee see, that notwith­standing Paule was tolde by an Angel that there should bee no losse of anie mans life in the ship, yet he caused the mariners to cut the ropes, and to cast Anchor, Actes. 27. 23. 24. 29. 30. 31. 32. nay, when some would haue gone out by boate, hee would not let them: so here Christ answereth, that howsoe-Angells attend on him, hee may not tempt God.

V.

Now followe the reasons why wee may not tempt God. There be two sorts of tempting: the one, by igno­rance; [Page 67] the other by vnbeliefe. It is the manner of Surgeons, when they are to dresse a wound, and know not how farre, nor which way it goeth, to tent it: In the same manner is God (after the manner of men) said to tempt vs, sometimes to prooue what is in our harts, and whether we will keepe hys commaundements, Deut. 8. 2. as hee did the Israelites fortie yeeres. To this end he both made them hungrie, and fed them with Manna. We sometimes tempt God, as if the arme of his po­wer had receiued a wound, or his eye a hurt, as if he could not helpe or di­scern our wants, aswel now as before, because he brings vs not water out of the rocke, Num. 20. 10. but such my­racles now are not agreeing with his will, which must content vs: hee will haue mercie on whom hee will haue mercie, Rom. 9. 19. and we must not despise the riches of his bounte­ousnes and patience, and long suffe­ring▪ which leadeth to repentaunce, Rom. 2. 4. The Lords hand is not shor­tened, [Page] that it cannot saue; nor his eare heauie, that it cannot hear, because he doth not reprooue vs, we thinke him like vs, Psa. 50. 19. When god holds his peace, we think his toung is cut: but I wil not alwaie hold my peace, saith God, Mal. vlt. But how shal I knowe this? say mē now adaies, as Zacharias knew his wife was with child, Luc. 1. 18. who (when he would not beleeue the An­gel that told him so, but would needs haue a sign, was striken dumb, Behold thou shalt be domb til the day. Here is a signe for incredulitie: he had been as good haue beleeued without a signe.

The second kind of tempting, pro­ceedeth of ouer-much familiaritie, when as we thinke wee may bee bold with God, and that hee will take it in good part, and therefore wee will put him to it, (as we say) we will try both him and his Angels, what mettall is in them, and what they can doo. Wee are to thinke vpon the name of God, as of a heauie and weightie thing, that is not vpon euery small occasion to be [Page 67] taken vp and remooued. We are not to accompt it as a feather, that wee may lightly tosse vp and down at our pleasure: & euen so are we to esteeme of the mercie of God. It is not to be aduocated vppon euerie vaine trifle, for that were to vse God as wee are wont to vse our Iuglers. Come on let vs see what you can doo, shewe vs a myracle, say they, Exodus chap▪ 7. ver. 11. So Herode desired to see Christ, that hee might see some myracle of him, as in the thirteenth of Luke, the eight verse. It is a heauie case when men stand thus affected toward God, when afterwards in the two & twen­tieth of Luke, verse 64. they blindfol­ded him, and bad him read who stroke him. We our selues wold not be so v­sed, wee could not endure to see our frends vsed so: how much lesse ought we to vse God in that manner? espe­cially, that attribute qualitie, or pro­perty of God, which of all others, hee would haue to bee most magnified, that is, his mercie?

[Page]Hee must needes take it verie hai­nouslie, to see that abused, since (of all the rest) hee makes most accompt of it. Howsoeuer he could be content to serue, yet would he not be a seruant to our sinnes in anie case, Esay. 43. 24. especialy not to be made a pack-horse (if I may so say) for our sinnes to lay load on, euen till his backe ake. Hee saith by Amos, chap. 2. ver. 13. that hee is prest vnder vs, as a cart is prest that is vnder sheaues. Let vs not make a dung-cart of Gods mercie, let vs for­beare him that seruice of all other.

VI.

The 6. is, that none of these Domi­nū Deum tuum, neither Lord, nor God, nor that he is thine, are fit arguments to prooue, that we may presume vp­pon him. The diuell belike had per­ceiued, that there was some acquain­tance betweene Christ and God, and peraduenture had said unto him, you may bee bold with him, and with his [Page 69] Angels. What? he is your father▪ and (as Cesars daughter answered) that though he forget himself to be Caesar, yet do not you forget to be his sonne. No saith Christ, these be no good ar­guments to make one presume. As for Dominus wee will all graunt (I am sure) there is smnal matter of presump­tion in that. In Deus there maye bee some more colour: but yet verie little. It is no good dealing with one that is mightier than our selues, least he hap­pen not to take it in good part, but fal to earnest, and so wee feele the smart. Wee were not best make sport with Sampson, least he pull the house about our eares, and so make vs pay dearlie for our pastime. Paule saith, Doo wee prouoke the Lord to anger? are we stron­ger than he? 1. Cor. 10. 22. If wee will needes tempt, wee were best tempt with our matches. Ther is no dealing with fire, for it will burne all that tou­cheth it. Heb. 1. 7. his Angels and Mi­nisters are a flame of fire: but Heb. 12. 29. it is said, Our God is euen a consu­ming [Page] fier. Indeed, if he were like Da­gon, the Philistines God, he might be set vp and taken downe, and we might breake his neck & hands at our plea­sure: but being the strong and migh­tie God of hoasts, wee were best take heed how we deale with him.

Tuum▪ what say we to that? An vn­gracious childe might make that an argument of presumption: but who­soeuer is of anie good nature, wyll make it an argument of the contrary. Isaack was Iacobs father, but was Iacob more bold to abuse him for that? No, but rather more timerous, Ge. 27. My father (saith he) may chance feele me; & so I shal seem to him a mocker, & so bring a curse on me, and not a blessing. Is God merciful? yea truly, Mercy is with thee, but that thou maist be feared, Psa. 130. 4. Wee maye not abuse his mercie, as to sinne, that grace maye abound, Rom. 6. 1. Is hee bountifull and long suffering? We must therefore the more feare to displease him. When the Pharasies tempted him, and would aduenture [Page 70] their soules in seeking a signe, it is said Mar. 8. 11. Christ sighed: & why did he sigh? Because GOD sware in his wrath, that they should neuer enter into his rest, whose fathers tempted him in the wildernes. Psalm▪ 95, What rest? He dooth not meane the rest in the Land of Chanaan onely, but that which shalbe in the kingdom of God. Heb. 3. 10.

These two temptations of the di­uell, may fitly be compared to those 2. rockes, betweene which Jonathan was to passe, which are said, 1. Sam. 14. 4. to be sharp: one is called Borez, which signifieth dirt; the other Sench which signifieth a bramble, or some sharpe pricke, betweene which, hee and his Armor-bearer were faine to clamber vp. ver. 13. Betweene two such rocks lyeth our way, that is, Presumption, and Desperation: therefore blessed is he that so loueth God, that h [...] [...]an be content to creepe on hands and feete to him.

The sixt Sermon.

