¶The fourth Sermon.

[ 18] VNto an exceeding high moun∣taine) the last temptation followeth to bee considered: The firste thyng whereof is Page  [unnumbered] the place whereunto hee brought Christ, that hee might worke his feate vpon him, whiche is a very high mountaine: not y^• he caried him thether, in bodely maner, but (as they were before) offred vnto him such a co∣gitation. Now in that Sathan (before hee offer vnto Christ the consideration of the thyng that he goeth about) doth first bryng him to a place (as he thinketh) most conue∣nient for his purpose, we may behold in an other cuircumstaunce his cunnyng, and sub∣tiltie, for as at the first hee tooke the ad∣uauntage of the tyme: so here doth hee al∣so of the place: yea and that before hee goeth aboute to practise the thyng. And this we haue diligently to note (that we may make good vse vnto our selues of it) for if Sathan begyn his practises agaynst the godly by bringing them into those pla∣ces that are fittest for his purpose we are* carefully to take heede into what places and companies we doe come, and so much the rather in these dayes of sinne, whē god∣linesse is (almost euery where) barked at & sinne and wickednesse aduaunced and ex∣tolled: so that a man shall scarse come into that company, but either he shall heare the Page  [unnumbered] Gospell of Iesus Christ, and the professors thereof euill spoken of, or the name of god (in common talke) blasphemed and taken in vayne, so that he is brought thereby in∣to this straight, that hee must eyther con∣sent by scilence, or sooth them vp in theyr sinnes and wickednes (and then hath Sa∣than that for which hee brought him the∣ther)* or els boldly (according to his duety) reproue the offenders and thē (oftentimes) the rage of the wicked is so incensed therby that he rather increaseth his dishonouring of god then (which were to be wished) ta∣keth any warning to amend, and then shall the party that feareth god be greatly gree∣ued, to see it, and (as many consciences be very tender) feare least he haue some way bene the cause of that outrage: how muche better (therefore) had it bene for such a one to haue taken heede before hand, and not to haue come there at al. Besides this incon∣uenience, we see by experience, that manie are (often) ouertaken with that sinne (by frequenting wicked places and companie) whiche they before abhorred, and if they had known or feared that they should haue bene brought to that estate, they woulde Page  [unnumbered] haue preuented it:* as for example, manie one that in his conscience approueth the trueth of religion, and is perswaded that he ought to frequent the publike exercises of the same, and doth determine at suche a time to heare such a sermon: in the meane while falleth into the societie of the wic∣ked and is among them that make no con∣science of any such matter, who keepe hym worse imployed, vntill the time be past, so that when he entreth into consideration of the matter: he may iustly say with himself, surely, this companie with whome I haue bene, and this place where I was, haue frustrated my determination in better things. I speaks not al this while of drun∣kennes: of whoredom: of gaming. and such like: which (oftentimes) are committed cō∣trary to the purpose of the partie: yea con∣trary to his former affection and desire. And therefore (if euer thou meanest,* vnfey∣nedly to take that course which becōmeth a true christian, and if thou wilt learne to discerne the subtitlties of Satan, to shunne them) beware of places of wickednes, and vngodly companie: and learne to frequent those places and that company where god∣lines, Page  [unnumbered] is exercised, that when thou depar∣test, thou mayst go away bettered, and not hindered thereby.

