Three heavenly treatises, concerning Christ [brace] 1. His genealogie, 2. His baptisme, 3. His combat with Sathan : together vvith deuout meditations, for Christian consolation and instruction / by Mr. William Cowper ...

A TREATISE OF Christ his Temptation.

WE are now come to the historie of Christ his tentation, which being ioined with the former two, whereof wee haue spoken, makes vp vnto vs a complete do∣ctrine of Christian comfort: for in his Genealogie, we haue seene what manner a man Christ Iesus is. In his Baptisme wee haue lear∣ned, how he is become ours, and now in his temptation we see, how hee beginnes to worke the worke

of Sathans confusion, and our Re∣demption.

Great ioy was there in the campe of Israel, when they saw that Dauid ouercame Goliah, cast him to the ground, and cut off his head, for he was a dread∣full enemie, hee had reuiled the host of the liuing God, and none of Saul his warriours durst en∣counter with him. But greater ioy should be in our hearts, when we see how our Dauid in this singu∣lar combate, fights with spiritu∣all Goliah hand to hand, and ouercomes him; who euer since the creation hath beene a shame∣lesse blasphemer of the euerliuing God, and an spitefull enemie of all true Israelites. In this first com∣bat the Sonne of God casts him downe: In the last combat which he fights with him, on the crosse,

he bursts his head. Sathan temp∣ting the first Adam in Paradise, ouercame him, and so caried him away and his posteritie, in a feare∣full captiuitie, and bondage: but the second Adam suffering temp∣tation by Sathan in the wilder∣nes, ouercomes him, and by a more glorious victory then Abraham had ouer Chedarlao∣mer, doth hee recouer his owne Lots, from the power of this enemie.

In all we haue three points here to be treated of:* 1.1 first, the circum∣stances premitted: Secondly the combat it selfe, consisting of a three-fold assault, made by Sa∣than, with their seuerall repulses, giuen by our Lord: Thirdly, the euent, and issue thereof.

The circumstances premitted [ 1] are sixe:* 1.2 First, the time, which is

declared to haue beene immedi∣ately after his Baptisme: Second∣ly, the place, expressed to be the wildernes: Thirdly, the motion, by which hee is caried thither, to wit, by the spirit: Fourthly, the person who is tempted; namely, Iesus, full of the holy Ghost: Fift∣ly, the tempter, named here the Diuell: Last of all, the occasion of the temptation, which is said to be CHRIST his hunger, after that hee had fasted fotty dayes. As for the time it is noted to haue beene immediately after his baptisme:* 1.3 hee had liued twenty nine yeares a priuate man, and all that time wee reade not that Sathan tempted him; but now when hee comes out in publike to doe the worke of a Redeemer, for the glorie of God, and good of his brethren, hee is assaulted

of Sathan with all his might.

Whereof it is euident,* 1.4 how Sa∣than intends his greatest malice against them, who are set vp into those high callings, in the which greatest good may be done, to the glorie of God, and saluation of others: So was it with Moses, so long as he liued a priuate life, he liued a peaceable life: but when hee came forth to be a deliuerer of his brethren, from their bon∣dage in Egypt, then was he perse∣cuted by Pharao: So also with Da∣uid, in his priuate calling hee had quietnes; but from the time that hee had once begunne to worke the deliuerance of Israel, by the slaughter of Goliah, and was an∣nointed King by Samuel, for the greater benefit of that people: then did Sathan stirre vp Saul a∣gainst him, who hunted him like a

Partrich, through the fieldes and mountaines of Israel. The like al∣so may be seene in the Apostle S. Paul, in Sosthenes, and many o∣thers. As trees on the toppes of hilles are obiect to euery winde; so persons in a high calling, if in a good conscience they labour to discharge it, shall finde themselues on euery side compassed with temptations.

Neither is it so onely with those that are set vp in more eminent callings,* 1.5 but with euery Christi∣an also: what malice Sathan pra∣ctised against the head, that same will he practise against the mem∣bers. So soone as our Lord was borne, so soone was he persecuted by Herod: so soone as he was bap∣tised, so soone was he tempted by Sathan; thus as saith Chrysostome,* 1.6 ab ipfis vitae initiis ad tentationes

praeparam••r:* 1.7 then we see that euen in the cradle our Lord began to beare the crosse, and no sooner we are borne by regeneration to be his, but so soone without fur∣ther delay, doth Sathan set vpon vs with all his might, like a new Pharao, pursuing Israel, to see if hee can reduce vs to his former seruitude, and bondage.

And this I marke for the com∣fort of weake and young Christi∣ans,* 1.8 who after their conuersion finde themselues troubled with great temptations, wherewith be∣fore they were not acquainted, let them know that it is a cursed peace, to be at peace with Sa∣than, and giue thankes to God, who now hath put them in an ini∣mitie with him: for thereby they may know they are none of his; but are called to a fellowship and

communion with Christ, Diabolus enim non persequitur nisi bonos,* 1.9 Sathan pursues none but good men, such as hathcast off his yoke: as for the wicked what needes hee to pursue them, seeing hee possesses them? yea, so farre is he from tempting them, that he vses them as his instruments, to tempt others: and therefore let vs not be discouraged, but rather con∣firmed, when wee finde our selues tempted by Sathan.

The second circumstance is of the place,* 1.10 noted here to be the wildernes: Wherin two things we obserue, one in the person of the Aduersarie; letting vs see how he is a restlesse tempter, sparing no place, not Paradise, nor the wil∣dernes, in the Temple, Vbique in∣sidiatur homini,* 1.11 euery where hee lyes in waite for vs: neither can

wee goe our way. Wherein hee hath not his snares laid before vs:* 1.12 multi laquei quacunque progre∣dimur, there be many snares wheresoeuer we goe,* 1.13 our way on earth, being like the way of Isra∣el, wherein lurkes many fiery Ser∣pents to sting vs, that hurts vs many time before wee can per∣ceiue them: none of all the chil∣dren of God, but they haue mar∣ked this in their own experience, for where is the place, wherein we haue not beene tempted; yea, wounded by this subtle serpent, and almost slaine to the death; if mercy and grace had not come in from God to succour vs? The remedie is that we suspect this ad∣uersarie in euery place wherein we come, walking as the Apostle commands vs circumspectly, and with feare and trembling: euer

looking vp for grace, to keepe vs wee fall not into his snare, at least we perish not in it.

The other thing to be obser∣ued here,* 1.14 is the person of our Lord, who ouerthrowes Sathan in so victorious a manner, that no exception can be made a∣gainst it; for in that Nature which Sathan once had ouercome doth he encounter with him, and giues him also the vantage of place. Sathan tempted the first Adam in Paradise, which was the place in all the world, wherein he should haue been strongest to re∣sist the Diuell, considering that in it he had very many tokens of Gods great goodnes toward him, euer before his eyes; yet in it Sathan ouercame him: But the second Adam to recouer this losse, encounters with Sathan in

the wildernes, a place of all other in the world, meetest for Sathan to tempt a man in; spe∣cially to desperation. Thus we see, quemadmodum suis nodis praeiudi∣••ia resoluantur,* 1.15 & suis diuina be∣neficia vestigiis reformentur: for the first Adam tempted by Sa∣than, was driuen from Paradise to the wildernes, but the second Adam by suffering himselfe to be tempted of Sathan, brings home the first againe from the wilder∣nes into Paradise: thus doth hee follow the Aduersarie, as it were, foote by foote, confounding him in all those meanes, by which before ouer man hee made his conquest.

The third circumstance is,* 1.16 that our Lord was ledde into the wil∣dernes by the motion of the spi∣rit, to wit, that same spirit which

before descended on him at Ior∣den; and wherewith here hee is said to haue beene filled, and re∣plenished. Of this we learne that temptations comes not by acci∣dent,* 1.17 or chance, but are ordered by diuine dispensation: In our weakenes ofttimes wee conceit of our temptations, as if they came to vs by the will of Sathan: but in very truth it is not so, he is in∣deede a roaring Lyon, but the Lord haue bound him in chaines, and without the bounds of his chaine hee cannot goe, roare as hee will, hee is not able to ap∣proach vnto vs, nor moue any temptation against vs, but as he is a licenced of the Lord,* 1.18 est quidem leo rugiens, sed gratias ago magno illi leoni de tribu Iuda, ru∣gire iste potest, ferire non potest: hee is indeede a roaring Lyon,

but I giue thankes vnto the great Lyon of the Tribe of Iudah, hee may roare, but he cannot strike me.

It is therefore good to remem∣ber in our temptations,* 1.19 these three things: First, that it is the Lord who takes vs by the hand, and enters vs within the listes to fight in his name, hand to hand with Sathan, as here our Lord is ledde by the spirit to be temp∣ted: Secondly, that the Lord measures our temptations, and will not suffer vs to be tempted aboue our power: And thirdly, that wheresoeuer he leade vs, he goes with vs, not as a spectator onely to behold vs, which should also greatly encourage vs, that wee fight vnder the eye of our King, but as an actor also fighting in vs; helping our infirmities,

and strengthening our weakenes, by his grace: and therefore how euer our Aduersarie be like a mighty terrible Goliah, yet should wee not be afraide to goe forth against him in the name of the Lord our God.

In the fourth circumstance we haue to consider the Person,* 1.20 who is tempted, to wit, Iesus, full of the holy Ghost. In regard of his nature, he is very man, and so he behoued to be, that hee might ouercome the Aduersarie of man, alioqui iuste victus non fuisset:* 1.21 otherwise, he had not been whol∣ly conquered, but in regard of the qualitie of his Nature, per∣fectly holy, and fully sanctified: so full of the holy Ghost, that not so much as a contrarie motion of euill could enter into him, no more then liquor can be conuaied

into a vessel, which is full already: and this is it, which our Sauiour testifies in another place; The prince of this world commeth,* 1.22 and hath nothing in me.

It is true that Iohn the Baptist,* 1.23 and Stephen the first Martir, are also said to haue beene full of the holy Ghost; but that is spo∣ken either in comparison of them∣selues, who at sometime were more filled with grace, then at another: for in all the godly the Spirit hath his own intention and remission; or else in comparison of themselues, with other men. But as for Christ Iesus, it is his singular priuiledge, that hee re∣ceiued the spirit aboue, and be∣yond all measure, that of his ful∣nesse all his Saints and seruants might receiue grace for grace, euery one a portion in their

owne measure: whereof it comes to passe, that there being in most holy men, a great vacuitie and emptinesse; roome is made for Sathan to enter in, and worke vpon the corruption hee findes there, but in the Lord Iesus it is not so.

But here two things further are to be considered: first, how could Christ be tempted, there being, as I haue said, no corrupti∣on in him,* 1.24 whereupon any temp∣tation could worke: and second∣ly, for what causes was he temp∣ted. For resolution of the first, we are to consider the sundry sorts of temptations, there is one wher∣by man tempts God: this is ex∣pressely forbidden,* 1.25 as we will shew hereafter; one whereby GOD tempts man, so the Lord temp∣ted Abraham, and he is said also to

haue tempted the Israelites; as, for that which S. Iames saith,* 1.26 that God tempts no man; wee must know that there is,* 1.27 tentatio quae probat, & tentatio quae decipit: a temptation which proueth, and a temptation which deceiueth.* 1.28 By the first of these only the Lord tempts, but neuer by the second. There is also a temptation, where∣by one man tempts another to snare him, or manifest some weakenes in him; so the Herodi∣ans and Pharises tempted Christ: and this is common to all the wic∣ked men of the world, that not content to doe euill themselues, they delight also to tempt others to euill. Let such remember that this is to sinne after the similitude of Sathan, who not content to rebell against GOD himselfe, tempted man also to the same

rebellion with him: and there∣fore may they looke to be punish∣ed, after the similitude of his con∣demnation: and last of all, there is a temptation,* 1.29 by which Sathan tempts man, plaine contrarie to that which is ascribed to the Lord; for it is not to make man bet∣ter, nor to manifest any goodnes that by grace is in him, but euer to snare him: for which cause the temptations of God are compa∣red to fanning, that driues away the chaffe and dust, and so fines the corne: but Sathans temptati∣ons are compared to sifting, that letts away the good, but keepes still the worst.* 1.30

Now to returne to the questi∣on; we must know that the temp∣tations of Christ, in this doe differ from the temptations of Adam, and all other men in the world;

that his were onely externall, that is, such as Sathan presented by externall voices and obiects to his eare and eye; but could ne∣uer carry any further, for incon∣tinent the Lord Iesus discerned the vanitie of them, by the per∣fect light of his minde, and in∣stantly repelled them, by the vn∣changeable holines of his will; so that he was not so much as affect∣ed or moued with them; farre lesse infected, by consenting vnto them, and in this, as I said, hee farre excels, the first Adam, and all his posteritie.

For as for our first Parents A∣dam and Euah,* 1.31 in that first onset Sathan made vpon them, by pre∣senting externall obiects to their eyes, and voices to their eares, he incontinent fastned his sting into them, by reason that they how∣soeuer

made holy; yet being mu∣table, were easily affected with his allurements, and so wounded by him: but the second Adam, be∣ing perfect, and vnchangeable in holines, was in such sort tempted, that he was not, nor could not be peruerted, no more then the most stable rockes of the Sea are moued, or remoued by the raging waues thereof.

Whereof great comfort re∣dounds vnto vs,* 1.32 who now by grace are the generation of the second Adam, and beares his image; as by Nature we were the sonnes of the first Adam, and did carry also his image. What the first Adam had by creation, hee receiued it not for himselfe one∣ly, but for his posteritie also: if he had kept it for himselfe, hee had kept it to them also; and

when he lost it to himselfe, he lost it to his posteritie: And the se∣cond Adam, the Lord Iesus, in like maner, that stock of life in whom, by grace we are grafted, and of whom onely, wee as Christians haue our beginning and being; what hee hath receiued as Me∣diator from his Father,* 1.33 he recei∣ued it not for himselfe, but for his brethren, that he might con∣quer, communicate, and con∣serue vnto vs a most sure saluati∣on: for so long as hee who haue obtained it, cannot loose it, so long wee are sure it cannot be lost vnto vs, seeing of him, and in him we possesse it.