Matt. 4. Ver. 8 & 9.

Againe, the Diuell taketh him vp into an exceeding high mountaine, and sheweth him all the kingdomes of the world, and the glorie of them.

And saith vnto him: All these things will I giue thee, if thou wilt fall downe and worship mee.

AT the first ouerthrow, we had the first Again: and when Christ ouer­threwe him then also, yet would not the diuel leaue then neither, but hee commeth with his second Againe: he comes a­gaine and againe. The first Againe, [Page] was an argument of his courage and stomacke: this second, is an argument of his importunitie.

The first repulse could not driue him away, nor the second neither, no, nor this third for altogether: for Luke saith, He departed for a season, Lu. 4. 13. So that as Christ saith, Iohn 16. 16. Af­ter a while ye shall see mee, and after a while you shall not see mee: so saith the diuel also, After a while you shall not see mee, & againe after a while you shal see me. Which teacheth vs this lesson, that it is not enough to haue preuailed a­gainst his temptations twice or thrice, & so become secure: but we are alway to stand vpon our gard, knowing how the diuel wil successiuely, euery turn­ing of a hand, be with vs; & that while we liue, we shall neuer be at rest with him: or if he tempt vs not, we shalbe in as bad or worse case. For so long as the Lord left other Nations among the Israelits, to proue them by, & to be pricks to their sides▪ it wēt wel inough with them, Iud. 3. 1. but when they be­gan [Page 72] to liue in some security (hauing for the most part subdued them) then grew they to mutuall dissention. It is the greatest temptation, to be without temptation. Therefore Paule had the messenger of satan to buffet him, 2. Co. 127 for then followes the pressing of God by praiers. But whether we ioyn hands with satan▪ or resist him, we shal be sure he will set vpon vs, & try by faire meanes what he can doo, or if we say nay, yet in the end he wil weary vs as Dalila did Sampson, Iud. 16. 16. who, because she was importunate, his soul was pained to the death, & thē he told her: or if we wil be obstinate in reiect­ing his temptations, giuing him at the first a peremptory refusal: then he wil go another way to work, as to imagin som deuise against vs, & smite vs with the tongue▪ Ie. 18. 18. he will be rough with vs. If none of these will preuaile, he will perswade vs, wee must be like other men, & that is as profitable or plesant to vs, & then say Samuel what he can, we will haue a king, 1. Sa. 8. 19. [Page] And whē we haue yeelded once, then goes he to fetch companie, and takes vnto him seauen worse spirites than himselfe, Luc. 11. 26. So the last state of that man is worse than the first. Giue but an inch, and he will take an ell: if he can get in but an arme, he wil make shift to shooue in his whole bo­die. As we see▪ if the poynt of a nayle haue once made entrie, the rest will soone in.

We see an example of his encroa­ching euen in Daiud, 2. Sam. 11. 4. af­ter he had once made him commit a­dultrie by some meane degrees wyth Bethsheba, see how hee tolls him on from one wickednes to another. She was with childe, her husband beeing in the seruice of God and the King▪ was by the King murdred to hide her shame, and satisfie his lust. So did he drawe on Peter, first hee made him follow a loofe off; secondly, flatlie to denie Christ; thirdly, to forsweare him; and fourthly, to curse himselfe if he knew him.

[Page 73]The Hebrue Writers note, that the Diuells name Belzebub, signifieth a great flesh flye, or a master flye: flap him away neuer so often, hee will still flie thether againe. So the diuell wyll neuer cease molesting vs, till the smo­king flaxe be quite quenched, and the brused reed cleane broken, Esa. 42. 3.

First, he twists certaine smal threds together, and so makes a little cord of vanitie, to drawe vs vnto him: after­ward with a cart-roape or gable of i­niquitie, he seekes to binde vs fast vn­to him for starting; either by the vice of lust, or of enuie, or at least coue­tousnes. But if all should faile, pryde is sure to hold. Oh Lord, I thanke thee, I am not like such and such, nor like this Publicane (a degree further) nor lyke this Pharisie, Luc. 18. 11.

This may be a good caueat vnto vs, that we stand alway vpon our gard, & that we be sure that wee make strong resistance in the beginning, and break it (if we can) while it is but a whip­cord. And to vse the like pollicie in a [Page] good matter, that the King of Egipt did in a bad; who tooke order that e­uerie male childe should be killed, to keepe the Israelites downe betimes: & against the succession of temptation, to entertaine the succession of prayer.

Now to the matter. The Diuell deales as with a Citie. In the first he tells him, he must be famished, except hee can turne stones into bread. Se­condly, he comes to make a traine of Scripture to intrap him. Now hee comes to the ordinary meanes of dea­ling, that is; when men striue about anie thing, and both parties are loath to yeeld, there will be some parley of composition and sharing betweene them. So here▪ the diuell seeing that he cannot ouer-throw his faith, offe­reth▪ him to compound: and (on hys part) hee is content to giue Christ all the Kingdomes of the world, if our Sauiour (for his part) will but fall downe, and worship him.

The diuel before came disguised in [Page 74] the shape of a male-content, as that Christ should bee in such hunger. Next, he came in the habite of a Di­uine, and that verie demurely, with his Psalter in his hand. Now he comes in all his Royaltie, like the Prince of this world, as he is so called, Iohn 4. 30. Hee dooth not stand pelting wyth Christ, but goes roundly and franke­lie to woorke: hee offers all that hee hath, (and that is no small matter) to bring Christ but to one sinne, that so hee might ouer-throwe all man­kinde.

He comes no more now with Si fi­lius Dei es: for that we see is here left, he would not haue him thinke on it, hee would haue him now filius seculi. This is called by Saint Paule, the be­witching Temptation, whereby men become so foolish, as that after they haue begun in the spirite, they wyll ende in the flesh, Galath. 3. 3. Where the Diuell cannot preuayle, eyther by our owne concupiscence, or by hys enticings: hee will see what hee can [Page] doo with his Dragons taile, and by that meanes (say the Fathers) hee did more hurt, than by the other. Second­ly, his tayle is said to drawe downe the third part of the starres of heauen, and to cast them to the earth. Apoc. 12. 4.

Wee are heere to consider, first the preparation that the diuell makes, by taking him vp to an high hill, to make the offer vers. 8. Secondly, the tempta­tion it selfe, vers. 9. Thirdly, our Saui­ours answere, and the shield he oppo­seth to it, verse 10. Fourthly, the issue of the conflict, the victorie, vers. 11.

In the first we are to consider, first the diuells methode: secondly, the place and ground: thirdly, his polli­cie, in not onely telling what he would giue; but in shewing thereof: fourth­ly, the things themselues which hee offers, which are two; the kingdome of the earth, and the glorie thereof.

I.