[ 19] (And shewed him all the kingdomes of the world, and the glory of them) we see howe the enemie wayted the opportunitie of the place, and yet hee findeth not all thinges fitly prepared to hys purpose, (for he hath experience of Christes wisedome in dis∣cerning his intentes) and therfore he doth at the first onely shewe vnto Christ Iesus the matter wherein hee meaneth to tempt him: that is, he offereth vnto his considera∣tion, the greatnes, the maiestie, magnifi∣cence,* and glory of the kingdomes of the whole world: and so seemeth (for the time) to goe no further: wherein we may see that Satan dealing against one that hath geuē him the foyle before, and therefore (he is assured) liketh not of his practises doth vse himselfe more subtilly, then hee hath done: to teach vs, that the more, that the Lorde reuealeth his will vnto vs, and descrieth the sleightes of Satan, and the more troubles that hee hathe assayled vs withall, and we, thorow (Gods help) haue ouercome, the more slyly will he assault vs, Page  [unnumbered] to the ende that hee may more easily de∣ceaue vs. And therfore we are not to make light of this enmitie, and so be carelesse (as many be) but (the forewarder wee be in the schoole of Christ) to walke the more warely, and circumspectly: knowing that our aduersarie watcheth vs moste deceiua∣bly. Agayn behold how Satan offereth the bewtie of the thing, vnto his consideration & so letteth him alone: leauing (as it were) the obiect, and hys sences to work further. a matter worthy to be noted, for if Christ had bene (as all other men are) of a corrupt nature, it had bene a forcible way for hym to haue preuayled: which hee (knowing en∣ough) doth vse against mankinde, and doth greatly ouertake them therwith:* for when he would bring thee to commit any sinne, he (knowing that thy nature is corrupt, & inclinable to any thing, sauing that which it should) doth offer the consideration of it vnto thy sences, as for example when hee would haue thee commit whoredome, hee will vse one meane or other, to bring thee to the sleight of the harlot & to behold her bewtie, whereunto if thy lust once geue consent, hee hath, what hee would haue Page  [unnumbered] for the resistaunce whereof we must learne that he1 that looketh vpon a woman and listeth after her in his hart committeth a∣dultery, and therefore must we continually vse that notable prayer of Dauid.2 Lord turne away mine eyes that they behold not vanitie. If hee would bring thee to fall in∣to dronkennesse, he will shewe to thy sight the coulour of the drinke, wherewith if y^• once be delighted thē doth this follow, that thou wilt persuade thy selfe it is pleasaunt for thy tast. That we may also stay the be∣ginnyng herein, we must learne the coun∣sell that the holy Ghost geueth vs by the mouth of the wise kyng Salomon3 looke not then (sayth he) vppon the wine when it is red, and when it sheweth his coulour in the cup, or goeth downe pleasauntly: In the end thereof it wilbe like a serpent and hunt like a Cockatrise. To conclude, his first offer is in any temptation, to laye the thing (whiche of it selfe is lawfull) and thy sences together,* wherewith if he can see thee affected and moued, then will he pro∣ceede, and therfore we haue great neede to take heede that our affections and desires doe not raunge abroad about the thinges Page  [unnumbered] that belong not vnto them, neither be too much delighted with the thinges that are of God alledged to man for his necessitie and delight: least Sathan get occasiō there∣by to enter in with vs so farre, that we shal not bee able to resiste him. For though the world persuadeth it selfe, that thoughtes are free, and man may behold what he liste & wish at his pleasure, yet we must learne to tye vp our affections and keepe them in more straitly, least they open the doore to great and haynous offences. Let vs yet be∣hold a further slight of Sathā in this shew of these thinges vnto Christ: namely that he offereth them not simply as they are,* but (onely) in the brest of them, for he sheweth the glory and honour of the world, but not the inconueniences and crosses that accō∣pany the same, & it is a deceauable slyght. For when Sathā would make a mā vayne glorious, if hee should together with the prayse of men, shew also the small affection that men that be wise beare vnto such per∣sons: if with the present pleasure of whore∣dome, he should reckē vp the sicknesses and punishmentes that follow: if with the de∣lightfull tast of straunge drinke he should Page  [unnumbered] make mention of the sorrowes that ensue the same: in short, if with the fleshly contēt∣ment that sinne bringeth hee sheuld also speake of the troubles that follow vpon it, and what punishment such shall abyde at the hands of almighty God, he might iust∣ly feare that he should preuaile but a litle. And therfore when he goeth about to bring man into any sinne, he leaueth out whatso∣euer may seeme to make agaynst him, that he may the more easily obtaine his purpose: which we see him most notably to practise, agaynst our Sauiour Christ in this place: for goyng about to make him worshyp him selfe in steade of the liuyng God (who one∣ly is to be worshipped) he would draw him thereunto by the desire of the souerainetie ouer kingdomes, the whiche (that it may more forcibly moue the sonne of God) hee propoūdeth in the most excellent condition that it can be of, and neuer sheweth him of the great charge of a kingdome: the ficle estate of Princes, nor the greate accompt that they shall make, when the Lord of hea∣uen and earth shall call them,1 to geue an accompt of their stewardshippes. And w^t this course doth hee mightely blinde the Page  [unnumbered] world, for we see that men are so rauished with the glory, pleasure, and profite of this present life that for the attayning of the same they doe not onely swallow vp all the worldly inconueniences that can bee fall thē: but (which is more) make shipwracke of conscience, & tread all Religion and god∣lynesse vnder foote. How true this is in the common weale, I referre it to euery mans conscience: & whether it be in the Church or no I pray you see the Judgemēt of him that liued before me, and spake as hee saw, whiche was indifferent.