And as for Adams posteritie,* 1.34 now since the fall, our estate is so much by Nature the more mi∣serable, that our greatest temp∣tation comes from our inward

corruption, so that albeit there were no externall tempter to tempt vs with obiects of sinne, presented to our eyes and eares: yet wee are tempted of our owne concupiscence within vs. Tale quippe est vitium malignitatis,* 1.35 vt a nullo impulsa plerunque sese ipsa praecipitet: for such is the corrup∣tion of our wicked Nature, saith Chrysostome, that although it be not moued or enforced by any other; yet it runneth headlong into sinne; thus wee are like vnto a besieged citie, that not onely hath strong enemies without pur∣suing it, but in like manner false Traytors within, to betray it. Now haue wee seene how the temptations of Christ Iesus doe differ from Adams, and ours.

The other thing in this cir∣cumstance that comes to be con∣sidered,* 1.36

is the endes for which our Lord humbles himselfe to be tempted of Sathan: and those we shall see doe most of all respect vs; as for our cause he was in car∣nate, so for our cause hee was tempted: all that hee suffered in our Nature, are medicines to cure the infirmities of our na∣ture.

First,* 1.37 then hee was content to be tempted by our enemie, that hee might ouercome our enemie, and that in so iust, and lawfull a manner, as against which the ene∣mie could haue no exception, for in mans nature hee encountred with him, in a place conuenient for Sathanin a state and condition most subiect to temptation, wan∣ting all necessaries for refresh∣ment of his body, and hauing none to comfort him; and no

doubt it did wonderfully astonish, and confound, that euill one, that hauing ouercome so many since the beginning of the world, now hee encounters with a man, ouer whom hee hath so many appa∣rant vantages, and against whom he assayed all his temptations, yet can hee not any way fasten his sting in him.

Secondly,* 1.38 to let vs see what a spitefull enemie of mans salua∣tion Sathan is, for the hatred he beares to the glory of God, hee hates man, made to the image of God, and doth all that hee can to hinder his saluation. Non enim vult vt ibi simus,* 1.39 vnde ipse deie∣ctus est: for hee can not abide that man should be exalted to that place, from which for his sinne hee was deiected. If wee could apprehend this, and take

it to heart; what a deadly enemie Sathan is vnto vs, and for what cause, it would encourage vs to make stronger resistance to him then we doe.

Thirdly,* 1.40 hee vndergoeth this temptation to teach vs, his Ser∣uants and Souldiours, how to en∣counter with him, Pugnat Impe∣rator, vt discant Milites: and there∣withall to assure vs, that if wee wil fight against him in the might of our Lord, it is possible, that we (clothed with this same nature) shall ouercome him. Since the dayes of Adam Sathan, by sinne, hath wonderfully preuailed ouer men: none haue escaped him without a wound; and many hath he slaine vnto the death: but now in the same nature, the Lord Iesus wrastles with him, and ouercomes him;* 1.41 that so, radicitus euelleret de∣sperationem

ex natura a nostra; that hee might plucke vp desperation by the roote, out of our nature.

And fourthly,* 1.42 hee humbled himselfe to suffer temptation, that by experience hee might learne wherein the strength of Sathan lyeth; and so might be the more able to succour vs in all tempta∣tions:* 1.43 For, wee haue not an High Priest, that cannot be touched with the feeling of our infirmities; but was in all things tempted in like sort, yet without sinne, and there∣fore is able sufficiently to haue com∣passion on vs.

And,* 1.44 last of all, that we should not apprehend our tentations to come from an angry God, as commonly of our weakenesse we doe: wee see here, that the Lord Iesus, who a little before, was proclaimed to be the Sonne of

GOD, in whom the Father was well pleased, is now led by the Spirit of God, to be tempted of Sathan.

The fift Circumstance is of him that tempteth,* 1.45 called by S. Luke, the Diuell; and, by S. Ma∣thew, the Tempter: stiles, both of them properly belonging to Sa∣than: for, before him there was no tempter vnto euill, nor yet af∣ter him, except such as are temp∣ted by him: wherefore Augustine doth thus prettily describe him: Quid est diabolus?* 1.46 Angelus per su∣perbiam à Deo separatus, à semetipso ceptus, alios decipiens, author men∣dacij, radix malitiae, caput scele∣rum, princeps omnium vitiorum: What is the Diuell?* 1.47 Hee is an Angell, through his pride, separa∣ted from God, deceiued by him∣selfe, deceiuing others, the Father

of lyes, the roote of malice, the chiefe head of all wickednesses, the Prince of all sinnes and vices. In tempting hee is restlesse, spa∣ring no time, no place, no person. It may truely be said of him, which without a reason Esau said of Iacob; was he not iustly called Ia∣cob? that is, a supplanter: for first hee stole my Birth-right, and now hee would steale my blessing. Is not Sathan iustly called a Tempter? By our first Creation, wee were made to the Image of God, and that Sathan by temp∣ting our parents, subtlely stole from vs; and now the blessing of God, in Christ the Redeemer, whereby he offers to aduance vs to a better estate then that where∣in wee were created, hee laboreth by crafty temptations, to steale from vs also. The Lord giue vs

eyes to see his enmitie against vs, and hearts to resist him.

But let vs marke that hee is called a Tempter,* 1.48 chiefly in re∣spect of the godly: for in regard of the wicked, he is not so much a tempter, as a commander and possessour of them;* 1.49 he is the Prince of the aire, that rules in the chil∣dren of disobedience: They are al∣ready in the snare of the Diuell,* 1.50 taken of him at his will. World∣lings count it strange to heare that any of Gods children should be tempted by Sathan, and think all well enough, if in word they can say,* 1.51 I defie the Diuell and all his workes; but Sathan cares not how thou despight him in words, if so be thou pleasure him in thy workes, as those miserable men doe, who in word defie him and his workes, but in deed are ready

to serue and pleasure him in any sinfull worke, whereunto he em∣ployes them: they can abhorre to heare others are tempted who yet resist him, but cannot lament that themselues, in most misera∣ble manner, are possessed and captiued by him.* 1.52 For, there are two of Sathans operations, one is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and this expres∣seth his restlesse assaulting of the godly, to tempt them: the other is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expres∣sing his effectuall power, where∣by at his will hee worketh in the children of disobedience.

We are not therefore to faint,* 1.53 because we finde our selues temp∣ted by Sathan; but rather, as S. Iames commands vs, to count it exceeding great ioy when we fall in∣to tentation: for, first of all, it proues wee are none of his. As

a dogge doth not barke at those that are of the houshold, but at strangers; so, Sathan keepes a close mouth to such as are his, and suffers them to brooke a false peace; but such as by grace are deliuered from his bondage, those he compasseth like a roring Lion, seeking to deuoure them.

And next, there is great profit, and vtilitie, redounding to vs by the tentations of Sathan: they humble vs, chase vs to God, and make vs more feruent in prayer. That which Luther marked in himselfe by experience (that Ten∣tation, Meditation, and Prayer, were the three maisters, vnder whom hee profited most) all the rest of Gods children also finde true in themselues:* 1.54 maxima ten∣tatio est non tentari; not to be tempted is the greatest tempta∣tion.

And herein doth the maruel∣lous power and wisedome of our God appeare, in ouer-ruling Sa∣than so farre, that his tentations to euill, whereby hee assaults vs, the Lord turnes them to good: Fit enim mira diuinae bonitatis dispensatione,* 1.55 vt vnde malignus hostis, ••or tentat, vt interimat; inde misericors Deus hoc erudiat, vt viuat; For it commeth to passe, by the wonderfull dispensation of Gods goodnes, that from whence the malicious enemie tempteth the heart, to kill it; from thence doth the mercifull God instruct it, that it may liue.

But as the one Euangelist cal∣leth him a Tempter,* 1.56 so the other calleth him a Diuell. There is not one name sufficient to expresse the wickednesse of Sathan; neyther any creature so euill as is able to

shadow it: and therefore Gods spirit expresses it by many names, calling him, a Dragon, a Lyon, a Serpent, a Sathan, a Tempter, a Diuell, a Circumuenter, a Decei∣uer,* 1.57 beside many giuen him in holy scripture.

All which may be reduced vnto these three;* 1.58 wherein he is conti∣nually exercised: for first, he is a Tempter, entising man vnto sinne, and there hee behaues himselfe like a subtle warbling serpent, full of wiles to beguile: Secondly, hee is an Accuser, accusing man to God for sinne, and there hee shewes himselfe a Sathan, a hate∣full Aduersarie, and a Diuell. Thirdly, hee is a Tormenter of man for sinne, and there hee imitates a fierie Dragon, and a roring Lyon: there are the points of his occupation, there is the

labour, whereinto night and day he is exercised; he likes no other, he can doe no other:* 1.59 If we could remember this, it might serue to vs as a singular preseruatiue, to keepe vs from his subtle snares: for why doth hee tempt vs? is it not that hee may haue matter whereupon to accuse vs to our GOD, and why accuseth he vs? but that if he can, he may receiue power and commission, to torment vs. O faithlesse traytor, that first tempts a man to sinne, and then for those same sinnes done, by his instigation, the first accuser of him vnto God: and therefore if wee be wise, let vs resist him in the first, giue no place to him, when he is a temp∣ter, so shall we not feare him, when he is an accuser, nor feele him as a tormenter.

The last circumstance premit∣ted here by the Euangelist,* 1.60 is the occasion of the temptation, to wit, our Sauiours hunger, after that he had fasted forty dayes: this fasting our Sauiour also vn∣dertooke, partly for our instructi∣on, and partly, for confirmation of his calling vnto vs; first, for our instruction, to teach vs, that a spirituall life, wherein God may be honoured,* 1.61 our owne saluati∣on, and the saluation of others procured, can neither be begun nor continued, without absti∣nence and prayer, by these the godly haue obtained at the hand of God, the knowledge of great mysteries, as yee may see in Da∣niel: by these haue they confoun∣ded the conspiracies of their ene∣mies, as yee may see in Esther: these haue beene alway the most

effectuall armour of the Church, to diuert euill, to draw downe good, to confound their enemies, to confirme themselues, and the one of these strengthens the other. Oratio virtutem impetrat ieiunan∣di, & ieiunium gratiam promere∣tur orandi, ieiunium orationem roborat, oratio ieiunium sanctificat. Prayer obtained strength to fast: Fasting obtaineth grace to pray: Fasting strengtheneth prayer, Prayer sanctifieth Fasting.

And therefore it is,* 1.62 that Sa∣than, where hee will entise any to a carnall conuersation, doth com∣monly beginne at the contrarie, surfetting, and drunkennes; by it hee drew Lot to incest: Nabal to railing against Dauid: Beltasar to blasphemous abusing those ves∣sels, which were sacred to the Lord; and many a man to that shame,

wherein he thought neuer to haue fallen; for drunkennes is Sathans Dalilah, wherby he takes away the strength from the strongest Sam∣son, and so he makes a play-foole of him. Experience hath alway pro∣ued, that where this sinne is wel∣come, it is easy for sathan to bring in any other sinne, whereunto the Nature of that man is inclined.

But this fasting of our Lord,* 1.63 be∣ing miraculous, let vs see, that hee vndertooke it for this ende also, for which hee wrought all the rest of his myracles: namely, to confirme his calling and do∣ctrine to vs: so then as Moses at the giuing of the Law, fasted forty dayes: and Elias at the re∣storing of the Law, fasted forty dayes: the Lord Iesus also com∣ming to preach the Gospel, fastes forty dayes: partly, that he might

answere the former types, in them figuring what hee was to doe, and partly as I said, to confirme vnto vs, the certaintie of his cal∣ling.

Whereof it is euident,* 1.64 how this fact of Christ is vainely, and superstitiously abused by the Pa∣pists, for confirmation of their Lenton fastings, they lay this for a ground, that Instructio ecclesiae est omnis Christi actio: euery acti∣on of Christ, is the churches in∣struction: which helpes them no∣thing, it is true, all his actions are for our instruction, but not all for our imitation.

The workes of Christ our Lord,* 1.65 are of three rankes: the first are workes of redemption, as that he [ 1] was conceiued of the holy Ghost,* 1.66 borne of the Virgin Mary, cru∣cified on the crosse for our sinnes,

dead, descended to hell, and rose againe the third day: these are so proper to the Sonne of God, the Lord Iesus; that if any man would presume to counterfet him in them, he were to be abhorred, as a most wicked blasphemer.

In the second ranke,* 1.67 are his [ 2] workes of miracles, as, that he clensed the Leper, healed the pa∣ralitique, gaue sight to the blinde, raised the dead, and such like, but no man is so foolish, as to say these stands to vs for rules of imitation: for how euer he hath giuen power to many of his ser∣uants to doe the like of these, for confirmation of his Gospell: yet haue others also receiued power, to doe such miraculous workes; who for all that shall neuer enter into his kingdome.

In the third ranke,* 1.68 are his

workes morall of a godly life and conuersation: such as his humi∣litie in washing his Disciples feete: his meekenes, patience, and loue, in praying for his enemies; his subiection to his Parents: and these indeede stand vnto vs for rules of imitation. Learne of me saith our Sauiour, that I am low∣ly and meeke; hee bade vs not, said Augustine, learne of him how to make the world, or how to raise the dead; but learne of him that hee is lowly and meeke. To striue to follow him in the first ranke of these, is blasphemie: In the second is impossibilitie: In the third, is true pietie.

Now we are to know that fast∣ing is either supernaturall,* 1.69 and so miraculous, as the fasting of Mo∣ses, Elias, and our Lord; or na∣turall: the naturall againe is pre∣scribed

and vndertaken, either for physicke, for ciuill affaires, or for religion: Of the first I speake no∣thing, saue only that it is a shame that men for bodily health can take them to a dyet,* 1.70 vse mode∣ration, & abstinence from meate, who for spirituall health will no way regard it: As for the second, that worldlings to redeeme the time of their market, or otherwise to ouertake their ciuill affaires, can fast from morne to euening, condemnes in like manner care∣lesse Christians, who to make vn∣to themselues encrease in the gaine of godlinesse, will not de∣dicate any time to the exercises of fasting and praying: As for the third, fasting for religion, it is ei∣ther publike, such as by publike authoritie is enioyned for vrgent causes: as that of Hester and Io∣saphat:

or else priuate; such as priuate Christians, either by themselues, or with their families, doe willingly vndertake.