First, of his methode. Ephes. 4. 14. we are warned not to be wauering, & caried about with euerie wynd of do­ctrine, by the deceipt and craftines of men, whereby they lye in waite to de­ceiue. Craftines and deceipt then, be the instruments which the Diuell v­seth; he brings Christ from the Wil­dernesse to the Temple, and from the Temple to the Mountain, to destroy the Temple, which Mountain is pro­speritie. So in aduersitie wee vowe to God, that we will serue him; but af­ter helpe, we breake it.

II.

Secondly, the lysts wher this temp­tation was vsed, was the Mountaine. The reason why hee chose this place rather than anie other, is the fitnes of it, in regard of the prospect. The wil­dernes (we know) was a melancholie [Page] place, and in no wise fit for this temp­tation, so, neither was the pinacle: for besides that it might haue hindred the working of this temptation, beeyng the pinacle of the Temple; the pro­spect was not good enough. For though it were high, yet there were diuers hilles about Ierusalem, vvhich would haue hindred the sight of ma­nie things▪ And though Sion were a mountaine, yet in respect of Mount Hermon and Lybanus, it is sayd to bee but a little one, Psal. 42. 6. and Psalm. 68. 16. Basan is said to be the great hill. Therefore, as good chose a conueni­ent hill, both for height and neerenes, where hee might behold the whole Land of Chanaan, Deut. 32. 49. So here the Diuell chose an exceeding high mountaine, wher a high minde might best take view and contemplate: such, where his horizon might be as spaci­ous as was possible, & where his sight might not be hindered by any meane obiect.

III.

Thirdly, he sets before his eies al the kingdomes of the earth. There is no­thing so soone entised & led awaye, as the eye: it is the Broker betweene the hart & all wicked lusts that be in the world. And therefore it was great follie in Ezechias, to shew his roabes and treasure, Esa. 39. 2. as he was told by the Prophete: it stirred vp such coales of desire in them that sawe them, as could not bee quenched, till they had fetcht awaye all that he had, and all that his Auncestours had layd vp euen till that day.

It is the wisedome that is vsed nowe a dayes, when men would haue one thing for another, to shewe the thing they would so exchange: as the buy­er sheweth his money, and the seller his wares in the best manner that hee can, each to entice the other (by the eye) to the desire of the hart.

[Page]It is the diuels ancient sleight, he wold not go about to perswade the matter in words, till he might withall present the thing to the eye.

So he dealt with Eue, Gen. 3. 6. First he shewed her how pleasant the frute was, and the woman sawe it. So the cause of the deluge was, Gen. 6. 2. that the sonnes of God saw the beautie of the daughters of men. Achabs seeing of Naboths vineyard, 1. Kin. 21. 2. for that it laye neere his house, was the cause of all the mischiefe that follow­ed. This same foolish vanitie of appa­rell, (whereof I haue giuen so often warning out of this place,) comes from hence. I saw a fine Babilonish gar­ment, and desiring it, I tooke it, saith A­chan, Iosua▪ 7. 21. So the seeing of the brybe, blindeth the eyes of the Iudge, Deut. 16. 19. So still the sight of the eye, allureth the hart to desire.

The Heathen man therefore wish­ed, that vertue and honestie might as well bee seene with bodily eyes: for then he thinketh, that Admirabiles a­mores [Page 77] excitarent su [...]. So if we could as well see that which God hath for vs, as that the diuell here offereth vs: we would not regard the diuels largesse. Moses and the other Patriarchs saw him which is inuisible, which had prouided a better thing for them: therefore he refused to bee called the sonne of Pharaohs daughter, Heb. 11. 27. and to enjoy the pleasure of sinne.

But you are not so to take it, as though it were a thing simplie ill to behold such things, or to looke on a cup-boord of plate, or to stand on a pinacle, it is dangerous, but no sinne; especially, it is vnfit for an vnstayed & an vngouerned eye. Therefore Lot & his wife were forbidden to look back at the destruction of Sodome, Gen. 19. 17. To Abraham it was left at large, without anie restraint: for that he was a man of better ruled affections. For as there must be one without, to take view and to entice: so must there bee one within, to hearken to it & to con­discend. Be sure of that within, that [Page] it be vpright: and then thou maist the the better looke with that vvhich is without. But euer bee warie, for the tinder of thy nature will soone take fire.

Ioh said chap. 31. ver. 1. he made a co­uenaunt with his eyes: Why then should he thinke on a maide, and that he had not been deceiued with a wo­man, vers. 9. and that his hart had not walked after his eye? ver. 7. Paul knew how to vse want, and how to vse a­bundance or plentie, and how pouer­tie: both to be full, and to be hungry: he had stayed affections, Phil. 4. 12.

IIII.

Omnia Regna. This was no small offer, but euen all the wealth and ho­nour that may be: two such things as are most vehemently desired of all men. So that as Ierome saith, Prae auri sacra fame nihil sacrum. The desire thereof also is so vnsatiable, that it is like the dropsie: which, the more ly­cour [Page 78] is ministred to it, the more it thirsteth: it is perpetuall & vnnatu­ral. The lesse time a man hath to liue, and so needes the lesse: the more hee couets to abound. These two doo ne­uer wexe olde: of all vices, graye haires doo neuer grow on these. This is the bayte the diuell layd for Christ, and layes for youth, and mindes lasci­uioushe giuen, he layes a bayte on liue flesh: to cholericke natures, he mini­streth matters that may encrease their wrath: for melancholie, he laies baits of enuie: and so for euerie one, ac­cording to their naturall inclinations and humours, such baytes as may en­tice them soonest. Which if hee can get them once to swallow his hooke that is within, it wil hold them sure e­nough, and by his line hee will drawe them to him when he list, so that hee cares not to let them playe with the line: then though hee goe to 20. Ser­mons, it is no matter: with an apple he caught Adam and Eue, and all their posteritie.

[Page]Well, we must be as children, weaned from this world, though it bring wee­ping with it, Psalm. 131. 2. Genes. 27. 38.

When Eue was Ladie and Mistres of all the world; yet, because there was a Godship, a higher degree than hers, she was not content. Princes, be­cause they can goe no higher by anie earthly dignitie, aspyre to bee Gods, and so would bee accounted; as was said to Herode, that it was the voice of God, and not of man. But, as they that are aboue, can abide to haue no equalls, but will bee alone by them­selues: so they that bee below can a­bide no superiour. As when Saul was chosen by lot from amongst the Israe­lites, to bee king ouer them, some wic­ked men said, There is a goodly wise King: nay, I would I were King, I would they might come to me for iustice 1. Sam. 10. 27. 2. Sam. 15. 4.

Euerie one hath this conceit of him selfe, that he is worthier to beare rule, than they which are in authoritie: not [Page 79] so much as the sillie Fur-bush, but it thought it selfe a fit person to make a King, Iudg. 9. 15. & the Thistle would haue the Cedars daughter married to his sonne, 1. King. 14. 9. The Spider, a silly poysonfull thing, wil yet be in the top of the Kings Pallaces, Pro. 30. 28. The Gourd start vp in one night, and was gone in the next. Ion. 4. 6. Good­ly Zebedeus wife could finde no lesse thing to aske of Christ, for her two sonnes, that came the last day from the cart; but that the one might sit at Christes right hand, and the other at the left in his kingdome, Mat. 20. 20. Balaam could neuer thinke his Asse went halfe fast inough, when he rode towards preferment, Num. 22. 17. The Disciples also longed for the kingdom of Israel to be restored.