* Sathan (sayth he) hath taken many of our Ministers, and caried them vppe to an exceedyng high mountaine and shewed them all the spi∣rituall liuynges almost in the world. By∣shoprickes, Deaneryes, Prebendes, Per∣sonages and Vicarages, and hath told them: this is a wealthy Byshopricke, this is a riche Deanery, this is a fat benefice, they are all in my gift. I am the patrone of them: fall downe therefore before me and worshyp me, and if one will not con∣tent you, I will giue you pluralities. Let no man thinke these thinges to bee for∣ged or sucked out of myne own fingers, Page  [unnumbered] for writers make mention, that the De∣uill in deede gaue the Byshopricke of Rome once, and since that tyme it was neuer good. And is he not so able nowe, thinke you to giue a poore benefice, as hee was then to giue the fattest Bysho∣pricke in the world? Let no mā be offen∣ded with me for speaking that, which all the world by experiēce seeth to be true. For where these Alymsters shoulde bee Preaches, they are tongue tyed: and that commeth not without great temptatiō. For thus he reasoneth with them: speak no more of iustification, medle no more with cōtrouersies: rubbe no man on the sore: Let euery man liue as he list with∣out reprehension or admonitiō, and you shall lacke no liuyng. Do you thinke that Sathā hath not sworne many to silence: I haue hea•• of diuers that at the begin∣ning haue ben very godly preachers, but after they haue once ben choked vp with many liuings, they haue had such a bone their throates, as the Deuill would haue it, that they would seldome open their mouth to speake any more. This farre of his wordes. But it behoueth those that Page  [unnumbered] will learne (in deede) to shunne the estate that Sathan would bring the sonne of god in this temptatiō, to consider of the world, and the thyngs that are therein, as they be described by the holy Ghost in the word of God, and wey the manifold snares that sa∣thā hath in the same, to seduce and deceaue withall, to the ende that they may walke vprightly in this vale of miserie, in y^• true feare and obedience of Jesus Christ. It is added (by Luke) that this great glory of the world was shewed vnto the sonne of God. In the twinckling of an eye:* UUhich doth fur∣ther set down vnto vs the forcible meanes that Sathan vsed to obtaine his purpose, for wee see that as pleasaunt thynges doe greatly moue the mynd of man, and the ra∣ther, when no bitternesse is mingled ther∣withall, so most especially when they (be∣yng many and glorious) doe come altoge∣ther, and of a sodayne. All which circum∣staūces you see how wisely the enemy hath packed together. The doctrine then that we are to learne out of y^e same is this: that Sathan will pretermit nothyng (be it ne∣uer so litle) but he will take his aduaūtage by it to do vs harme: to y^e end that we may Page  [unnumbered] learne not to be carelesse seyng he so bestir∣reth himself: nor to be negligēt in learning to discerne his sleightes & to auoyde them, seyng he is so watchful to seeke our destru∣ction, agayne in that this is sayd to be in a moment or the Twinckling of an eye, we may further behold that which before was shewed, namely, that the sayd temptations, were not corporally, but by cogitation. For we know that the mynde of man (in such wonderfull maner hath GOD created it) can at once conceiue and see those thynges that are farre distant,* and (as it were) lay them together, and make one common ob∣iect vnto it selfe of all the world: thinkyng sometymes of all at once, and sometimes of one part, somtimes of an other, and such is the wonderfull celeritie & quicknesse ther∣of, that it is now here, & forthwith at Je∣rusalem, or in any of the vttermost partes of the earth, which Sathan knowyng well inough doth labour also to make this sin∣gular and most excellent grace of God to serue his turne,* for the accomplishment of imquitie, she wyng vnto vs, the exceedyng malice of Sathan, that not onely vseth the instrumētes of sinne and imquitie to serue Page  [unnumbered] his purpose, but also vsurpeth (euen) vppon the best and most excellent graces of God, seeking to peruert them from y^e right vse, whereunto God hath allotted them: which is a thing very needefull of vs to be noted, for as it pleaseth God in his great loue to mankinde, to bestow his graces both of the mynde and body vpon man in most liberall measure (as witte, wisedome, learnyng, ri∣ches, honour, strength, beautie. &c.) so doth Sathan labour (euen) to make all these thyngs, not onely vnprofitable vnto vs, but (whiche more is) as instrumentes of our greater falling from GOD, and so of our more greeuous Judgement. For hee will teache a man to turne his wit vnto crafty∣nesse: his wisedome to iniurye others, his learning to bolster peruerse opinions, his riches to choake the good motions of the spirite in him, his honour to the forgetful∣nesse of God, to honour him, his strength to oppresse others, and beautie to pride, euen as he would haue vsed that excellent part of man (in the sonne of God) his mynde, to be a meane to draw him from his obediēce vnto God his father. And therfore we haue great neede to take heede, that the graces Page  [unnumbered] which God hath geuen vnto vs be not abu∣sed by vs through the suggestion of Sa∣than, to our greater hurt and Gods disho∣nour, which we shall the better regarde, if we set this alwayes before our eyes (and endeuour it vnfainedly in the whole course of our life) that all that we haue, or are any way able to doe, may be employed in such wise, as may best serue to the glory of god the father, the buildyng of the kingdome of Jesus Christ and the benefite of our bre∣thren with whom we doe liue.