Now in both these,* 1.71 we are al∣waies to take heed, that fasting be vsed for the right end, and in the right manner. Then it is vsed to the right end, when we fast for this cause, that the flesh being subdued to the Spirit, may be the more able to pray. As a naturall man delights in the subduing of his enemie, so a Christian in the subduing of his flesh.* 1.72 In a battell betweene two parties, if the third come in to help any one of them, it is easily coniectured, that the party helped will preuaile: there is a continuall battell in vs, be∣tweene the flesh and the spirit: for these two lust one against the other: why then doe we not helpe

that party which fainest we would haue victorious? If wee desire the spirit should preuaile, then let vs helpe it with fasting, and prayer; for Ieiunium est animae auxilium:* 1.73 Fasting is an helpe & furtherance to the soule; if otherwise wee bring in surfetting and gluttony, we strengthen corrupt flesh, we quench the spirit, and so makes our selues a pray to our ene∣mie.

This being the ende,* 1.74 which in fasting should be proposed vnto vs, let vs beware of those euils, that may corrupt it, and we shall finde it a most wholesome medi∣cine for a diseased soule And first let vs beware of the opinion of merit before God: for this con∣ceit makes euen good workes an abhomination to the Lord; as it is euident in that Pharisie,

who boasting of his almes, and fasting, went home without mer∣cy and grace.* 1.75 Non enim habet quo intret gratia, vbi meritum occupa∣uit. There is no place for Grace to enter in, where merite hath possession.

Secondly,* 1.76 we are to take heede that our fasting be without super∣stition, which then is done, quan∣do neque propter aliquorum imita∣tionem fit,* 1.77 nec propter consuetudi∣nem, nec propter diem, velut dies hoc praescrib at: when it is done nei∣ther for imitation of any other, nor for custome, nor for the day, as if the day should prescribe the same: such is the fasting of many, vndertaken for such a day, or such a custome, and not for cause of conscience: such fast∣ing is plaine superstition.

Thirdly,* 1.78 that it be not without

prayer. Fasting is good, but such a good as in religion is not to be vsed for it selfe, but for ano∣ther good; namely for prayer: therefore the spirit of God ioynes these together, fasting and prayer: for fasting without prayer is like a dead body without a spirit, and to offer such a fasting vnto the Lord is no lesse abhomination, then if vnder the Law, any man should haue offered a dead thing vnto him: and this is also for them who make not the dayes of fast∣ing, dayes of prayer, I meane who are no more instant in pray∣er that day wherein they fast, then other dayes wherin they fast not; vainely conceiting, that fast∣ing by it selfe, should commend them to God.* 1.79

Fourthly, let fasting be without ostentation before men: Our Sa∣uiour

fasted in secret, in the wil∣dernesse, where none saw him. In cities, and in the company of men, he did eate and drinke, and this commandement hath he gi∣uen vs, when ye fast looke not sowre, as hypocrites doe, who disfigure their faces, that they may be seene of men to fast: but when thou fastest an∣noint thine head, and wash thy feet, that thou seeme not vnto men to fast, but vnto thy father, who is in secret, and thy father who sees thee secretly, will reward thee openly. But, this condemned hypocrisie is now counted good deuotion▪ both among Papists, and carnall pro∣fessors; for if they haue a day of fasting, it is such, as is knowne to all those who knowes them.* 1.80

Last of all, let it alwayes be se∣conded with amendment of life: this is Magnum & deo acceptum

ieiunium,* 1.81 a great and acceptable fast vnto God, when the eye, the tongue, the hand, the foote, and all fasts from the workes of vn∣righteousnes:* 1.82 honor ieiunii non ci∣borum abstinentia, sed peccatorum fuga: not the abstinence of meats, but the flying of sinnes, is the ho∣nour of fasting: and indeede fast∣ing this way, beautified with ab∣stinence from sinne, is not onely as Augustine highly commends it, futuri seeuli forma,* 1.83 a resem∣blance of the world to come: but as Ambrose also calles it a most forcible and present helpe of a godly life here. Inde incipio in Christo vi••ere, vnde in Adamo vi∣ctus sum: fi tamen Christus imago patris mihi virtutis sit exemplum, by eating where God forbad me, began my fall in the first Adam, and by abstaining, as Christ the

image of the Father, hath taught me, I beginne againe to liue.

Then the Diuell said vnto him.

THe circumstances thus being premitted,* 1.84 now followes the temptations, which are three in number: for three sundry times doth Sathan renew his assaults against the Lord Iesus: letting vs see how the wicked nature of him is restlesse in tempting: It is said of his wretched members; they cannot rest vnlesse they haue done euill:* 1.85 but it is true in him, that when hee hath done euill: yet can hee not rest. If hee durst tempt our Lord oftner then once, notwithstanding that he strongly resisted him: what maruell if he be restlesse in tempting vs, ouer

whom hee hath so many times preuailed? Let vs be assured that where once he hath been harbo∣red, there hee thinkes to lodge againe: and therefore euen they who haue cast off this yoke, are to prepare themselues for new temptations, and to put on the whole armour of God, that they may resist him.

The temptations,* 1.86 by sundry, are sundry waies distinguished. Elias Cretensis commenting on Nazianzen, thinkes that the first of them is,* 1.87 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, siue gu∣lae, gluttony: the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, siue ambitionis, ambition: the third, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, siue auaritia, couetousnesse. Ambrose againe so distinguishes them, vt gulae sit v∣num; Iactantia, alterum; ambitionis tertium. These are I confesse cu∣stomable to Sathan, and dartes

dangerous enough, but these which here he shootes against our Lord, if wee looke more narrow∣ly to them, wee shall finde them more deadly; for here hee opens all his treasures of wickednes, and comes out with his strongest ar∣mour to impugne our Lord.

The battell as yee see,* 1.88 is three∣fold: in the right wing stands Pre∣sumption: in the left wing Despe∣ration: in the maine battel, comes in the loue of the World, the ho∣nour and glory thereof: these are Sathans three generals, and grand-captaines, vnder whom are militant all the forces of spi∣rituall wickednes. As the Phili∣stimes sought earnestly to know wherein the strength of Sampson lay, that so they might ouercome him: so euery good Christian should heare learne wherein the

strength of Sathan lyes, that so he may ouercome him.* 1.89 Arme thee against these three; Desperation, Presumption, and the loue of the world, and Sathan shall not be able to hurt thee: for against Pre∣sumption, set thou the feare of God: presume not to sinne, be∣cause God is mercifull, but by the contrarie conclude, that because mercy is with him, therefore thou wilt feare him. Againe, against Desperation, set faith in Christ Iesus: count not bodily wants, or spirituall desertions, arguments of reprobation; but cleaue thou to the Lord, resoluing with pati∣ent Iob, albeit the Lord would slay mee, yet will I trust in him. And thirdly, against the loue of the world, s••t thou the loue of GOD, and of eternall life. And this haue we spoken in ge∣nerall,

concerning the nature and order of these temptations.

Then.

SAthans first temptation is to Desperation:* 1.90 wherein taking vantage of Christs bodily wants, hee labours to perswade him to doubt and distrust that hee was the Sonne of God; the time of it is first noted, Then: namely, when he was hungry. Sathan can very well obserue the time, and occa∣sion of temptations; hee temp∣ted not Euah, when she was with Adam; hee tempted not Dauid, when hee was in trouble; hee tempted not Peter in the com∣pany of Christ; thus is he a craf∣tie obseruer of times, places, and conditions, fittest for his purpose;

and wee should looke the more narrowly vnto him.

The Diuell said vnto him;

SAthan is called the Diuell,* 1.91 be∣cause hee is a great Calumnia∣tor, and false accuser, a lying re∣porter: hee neuer reports good of God to any of his Saints, ney∣ther can hee commend to God the good of any of his Saints. If hee know any good in them, hee extenuates it, or speakes euill of it; if hee know any euill, he enlarges it: and so desirous is he to speake euill of vs, that rather then want, hee will faine. Whereby we may gather how glad hee is when wee giue him any iust matter where∣vpon to accuse vs. Cum magno calumniatore habemus negotium, si

quaerit fingere quod non est,* 1.92 vt in Iob, quanto magis obijcere quod est, Wee haue much to doe with a great accuser, if he seeke to faine that which is not, as he did in Iob, how much more to obiect against vs that which is? By the smallest circumstances hee euer seekes, if he can make vs odious to God, at least infamous among men: And therefore seeing wee haue to doe with so crafty a calumniator, we should alway take heede that wee giue him no aduantage against vs.

If thou be the Sonne of God.

HIs purpose here,* 1.93 is to im∣pugne that notable Oracle sounded from heauen at Christs Baptisme: This is my beloued Son, in whom I am well pleased: so said the Father, but this cannot be, now, saith Sathan; that voice hath beene but a delusion: for, the Sonne of God is the heire of all things, and hath the Angels for his ministers and Seruants; but it is not so with thee; for, here thou art among wilde beasts, in great necessitie, like to perish for hun∣ger.

The temptation,* 1.94 if wee marke it narrowly, hath two branches, and in them both Sathan shootes at one end, which is, to driue Christ to distrust, or else to doubt

whether he be the Sonne of God or no; or else to remedie his pre∣sent hunger by conuerting stones into bread; and so to limit the Lord, and bound his prouidence; as if by no other means the Lord could sustaine him, but by bread onely; or as if hee could make bread no other way but of stones onely: and therefore, neyther will our Sauiour graunt the first, nor yet doe the second, though other∣wise hee could haue done it, be∣cause both of them were propo∣ned to vrge him to diffidence,

If thou be the Sonne of God.

SAthan knew that Iesus was the Sonne of God,* 1.95 and afterwards hee confesseth it; yet such is the malice of his nature, that hee fighteth against his knowne light. Hee knew that God had forbid∣den Adam and Euah to eate of the Tree: hee knew that if they did eate they should die; yet was hee bold to perswade them the con∣trary. And that which by an Hi∣storicall Faith he beleeueth him∣selfe, hee perswadeth his wretch∣ed captiues, eyther to deny it, as a false thing; or to doubt of it, as an vncertaine thing. Hee be∣leeueth there is a God, and trem∣bleth; but how many Fooles are there in the world, blinded by him, who haue said in their harts,

There is no God.* 1.96 Hee beleeueth there is a Iudgement to come, wherein greater torment abideth him, then yet is laid vpon him; and yet he perswadeth his Infidels to scorne and mocke at it, as a thing which neuer will be. Thus as the Pharisies made their Pro∣selytes tenne times more the chil∣dren of the Diuell then them∣selues; so, Sathan makes his schol∣lers professe points of Atheisme which himselfe durst neuer a∣uouch, and to misbeleeue some points of Religion, which hee himselfe beleeueth to be true.

Now if Sathan durst call this in doubt to Christ,* 1.97 whether or no hee was the Sonne of God, what maruell if he dare call the like in doubt vnto vs? His princi∣pall care is to impugne our Ele∣ction: for this cause tempts hee

man to sinne, that man may fur∣nish him arguments to proue that man is not the Son of God. He could not be content that the first Adam should liue in Paradise, and farre lesse that Adams poste∣ritie should be exalted to inherit those heauenly places which hee lost by pride: and therefore ey∣ther by tempting him to sinne, doth he prease to hold him backe from the dignitie of the Sonne of God: or, if so hee cannot, then troubles hee him with doubting of his Calling and Election, ma∣king him to mis-conceiue, that such a miserable man as hee can∣not be the Sonne of God.

And the reasons,* 1.98 which in this tentation commonly he vseth are taken from our wants, spirituall, or corporall: for, concerning spiri∣tuall desertions; wherein wee are

troubled with the sight of our sins, and want, for the present, the sense of mercy, then his reasoning is, It cannot be that thou art one of Gods Elect; for, they are not or∣dained to wrath, but to mercy; if thou wert so, then should the fauo∣rable face of God be toward thee, and thou shouldest not be vexed as thou art, with the sense of his wrath.

In all this he is but a false de∣ceiuer:* 1.99 for, was not the Lord Ie∣sus troubled with the same tem∣porall desertion, when hee cryed; My God, my God, why hast thou for∣saken me?* 1.100 and yet notwithstand∣ing he was the beloued Sonne of God: and that this many times is the manner of his working with his owne children, hee declares himselfe; For a little time in mine anger haue I forsaken thee, but with

euerlasting compassion will I imbrace thee.

Again,* 1.101 out of the want of worldly necessaries, so he reasons with ma∣ny; thou hast beene so long in sick∣nes, daily crying for deliuerance, yet the Lord hath not heard thee; thou art vexed with pouertie, and prayest euery day for daily bread, but it is not giuen vnto thee; sure∣ly this is because thou art none of his, hee is not thy Father, ney∣ther hath he any fauour towards thee, nor cares hee for thee: but herein also hee is a deceiuer.

For,* 1.102 the dignitie of Gods Sons, stands not in the aboundance of these worldly things, neyther is his fauour or anger to be mea∣sured by them: for, so he might haue proued the rich Glutton to haue beene the Sonne of God, and Lazarus an abiect: and therefore

let vs beware vpon our wants to inferre any such Conclusion, as this Sophist would enforce; that wee are not beloued of God, if wee be hungry, and haue not to eare; remember so was it with Christ:* 1.103 if we haue no earthly pos∣session wherein to rest vs, no more had Christ: if our friends be tur∣ned into foes, so did Christs fa∣miliar betray him: if our kindred despise vs for our pouertie, so was it with our Lord; Hee came among his owne, and his owne receiued him not. It is enough for vs that the Lord is become our portion, what euer he doe with his moueables, which hee dispenseth to his Chil∣dren, more or lesse, as he sees may doe them good; let vs giue him glory, and rest in him: what can we want, that enioyes him, as our Father, in Christ Iesus?

Now seeing this is the point wherein Sathan labours chiefly to impugne vs;* 1.104 to wit, that wee are not the sonnes of God; we should by the contrary la••or most care∣fully to confirme our selues in it, which wee shall doe, if wee finde in our selues these two things: first, the Seale; next, the testimo∣nie of the Spirit: for, if wee be the Sonnes of God, wee are sea∣led by the holy spirit of promise, vn∣to the day of redemption; and as a Signet leaues such an impression in the Waxe as is in it selfe; so the Spirit of God imprints in vs the Image and similitude of GOD. Naturally we beare the Image of the first Adam, but being by grace made the Sonne of God, then do wee beare the Image of the se∣cond, another minde, another heart, other affections, words and

actions are giuen vnto vs, then those which wee had by Nature: whereupon will follow the other, to wit, the testimonie of the Spi∣rit, not onely witnessing, but al∣so perswading our Consciences that wee are the sonnes of God.

Command.