The diuell did not shewe all his kingdome to Saul, when he was com­ming from keeping his fathers sheep, 1. Sam. 9. 24. and Samuel feasted him: nor after Saule was chosen King, 11. 5. and he followed his cattell: neyther [Page] did he shew them to the King, bidden to Absaloms sheep-shearing, 2. Sam. 13. 24. nor at such times as Princes withdraw themselues to bee priuate, Dan. 6. 18. but he shewes them at such time as they are in their greatest glo­rie and ruffe, when kingdomes were growen to the top of iollytie and ma­iestie, as the kingdome of Israel was in Salomons time: and chooseth such a time, as when they were in most tri­umph and pompe, as they were wont to be at the day of the Kings birth or inauguration, Ose. 7. 5. Cant. 3. 11. or at a Coronation, or at the receiuing of Ambassadours; or at the entertaining of forrein States, as when the Queene of Saba was in Salomons Court. 1. Kin. 10. To conclude, hee sheweth them not when they are in base estate, but when they are in greatest pompe, Act. 25. 23.

Now come we to the second point: to wit, the temptation it selfe: En haec omnia tibi dabo, vers. 9. Hauing prepa­red [Page 80] Christs minde (as he thought) by shewing him that he wold giue him: now he comes in with a short and pi­thie oration; All this will I giue thee. Heere thou seest all thou canst wish for: without thee shall no man lift vp his hand or his foote in all Egipt, as Pharaoh said to Ioseph, Gen. 41. 44. so as he might make all Captaines, & giue to euerie one fields and vineyards, 1. Sam. 22. 7. that hee maye say to euerie one what he list; Speakest thou to mee? Seest thou not that I haue povver to crucifie thee, or to let thee goe? Iohn 19. 10. that his fauour might rayse a man so high, as Haman was exalted a­boue all the Princes, Hest. 3. 1. and his disfauour, or the least word of his mouth quite ouerthrowe him, as Ha­man was verse. 7. 8. by picking some small quarrell against him.

But this is not all neyther: for this same garish apparell, where­in manye doo delyght, is contay­ned vnder this Haec omnia: Not onelye embroydered with golde, but [Page] euen gold it selfe, and smells of the fi­nest sent, Psalm. 45. 8. and 9. And as for the delights of the flesh, if he can see anie that delight him better than other: it is no more than with Dauid 2. Sam. 11. 4. to send for her, and haue her, she was straight at his comman­dement. Neither must any say, it was vnlawfull: no, not Iohn Baptist, if hee loue his head, Mark. 6. 17. Hee may commaund what he list; if any gain­say it, he may dispatch him out of the vvay: for hee maye kill and vvound vvhom he list, Dan. 5. 19. hee maye commaund all mens tongues, 2. Sam. 14. 10. that they dare not once open theyr mouth to speake against him. Nay, he shall haue all mens tongues & pens readie to extoll all that he doth, and say; The King is like an Angell of God, 2. Sam. 19. or that it is the voyce of God, and not of man, Act. 12. 22.

Why, then to haue all mens hands, feete, bodies, faces, tongues, and pens▪ this may be vvel said All, to haue not [Page 81] onely one kingdome, but all: to haue all the power & glorie of those king­domes: here is euen all the kingdome, the power, and the glorie. He comes not after a pelting manner, he shewes himselfe a franke chapman: hee sayth not that Godlines is great gayne, and a minde content with his lot, 1. Tim. 6. 6. and wills him to be content with food and raiment, ver. 8. He comes not with Illae, which we shall not once beholde till another world come; and whether there bee anie such or no, may doubt. He shewes him a mount that may be touched, Heb. 12. 18. hee comes wyth haec, that is, with readie money in hys hand: he not onely offers, but stakes downe▪ and whereas God saith, that in the sweate of our fore-head we shall eate our bread, Genes. 3. 19. the Diuell requires no such thing. This is a do­natiue, Haec omnia dabo: What saye ye now? Shall Christ take it, or no?

The Heathen man saith, If a man be to violate his faith for anie thing, it is for a kingdome. Christ hath here [Page] offered him all kingdomes, a very en­tising bayt: but is there neuer a hook hidden vnder it? The woman was fine and braue, and had a cup of gold in her hand: but it was full of abho­mination, Apoc. 17. 4. So heere, for all these faire shewes, if you will gain a­nie thing by the diuel, you must wor­ship him: that is the condition annex­ed to the graunt, it is no absolute gift, the diuell is not so kinde, as to part from all that for nothing. It is such a gift as the Lawyers call Excambium, that is, Exchaunge: I will giue you this, if you will giue me that.

But yet one would thinke it a verie large offer, to giue so great a liewe for so small a seruice: it is but a little ex­ternall reuerence, the bowing of the knee; you may (notwithstanding) in hart think what ye list. Well, we may thinke there was somewhat in it, that the Diuell offered so much for so lit­tle, and yet Christ refused it. Indeed Christ had great reason to refuse it: for hee should haue been a looser by [Page 82] the bargaine. I will stand to it, he had been better to haue yeelded to either of the two former temptations, than to this: hee should full deerely haue bought all his kingdomes, he had bin better to haue cast himselfe dovvne from the pinacle. For that which the diuell here demaundeth is liew, is as much worth, as both the glorie of God, and the redemption of man.

Of his glorie, God saith, That hee will not giue it to another, Esa. 42. 8. If to no other, then not to the Diuell of all other. And therefore the Angel would not haue a burnt offering of­fered to him, but to God, Iudg. 13. 16. The Angell would not let Iohn fall downe and worship him, but bad him worship God, Reuel. 19. 10. for hee knewe that God was varie iealous of his honour, and stood precisely vpon that poynt. If hee would not impart this honour with the Angells, much lesse would hee with the diuell: for there are degrees in idolatrie, Roman. 1. 23.

[Page]It is not so ill to turne the glorye of God into the image of a man, as into birds and beasts.

Secondly, if we looke into the de­sire that he had to satisfie his auncient enuie, by the destruction of mankind: we must needes commend the diuells wit, in making such a bargain. It had been the best peny-worth that euer was bought. For if wee marke how Christ rateth one onely soule, we may see, how he that to gaine all the king­domes of the world, shall loose hys owne soule▪ Mat. 16. 26. makes but a foolish bargaine. Then what rate shal be made of all mens soules, if one bee worth kingdomes.