[ 20] (All this will I giue thee if thou wilt fall downe and worship me) all this while hathe Satan done no more but onely made way for his purpose: for hauing set him on an exceeding high mountaine and shewed (as it were) before his eyes the bewtie of all kingdomes, hee commeth then to his pur∣pose, to wit, to offer them all vnto y^e sonne of God, so that he wil worship him, for (no doubt) he thought that Christ must needs be rauished with the desire of that glorious sight, and therefore woulde be willing to doe any thing, for the attayning thereof: which is easily to be found in man, subiect to corruption, but Christ was exempt frō Page  [unnumbered] the same, and therefore Satan was decei∣ued of his hope and disappointed of hys purpose. But let vs consider his tempta∣tion: how cunningly it is disposed and set in order. Sathan doth not go simply to the thing it selfe (as he did in the former) but before he biddeth him worship him, he set∣teth down the promise, to the end (that vn∣to all the circumstances) he might ad this as the life (if Christ would haue beleeued him) that he wil bestow them all vpon him but Christ saw his subtiltie, and therefore resisted him, and hath prouided that the same should be registred for our instructi∣on. And yet doth the deuill most mightelie preuayle with the world herein: for he set∣teth such a colour vppon sinne, by glorious promises, and manifold pleasures and pro∣fite, which come by the same that hee can easily perswade (almost) any man to com∣mit anie sinne, for that appeareth by the course that men take in this world,* that he hath alreadie wonne theyr heartes vnto this perswasion, that he will giue them all thinges. For if there be a practise whiche is cleane forbidden in the worde of God, you shall finde euen the meanest (in out∣ward Page  [unnumbered] appearaunce) very perfite in it, but as for those courses that God hathe com∣maunded (whereunto hee hath promised a blessing, and which hee will haue done as seruice vnto himself) if you aske them, they know not what they meane: & if you speake of them you had as good speake to a post: he doth not onelie (in moste liberall maner) promise to bestow all these vpō Christ: but also, for a further assuraunce (as Luke re∣cordeth) auoucheth that they are deliuered vnto him, and to whome soeuer he will be∣stow them. And yet we know by the scrip∣tures, that1 the earth is the Lordes, and all that is therein.2 The Lorde God of heauen giueth power, strength, and glory. For there3 is no power but of god:4 he lif∣teth vp and throweth downe. The5 most high deuideth to the nations theyr inhe∣ritaunce and seperated the sonnes of Adam: so that wee may behold the impudencie of Sathan, and his lying presumption that dare vindicate vnto himselfe that wherein hee hathe no interest, where-withall (not∣withstanding) hee preuayleth muche in the world: for they that do beleeue that these things he the Lords, and are bestowed (as Page  [unnumbered] blessings) vpon none,* but those that receiue them at hys hands (which is by those law∣full meanes that he hymselfe in hys worde hath prescribed and warranted) are careful that they neuer desire that whereunto the Lord doth not offer good meanes: contrari∣wise they that beleeue it not, but haue ra∣ther taken out the lesson y^e Sathan is the giuer of them, do by all subtle and indirect meanes seeke to attaine vnto theyr de∣sire holding this for a principle, that hee that dissembleth not cannot liue: and this for an other, that hee that dealeth iustly shall dye a begger: hath not y^• deuil (think you) perswaded such persons that y^e world is hys, and hee hathe the bestowing of it at hys pleasure? yes verely. And therefore they make no conscience of right or wrong: they neyther feare God nor man, but (so they may haue theyr willes in pleasure, profite or worldly estimation) they care for no fur∣ther. Contrariwise those that feare God haue not onely learned to abhorre and de∣test such dealinges in themselues, but also in those monstrous Anachims that followe such wicked wayes.* But here may seeme to arise a doubt, howe this can be so, that Page  [unnumbered] Sathan should haue so little interest in the world, seing, our sauiour Christ doth in1 diuers places cal him y^e prince of this world & s. Paule calleth2 him y^e god of this world. I aūswere y^• these be two true sayings:* sa∣thā hath nothing to do with the thinges of this world, & sathā is the god of this world, for it is euidēt that god3 made all things both in heauen & earth, which were all ex∣ceedyng good, & he doth continually so pro∣tect & gouerne thē, y^t the4 sparow falleth not on y^• groūd, w^tout his will, so y^• in gene∣rall they are thus to be recōciled, whatsoe∣uer is good in y^e world that is god y^e ruler & disposer of: but whatsoeuer is euill y^t sinne doth sathā direct & gouerne. Then he hath nothing to do with y^• things of this world, so farre as they be good, & vsed to the right end: Which is to y^• glory of him that made them & the benefite of the possessor, but he is prince of this world, first