THis which Sathan requireth,* 1.105 was such a thing as our Saui∣our might haue done, but he will not; learning vs neuer to doe any thing for Sathans command, no, though in appearance it seeme neuer so tollerable: for, Sathan can transforme himselfe into an Angell of light, and sometime speake a truth, or giue a plausible counsell, or a reasonable com∣mand; yea, doe some good in∣deede

as it seemes to men, but hee neuer doth any of these, but for a greater euill.

And lastly,* 1.106 how Sathan in his temptations, aymes at this, to make the Sonnes of God earthly minded, caring for things of this earth with distrust of God; If thou be the Sonne of God, command that these stones may be made bread,* 1.107 as if no more were to be sought for by the Sonne of God but bread, bread; to haue the things of this World in abun∣dance. And alas how many are so snared with the loue of things pertaining to this life, that they forget all care of the life to come; no thought, no speech, no labour, but all for bread. A lamentable thing, wee professe the hope of an eternall life, and wee affirme that this is a perishing life, and

yet wee care for life eternall,* 1.108 as if it would last but for one yeere; but wee care for this life, as if it would neuer come to an end. Will wee looke to Dauid, and others of the Children of GOD; what moued him may we thinke to pray seauen times in the day; to water his Couch with teares, when hee lay downe, and to preuent the morning watch to prayer, but that hee knew it was a difficult thing to get through the snares of this life, and attaine vnto eternall life? But the pro∣fessors of this age, liue as if it were nothing to come to heauen, and they were sure at length to get it for a wish: and therefore they doe liue busie about many things with Martha, pertaining to the body, but carelesse of that one thing, needfull, commended in

Mary. From this blindnesse of minde the Lord deliuer vs.

VERSE 4.

And Iesus answered, and said.

HEre the Lord Iesus repelleth this first temptation of Sa∣than by a testimonie of holy Scripture,* 1.109 which conueniently he alledges out of the eight of Deu∣tronomie; there Moses sheweth the Israelites how that when ordina∣rie food failed them in the Wil∣dernesse, God fed them with Man∣na from heauen, to declare vnto them and all others, that it is not by bread man liueth onely, but by the word of God: and there∣fore will our Sauiour say to Sa∣than; thou dost wrong to restraine the prouidence of God to this

particular meanes of Bread, see∣ing both the written Word testi∣fieth, and GOD by his Word, hath declared, that any meanes is good enough to preserue the life of man, if God by his Word grant his blessing vnto it; yea, his word without all meanes is able to doe it.

It is written.

OF this first we learne,* 1.110 how in our spirituall warfare, wee should vse the written word, as being the sword of that spirit, by which Sathan is confounded. Of this first, Papists are conuinced, who debarre the poore people from the comfort of the word: alledging it pertaines to church∣men, and not to simple people to reade the Scriptures: where∣as by the contrary, as Chrysostome witnesseth, it is much more ne∣cessarie for them, then for the other.* 1.111 Qui enim versantur in me∣dio, & vulnera quotidie accipiunt magis indigent medicamine:* 1.112 for they who comes out in publike, and are euery day wounded, hath most neede of medicine: yea,

how can they fight as the good soulders of Christ, seeing the armour of GOD is taken from them, by such as pretends to be their gouernors: so that in effect, as if they were in couenant with Sathan, they deliuer the poore people of God armourlesse vnto him, handling them as the Phi∣listimes did the Israelites, who left not a Smith among them, to make them a weapon, that so they being armourlesse, might more easily be kept in sub∣iection.

And next,* 1.113 carelesse professors are also reproued, who being com∣manded to search the scripture, that in them they may finde eternall life; and hauing now in the reformed church, libertie granted them to doe so, yet will not vse it, but willingly interdite

themselues from the comfort of the word of the Lord,* 1.114 threatens the famine of the word as a great plague.* 1.115 Quid igitur infoelicius, quam vt, quod deus in panam mi∣natur, hoc tu iam sponte in caput tuum attrahas: what more mise∣rable thing can be then this, to draw that willingly vpon thine owne head, which GOD hath threatned as a curse?

Man liues not by bread onely.

THis answere hath two parts;* 1.116 Whereof the first is Nega∣tiue, denying that necessity which Sathan alleadged: the other is af∣firmatiue. The first is here: where∣in our Lord doth not deny, that man liues by bread, if the Lord vse it as a meane to nourish him,

but that man liues not by bread onely.

Of this first we learne,* 1.117 that the second meanes, appointed by God, are not to be despised: for we see our Sauiour in this disputa∣tion with Sathan, excludes them not: for in the right vse of them, the power, wisedome, prouidence, and goodnes of God are praised, who hath prouided so many good things, for the good of man, and hath giuen power vnto things without life, to helpe the life of man. And this I marke, first, for weake Christians, who are so farre abused by Sathan sometime, that they thinke it not lawfull for them to eate and drinke, and to nou∣rish that body,* 1.118 wherein sinne is harboured against the Lord: it is true indeede euery christian ought to haue a care, that the nourish∣ment

of the body, become not a nourishment of sinne in the bo∣dy, but so that thou runne not to the other extremitie, to ac∣count that euill, which God hath ordained for thy good. Certaine∣ly as Sathan enuies that thou should enioy the fauour of thy GOD; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer God made: yea, euen of meate and drinke. Where he cannot tempt thee to the abuse of it by intem∣perancie, hee doth what he can to defraude thee of it, working vpon thy weake conscience, makes thee to conceiue a scrupple, where there is none, and bindes thee there, where God hath made thee free.* 1.119 And next the vse of the meanes is marked, for idle men, who are desirous to liue, wanting

nothing necessary for their life, but they wil not work: these, as af∣terward followes, are tempters of God, despising the meanes, they will eyther be fed miraculously by the hand of God, as Israel was in the wildernes, or else impiou∣sly will seeke their foode by vn∣lawfull shifts, out of the hands of Sathan.

Next wee learne that howeuer the second meanes are to be vsed,* 1.120 yet are wee not to trust in them: as if it were they, and not Gods blessing, that did helpe our life. Physicke is good, but because Asa trusted in it, it could not profit him. And flesh is good for nourishment, but because Israel thought that their life was in it, GOD slew them by the same meane by which they thought to liue: and therefore the Lord to

teach men that the vertue is not in the meanes,* 1.121 but in his blessing. Sometime hee workes without meanes, as when hee made light without the Sun, fertilitie of the earth without raine; when hee kept the life of Moses without meate, and made cornes grow vn∣to Ezechia without sowing: and sometimes to small meanes hee giues great vertue; as when hee made one paire of shooes, and one sute of raiment, last Israel for∣ty yeares. There were many in the daies of Elisha, who had more oyle and meale then the widdow of Sarepta had, but wanted the blessing; shee had, and therefore was theirs spent, when her portion, being lesse, remained to the ende.

Beside this,* 1.122 the very nature of the meanes which wee vse, may

teach vs, it is not they that pre∣serues our life; for they being things without life themselues, and such as by time putrifies and rots, what life can they giue or keep vnto vs? Or if they be things endued with life, we see that they must first loose their life, before they become helpes of our life, to teach vs that howeuer by them we liue; yet in them is not that vertue, that conserues our life.

Last of all,* 1.123 experience con∣firmes it; if bread preserued the life, then they who are best fed would be most liuely, but we see the contrary: more lusty was Da∣niel vpon his potage, then the other children were on the kings delicates. Dauid in his old daies wanted no couerings nor gar∣ments, but none of them could get heate to his body. We see by

experience, some consuming more then may content other three, yet in the midst of wealth they dwyne away; and poore la∣bourers feeding on the refuse of bread and water, more strong and liuely then they: all these doe de∣clare, it is not the meanes which preserue the life, but how it is preserued he declares in the affir∣matiue part that followeth.

But by euery word that comes out, &c.

THat is,* 1.124 by euery decree and ordinance of God: any meane which hee appoints is sufficient to nourish thee. If hee decree that thou liue without bread, it shall be so with thee as with Moses, and Elias: or if he say the word, that

a handfull of meale shall serue thee for a long time, so it shall be. And hereof first wee learne, how that the life of man hangs on the word of God, to continue, or to cut it short, at his pleasure: Thou turnest man to destruction:* 1.125 againe thou saiest, returne ye sonnes of Adam. But alas, how few con∣siders this, to giue vnto the Lord the praise of the continuance of their life,* 1.126 by liuing to him: but by the contrary, in the blindnes and stupiditie of their mindes, re∣bels against him, by whom alone∣ly they liue. A fearefull ingrati∣tude: man can giue seruice to man, of whom he holds his land, and can not giue seruice to God, of whom hee holds his life. The Sidoneans would not make warre with Herod, because they were nourished by his lands, yet man

feares not offend the Lord, from whose hand euery day hee re∣ceiues nourishment, without which he could not liue.

And next wee learne here how to remedie our faithlesse cares,* 1.127 when either ordinarie meanes failes vs, or can not profit vs: as when in sicknes, medicine helpes not: in pouerty, ordinary meanes relieues not our want: in trouble no appearance of deliuerance, shal we therefore despaire? No, farre be it from vs, but remember it is not by bread, that is, by the ordi∣narie meanes that man liues (one∣ly) but by the word of God, and therefore let vs rest in God, and trust in him, who raises the dead; and many timesmakes the second meanes to faile vs, that so we may be chased to runne vnto himselfe.

MATH. 4. VER. 5.

Then the Diuell tooke.

FOllowes, the second Tempta∣tion. Wherein Sathan keepes a course plaine contrarie to the first:* 1.128 in the former he tempted to Desperation, thy poor & indigent estate proues thou canst not be the Sonne of God: in this hee tempts to presumption. If thou be sure that thou art the Son of God, then doe what thou wilt, nothing can harme thee. Thus Sathan assaults not the godly alwayes with one tempta∣tion, but can craftily change them for his owne aduantage: such as hee cannot draw to one extremi∣tie,* 1.129 he labours to draw to another: and albeit by this craft hee pre∣uailed nothing with the Sonne of GOD: yet doth hee many time by it speede among men.

There are some whom he can not moue to be carelesse in religion, and them he tempts to the other extremitie, to be superstitious in religion: some whom he cannot induce to shake off conscience, yet hee makes scrupulous in consci∣ence, doubting where they neede not; and so of other temptations: for the which wee haue neede to be armed with the armour of God on the right hand and on the left.

This temptation Saint Luke makes the third: S. Mathew the second: but the difference is no∣thing, for in the Euangelists descri∣bing this History of Christ, doe not so much stand vpon the pre∣cise order of the times, as vpon the substance, & matter of things which were done.

In the first assault we haue seene how our Lord did ouerthrow Sa∣thans

first Captaine,* 1.130 Desperation, with his followers. Now we shall see how in the other wing of Sa∣thans armie, hee ouercomes his second Captaine, Presumption, with his followers.

Wherein the time first is no∣ted,* 1.131 Then: that this temptation ensued vpon the end of the for∣mer; learning vs after victorie gotten in any battell against Sa∣than, not to fall into securitie, but to stand still in our armour, ex∣pecting another assault: In bodi∣ly conflicts, securitie after victorie hath many times brought destru∣ction to mighty armies: the A∣malekites (sitting downe to eate and drinke, after the burning of Ziklag, suddenly in their securi∣tie, ouerthrowne by the sword of Dauid) may stand for a proofe of it: but in the spirituall battell

it is much more dangerous.

Secondly,* 1.132 the place is descri∣bed; the holy Citie, Ierusalem: where first wee haue to consider, how it is that Sathan carryes him vnto it, whether was this transporta∣tion mentall or corporall? The first I denie; for, it could not be, that our Sauiours imagination could be so farre abused, as that he should thinke he was carried, when he was not caryed; nothing in him could be deceiued. All his tentations (as I said) were exter∣nall onely, and proceeded not to the mouing or affecting any of his internall faculties; and therefore I agree vnto the second, that this transportation was corporall.

Where,* 1.133 if it be offensiue to any of Gods Children to heare that our Sauiours blessed body should be handled and carried from

place to place by that vncleane Spirit,* 1.134 let them consider that this was done, not against his will, but with his owne will: as afterward willingly hee was lead, by Sa∣thans members, like a sheepe to the slaughter, so now willingly is he carried by Sathans selfe, to be tempted of him; and that for the greater glory of his owne name, greater confusion of Sa∣than, and greater comfort of his children.

The Lord Iesus permits the ad∣uersarie to handle his holy body,* 1.135 to carry it, for a time, to such pla∣ces, as might yeeld him greatest vantage to tempt it; hee permits him to speake what hee pleased, and to shew what obiects he could for his allurement; yea, he is con∣tent to be deliuered into the hands of wicked men, Sathans

instruments, and giues them li∣bertie to abuse his blessed body, to spit vpon it, to buffet it, to scourge it, to crucifie it, and yet for all that hee could doe, either by himselfe, or by his members, he can neuer preuaile against the Lord Iesus. Certainely the more liberty Sathan had granted to him, in all this, the greater was his owne shame and confusion; and the more manifest the glory of our inuincible captaine, who can∣not be ouercome, nay not when he is in the hands of his very ene∣mies.

Againe,* 1.136 this is for the comfort of Gods children, for sometime power is giuen to Sathan ouer their bodies, to afflict them, as we see for a time in Iob, or for a time to possesse them, as hee did the body of Magdalen (for albeit

then shee was not called: yet euen then was shee an elect wo∣man) least therefore the children of God should at any time be dis∣couraged with the like of this, to take it for an argument of repro∣bation, or finall deliuery of them vnto Sathan, that the Lord for a time permits him to haue pow∣er our their bodies, the Lord Ie∣sus who would in all things be tempted as we are, except sinne, did taste of this temptation also for our comfort.

This being spoken concerning the manner of his carrying:* 1.137 now we come to the place, which is the holy City Ierusalem; & more particularly, the very Temple, which stood in the sight of all Ierusalem, Sathan sets him on the platforme of it, wherein were turrets with pinacles on their tops,

& this place he takes as most con∣uenient for his purpose, thou hast lurked too long as a priuate man, among this people: if thou be the Sonne of GOD, that promised Messiah, the king of Israel, here is the time and place to shew thy selfe in the sight of Ierusalem, all the people shall admire thee, and acknowledge thee for to be the Sonne of God, if thou cast thy selfe downe among them: which easily thou maist doe, without all perill or harme, seeing the Lord hath giuen his Angels charge ouer thee, to keepe thee.