All which had beene lost, if Christ had consented to that which the diuel here requireth: for then he could not haue said, I restored that which I tooke not, Psal. 69. 4. By his death he payed the price for the sinnes of the whole Wo [...]: hee should then haue had a score of his owne to haue payed, & his [Page 83] death could haue beene sufficient but for himselfe onely▪ If hee had fallen downe, and worshipped him: hee could not haue sayd, that the Prince of this Worlde had nothing to saye a­gainst him, Ioh. 14. 3.

Now let vs apply this to our selues.

But wee will peraduenture say, the diuell neuer made vs anie such offer: and therefore what needes any admo­nishment in this behalfe? But I aun­swere, though the diuell come not in person to vs, as he did to Christ, yet he comes by his instruments.

When Balaac sent to Balaam, to come and curse the Israelites, and pro­mised him great rewards, Num. 22. 17. it was not Balaacks messengers that spake, but the diuell vsed them as in­struments to speake.

So when Simon Magus would haue bought the holy Ghost with money: the Diuell therein tempted the Apo­stles with Symonie, Simon was but the [Page] trunk, through which the diuel spake, Act. 8.

Againe, there be some that will say, they were neuer tempted with King­domes: it maye well be, for it needes not, when lesse will serue. It vvas Christ onely, that was thus tempted: in him lay a heroicall mind, that could not be allured with small matters.

But with vs it is nothing so, wee e­steeme far more basely of our selues: we set our wares at a verie easie price, he may buy vs euen dagger cheape, as we say: he need neuer carie vs so high as the mount, the pinacle is high e­nough, yea, the lowest steeple in all the Towne would serue the turne. Or let him but carrie vs to the leades or gutters of our owne houses, nay, let vs but stand in our windowe, or in our doores: if he will giue vs but so much as we can there see, hee will tempt vs throughly, we wil accept it, and thank him too. He shall not neede to come to vs with kingdomes, one kingdome is too much, what say ye to half a one? [Page 84] Mar, 6. 23. No, will the diuell say, I will giue ye halfe of one? If he would come to vs but with thirtie pence, Mat. 26. 15. I am afraid manie of vs would play Iudas. Nay, lesse than so would buy a great sort, euen handfuls of barley, and peeces of bread, Ezec. 13. 19. and Prouerb. 28. 21. Yea, some will not sticke to buye and sell the poore for a payre of shooes, as Mi­cah in his eight chapter and sixt verse speaketh.

When he commeth then to tempt vs, hee may abate a great deale of this that hee offers Christ: he may stryke out Omnia, and Haec too, and in stead thereof put in Hoc, and say; Holde, yee shall haue this to worship mee, I will giue ye no more. I feare me wee will make short woorke, and take it, Hoc aliquid, a matter of halfe a crowne or ten groates, a paire of shooes, or some such trifle, will bring vs on our knees to the diuell.

Is there a pretie commoditie to be [Page] had? It makes no matter for breaking faith and promise. This is that that makes the diuell so good a husband and thriftie, and to goe neere hand: what neede he giue more, when so lit­tle will serue? whereas, if we wil stand hucking with him, wee might get a great deale more.

In this temptation (as in the for­mer) there is both fire to consume our saith, and a dart to wound our con­sciences. The fire is the motion of dis­content, that GOD is either a poore God, not able sufficiently to rewarde those that serue him: or else an vn­kinde God, that will not rewarde the dueties that are perfourmed by those that serue him. By this wee come to say; Who is the Almightie, that wee shold serue him? Iob. 21. 15. The wicked are they that prosper and encrease in riches. I haue cleansed my hart in vaine, for daylie haue I been punished. Psal. 73. 12. Then this dart makes vs wearie of well dooing: and then followes, that [Page 85] we will serue the diuell Being discon­tent with Gods seruice, we vndertake the seruice of his enemie: he requy­reth nothing but a little falling down, and then if Simon shall come, and re­quire anye vnlawfull thing at our hands, wee are readie (with Iudas) to meete with him, and say; What wil ye giue me, and I will doo it, Mat. 26. 15. though it bee to the betraying of Christ. The Diuell heere opens hys meaning in this Temptation plainly, (that he would haue him fall down & worship him) with a bare and bolde face: before, hee came disguised, and spake in parables. His meaning is not when he saith Dabo, to giue them: but to barter or exchange one thing for another. It is no gift, but a flat bar­gaine: men vse not to account it a gift, except it bee without rendring backe either money or seruice. If hee render here seruice back, he may well thinke I haue solde my soule for Hoc aliquid, Mat. 16. 76. He may think, as Esau sold his birth-right for a messe of [Page] pottage. Hebr. 12. 16. so hath hee sold his soule, his birth right, and free­dome: for we were all bought wyth a price, 1. Cor. 7. 23. the same great high Priest redeemed vs all with his bloud. No sinnes are so carefully to be taken heede of, as these, that haue annexed to adoration, donation: he hath Ma­lum with a ioynter. If he should haue cast himselfe downe from the Pina­cle, heere is all hee should haue had: they would haue talkt of it, and haue wondred a while at it.

Well, we must bee thus perswaded, that God is as well able and willing to reward vs for anie seruice, as the Di­uell, and better too. It is hee indeede that reigneth ouer the kingdomes of men, Dan. 5. 21. and placeth in them whom pleaseth him: but when he gi­ueth or disposeth, hee giueth indeede freelie, exacting nothing backe again, vnlesse it be such things, as hee were to haue without anie such gift, such things as are due of meere right, with out anie stipulation or hyre. Iam. 1. 5. [Page 86] The Diuells Dabo, is, as Offices and parsonages are giuen amongst vs; that is, as vsually solde as horses in Smith­field. But if we could bee content to giue indeede, let that heroicall minde that was in Abraham be in vs, Genes. 14. 23. that as hee would not take anie thing of Melchisedech, so wee will not bee a shooe latchet the richer by the Diuell. If hee offer to make vs wealthie, let vs answere him; Pecu­nia tua tecum pereat.

The seuenth Sermon.

Matth. 4. Ver. 10. 11.

Then Iesus saith vnto him; Get thee hence behinde me Satan: for it is writ­ten, Thou shalt worship the Lord thy God, and him onely shalt thou serue.

Then the diuell leaueth him, and beholde the Angels came, and ministred vn­to him.

THE answering of this Temptation, if some had had the answering of it, would haue been facto, by the dooing of of the thing that the diuell required: and not in woordes, standing vppon [Page] termes in disputation. Insomuch, as they wold neuer haue cared for a cu­shion to kneele on: but haue fallen downe straight on their verye faces, and haue thanked him too.

If Balaack should say vnto any one of them, I will promote thee to great ho­nour, Num. 22. 17. an Angell standing in the waye, should not hinder them from going. The manner of flesh & blood is, in cases of preferment to re­spect nothing, that maye bring them out of their conceaued hope or desire thereof: and therefore whatsoeuer it is that stands in their way, be it neuer so holie, downe it shall for hast, to make the way neerest.