in respect of the sin that is cōmitted in the same, for as he was the first y^e sinned, so was he y^• cause of the transgression of mankinde,* & therfore is the continuall ringe leader of all vngod∣lynesse. Secondly he is called the prince of this worlde in respect of that he doth, and Page  [unnumbered] not of that he may do, for he is an vsurper, to wit through sinne captiueth and subdu∣eth man vnto his obedience and slauish sub∣iection, whereunto men doe so generallye yeld, that he onely seemeth to be serued and the Lord of heauen and earth thrust out at the doores, and therefore is hee called the prince of this world. Thirdly he is called the god of this world for that they why (by the iust Iudgement of god) are geuen ouer 1 into a reprobate mynde, beyng2 blin∣ded in their vnderstanding, doe giue them∣selues ouer not to obey the truth, but to3 beleue lyes, and obey Sathan in the whole course of their life, yet all this his power and souerainetie is ruled by the raynes of Gods prouidence, that hee can doe no∣thyng, without his4 leaue, no not so much as enter into5 the swine, whiche is vnto vs a great comfort and (indeede) the staffe of all our affiaunce, for when we see the malice of Sathan, the crueltie of the wicked, and our owne wickednesse we could haue nothing to resist, but onely this that Gods prouidence, whom we feare and in whom we repose our confidence, so dire∣cteth all thynges that without his will Page  [unnumbered] (whiche is in his sonne Iesus Christ lo∣uyng towardes vs) nothing can be attemp∣ted or performed.

If thou wilt fall downe and worship me) We see hys liberall offer and how bounti∣full a hand he hath in that which is none of his own, and yet notwithstanding doth hee promise this vpon meere liberalitie with∣out respect of anie other matter, no, it was nener hys meaning, for none shal be bene∣fited by hym but such as will doe hym ho∣mage: so that we may note herein Sathan, that mynde which he accused the seruaunt of God1 Iob to be of: to wit that Iob dyd not serue God for nothing: but because God had enriched him therfore (onely) was he godly and feared the Lord, and why did he charge him with such a hainous crime? for sooth because he was of the same dispo∣sition himselfe.* The doctrine (then) that we learne out of the same is this: that as we see Sathan to be minded, euen so (if you looke into the course of this worlde) shall we see hys instrumentes to be affec∣ted: that is, to measure others by them∣selues, and to (thinke though they be most wicked, and most vilely desposed) that no Page  [unnumbered] man is better: so that the deceitfull man wil trust none, but thinketh that euery mā will beceaue him. The lyer beleeueth not an other of hys word, because hee himselfe maketh no cōscience of lying, he that shun∣neth y^• offences that the world exclaymeth against (onely) to stop mens mouthes, doth think that no man doth more: in one word, let a man be neuer of wickedly bent, yet thinketh he no other men to be any better: contrariwise, the man whose mind is true∣ly regenerated thinketh so basely of hym∣selfe and by charitie (the fruit of his faith) 1 hopeth so wel of euery man, that (vnlesse he know the contrary) he alwayes iudgeth the 〈◊〉. Againe you see how liberall he is of promise, but he tieth it vnto a condition: wherein you may perceiue howe contrarie his affection is vnto the mind of the Lord: it is true that God will be worshipped of all that he dealeth mercifully withall, but yet doth he freely bestow his mercy, with∣out any respect of our worshipping hym a∣forehand. But Sathan wilbe worshipped before he will performe his promise. So that as the contrarie disposition of God & Sathan appeare in this poynt, in like ma∣ner Page  [unnumbered] (if you examine it well) shall you finde them that are of God,* and them that are of their father the deuill to be, for the godly hauing obteyned mercy at the handes of God, are also enclined vnto pitie and mer∣cie being carefull to doe good (accordyng to theyr power) not for gayne, but because God hath bene fauourable vnto them, the wicked (on the other side)* being minded as he is by whome they are guided, will promise very bountifully, and giue as su∣gred wordes and vse as glorious termes, as though theyr tongues were made of Butter: But all that euer they promise is with an if for if, they gayne not by thee: or if thou please not theyr humor, or if thou crowch not vnto them: they will not onelie not performe the least part of theyr large promises, but thou shalt finde it in experi∣ence, that they will be vnto thee (as Sa∣than was euer after to Christ) thy greatest enemies, and as much as in them lyeth) do thee the greatest displeasure. Well, let vs proceede the deuill worshipped: what doth he desire when hee would haue Christ Je∣sus to fall downe and worship him? surely no lesse then that whiche was due vnto Page  [unnumbered] God the father: for looke what it is that God requireth of vs in his word, when hee biddeth vs worship him, and all that doth Sathan most impudently challenge vnto