Concerning the place,* 1.138 beside that which we marked in the first temptation, how that there is no place so holy on earth, wherin we can be free from the temptations of this vnholy spirit: In Paradise he tempted Adam; at Christs table

he tempted Iudas; and in the very Temple, dedicated to the seruice of God, how often finde wee by experience, that hee dare tempt vs?* 1.139 making vs eyther to turne the house of God into an house of marchandise, while hee drawes away our mindes to thinke vpon worldly affaires: or else into a den of theeues, whilst he carryeth our Eyes to wander after vanitie, that so hee may infect the heart: or else, at least, he casts vpon vs the spirit of slumbring, that wee can∣not with reuerence heare the word of the Lord. Sathan is an enemie to euery good action, standing alwayes at Iosuahs right hand to hinder him; but specially doth hee resist vs in the Exerc••ses of the Word and Prayer, and see∣keth to pollu••e vs most in those places, wherein wee should be

most sanctified, and therefore as the Iewes in the building of Ie∣rusalem, had their weapon in the one hand, and their worke-toole in the other; so wee, when wee come to edifie our selues in the most holy Faith, haue neede to haue an eye continually vpon our aduersarie, and our weapon ready to resist him.

And set him on a pinnacle of the Temple.

FOr what end Sathan set our Lord there,* 1.140 is euident out of that which followes, that he might from thence cast him downe. Sa∣than in his working is contrary vnto the Lord; for, the Lord casts downe, to the end hee may raise vp; so did hee with S. Paul, first, he cast him to the ground, and then raised him vp to the honour of an Apostle: but Sathan if he raise vp any man, it is for this end, that he may cast him downe. It is true, preferment comes nei∣ther from the East, nor from the West, but from the Lord, yet such as come to high places by euill meanes are said to be raised vp by Sathan. It were good for

men to abhorre such preferments with those famous Martyrs, who when offers of honourable Offices were made to them, answered; Nolumus honorem vnde nobis nas∣cetur ignominia; wee will none of that honour which breedes vs ig∣nominie: for, that honour where∣vnto men come with an euill con∣science, shall assuredly end in shame.

If thou be.

THis tentation (as wee said) is to Presumption and Vaine-glory.* 1.141 Before men thou shalt haue great honour, if by this Miracle thou manifest thy selfe the Sonne of God: and at Gods hand thou needest feare none euill; for since thou art his Son, thou maist doe what thou wilt, hee will not let thee perish.

This temptation to presump∣tion in this age preuailes mighti∣ly ouer many,* 1.142 who abuse Gods mercy, and turne the grace of God into wantonnesse, conceit∣ing with themselues, that because God is mercifull, and Christ hath dyed for sinners, and they haue receiued the seales of the Coue∣nant, and are now by adoption

the Sonnes of God, therefore they may doe what they list. And though they cast not their bodies from on high to the ground, be∣ing loath to endanger their natu∣rall liues, yet they spare not to make daily shipwracke of their Soules and Consciences, by cast∣ing themselues downe head-long into euery snare of the Diuell. A lamentable thing that the death of Christ should be abused to en∣tertaine the life of sinne:* 1.143 he died to abolish sinne, and destroy the workes of the Diuell, and misera∣ble man will take boldnesse to sin the more freely because Christ dyed for him. Where despera∣tion enters all men see and ab∣horre it, but though this pre∣sumption possesse the greatest multitude in this generation, yet are they few who perceiue it.

The other branch of this temp∣tation (as I noted) tends to a see∣king of vaine-glory before men,* 1.144 while hee would prouoke our Sa∣uiour to manifest by vnlawfull meanes, that hee was the Sonne of God. And this is Sathans or∣dinarie temptation, whereby hee assaults such as are endued with graces aboue others. If the Apo∣stle S. Paul had neede of coun∣terpoyse against pride, alas what haue wee? Many doth Sathan so bewitch with a loue of their owne glory, that rather then it shall not be manifested, they will blaze it abroad themselues in most vaine-glorious manner, and so vn∣awares they cast downe them∣selues before Sathan;* 1.145 for, to seeke thine owne glory is not glory.

But this is strange that Sathan* 1.146 hauing power to set our Lord on

the toppe of the Temple, puts not to his owne hand to cast him downe, but tempts him to cast himselfe downe: thus we see how in the greatest libertie Sathan hath, hee is alwayes bound and brideled that he cannot doe what he would: if hee get a commis∣sion or power, it is euer with limi∣tation, as wee see in Iob: loe he is in thine hand, but saue his life. And except wee our selues giue him armour, he cannot hurt: for, it is by man himselfe that hee gets at any time vantage ouer man. Let vs praise the power of God that restraines him: let vs marke the impotence of Sathan: let vs con∣firme our harts by grace to resist him, so shall hee neuer be able to hurt vs.* 1.147

Last of all, as here his voyce is, Cast thy selfe downe; so is it in the

next assault, Fall downe, and wor∣ship mee. This is the proper voyce of Sathan: Cast thy selfe downe. Neuer hath he any word for him∣selfe or others, to bid them mount vp to the Lord, but alwayes to draw them downe. Hee cast him∣selfe downe from heauen to hell, and if he might would cast downe all Gods Children from the state of grace, into the state of condem∣nation. Oh, if we could remember that in effect, this is the summe of all Sathans temptations, Cast thy selfe downe, seeking no other thing,* 1.148 but our downe-fall, dis∣grace, and vtter destruction. And yet alas, how many are bewitch∣ed by him, to cast downe them∣selues, and wallow in euery pud∣dle of iniquitie, doing those works of vncleannesse, which are base, and most vnseemely for a Chri∣stian,

who in regard both of his first and second creation, is an ho∣nourable creature.

For it is written

VVEe haue heard what Sa∣than craued in this temp∣tation:* 1.149 now followeth the reason whereby he would allure our Lord to yeeld vnto him. The end of all is, to take out of Christs heart the feare of any inconuenience that might befall him by this pre∣cipitation of himselfe.

And this is Sathans customa∣ble policie also to steale out of the heart, the feare of iudgement, which hee knowes God worketh in his owne, as a curbe to keepe them from sinne. If you eate of the Tree, whereof I haue forbid∣den

you,* 1.150 (saith the Lord) yee shall dye. No (saith Sathan) though yee eate of it, yee shall not dye. Blessed is hee that teacheth his heart continually to feare: Let vs there∣fore keepe this feare, that it may keepe vs from sinne. It was Iosephs argument to his Brethren, I feare God, and therefore dare doe you no wrong. Feare is called by Grego∣rie,* 1.151 Anchora cordis, the Anchor of the heart, which holds fast, that it be not driuen away by the rest∣lesse waues of temptations.

Now in this testimonie we haue first to see how Sathan abuseth it:* 1.152 and next how were should vse it for our comfort. His abusing of it I gather in three things: first, this is a great abuse, to draw any part of Gods Word to serue him in tempting a man vnto sinne, seeing it is true of it all, which S.

Iohn speakes of one part of it;* 1.153 My Babes, these things I write vnto you, that yee sinne not.

And in this his miserable cap∣tiues [ 1] are become his learned dis∣ciples,* 1.154 when they vse any sen∣tence of holy Scripture of streng∣then themselues, or others, in a sinne: so the Drunkard abuseth that saying of the Apostle to cheare vp his heart to intempe∣rance: Drinke no longer water, but vse a little wine for thy stomackes sake, and thine often infirmities: whereas if the Apostle were now aliue,* 1.155 hee would change that pre∣cept to our belly-gods, and giue them the contrary: Drinke no longer wine, but vse more water, not onely for conscience sake, but euen for the stomackes sake: for Intemperance destroyes euen the naturall life. The idle man againe,

to confirme himselfe in his sinne, abuseth that saying of our Saui∣our; Care not for the morrow: and many thinke the lesse of adultery and murther, because Dauid was guiltie of them, and yet a man commended of God: not remem∣bring that the vertues of good men are registred for our imita∣tion, but their sinnes are recor∣ded for our humiliation Vt casus maiorum,* 1.156 sit tremor minorum; that meaner men should tremble at great mens fals. This is a piece of Sathans diuellish diuinitie, to con∣firme thy selfe in a sinne, by any thing that euer thou heardst or readst in the Word of God.

[ 2] Secondly,* 1.157 his abusing of holy Scripture, is euident in this, that rehearsing such a place of holy Scripture as describes the office of Elect Angels, and the blessed

estate of Elect men, who are pro∣tected of God, by the ministerie of Angels, and so might very well haue remembred him of that first happy estate, and of his present vnhappy condition whereinto he had fallen by pride, yet he makes no profit by it at all: hee is not touched with any remorse for his sin, nor once moued so much as to lament, according as hee had cause. Alas, that euer I fell from the fellowship of those holy Angels. Alas, that I should abide in this desperate estate, as to im∣pugne the glory of God, which cannot be oppugned, and to fight against his Saints, ouer whom I shall neuer preuaile. Nay, no such thought or motion enters into his heart.

This proceedes from his great obstinacie in euill,* 1.158 which lockes

him vp in finall impenitencie, in that sinne which is against the holy Ghost, that neyther can he, nor will he repent, but contrary his light, wilfully, and of malice hee sets himselfe alwayes a con∣tradicter of the Lord. These are Viae Daemonum praesumptio, & ob∣stinatio, the wayes of damned Di∣uels, Presumption and Obstina∣cie: Propter praesumptionem stare non potuit, propter obstinationem resurgere non potest;* 1.159 for presump∣tion hee could not stand, for ob∣stinacie hee cannot rise: the one casts him into the sinne of shame∣full Apostasie; the other holds him vnder the sinne of fearefull impenitencie: and these are the sins into the which Sathan labors most to draw men, finding by his owne experience, they are most forcible to bring men to the fel∣lowship

of his condemnation. Wee cannot deny we are guiltie of the first, which is Apostasie; the Lord preserue vs from the se∣cond, which is impenitencie.

And herewithall let vs acknow∣ledge the great loue of GOD to∣wards vs;* 1.160 that whereas Apostate Angels haue fallen, and shall ne∣uer rise againe; and reprobate men haue sinned, but cannot re∣pent, the Lord hath reserued mercy for vs, renuing and raising vs vp daily by the grace of repen∣tance.

O what a mercy is it!* 1.161 we were once plunged with them, into the same deepe, but the Lord stret∣cheth out his hand vnto vs, to pull vs out from among them, and to bring vs to an happy fel∣lowship with himselfe and his ho∣ly Angels. Let vs reioyce in this

kindnesse of our God: let vs be thankfull for it: let vs daily de∣light in this grace of Repentance, lamenting our apostasies, recoun∣ting our fore-passed sinnes, in the bitternesse of our hearts, that so the sense of peace and reconcili∣ation with God; in Christ Iesus, may be encreased in vs.

And againe,* 1.162 here is a warning to all senselesse and stupid hea∣rers of the Word of God, who when they heare their sinnes con∣demned, are eyther not moued at all, or else if they be moued, are not mended. So Pharaoh had some motion, and prayed Moses to pray for him, but it was with∣out continuance, being choked by the hardnesse of his hart. Achab rent his cloaths, and put on Sack∣cloath at the threatning of Elias, but his humiliation continued

not. Foelix trembled when Paul preached, but hee proceeded no further. Yet euen these may con∣demne the senselesse hearers of this age; who, after so long hea∣ring, haue beene so little moued. And those come ouer-neare vnto the nature of Sathan, who is so confirmed in his sinne, that no conuiction, made by the cleare light of the Word of God can moue him to repent.

It is farre otherwise with the godly:* 1.163 if the Lord speake they tremble: if his Word condemne any sinne in them, they fall downe and mourne before him, till hee forgiue it. So were the Publicanes moued, at the preaching of Iohn the Baptist, to cry, What shall we doe? So were the Iewes pricked in their hearts at the preaching of Peter,* 1.164 saying; What shall we doe?

So cryed the Iaylor to Paul and Silas;* 1.165 What must I doe to be saued? And good I••fias his heart melted at the hearing of the Law. Fruits which are vnripe will not easily fall, though the tree be shaken by the hand of a strong man, but those which are ripe may be pul∣led by the hand of a Childe: Ita in cordibus electorum sine magna difficultate,* 1.166 efficax est verbum gra∣tiae, à quocun{que} tandem annuntie∣tur; The word of Grace is power∣full in the hearts of the Elect, without any great difficultie, by whosoeuer it be preached. When Augustines hearers with great ap∣plause commended his preach∣ing, but mourned not for their sinnes; it was a notable answere hee gaue them: Folia haec sunt, nos fructus quaerimus; these are the leaues, we seeke for fruit. And

the like hath Chrysostome; Si haec audientes, doletis, maximas me de∣bere vobis gratias confiteor; quis est enim, qui me laetificat, nisi qui contristatur ex me? If yee, hearing these things, are grieued, I con∣fesse that I am greatly endebted vnto you: for, who is hee that maketh mee chearefull, but hee who is made heauy and sorrow∣full by me? Both of them teach∣ing vs, that then onely is Gods word profitable vnto vs; when it worketh in vs that godly sorrow that causeth repentance to salua∣tion, neuer to be repented of.

And thirdly,* 1.167 his abuse of the Scripture appeareth in his muti∣lation of it: for, hee leaueth out these words, In all thy wayes; be∣cause they made against him: for, it is not the way of a godly man to precipitate himselfe from

a height, but to come downe some ordinary way. And this is also a piece of Sathans skill, in tempting men, to hide from them that which may restraine them from sinne, and onely to let them see that which may embol∣den them vnto it.

And herein also we learne how wee should vse the promises of Gods protection to our comfort,* 1.168 and not abuse them to the offence of our God. It is true, God hath promised protection to his Chil∣dren; but all his promises are euer with a condition, that wee keepe ourselues within the wayes of God: The Lord is with you while yee be with him. Sathan knoweth this very well, that so long, as men walke in the way of God, the Lord is a hedge vnto them, and his Angels are as a

guard to keepe them, and there∣fore his first care is to draw them out of the way of God, that so spoiling them of their protector, they may become a pray vnto him: this is cleare in that poli∣cie which Balaam taught Balak, and wee may see by experience, it is the daily practise of Sathan.