In regard of this, one brother re­spects not another. When Ioseph had had a dreame of his brethren, & told it them, all brotherly affection vvas laid aside, Gen. 37. 5. The sonne and subiect Absalom, forgetteth his dutie as to his father, and alleageance as to his Prince, seeking his life, 2. Sam. 16. 11.

[Page 88]The mother of Ahaziah, Athalia, when she saw her sonne dead, makes no more adoo, but destroyes all the Kings seed, 2. King. 11. 1. Iehu makes no bones, nor is abashed at the sight of heapes of dead mens heads, of Kings sonnes that he had caused to be slaine, but addes more murthers to them, 2. King. 10. 8. What's a basket full of heades to a Kingdome? And Herode stacke not to kill all the male borne children in Bethlehem, Mat. 2. 16. So that Gregorie might well say, Ambi­tio est vita, cui etiam innocentes nocent, such is the vehement desire of a king­dome.

So that a great manie would haue made no scruple at the matter, neither would they haue counted it a tempta­tion, but good counsell. Neither wold so haue cut vp Peter, as Christ did, to bid him goe behinde him, and turne their backes on him: but they would rather haue turnd their backs to God, & their faces after satan, Ie. 2. 27. [...]. Ti. [...]. 15. and indeed it must needs be, that [Page] either our Sauiour was vnwise in re­fusing so good an offer, or else the World (in these dayes) is in a wrong byas.

Our Sauiour (we see) doth not on­ly refuse the thing: but also giues him hard words, for making the offer and motion▪ For he doth not only confute him here, by saying, Scriptum est: but he addes words of bitter reprehēsion, saying▪ Auoyd Satan. He might haue giuen faire words, as hee did before: but here he seemeth to haue left hys patience. The reason why hee vvas more hot in this, than in the former, is: for that this toucheth the glory of God, & the redemption of mankinde: the former Temptations touched but himselfe in perticular, as the turning of stones into bread, but for myracle: and the casting himselfe downe, was but to trie God, what care hee had of him: But this so much toucheth the glorie of God, as he can hold no lon­ger. Also, his longing to redeeme man, caused the same. Neither did he [Page 89] onelie aunswere the Diuell so: but when his blessed Apostle, who meant friendlie to him, mooued him to the like matter, he rebuked him sharply.

Two causes there are, wherein Christ is verie earnest; one in counsell ministred to him, tending to the im­payring of Gods glorie: the other in practises, tending to the impayring of Gods Church, Iohn 2. 15. there he was not onely vehement in woords; but made a whippe to scourge them out. And so in the olde Testament, it is sayd of Moses, Numb. 12. 3. that hee was a meeke man, aboue all the men of the earth: yet when he came to a case of Idolatrie, Exod. 32. 19. it is said he threw the Tables out of his hands, and brake them. And so farre did he loose his naturall affection to his peo­ple and Countrey men, that hee cau­sed a great number of them to bee slayne.

And so in a case of the Church, when Corah rebelled, Numb, 16. 15. [Page] then Moses wexed verie angrie: for Glorie be to God on high, and peace on earth, is the Angells song and ioy, and the diuels griefe: as on the other side, the dishonour of God, and dissenti­on of the Church, is the diuells ioy, and griefe of the Angels.

Now, besides that hee dooth in woords rebuke him sharplie, he doth no lesse in gesture also: as by tur­ning his backe vppon him, (as it is most like hee did▪ in saying Auoyde Satan) which is such a despightfull disgrace, as if that one should offer vs the lyke, wee would take it in verye great disdaine. Which is to vs an in­struction▪ that as there is a time, when wee are to keepe the Diuell before vs, and to haue our eye still vppon him, and his weapon or temptation, for feare least vnawares hee might doo vs some hurt: so is there a place, a tyme, and a sinne, that wee are to turne our backes on, and not once to looke at his temptation.

[Page 90]In affliction, patience is to bee try­ed: there resist the Diuell, stande to him, and he will flie from yee, Iam. 4. 7. Heere wee are to set the Diuell before vs. But in a case of lust, or fil­thie desire, then doo ye flie from him, 1. Corinth. 6. 18. So in the second Epi­stle to Timothie, second chapter, and two and twentieth verse, wee are ex­horted to flye from the lusts of youth, and to follow iustice: there is no stan­ding to gaze backe on the diuell, and his temptations.

Now to the Answere: Scriptum est.

The disputing or decyding of the Diuells Title: that is, whether the Kingdomes of the earth were his to giue or no, Christ standes not vppon; nor vppon this, whether the Diuell were a man of his woord or no. In­deede, it might well haue been doub­ted, whether the Diuell be as good as his woord: his promises are not Yea and Amen, as the promises of God [Page] are. Wee maie take example by Eue, to whome hee promised, that if they did eate of the forbidden Frute, that they should bee lyke Gods: but were they so indeede, after they had eaten? No, but lyke the beastes that perish. And as true it is, that the Kingdomes are his.

If the Kingdome of Israell had been at his disposition, wee maye bee sure Dauid should neuer haue beene King: as well appeareth by the trou­bles hee raysed agaynst him. No, nor Ezechias neyther, of all other hee would neuer choose such. Wee may see his good will in Iob, chapter se­cond verse 7. hee could not onely be content to spoyle him of all that hee had, but also hee must afflict his bo­die: and so vpon the Gergashites hogs in the 8. Chapter, and 30. verse of Saint Mathew.

The Kingdomes are none of his, but they are committed to him in some sort to dispose, as hee himselfe saith in the fourth of Luke, the 6. vers. [Page 91] Hee hath (as it were) an Aduowson of them, to prefent vnto them: but yet, not as hee there sayth, to giue to whom he list, but to whom he is per­mitted.

God must first put all the Iob hath in his hands, or els he can do nothing. Abimelech Iudg. 9. and Herode Mat. 2. came to theyr Kingdomes by the Diuells patent, they bee the Diuells Officers. So wee see daylie in our dayes, that hee bestowes offices, and presents to Churches. So that as Bren­tius saith, Manie haue Panem quotidi­anum, that cannot come by Da nobis: they come not to it by Gods gift: yet all the interest that the Diuell hath, is but to present Pro hac vita tantum. As therefore it maye bee true, that in some sort they maye bee gyuen hym: so yet, not to dispose as hee will.

It is God onelie that can say so, for his onelie they are absolutelie. The earth is the Lordes, and all the fulnesse thereof, the round world, and all that [Page] dwell therein, Psalm. 24. vers. 1. It is hee (the most high God) that deui­ded to the Nations their inheritance, Deuteron. chapt. 32. verse. 8. By him Kings reigne, and Princes haue domini­on, Prouerbes. chapt. 8. verse. 15. Hee brought Nebuchadnezzer to knowe, That the most high God bare rule ouer the Kingdomes of men, Dan. chapt. 5. vers. 21. Hee indeede may well saye, Cui voluero, do ea: and to whom soe­uer God giueth, hee giueth liberally, and reproacheth no man. Iam. chapt. 1. vers. 5.