him: But you will say vnto me, that Sa∣than shewed himselfe herein a very foole, for no man was euer found that would say he would worship the deuill. Well, thus can he cunningly teache thee to play with termes and speeches, while he get domini∣on ouer thee to make thee worship hym in deed. For (if we shal truely measure things by the lyne of trueth) we shall see that Sa∣than is greatly obeyed in this poynt, for what is it to worship God but to fear him, and bring forth the fruites of the same which is obedience? Nowe we cannot tell one of vs when an other doth feare, but by the fruites, which (Christ telleth vs) the 1 Tree is knowne, by the fruit by which euery Tree is to be knowne, is obedience, and by obedience, are we knowne whose 2 seruauntes we be (as S. Paule teacheth vs) the obedience vnto God is godlines, in the keeping of his commaundementes, the obedience vnto Sathan is wickednes in transgressing the lawes of God. Now let Page  [unnumbered] vs come to the poynt: if there be moe found that giue themselues ouer vnto sinne, in neglecting of the worde of God, blasphe∣ming of his holie name, profaining of hys Saboath, disobedience, whoredome,* drun∣kennes, vnlawfull gettyng & slaundering: then that bee carefull to knowe GOD, and striue against all impedimentes to re∣forme theyr liues according to hys holy word, it must needes follow that the grea∣test number (how soeuer they pretend the contrarie) doe obey Sathan in this poynt to fall down and worship him: besides this there is an other way to worship Sathan, which many do walk in & that is thus. We know that those which worshippe God do propound vnto them selues his lawes to be obeyed, and so make godlynesse their chie∣fest studie: if then wee propound any other thing for our chiefest marke, wee worship Sathan. They therefore that make theyr 1 belly theyr God (as the scripture speak∣eth) in giuyng themselues ouer to Epicu∣risme, and voluptuousnesse of liuing, they that are caried away with couetousnesse (which2 is Idolatry) & haue theyr grea∣test care to heape vp riches together, they Page  [unnumbered] that make the vanitie of worldly pompe and honor their principal end: (vnto one of which (almost) the whole world is admit∣ted) doe not serue God, but fall downe be∣fore Sathan and worship him. This is no∣table, for Sathan preuayleth in this poynt yet further not onely in getting men into his iurisdiction to fail downe and worship him, but also in making men his substi∣tutes herein,* creating them pettie deuils to challenge the same thinges vnto them∣selues, from the handes of men whiche he himselfe would haue had giuen him there of the sonne of God: Which (in a word) is thus put in execution, when soeuer any man requireth obedience vnto hymselfe, which cannot be done without the breach of Gods commandementes, or commaun∣deth anie thing which is to the hinderance of the glory of God and staying of y^e course of godlines. For God hath set euery man in his seuerall place, not for the breaking, but the further obeying of his lawes, and he neuer erected that calling whiche is a stoppe vnto hys glory: For so much as he made1 all thinges to serue thereun∣to. Now you see (I trust) in some measure, Page  [unnumbered] what the Deuill would haue Christ doe, and how farre hee proceedeth in practising this in the world among men. I am sure that you thinke by this tyme, y^t this temp∣tation is not the subtilest, but the grosest and most palpable impietie of all other, and therefore Sathan may seeme to deale foo∣lishly, but we are thereby to note, that hee doth not onely deale cunnyngly but also most impudently. For we see in experience how that hee (often) laboureth to persuade men vnto most horrible facces, as to mur∣ther their dearest and nearest frendes: Yea oftentymes, to make away their owne sel∣ues, and (alas) hee preuaileth many tymes there withall. But yet (euen) by this may we learne (if it please God to giue vs the right vse of •t) great comfort, for first, whē Sathan doth deale thus impudently, and shamelessel•• with vs, to suggest into our myndes, most haynous, and horrible moti∣ons, we are, as carefully to resist thē (least they ouertake vs to our owne destruction)* so comfortably to lift vp our hartes in hope that God will in his good tyme cleare our myndes of such cogitations, and also per∣suade the same vnto others, in the like ease Page  [unnumbered] euer hoping that the Lord will geue their extremities a ioyful issue: Secondly, when we see that our troubles doe not diminish, but encrease (and in our eyes wee beyng weakned) and Sathan seemeth to insult in such boystrous maner as though he had al∣most got the victory, euen in that case we haue Christ Iesus for our exāple, who was tempted at the last, most haynously, & ther∣fore we are to be so farre frō hanging down our heads and dispayring at the view ther∣of, that we may conceaue good hope, that our deliuerannce is so much the nearer; as our foe is the fiercer and Gods presence is most forcible and fauourable, where Sa∣thans enimitie is most hard and cruell.