Now,* 1.169 hauing seene how Sa∣than abuseth this testimonie, it remaineth that wee consider the right vse of it. Where, first of all, wee haue to consider the great maiestie, and glorious power of the Lord our God, who hath vn∣der his charge these armies of in∣numerable Angels: for, thousand thousands stand before him,* 1.170 and tenne thousand thousands mini∣ster vnto him.* 1.171 The Chariots of God are twentie thousand thou∣sands of Angels, and the Lord is

among them, as in the Sanctuarie of Sinai.* 1.172 Wee admire the glory of worldly Princes, when wee see them come forth, backed with their strong Guards and pom∣pous traine: for, Salomon saith, The glory of a King is in the mul∣titude of his Subiects. But if wee did see this hoast of the liuing God, wherein are two millions of strong warriours, any one where∣of is able to ouerthrow the army of the most puissant King of the earth, as was declared on Senna∣cheribs armie, then would we say hee must be a great and glorious God, who hath so great and wor∣thy warriours, and all of them of his owne making, vnder his charge.

Againe,* 1.173 the fatherly care and goodnesse of the Lord to his chil∣dren comes here to be consi∣dered:

his prouidence it selfe is sufficient enough to preserue and protect vs, and yet for helpe of our weakenesse, hee hath giuen vs his Angels, as ministring Spirits, to attend vpon vs; and that in such sort, that as Nurses carry young Children in their armes, or otherwise holds them by both their hands, till they may goe forward at their owne leasure, vp∣holding them when they are rea∣dy to fall; euen so hath the Lord giuen charge to his Angels, with their hands to lift his Children, least at any time they dash their foot against a stone; otherwise it were not possible for vs to step one step forward, without some great inconuenience befalling vs, by Sa∣thans malice, if the protection of the Lord our God, by the ministry of his Angels made vs not sure.

And Iesus answered, and said vnto him.

HEre followeth our Sauiours reply to this Temptation:* 1.174 wherein (first) wee see that as oft as Sathan impugnes, so oft our Lord defends; euer contradicting and refusing him: teaching vs al∣so to doe the like. Resist the Diuel, and hee will flye from you: such as resist not when they are tempted, declare themselues not to be Christs Souldiours, but Sathans Captiues,* 1.175 snared of the Diuell, and taken of him at his will.

Secondly,* 1.176 our Sauiour here, by his example, recommends vnto vs the sword of the Spirit, which is the Word, as a most necessary weapon in our spirituall warre∣fare against Sathan. As it were a

great ouer-sight in a Souldiour, who knowes hee can at no time goe forth but hee must fight, to goe forth without his armour; so is it much more in a Christian. Where wilfully men neglect to get knowledge by the Word, what maruell Sathan easily snare them both in Religion and man∣ners? They haue reiected (saith Ie∣remie) the word of the Lord, and what wisdome then can be in them? But of this wee spake in his reply to the first temptation.

Thirdly,* 1.177 he answeres by Scrip∣ture; not to oppose Scripture vn-Scripture, for it cannot be con∣trary vnto it selfe: but to proue that to be the wrong sense of Scripture, which Sathan would haue enforced vpon it: and out of this also wee learne how the best way to attaine vnto the true

sense of Scripture, is to conferre Scripture with Scripture.

Thou shalt not tempt.

THe summe of our Lords an∣swere is;* 1.178 As for the truth of that oracle alledged by thee, I doubt nothing of it, so long as his Children keepe his wayes they are sure of his Fatherly pro∣tection: now that this is not the way of God, to neglect the ordi∣nary meanes appointed by God, that is but a tempting of God, expressely forbidden in the word of God.

As for the forbidden tempting of God,* 1.179 men fall into it many manner of wayes; sometime they [ 1] tempt him in his prouidence,* 1.180 as Israel did in the Wildernesse,

limiting the holy one. Sometime [ 2] they tempt him in his mercy,* 1.181 as they who cast themselues into vn∣necessary dangers, vnder hope that God will deliuer them.* 1.182 And [ 3] somtime they tempt him in his Iu∣stice, walking without repentance in their sinnes, and yet thinke God will not punish them.* 1.183 But most [ 4] commonly they tempt him by neglecting the ordinarie meanes which God hath appointed to do good eyther to their bodies or soules, as at this day many carnall professors doe, who contemning the Exercises of the Word and Prayer, do notwithstanding vainly conceit, that they shall be saued: as if now the Lord saued men by miracles, as hee did that male∣factor on the Crosse, and not by the ordinarie meanes appointed by himselfe.

MATH. 4 VER. 8.

Againe, the Diuell tooke him vp.

SAthan now perceiuing both the wings of his armie discom∣fited by the armour of righteous∣nesse on the right hand,* 1.184 and on the left, wherewith our Lord re∣sisted, comes now forward with his maine battell: wherein stands the loue of the world, with the pleasures and preferments there∣of; but this he doth with no bet∣ter successe then he had in the for∣mer: for, this Captaine also, with his Fiftie, or rather with his Le∣gion, is consumed by the fire of our true Elijah, the onely Sonne of God, hauing in most singular manner, Iehouah, for his strong God and Father. In him I say▪ did the fiery graces of the holy Ghost

burne so feruently, that all his powers were enflamed with a loue of the glory of God, and salua∣tion of his brethren, and no place for the loue of the world was left in him.

In this temptation,* 1.185 as in the former, the Aduersary takes van∣tage of the place: for, now hee carries him from the Temple, to the top of a mountaine,* 1.186 as Balak King of Moab changed his place three times, thinking to get Israel cursed in one place, when hee could not in another, but all in vaine: so here doth Sathan, but in vaine also.

And here we haue first the on∣set made by Sathan,* 1.187 to be consi∣dered: Secondly, the repulse gi∣uen by our Lord. In the onset we haue first to see, how hee tempts our Sauiours eye with a shew

of the glory of worldly king∣domes: Secondly, how he tempts his eare, with an offer of them all vnto him: And thirdly, vpon what condition; If thou wilt fall downe and worship me. By this tempta∣tion of worldly things▪ pleasant to the eye, did he entangle our first Parents; by this, since then, hath he snared and wounded all their posteritie; and by it now, as his strongest temptation, doth hee hope to preuaile against the Lord Iesus, but (as wee haue said) the successe is not according to his expectation.

And he shewed him.

HOw it is that Sathan could shew our Lord all the king∣domes of the world,* 1.188 wee are not curiously to enquire, seeing by the subtiltie of his wit, and knowledge gotten by long experience; hee being now almost sixe thousand yeares olde, hee can doe many things, which wee cannot vnder∣stand: for if a man by the quick∣nes of his wit, hath found out the way to present a view of the whole world in a Mappe; or to let a man see himselfe represented in a glasse, if this I say man can doe by the helpe of nature, who for knowledge, is but a childe, if he be compared with Angels, and for experience but of yesterday; why shall wee thinke it strange to

heare that Sathan could make a real representation in the Aire, of all the glorious kingdomes of the world, which we thinke he did.

But howeuer he did it,* 1.189 certaine it is he presents to our Lord a glo∣rious worldly sight; for wee will neuer thinke that hee made him beleeue, he saw that which he saw not: and his end in presenting this pleasant obiect to the eye was, out of all question, to assay if hee could allure his heart with the loue thereof: for this is one of his customable temptations, whereby he hath greatly preuai∣led among the sonnes of men, by the eye to encroach vpon the heart. He deceiued Euah, by loo∣king on the Apple, pleasant to the eye: he deceiued the Sonnes of God, who were of the line of Seth, by looking on the daughters

of men, who were of the house of Cain: he deceiued Achan, by loo∣king on a wedge of Gold, and a goodly Babilonish garment: hee deceiued Dauid, by looking on the beauty of Bathsheba: but so could hee not preuaile ouer our Lord: for neither was his nature mutable from good, as was Euah, in her best estate, farre lesse infe∣cted with a corrupt inclination to euill, by exterior obiects, as was Dauids; and therefore could not this temptation worke vpon him.

But as for vs,* 1.190 we haue great neede to arme our selues against it, by reason of our inhabitant corruption which is easily wake∣ned by exterior obiects, vnlesse by holy discipline wee keepe and obserue our senses, with no lesse holy care then Lot kept his in So∣dome,

whose righteous soule was vexed, but not delighted by hea∣ring and seeing the vnrighteous words and deeds of the Sodo∣mites. Potiphars wife first cast her eyes vpon Ioseph,* 1.191 Prima adulterii tela oculorum sunt, the senses, espe∣cially the eye, saith Gregory, sunt quasi quaedam viae mentis, per quas for as veniat, by which it comes af∣ter a sort out of the body to view things which are without: by them,* 1.192 quasi per fenestras exteriora animus respicit respiciens concupis∣cit: and then doth death come in at our windowes, when by our eyes, concupiscence of things vn∣lawfull is wakened in our soules; and therefore did Nazian, in his lamentations wish that his eyes and eares should neuer open,* 1.193 but vnto that which is good, Malis au∣tem vtrunque sua sponte claudere∣tur;

and Iob protested, that hee suffered not his heart to walke af∣ter his eye: but this will require both circumspection, and earnest prayer with Dauid, Lord turne away my eyes from regarding vanitie.

Secondly,* 1.194 Sathan shewes our Lord the glorie of worldly king∣domes, but he can speak nothing to the commendation of the heauenly kingdome: once he was a partaker of it, but hee lost it through his pride, hee knowes it will neuer be his againe, and therefore hee hath no delight to speake of it. This I marke for worldlings, that they may know of what spirit they are,* 1.195 who when the heauen is offered to them in the Gospel, & hath no delight nei∣ther to heare nor speake of it: all their talke is of the earth; surely

euen their speech bewrayes them; for hee that is of the earth,* 1.196 sanctis viris insolens est & intolerabile, quicquid illud non sanat, quod in∣tus amant: but vnto men who are truely holy, euery word which sounds not of that, which inward∣ly they loue, is not onely vnac∣customed, but also intolerable.

And thirdly,* 1.197 here is Sathans craft discouered; hee shewes him the glory of worldly king∣domes, but not the vanity, and misery, that followes them: In appearance it seemes to be Pa∣radisus bonorum: but in very deede it is, as Chrysostome called it Euripus malorum: but Sathan like a craftie fisher, makes a shew of the baite, but hides the hooke: so he in all his temptations makes a vaine shew of the apparant plea∣sure or profit a man may haue by

sinne, but lets him not feele the terrour, or paine, comes by it, till he be snared in it.

Fourthly,* 1.198 wee marke here a difference betweene the king∣domes of this world and the king∣dome of heauen: the kingdomes of this world may be shadowed, and represented, they are seene, and perceiued by our senses: yea, the glancing shew of their glorie, doth farre exceede the substance, which in effect any man hath euer found in them; All the glo∣rie of flesh, is but like the flower of the field, and but a phantasie: so S. Paul speaking of the great pompe of Agrippa, and Bernice, saith, they came downe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but what figure can represent the glory of that heauenly kingdome as it is? None at all,* 1.199 the eye saw neuer, the eare

heard neuer, neither is the heart of man able to vnderstand, those things which God hath prepared for them that loue him. Here hee comforts men by things which hee hath made, there he shall satisfie them with himselfe.* 1.200 Deus est vita beatae, non de his quae condidit, sed de seipso verissimus largitor. So it is indeed, Sed nemo dormiens solem intuetur: but as no man while he sleepes can behold the sunne, & quae pu∣tat se videre figmenta sunt, and those things which in his sleepe hee thinkes hee sees, are but plaine fictions: so cannot a man in whom is no more but the spirit of the world, taste of that glorie which is to come. Relin∣quamus itaque vmbram, qui solem quaerimus, deseramus fumum, qui lumen sequimur: let vs therefore forsake this shadow, if wee be see∣king

the bright shining sunne: let vs goe forth from this smoke, and darknes, if wee be following the cleare light. In a word, as we are taught by the Apostle,* 1.201 let vs a∣wake from our sleepe, and stand vp from the dead, and Christ shall giue light vnto vs.

And this is yet further confir∣med,* 1.202 when it is said, he shewed them in the twinckling of an eye. It was a glorious shew, but it lasted not; a short time tryes the vanity of al earthly pleasures, they quick∣ly vanish, and which is worthy the marking, if they did continue, of pleasures they would turne into paines, and sore displeasures: let vs not therefore iudge of them by the present shew, wherein Sathan may deceiue vs, but by their continuance, which Sathan is not able to giue.* 1.203 The pleasures of sinne

endure but for a season, like the calmenesse of the sea; like the ful∣nesse of the Moone, like the faire∣nesse of winter, so is all the pro∣speritie and pleasure of this life: apparet ad momentum disparet in perpetuum,* 1.204 for a moment it ap∣peares, and for euer againe it va∣nishes.

All this power will I giue thee.

HAuing seene the obiect which Sathan presented to our Sa∣uiours eye:* 1.205 now followes the of∣fer hee makes in his eare; both tending to this end, to assay if by them hee could infect his heart. In his offer wee see two notable lyes: first, saith he all these are mine, al this power is deliuered in∣to my hands. The Psalmist saith; The earth is the Lords,* 1.206 and the fulnesse thereof: and wee reade in Daniel,* 1.207 that honour, glory and dominion are the Lords, he chan∣ges kingdomes, &c. and this shamelesse Beare, saies all is his: when in very deede not so much as any beast in the world is his, farre lesse any kingdome thereof:

for hee could not doe so much, for all his pretended power, as enter into a Sow, vntill the Lord gaue him power.

Where if ye obiect vnto mee,* 1.208 how is it then, that Sathan is cal∣led by the Apostle, the God of this world? I answere, that is one∣ly in regard of the reprobate, whom the Lord in iustice hath gi∣uen ouer vnto Sathan, and in whom hee commands and workes at his pleasure; no otherwise then an executioner, to whom the iudge giues power to punish a male∣factor, sometime in his goods, sometime in his person, and sometime by taking away of his life: if this executioner should vaunt that he were Lord of life and death, or had power of health and sicknes, riches and pouertie, such as knew him, would not re∣gard

him. It is euen so with Sa∣than, he is but a false deceiuer: for hee being the executioner of God, imployed by the Lord, to punish the wicked in their bo∣dies, in their mindes, or in their goods, will notwithstanding beare his blinded wretches in hand, as if all this power were his owne.

The other lye hee makes,* 1.209 is that he pretends hee would giue all these vnto Christ, which as it was not in his power to doe, so was it farre from his minde: for he enuies that man should enioy any creature, that euer the Lord made; so the ende will declare, when he shall bring his miserable captiues to such a scarsitie, and fa∣mine of all good things, that if a drop of water might comfort them, they shall not get it.