The Diuel (we see) exacteth more than the thing is woorth, and restray­neth the benefite of his graunt with vniust couenaunts. But Christ goes not about to aunswere the Diuell that waye: but by flying to the Scrip­tures, as to his surest holde. There­fore Dauid prayes, that his minde may bee enclined to Gods lawe, and not to Couetousnesse: Psalme 119. verse. 36.

[Page 92]For there is a medicine for euerie disease, and power as well against this Temptation of Couetousnesse, as a­gainst the former: the Lawe of God can as well keepe a man from Coue­tousnesse, as from Desperation: Hea­uen and earth shall passe, but no one iote of this. Let therefore Haec omnia giue place to Scriptum est: mary Omnia il­la, which both wee now enioye, and which are layde vp for vs heereafter, are come too by Scriptum est. So that Omnia haec is not all wee must care for: there bee things to come (be­sides these which wee laye hands on) farre more precious. Though heere bee all the Kingdomes of the earth: yet they are sayd, to bee shewed in the twinckling of an eye, so cannot the other Kingdome of exceeding glorie. All the power of all the Prin­ces on the earth, haue not power o­uer one sillie soule to destroy it, Mat. chapt. 10. vers. 28. All the glorie of them, is called but a great big fanne, or pompe, Acts. 25. 23.

[Page] Salomon was the most glorious Prince that euer was, yet hee was not cloa­thed like a Lyllie, Matth▪ chapt. 6. ver. 29. Nor all the Lyllies in the field, nor Starres in heauen, nor the Sunne and Moone it selfe, are comparable to one soule.

The Scripture whereby Christ an­swereth the Diuell, is in the sixteenth of Deuteronomie, and thirteenth verse, Thou shalt feare the Lord thy God, and serue him. If anie fantasticall spirite oppose it selfe against Moses, let it be accursed.

There is in this answere two things set downe, Worship and Seruice: both which are due to God onely. Coue­tousnes endeth in Idolatrie, and fitlie is so tearmed: if Christ had been co­uetouslie minded, then he must needs haue fallen downe, and worshipped the Diuell; for Couetousnes and Ido­latrie being ioyned together, we wold not haue parted from so great a be­nefite.

[Page 93]Christ hath heere changed a word, which the Septuaginta Translatours hath: which signifieth, a seruice with an open testimonie. So that, will yee know if a man doo beleeue? Hee be­leeueth vnto righteousnes with the heart, that with the mouth confesseth to salua­tion, Roman. chapt. 10. vers. 10. Such as glorifie God as well in their mem­bers, as in their spirit, 1. Corinth. cha. 6. verse. 20. As Saint Iames saith of Faith, Shew me thy faith by thy works: so may it bee sayd of Feare. You say you haue feare, can ye shew me your feare? If it bee not a dead feare, it is to bee seene: as Dan. chapt. 3. verse 5. it must bee shewed by falling downe, and worshipping.

The seruant that feared, fell downe and besought his Maister, Matth. chapt. 18. verse. 26. Doo you feare? then where is the outward reuerence? The inward affection must appeare by the outwarde action: Religion is outward, as well as inward, 1. Kings 19. 18.

[Page]There bee two wayes whereby wee may haue trasfique with the Diuell, eyther of both will serue his tourne: first, homage: secondly, seruice of the bodie; and both these doth God require, euen when wee are in the darke, or in our chamber, Ezech. cha. 8. vers. 12. Indeede might the Diuell say, this Mountaine is verie open: but how say yee? wil ye bee content close­lie in a corner to worship mee? If ye will not weare my cognisance on your fore-head, yet yee may take my mark in your hande; then shutting your hand, no bodie can perceiue it. If ye will not take the marke, yet take the number of the Beasts name, that is, sixe hundred threescore and sixe, A­pocalip. chapt. 13. vers. 17. 18. Will yee doo none of these? What then? Wil yee serue mee? Rom. chapt. 16. vers. 18. Thus ye see how glorious termes he vseth▪ but if one should seeme to doo one of these on courtesie, he will not be content till he doo it of dutie.

Now let vs see first what it is to [Page 94] worship. It is that which Cornelius did to Peter, he met him, fell downe at his feete, and worshipped him. Act. 10. 25. And that which Iohn did to the Angell: that is, hee fell downe before his feete to worship him, Apocalips. 19. 10. It is, when one on the knees doth a bodily worship. I will shew it you in Dauids words: for I cannot tel it ye better. When Michel scoffed at Dauid, for being bare-headed before the Arke, hee saith; I will be more vile than thus, and will be low in mine owne sight, 2, Sa. 6. 22. A man can neuer be too reuerent to God: wee thinke it a great disgrace and debasing of our selues, if we vse any bodily worship to God. It may be said to thē, as it was to him, that feared to do too much reue­rence to Caesar, Hic [...] Caesarem. Our Religion & Cultus must be vncouered, and a bare-faced Reli­gion: we would not vse to come before a meane Prince, as we doo before the King of Kings, the Lord of Lords, e­uen the God of heauen and earth.

[Page]The foure and twentie Elders fell downe before him that sate on the Throne, and worshipped him that li­ueth for euer, and cast their crownes before his Throne.

The wandring eye must learne to be fastened on him, Luk. ch. 4. ver. 20. and the worke of iustice and peace, Es. chapt. 32. vers. 17. the worship of the knees to boow, Ephes. chapt. 3. ver. 14. and kneele before the Lord theyr Maker, Psalme. 95. verse. 6. Out feete are to come before his face: for the Lord is a great God, and a great King aboue all Gods, Psalm. 95. vers. 2. and 3. Iacob, though hee were not able to stand▪ or kneele: yet (because he would vse some corporall seruice) leaned vppon his staffe, and worship­ped God, as appeareth in the nine & fortieth chapter of Genesis the three and thirtieth verse, and the eleuenth to the Hebrues, the one and twentieth verse. This must bee done as duetie due vnto God, and in regard of those that be strangers.

[Page 95]Secondly, What it is to serue.

This is to boow the soule, as the o­ther is to boow the bodie. For the King to serue and speake kindlie to the people, that they may serue hym for euer after, 1. King. 12. 7. is not the seruice he meaneth, not to doo all that the King commaunds, 2. Sam. chapt. 15. vers. 15. For God must bee aboue all: and of whomsoeuer a man is o­uercome, to him hee is in bondage▪ 2. Pet. cha. 2. ver. 19. We must serue God with our sacrifices▪ but not with our sinnes, nor wearie him with our i­niquities, Es. chapt. 43▪ vers. 23. Wee may not make a dung-cart of him, to load him with our sinne and filth, A­mos chapter second, verse thirteene: and when hee comes againe, to haue as much more for him.