[ 21] (Then sayd Iesus vnto him auoyde Sathan) When Christ doth see the impudencie and boldnesse of this tempter, that notwithstā∣ding he was beaten backe twise before, yet he not onely setteth vpon him agayne, but in most shamefull manner, arrogateth vnto himselfe y^• dominion of y^e world, which (in¦deede) is none of his, though he doe vsurpe vpon it (as we haue heard) & vpon the same hath so brasen a face, as to bid Christ Je∣sus the sonne of God (who was come into Page  [unnumbered] the world to teach men, the true worship of god) to giue vnto him that honour which is due to god alone: He aunswereth him more sharply then before he did, saying vnto him auoyde Sathan, as if hee should haue sayd get thee hence, thou aduersary to me, and to all mankinde, thou enemy to all truth thou seducer and deceiuer, thou lyer and v∣surper, auoyde out of my presence, for what soeuer thou promisest, if it should bee per∣formed, for so much as thou art my profes∣sed enemy it cannot bee of any good mea∣nyng of thee,* and therefore cannot doe me any good. So that by this first braunch of the aunswere of Christ Jesus vnto sathan, we learne, to begin withall this lesson that the consideration of the name of the enemy and what it doth signifie, because it expres∣seth his nature, is a forcible meanes to beate him backe and disapoynt him of his purpose, and weaken his strēgth. And ther∣fore it hath pleased the holy Ghost in the scriptures, to terme him with these titles whiche doe make manifest his disposition, as the name of Deuil signifieth a deprauer and wrangler, he is called Lyon in respect of his deuouring of men; the terme of Dra∣gō Page  [unnumbered] importeth his venemous poyson, Christ sayth hee is the1 father of lyes, to shewe that he neuer meaneth so well as he pretē∣deth and here hee is reproued by the name of sathan which signifieth an enemy or ad∣uersary.* All is to this ende that we may learne this lesson: that for so much as his whole indeuour is to destroye vs, and that he is a professed enemy vnto vs, those offers that hee seeketh to bestow vppon vs (for so much as they come from him that wisheth vs no good) though we see no hurt in them, yet are we iustly to suspect them: and ther∣fore to take heede, that we in no wise yeld vnto them. Agayne we see how Christ ta∣keth him vp farre more sharpely then in the former aunsweres he did, for then hee aun∣swered him simply with the text, and nei∣ther reproued him nor vrged the meanyng of the wordes but onely in the bare alled∣ging of it, and here he not onely taketh him vp with a most sharpe reproofe, but also pressed him (as we shal see anone) with the text in more forcible manner. The cause whereof, we are to search out, that we may haue the benefite of it to our owne instruc∣tion. If you marke well these thynges that Page  [unnumbered] sathan vrged vnto Christ before this, you shal finde thē to be of an other kinde, name∣ly to concerne him selfe and not God (im∣mediatly) as this doth, for though it bee a dishonour vnto God, when a man is vrged to offend in the least poynt of his Religiō: yet it concerneth the Lord more nearely when one shalbe sollicited to violate that worship and honour thereof hee is very1 ielous, and which he will not giue vnto an other, and accordyng as it is more haynous in the eyes of the Lord, so is it to be estee∣med a thyng more odious vnto man, and therfore to be repelled with more courage: Which (if you marke well) you shall in the practise of our Sauiour in the combate, for so long as sathan medled with those things that concerned Christ himselfe (as the mat∣ter of his body) he aunswereth him (though alwayes most perfectly yet) more mildly, but when he commeth vnto this pointe, to vrge him vnto those thinges, whiche con∣cerne the threatning of God from the iu∣risdiction of his creatures, and depriuyng him of his glory and worship, he dealeth no more mildly, & meckely but rebuketh him in most vehemēt maner, and painteth him Page  [unnumbered] out in his naturall coulours:* so that the ex∣ample of Christ is vnto vs a notable presi∣dent, how to behaue our selues towardes wicked men in the world, wherof some are enemies (thought to God in deede) in pre∣tence, onely to our persons: some euen in speach & behauiour professed foes vnto our Religiō, and so immediatly vnto the Lord, concerning them that are our enemies (for so much as we are to bee patternes of all pacience and1 to ouercome euill with good) we must vse our selues more gently towardes them2 reprouyng thē with all long suffering, and meekenesse, to see if it will please God to graunt thē repentaunce & deliuer them out of the snares of the De∣uill: But if they be enemies vnto our Re∣ligion, then are we to put on an other kind of behauiour towardes them, that is to re∣siste them (euen vnto their faces) with all courage and boldnesse, that they may know y^• we be zelous for the Lord God of hostes, and tender his glory, more then our owne estimation, or