We must therefore put a diffe∣rence

betweene Sathans promi∣ses,* 1.210 and his performance: liberall in the one, poore in the other: faire in promises, but false in deeds. He promised to make Euah like vnto God, but hee made her like vnto himselfe: with Laban hee can name a Rachel, and giue a Leah. Like Ioab hee can kisse with the mouth, and slay with the hand: he can promise victory to Achah, that so he may chase him to confusion: name what he will, what can he giue, but a part of his owne portion? that is, to make mi∣serable man a partaker with him in his most fearefull condemnati∣on.

And yet alas,* 1.211 how many are dayly bewitched by him, to fol∣low him: as if the world were at his Donation: for where as men doe seeke the things of this world,

by stealing, lying, deceiuing, op∣pressing, thinking to be rich and honourable by iniquitie: Is not this to take out of the hand of Sathan? Such as multiplyes chil∣dren by harlotrie, and encreases their rents by impietie, can they reioyce with Iacob, saying with my staffe and bagge came I ouer Ior∣dan, and now God hath giuen me these bands: or can they glory with Abraham, I will not haue so much as the latchet of a shooe from the King of Sodome, least it should be said, hee it is that made Abraham rich. Good were it for such men, that the Lord in time of his mercy, and not in his wrath, would giue a purgation to cause them vomit by restitution, all that substance which wickedly they haue deuoured: for euen re∣probate Iudas, at length shall cast

back againe the wages of iniqui∣tie: but happy is he, who repents in time, that euer hee tooke any thing out of the hand of Sathan, that so hee may get mercy, while it is to be found.* 1.212

But marke here yet further, in that he offers to giue vnto Christ, all the kingdomes of the world, how he can frame his temptati∣ons to men, according to that e∣stimation, which he hath of them, great things offers he for them, whom hee sees cannot easily be conquered, but smaller for those, of whom he accounts lesser: euen as an experienced Marchant bids but a small price for that which is little in his estimation;* 1.213 but spareth neither gold nor siluer, to giue for that which he esteemes more precious, or may make him most gaine: there are some whom hee

sees to be so base creatures, that hee bids but a small price for them; so bought hee Achan, for a wedge of Gold; and Esau,* 1.214 for a messe of pottage; and many an intemperate man, like him, for a belly-full of drinke; so bought hee Iudas to doe him seruice for thir∣tie pieces of siluer, and many a couetous man at this day, doth hee hire to lye, to sweare, to for∣sweare, and deceiue, as wee see in buying and selling daily practi∣sed, for one very small piece of mony: whereas againe, of others hee esteemes so much, that hee offers them greater things to be∣come his, as high honours, and rich rents;* 1.215 but to none did hee euer make so liberall an offer, as here vnto our Lord: All the king∣domes of the world will I giue vn∣to thee, &c. And this I marke to

make the men of the world asha∣med, who for smallest trifles make ship-wracke of their consciences, and bowe downe to Sathan to serue him. If there were no more but a sparke of true man-hoode and courage in them, this were sufficient to beget in their hearts a disdaine of the Diuell, that they see in his estimation, they are but base creatures, and therefore hee thinkes by smallest trifles to make conquest of them.

If thou wilt fall downe, and wor∣ship me.

HItherto wee haue heard Sa∣thans offer;* 1.216 now followeth his petition: wherein wee haue to see, what it is hee craues for his offer: For, will hee, thinke wee, at any time, giue any thing, ex∣cept it be for the better? if hee giue any thing, it is to get thy selfe for it. Hee gaue Adam an Apple, and thereby made him his owne slaue, if mercifully the Lord had not recouered him: hee offered Esau a messe of Pot∣tage, conditionally hee would loose his Birth-right;* 1.217 and it is his daily practise, to offer vnto men, the things of this World, but with such an hard condition, as of necessitie bindes them to

for-goe their part of that heauen∣ly Kingdome, and so, like blin∣ded fooles, they lose them both. Alas, that men would alwaies re∣member that warning of our Sa∣uiour, If a man should gaine the whole world, and lose his owne soule, what recompence can it be vnto him?* 1.218 What can Sathan giue vnto a man worthy of that which he would haue from him? Shall a reasonable soule, made to the Image of God, and redeemed by the bloud of God, come vn∣der the bondage and seruitude of Sathan, for the vaine shew of any perishing pleasure that Sa∣than can offer vnto it? The Lord open our eyes to discerne the deceit of this craftie Iugler, that wee may beware of him, that so oft as hee makes any offer vnto vs, wee may giue him that wise

and couragious answere, which the fourtie Martyrs gaue the De∣putie: Putas ne tantum te datu∣rum nobis, quantum eripere con∣tendis? Dost thou thinke that thou canst giue vs so much, as thou striuest to take from vs?

But here the men of the world (I know) will obiect and say;* 1.219 Is there any man so beastly, as to fall downe and worship the Di∣uell? that is an impietie which all men abhorre to heare; but would to God, they thought it also an abhomination to doe it. Wee are commanded to haue no God but one, that is, to trust in him onely, to feare him, to loue, and obey him. Wee are also commanded to worship him not after our owne will, for that wil worship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is plain∣ly condemned: in which of these

soeuer wee faile, we fall in among them who are charged in Scrip∣ture, to be worshippers of Sa∣than:* 1.220 for, there the worshippers of Idols of gold and siluer, tim∣ber and stone, which haue eyes and see not, &c. and the worship∣pers of Deuils, are put in one ranke: and though there be ma∣ny, who by corrupt iudgement, faile not this way in the matter of Gods worship, yet by reason of their peruerse affection, and heart not rightly set to the loue and obedience of their God, are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater;* 1.221 and the intemperate man, said to haue his belly for his God. And more generally, euery man is declared to be a ser∣uant vnto that,* 1.222 whereunto hee

giues obedience, as hee that will not obey the Lord by sanctifica∣tion of the Saboth, nor by sancti∣fication of his owne body in that holy manner which GOD hath commanded him: or hee that in the pride and impenitencie of his spirit, careth not to deliuer all that hee hath; yea, himselfe both soule and body to Sathan: If these and such as they be, be exami∣ned according to the rule of the Word, it will be found, they are worshippers of Sathan in deede, how euer in their words, they say, it is an abhominable thing to doe it.

And Iesus answered, and said.

THis last answere,* 1.223 which our Lord giueth to Sathans last temptation, is sharper then any of the former: teaching vs, by his example, that wee should not so much as here it required of vs without anger, that we should giue the glory of God to any o∣ther then himselfe, & especially to his aduersary. It is true that Sa∣than in all his temptations should be resisted: but sometime hee is to be repelled rather with a dis∣dainefull reiecting of him, then with reasoning; as namely, when hee dare be so bold as to deny those grounds of Religion, which most iustly are to be holden for vndoubted truths, then is this an∣swere meete for him; Hence from me Sathan.

For it is written.

THe testimonie our Sauiour alledgeth against him,* 1.224 is out of Deut. 10. ver. 20. Out of which it is cleare, that in the matter of Worship, the Lord will suffer no Companion.* 1.225 If yee come (said Sa∣muel) to the Lord, with all your heart, then put away the strange Gods from among you; for yee can∣not keepe both. If God be the Lord, (said Elijah) then follow him; if Baal be hee, then follow him; the Lord can suffer no halting be∣tweene two.* 1.226 Out of which it is euident, that the Aduersaries, while they part the worke of our saluation, ascribing part of it to Christs satisfaction, and part to humane satisfactions: while a∣gaine they part the worke of me∣diation,

ioyning others with Christ in it. Making some pray∣ers to God, and some to creatures; making some religious bowing of the body to the Lord, and some religious bowing of the bo∣dy, which they thinke lawfull to giue, vnto Saints; not reseruing falling downe for worship to God onely, doe faile against this Com∣mandement, and how euer they please themselues with distincti∣ons, thinking to hide their sinne vnder a couering of words, yet this most cleare word of the Lord doth conuince them of the crime of Idolatry.

They say that the worship of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they giue vnto God onely,* 1.227 as due vnto him. To Creatures, they giue no more but the wor∣ship of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But against their owne distinction, sometime they

teach, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be giuen to others than vnto God. And if we take these words according to the vse of Scriptures, it is cleare that these two are indifferently vsed for one: the whole seruice men owe to Christ is comprised vn∣der the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 16. 18. And the Apostle condemnes the Galathians of Idolatrie, because they gaue the worship of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to those things which by Na∣ture are no Gods; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which manner of reasoning were not forcible, if this distinction of the Papists were true, that the worship of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be giuen to those which are no Gods,* 1.228 according to the vse thereof in Scriptures.

But what euer they meane by these words of Worship, why do they bowe the knee to things of

Gold, siluer, and stone? they can∣not say, it is for ciuill reuerence; for, their Images haue not eyes to see them, nor tongues to an∣swere them. If it be (as it is) for religious Worship; why doe they not remember, that by this, the Lord distinguisheth true Wor∣shippers from false; I haue seauen thousand that neuer bowed their knee to Baall? and that the three Children are commended, for that they would not bowe the knee to fall downe and worship Nabuchadnezars Golden Image? Or how can they excuse their of∣fering of Incense to their Ima∣ges, seeing it is commanded to be offered vnto God himselfe:* 1.229 and the Iewes are condemned for offering Incense to the brasen Serpent,* 1.230 and to Baal?* 1.231

Where, if they obiect vnto vs

that we doe great wrong,* 1.232 in com∣paring their Images, which are of Saints now glorified in heauen, with the Images of Nebuchad∣nezzar, of Baal, &c. I answere, wee acknowledge a great diffe∣rence betweene the Saints of God, and those falsely reputed Gods of the Heathen; but, in this point, wee affirme, it is no lesse Idola∣try to giue religious worship to the Saints, or their Images, then it was for the Iewes to giue it vn∣to Baal. It is true, Paul and Bar∣nabas are more excellent Crea∣tures, being the chosen vessels of the liuing God, then Iupiter and Mercurius, yet to giue religious Worship to them, is no lesse I∣dolatry, then to giue it to Iupiter and Mercurius: for, if they be compared in this point, Paul and Barnabas, are no more Gods,

then Baal, Iupiter, or Mercurius.

But to returne: let vs for our owne instruction take diligent heede, to those things which the Lord hath reserued to him∣selfe onely, and be content with those things which hee hath of∣fered vnto vs. Where hee saith; Thou shalt worship the Lord thy God onely,* 1.233 farre be it from vs to breake that limitation, by giuing any part of his worhip vnto an∣other: I will not (saith the Lord) giue my glory to another; that which the Lord will not giue, how dare man be so bold as to giue that vnto another? what greater glory hath the Lord, then the glory of a Sauiour, and Redeemer? hee made vs, wee made not our selues. What grea∣ter glory hath hee, then that hee is the Father of lights, from whom

euery good gift doth descend? shall wee take this glory, and giue it vnto another? shall wee seeke from another the fulfilling of our necessities then from him, is there any eyther more willing to help seeing hee is our father? or more able, seeing hee is almightie? Shall I goe to him by another Mediator, then by his Sonne, seeing the Father hath proclai∣med; This is my Sonne, in whom I am well pleased? Or, shall we ioyne other Mediators with him, seeing the Apostle saith; Hee is able to saue perfectly all those that come to God by him. From such impieties the Lord deliuer vs for his great names sake; to whom be all praise, honour, and glory for euer.

Amen.

FINIS.

Notes

• * 1.1

  Three things to be consi∣dered in it.
• * 1.2

  Circum∣stances going be∣foreit, sixe in number.
• * 1.3

  The time of Christ his temp∣tation is first noted.
• * 1.4

  Persons in high cal∣lings sub∣iect to greatest temptati∣ons, if they be faithfull in them.
• * 1.5

  Such as giues their names to Christ, let them looke to be temp∣ted of Sa∣than.
• * 1.6

  In Math. hom. 7.
• * 1.7

  Macar. hom. 47.
• * 1.8

  A comfort for yong Christians who after their con∣uersion are exercised with vnac∣customed temptati∣ons.
• * 1.9

  Aug. de Temp. Iust. 58.
• * 1.10

  The place of the com∣bat is next set downe.
• * 1.11

  Aug. de Temp. 77.
• * 1.12

  Ambros.
• * 1.13

  In euery piece Sa∣than hath his snare spred out for temp∣tation.
• * 1.14

  In this combat our Lord giues the Aduersarie vantage of the place, and why?
• * 1.15

  Ambros in Luke 4. Nazian. Orat. 21. Apologel.
• * 1.16

  The third circum∣stance, he is led into the wilder∣ness by motion of the spirit.
• * 1.17

  Temptati∣ons are or∣dered by uine dis∣pensation.
• * 1.18

  Ber. in Psal. qui habit at Ser. 13..
• * 1.19

  Three no∣table com∣forts in tempta∣tion.
• * 1.20

  The fourth circum∣stance is of the person tempted.
• * 1.21

  Theodoret. dial. 2. cap. 26.
• * 1.22

  Ioh. 14. 30.
• * 1.23

  Neuer any full of the holy Ghost as Christ Ie∣sus was.
• * 1.24

  Sundry sorts of temptati∣ons.
• * 1.25

  God temp∣teth man, and is tempted of man.
• * 1.26

  Deut. 13.
• * 1.27

  Aug. in Ioan. tract. 43.
• * 1.28

  One man tempts an other: these sinne after the simili∣tude of Sa∣than.
• * 1.29

  Sathan tempteth man.
• * 1.30

  The temp∣tations of Christ were ex∣ternall on∣ly, and could not enter into him.
• * 1.31

  It was far otherwise with Adam and Euah.
• * 1.32

  The salua∣tion con∣quest, by the second Adam, can∣not be lost to any of his mem∣bers.
• * 1.33

  Comfort.
• * 1.34

  Our temp∣tations are not exter∣nall onely, but chiefly internall.
• * 1.35

  Chris. in Math. hom. 7.
• * 1.36

  The endes why Christ was temp.
• * 1.37

  First that he might ouercome our enemy in a iust and lawful manner.
• * 1.38

  Secondly, to let vs see how Sathan is a spitefull enemy of mans sal∣uation.
• * 1.39

  Aug. hom. 38.
• * 1.40

  Thirdly, that hee might teach vs how to fight with Sathan.
• * 1.41

  Theodoret. dial. 1. cap. 28.
• * 1.42

  Fourthly, that hee might comfort vs in our tempta∣tions.
• * 1.43

  Heb. 9. 11.
• * 1.44

  Lastly, that wee should not appre∣hend our tempta∣tions to come from an angry God.
• * 1.45