Onely. The Diuel himselfe would graunt▪ that God is to bee serued, his meaning was, that a man might serue [Page] God, and him too: but Christ sayth, God onely. But it may be said, this word Onely is not in the Scripture whence Christe cyteth this sentence, and so Christ hath added to the word of god. Indeed, in Deuter. 6. 13. Alone is not, but in the next verse it is said, Doo not follow after other Gods, which is in ef­fect God onely.

The Papists aske, where wee finde Onely in iustification by faith: indeed wee doe not find it, but we doe find that by faith and nothing else wee are iustified, Rom. [...]. 28. and so wee maye wel collect it, by Faith onely. By grace are we saued through faith: and that not of our selues, it is the gift of God, Eph. chapt. 2. verse 7. And on this warrant haue manie auncient Fathers beene bold, to adde the word Onely: as O­rigen vppon Rom. 3. 28. Hilarie vppon Mar. 8. and diuers other saye, Fayth onely iustifieth.

God is onely to be worshipped & serued, and none besides him. Sopho­nie prophecieth against them that [Page 96] serue the hoast of heauen vppon the house top, and sweare by Malcham, Sophon. 1. 5. But Iaacob sware by the feare of his father Isaac: and it is said, they feared the Lord, and serued their Idolls also, Gen. 31. 53. 2. King. 17. 41.

It is the propertie of Aarons rod, that being turned into a serpent, if the Magitians turne theirs also into Ser­pents, Aarons will deuoure the rest, Ezod. 7. 15. Bring the Arke into the Temple of Dagon, Dagon will fall downe, & break his face; and though it were lifted vp again, yet it fell down againe, 1. Sam. [...]. 3. The stories beare witnes, that the Gods of the Hebrues would not come into Pantho. Samuel bad the people, if they were come a­gain to the Lord with all their harts, to put away their strange Gods from amongst them, 1. Sa. 7. 4. If there were any other (beside him) that were able to helpe vp, we might haue some rea­son to serue other: but since it is hee that must help vs in all necessities, we must worship him alone.

[Page]Otherwise, when wee praye to hym, hee may send vs to the Gods vvhich we haue chosen to serue for our help, Iudg. chapt. 10. vers. 14. If wee could finde an equall, or a better than God, wee had some reason to make hym a partner in his worship: but if none be worthie once to bee named with him, (so farre is all beneath him) wee shall offer him too much disgrace and in­iurie in so dooing.

It is an embasing of Golde, to haue anie other mettall ioyned with it: yea, though it bee siluer. The sonne (saith Malachi, chapt. 1. vers. 6.) honoureth his father, and the seruaunt his Lord: if I bee your Father, where is your ho­nour which you doo mee? If your Lord, where is your reuerence? Whether we account of God as of our Lord and Master, a man can haue but one Lord or master; or whether wee take hym for a father, a man can haue but one Father, except hee bee a bastard, Es. chapt. 2. vers. 14. and so bee Filius po­puli: If for a husband, not two hus­bands, [Page 97] for he is a iealous God, and can not abide that. No man can serue two masters, but he must loue the one, and despise the other: no man can loue GOD and Mammon.

Verse 11. Then the Diuell left him, &c.

Blessed is the man (saith Iames, cha. 1. vers. 12.) that endureth temptation: for when he is tried, hee shall receiue the crowne of life: Christ hath endured the Temptation, now followes the blessing. Iaacob would not let the An­gel depart (with whom he stroue) be­fore hee had blessed him, Genes. chapt. 32. vers. 26. Iob (after his affliction) receiued his twofold blessing, Iob. 42. The woman of Chanaan first hearde her selfe accounted a dogge: but at last shee heard, Fiat tibi, &c. Paule was first buffeted by the pricke of the flesh: and after heard, My grace is suf­ficient for thee.

[Page]So heere at last, when the Diuell saw it was bootlesse to stay anie long­er, there was no good by him to bee done, he leaues our Sauiour. But yet hee went not away willingly of him­selfe, but was sent away with an A­uaunt: which is a comfort to vs, to thinke wee stande not at the Diuells curtesie, and that hee shall not tempt vs so long as hee list: for God hath the Diuell in a chayne, Apoc. 20. 2. and will not suffer him to tempt vs aboue our strength, 1. Corinth. chapt. 10. ver. 13. For the rod of the wicked shall not rest on the lot of the Righteous, least the Righteous put foorth their hand to wickegdnesse, Psalm. 125. 3. To haue the Diuel not to come to vs, is a great fauor: but to haue him come and goe away conquered, is exceeding mercy. For Tribulation brings patience, and pa­tience experience, and experience hope, and hope makes not ashamed, Rom. chap. 5. vers. 4. As God sayd of Iob, chap. 2. vers. 3. Hast thou markt my seruant Iob, who keepeth still his integritie?

[Page 98]And behold the Angells came, and ministred vnto him.

And as Luke: sayth, chapt. 15. verse. 10. There is like ioy with the Angels in heauen, vpon the conuertion of euerie sin­ner. For wee are made a spectacle vn­to men and Angells, 1. Corinth. chap. 4. verse. 9. Before GOD are sayd to stand ten thousand Angells, Dan. cha. 7. vers. 10. and to minister before him. Hee hath a greater preheminence, but wee are also heerein partakers of the diuine nature, 2. Pet. chapt. 1. ver. 4. either because wee are fed by An­gels, as Elias was, 1. King. 19. 5. or de­fended by them, or watched of them.

But sayth Esay, chapt. 18. vers. 28. He that beleeueth makes not haste.

Christ was not hastie, but stayed Gods good time: he would not make his own bread, but staid till the Angels ministred vnto him. Then there ap­peared an Angell to comfort hym, Luke. 22. 43.

[Page]This wisedome must wee learne by holding our tongue, Iob. chapt. 33. ver. 33. otherwise one of these two ex­treames shall wee come to: eyther Extremum luctus gaudium occupat, or Extrema gaudii luctus occupat, sayth Barnard. Luke 16. 25.

The world is like Iaell, who meetes Sisera, Iudg. chapt. 4. ver. 19. and en­tertaynes him at first verie friendly, shee allures him to her▪ and giues him drinke, and layes him downe: but so soone as he was a sleepe, shee smites a nayle into his temples. The world be­ginnes with milke, and ends with a hammer: but our Sauiours meaning is cleane contrary. The world first vt­tereth good wine: & when men haue well drunke, then that which is worse. Iohn chapt. 2. ver. 10. But Christ hath kept backe the good wine till nowe, chapt. 2. vers. 9. as Matthew sayth, chap. 13. vers. 41. The Sonne of man shall sende foorth hys Angells and they shall gather out of his kingdome, al things that offend, and them which doe iniquitie, [Page 99] and shall cast them into a furnace of fire: there shall bee weeping and gnashing of teeth. Then shall the iust shine as the Sunne in the kingdome of theyr Father. Our Sauiours methode is, to giue bit­ter first, and sweete after: wherefore we are to wish, that heere we may suf­fer affliction, that wee may after bee crowned by him.

FINIS.

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