  The fift circum∣stance is of the person that temp∣teth.
• * 1.46

  Aug. in Vi∣gil. natiuit. Dom. Ser. 4.
• * 1.47

  Sathan properly called a Tempter, and why.
• * 1.48

  Sathan a Comman∣der of the wicked, a Tempter of the godly.
• * 1.49

  Ephes. 2. 2.
• * 1.50

  2 Tim. 2. 26
• * 1.51

  Carnall men in word de∣spise Sa∣than, but in deede doe serue him.
• * 1.52

  Two sorts of Sathans operations
• * 1.53

  Why wee should not faint at Sa∣thans ten∣tations.
• * 1.54

  It is a great tempta∣tion not to be temp∣ted.
• * 1.55

  Gregor. mo∣ral. lib. 2.
• * 1.56

  Sathan ex∣pressed by many names, for the great wickednes of his na∣ture.
• * 1.57

  2. Cor. 2. 11.
• * 1.58

  They all may be reduced to three, for he is in all his actions either a Tempter, or an Ac∣cuser, or a Tormen∣ter.
• * 1.59

  A singula Preserua∣tiue against Sathan his temptati∣ons.
• * 1.60

  The last circum∣stance is the occasi∣on of the temptati∣on, to wit, his fasting.
• * 1.61

  A spirituall life is greatly helped by fasting and prayer.
• * 1.62

  By the contrarie, carnall lusts are nourished by intem∣perance.
• * 1.63

  Christs miracu∣lous fast∣ing was al∣so to con∣firme his doctrine.
• * 1.64

  Christs fast super∣stitiously abused by Papists.
• * 1.65

  The acti∣ons of Christ re∣duced.
• * 1.66

  Workes of redempti∣on, to fol∣low these were blas∣phemie.
• * 1.67

  Workes of miraeles: to follow him in these is im∣possibility.
• * 1.68

  Morall workes: to follow him in these is pietie.
• * 1.69

  Fasting is of sundry sorts, ac∣cording to the endes thereof.
• * 1.70

  A warning for careles Christians.
• * 1.71

  The right end of re∣ligious fast∣ing is, to subdue the body by discipline.
• * 1.72

  In the bat∣tell be∣tweene the flesh and spirit, vve should helpe that partie which we would haue victo∣rious.
• * 1.73

  Nazian. Orat. 25. in laudem Gorgorij.
• * 1.74

  Rules in fasting: first that it be without opinion of merit.
• * 1.75

  Ber. in Cant. Ser. 67.
• * 1.76

  Next that it be with∣out super∣stition.
• * 1.77

  Epiph haeres. 33.
• * 1.78

  Thirdly that it be not with∣out prayer: to fast, and not to pray is to offer a dead thing to the Lord.
• * 1.79

  Fourthly, that it be without ostenta∣tion.
• * 1.80

  Fiftly, that amend∣ment of life, be ioy∣ned with it.
• * 1.81

  August.
• * 1.82

  Chris hom. 3. ad pop. Antioch.
• * 1.83

  Ad frat. in Erem. ser. 23
• * 1.84

  Sathan restlesse in temptati∣ons.
• * 1.85

  Prou. 1. After one, let vs looke for another.
• * 1.86

  How these temptati∣ons are di∣stingui∣shed.
• * 1.87

  Nazian. Orat. 4. de filio
• * 1.88

  The order of Sathans threefold battell.
• * 1.89

  How a Christian should or∣der the battell against him.
• * 1.90

  The time, and occa∣sion of temptati∣on well obserued by Sathan.
• * 1.91

  What a false and crafty Ca∣lumniator Sathan is.
• * 1.92

  August. de Temp. serm. 234.
• * 1.93

  In the left wing of Sathans battell fights de∣speration.
• * 1.94

  Two branches of the first re••ration.
• * 1.95

  Sathan of his great malice fights a∣gainst his knowne light.
• * 1.96

  And his Schollers professe points of Atheisme, which himselfe dares not auouch.
• * 1.97

  Our Ele∣ction 〈…〉〈…〉 Sathan.
• * 1.98

  The argu∣ment in those ten∣tations that Sa∣than vseth, is taken from our wants.
• * 1.99

  First, from want of spirituall grace in time of desertion.
• * 1.100

  Mat. 27. 46
• * 1.101

  Next, from the vvant of worldly necessaries
• * 1.102

  The dig∣nitie of Gods sons stands not in aboun∣dance of worldly things.
• * 1.103

  Comfort against the want of worldly things.
• * 1.104

  How wee shold con∣firme our selues in the assu∣rance of our Electi∣on and A∣doption.
• * 1.105

  We should do nothing for sathans command, though it seeme ne∣uer so rea∣sonable.
• * 1.106

  Sathan in his temp∣tations, ay∣meth at this, to make vs earthly minded.
• * 1.107

  Mat. 4. 3.
• * 1.108

  Many care for this life as if it wer eternall, & for eternall life, as if in a moment it might be obtained.
• * 1.109

  Christs re∣ply to Sa∣thans first tentation.
• * 1.110

  The word is the sword of the spirit by which we should fight a∣gainst Sa∣than.
• * 1.111

  Christin Math. hom. 2.
• * 1.112

  Papists conuinced who take the vse of the word from the people.
• * 1.113

  〈…〉〈…〉 vpon themselues a famine of the word.
• * 1.114

  Amos 8. 11.
• * 1.115

  Chris. ibid.
• * 1.116

  Two parts of Christs answere.
• * 1.117

  Of the first we learne that second meanes or∣dained by God, should not be despi∣sed.
• * 1.118

  This serues first for weake Christi∣ans who through errour of conscience defraud their bo∣dies of necessary foode.
• * 1.119

  Next for idle men who neg∣lect the ordinarie meanes by which they should liue.
• * 1.120

  And yet we should not trust in the second meanes, but in God.
• * 1.121

  Who sometime workes without meanes, sometime by small meanes, and some∣time makes the meanes of life in∣struments of death.
• * 1.122

  The na∣ture of the second meanes proues that our life is not by them.
• * 1.123

  Experience also con∣firmes the same.
• * 1.124

  This is made more cleare out of the se∣cond part of Christs answere.
• * 1.125

  Psal. 90. 3.
• * 1.126

  The great stupiditie of men, who rebell against God, of whom they hold their life.
• * 1.127

  Comfort when or∣dinarie meanes failes.
• * 1.128

  In the right wing of Sathans battell stands Pre∣sumption.
• * 1.129

  Sathan changes tentations for his owne ad∣uantage.
• * 1.130

  Sathans second captaine ouer∣throwne also by our Lord.
• * 1.131

  After vi∣ctory in any temp∣tation let vs stand ready for a new battel.
• * 1.132

  Christs transporta∣tion whe∣ther men∣tall or cor∣porall.
• * 1.133

  Offences that may arise of Christs corporall
• * 1.134

  transporta∣tion remo∣ued.
• * 1.135

  In it the inuincible power of our Lord is made manifest.
• * 1.136

  Comfort for Gods children, whose bo∣dies are afflicted by Sathan for a time.
• * 1.137

  The place of this temptati∣on is Ieru∣salem, the holy City.
• * 1.138

  No place on earth free from the temp∣tations of Sathan.
• * 1.139

  Yea, in most holy places, he is a most busie temp∣ter.
• * 1.140

  The Lord casts down that hee may raise vp: Sathan by the con∣trary raises vp, that he may cast downe.
• * 1.141

  The pith of this se∣cond ten∣tation.
• * 1.142

  The temp∣tation of presumpti∣on preuai∣leth great∣ly in this age.
• * 1.143

  Christs death abu∣sed to nou∣rish the life of sinne.
• * 1.144

  Sathans tentations to vaine-glory, cu∣stomable among men.
• * 1.145

  Pro. 25. 27
• * 1.146

  Sathan can not hurt vs except wee helpe him.
• * 1.147

  Sathans proper voice is, Cast downe thy selfe.
• * 1.148

  Still seek∣ing mans disgrace & destructi∣on.
• * 1.149

  The rea∣son vsed by Sathan to streng∣then his most vn∣reasona∣ble desire.
• * 1.150

  He seekes to remoue godly fear, that hee may bring men to a remediles, most feare∣full estate.
• * 1.151

  Greg. mo∣ral. lib. 6.
• * 1.152

  This testi∣mony of Scripture is falsely vsed by Sa∣than in three re∣spects.
• * 1.153

  1 Ioh. 2. 1.
• * 1.154

  That hee makes any place of Scripture to con∣firme a sin.
• * 1.155

  How A∣theists, Sa∣thans dis∣ciples, doe learne at him.
• * 1.156

  Greg. mo∣ral. lib. 2.
• * 1.157

  That reci∣ting such a place of Scripture as repro∣ueth his sinne, he is touched with no remorse.
• * 1.158

  This pro∣ceedeth from his obstinacie, which lets him not repent.
• * 1.159

  By pre∣sumption he fell, by obstinacie he cannot rise.
• * 1.160

  Gods great mer∣cy to vs worthy to be marked.
• * 1.161

  His Grace hath put a difference betweene vs and o∣thers, wher there was no dif∣ference by Nature.
• * 1.162

  Such as heare their sins con∣demned by the word, and are not moued, are here con∣uinced.
• * 1.163

  How the children of God trem¦ble at the rebukes of his word.
• * 1.164

  Acts 2. 37.
• * 1.165

  Act. 16. 30.
• * 1.166

  Chrisost. in Mat. hom. 6
• * 1.167

  Thirdly, he abuseth Scripture, in mutila∣ting of it.
• * 1.168

  The pro∣mises of God can be no com∣forts to vs, if we neg∣lect the condition wherupon they are made.
• * 1.169

  In the right vse of this testi∣monie, we consider two things: First, the great glory and maie∣stie of God.
• * 1.170

  Dan. 7. 10.
• * 1.171

  Psal. 68. 17
• * 1.172

  How farre inferiour the most glorious Courts of Kings is to the Lords Court.
• * 1.173

  Secondly, the father∣ly care and prouidence of God: to∣ward his Children.
• * 1.174

  Sathan should al∣wayes be refused, & resisted.
• * 1.175

  2 Tim. 2. 26
• * 1.176

  The best weapon whereby wee can fight a∣gainst him is the sword of the Spirit.
• * 1.177

  Scripture should be expoun∣ded by Scripture.
• * 1.178

  The summe of our Saui∣ours an∣swere to this temp∣tation.
• * 1.179

  How men tempt God.
• * 1.180

  In his pro∣uidence.
• * 1.181

  In his mer∣cie.
• * 1.182

  In his Iu∣stice.
• * 1.183

  By neg∣lecting the ordinarie meanes.
• * 1.184

  Both the wing•• of Sathans army be∣ing dis∣comfited, he now comes for∣ward with his maine battell.
• * 1.185

  Sathan againe see∣keth van∣tage by the place.
• * 1.186

  Num. 23.
• * 1.187

  Christ tempted here at the eye with a faire shew: at the eare with faire offers.
• * 1.188

  How it is that Sa∣than pre∣sented to the eye of our Lord al the king∣domes of the world.
• * 1.189

  One of Sathans customa∣ble poli∣cies, is to infect the heart by the eye.
• * 1.190

  And ther∣fore if we would keepe the heart, we should first haue a care to keepe the eye.
• * 1.191

  Augu.
• * 1.192

  Gregor. lib. 21. Moral.
• * 1.193

  Nazian in deploratio. calam. animae sua.
• * 1.194

  Sathan speakes of earthly kingdomes but not of the hea∣uenly, which he hath lost.
• * 1.195

  World∣lings by their talke declares that they are of the same spirit.
• * 1.196

  Gregor. Moral. lib. 7.
• * 1.197

  Sathans great sub∣tiltie in shewing the glory of world∣ly king∣domes, but not their misery.
• * 1.198

  Earthly kingdomes may be re∣presented not so the heauenly.
• * 1.199

  1 Cor. 29.
• * 1.200

  Aug. de ciuit. Dei lib. 10. cap. 18.
• * 1.201

  Ephes. 5. 14
• * 1.202

  Vanitie of earthly pleasures, proued by their bre∣uitie.
• * 1.203

  Heb. 11. 25.
• * 1.204

  Gregor. Moral. lib. 15.
• * 1.205

  Sathan ha∣uing assaul∣ted the eye of our Lord, now goes about and assaults his eare.
• * 1.206

  Psal. 24. 1.
• * 1.207

  In this he makes two notable lyes, first in affirming that the kingdomes of the world were his.
• * 1.208

  How Sa∣than is cal∣led, The God of the world.
• * 1.209

  Next he lies in pre∣tending that hee would giue them to Christ, which he neuer would al∣beit he might.
• * 1.210

  Sathans promises are alwaies to be di∣stinguished from his performan∣ces.
• * 1.211

  Yet blinde worldlings follow Sa∣than as if the world were at his donation.
• * 1.212

  Sathan frames his temptati∣ons accor∣ding to the estimation he hath of men.
• * 1.213

  He bids but a small price for such as hee knowes may be easily con∣quered.
• * 1.214

  ☜
• * 1.215

  This is their shame, who doe Sathan seruice for small re∣wards.
• * 1.216

  Hee seekes more from men then he is able to giue vn∣to them.
• * 1.217

  If he offer earth it is vpon this condition, that wee forsake heauen.
• * 1.218

  The blind folly of men be∣witched with Sa∣thans of∣fers.
• * 1.219

  Many ab∣horre to be called Sathans worship∣pers, who abhor not to be so in∣deede.
• * 1.220

  As namely they who worship the Lord otherwise then accor∣ding to his owne will.
• * 1.221

  And they in like manner, who serue their own beastly af∣fections.
• * 1.222

  Rom. 6. 16.
• * 1.223

  Why Christs last an∣swere is sharper then any of the for∣mer.
• * 1.224

  In worship the Lord can suffer no compa∣nion.
• * 1.225

  1 Sam. 7. 3.
• * 1.226

  Papists worship∣ping o∣thers with God, guil∣tie of Ido∣latry.
• * 1.227

  How the distinction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth not excuse them.
• * 1.228

  Religious bowing of the knee to crea∣tures a note of I∣dolaters.
• * 1.229

  Leuit. 2. 1.
• * 1.230

  2 King. 18. 4.
• * 1.231

  2 King. 23. 5.
• * 1.232

  An obie∣ction of the Aduer∣saries an∣swered.
• * 1.233

  Worship and the glory of saluation should be reserued to the Lord onely.