benefite, whiche practise (if we looke into the scriptures) we shall see to be obserued by the most notable instru∣mentes of Gods glory, for that is sayd of Page  [unnumbered] Moyses, that he was1 meekest man that was vpō the earth, & yet none was euer ei∣ther before him, or after him (Jesus Christ excepted) more filled with zeale & courage thē he shewed himselfe to be, whē he dealt with them that were enemies to God and his truth. The Apostle Paule who in hys doctrine dothe so often exhort vs vnto 2 meekenes, and gentlenesse: yet looke what singuler boldnesse hee sheweth him selfe to bee of when hee dealt with that3 sorcerer, who would haue peruerted Ser∣gius Paulus from the fayth. But (to goe no further then our sauiour himselfe, who is to vs an example of all perfection) doth not hee bid vs learne of him, for hee is lowly and meeke? doth not hee shew him∣selfe in the whole course of his life most milde? and yet how4 roughly and sharpely dealeth hee with the Scribes and Phari∣sies, who were deprauers of the truth of5 the law of GOD.6 We see (then) in what manner, and at what tymes we ought to be milde, & agayne when we must be ear∣nest, which is a lesson needefull to be lear∣ned (as generally of all true Christians so particularly & especially of vs Ministers) Page  [unnumbered] for these are suche dayes (if not worse) as our sauiour Christ spake of, that whether we come1 full or fasting, we are refused, if we pipe, they will not daunce, and if wee weepe, they will not mourne, that is of what spirite soeuer we be:* whether milde, or sharpe, whether gentle or rough, no way will please them, because they will needes be dampned. In which peruerse froward∣nes this doctrine will stād vs in good stead that is, to be patient, and gentle in our own cause, but zelous, and whot in the cause of the Lord, and then let the world take ex∣ceptions, as long, and as much as it can, our conscience will beare vs witnesse, that which GOD commaundeth: wherewith whosoeuer is offended, sinneth not against vs, but the Lord.

[ 22] (It is written, thou shalt worship the Lord thy God and him onely shalt thou serue) this is the repulse that Christ giueth vnto sathan: & such a blowe as made him (finally) to de∣part for that time. The wordes that are here alleadged, be not to be found, in so many sillables in any place of the scrip∣tures, though the sence and meaning is in many places, that whereunto Christ al∣ludeth Page  [unnumbered] is written in two seuerall places of Deuteronomy, where be these wordes:1 thou shalt feare the Lorde thy God, and serue him: In stead of feare, Christ putteth worship: and to the worde (serue) hee ioy∣neth (onely) both whiche are to be consi∣dered: for the first: where Christ taketh worshippe for feare, the difference is no more,* but to set downe the effect in stead of the cause, for the feare of God is that reuerent opinion that man ought to haue of God, in regard of his greatnes and his own weakenes: and the worship of God, is that necessary fruite that feare bringeth forth. Nowe for asmuch as Sathan chal∣lenged vnto hymselfe worshippe, which is the fruit of the feare of god (and therefore is alwaies included in the worde feare) Christ opposing his aunswere, to the de∣maund of the enemie, taketh that part of the sence of the commaundement (though not the very worde) which the aduersary did seeme to arrogate vnto himselfe. Now for the worde (onelie) which Christ seem∣eth to adde vnto the text, if wee marke it well, we shall see that it is most agreable to the meaning of the holy Ghost: for Page  [unnumbered] that sentence (in so much as it belongeth to the worshippe of God) must be refer∣red vnto the first commandement, where∣in God excludeth all others and taketh all vnto him selfe, the meaninge of it then must needes be, that this seruice is (onely) to be giuen vnto God: Agayne we know in the course of the whole scrip∣tures, that when god speaketh (as we call it) indefinitely, the sence is euer to be ta∣ken generally: as when he sayth1 cursed is he that maketh flesh and bloud his arm, he meaneth all and euerie sort of flesh and bloud, agayne when hee sayth, searche the scriptures, for in them you thinke to haue eternall lyfe: hee meaneth in them onely, so when he saith, thou shalt feare the Lord, and serue him, he meaneth onely him: you see then how the answere of christ though it vary something in the words of the text which he aleageth, yet it differeth nothing from the sence and meaning. Now if you marke the wordes spoken and lay them to the demaund of Sathan you shall see that they are (being thus alleaged) much more forcible then otherwise. For if Christ had spoken in generall of the feare of God, Sa∣than Page  [unnumbered] (being a cauyller) might haue replied that hee required worshippe and not feare, but whē Christ speaketh of worship, which (in deede) is conteined in feare, he stop∣peth his mouth that way, agayne, if he had said thou shalt serue God: Sathan might (peraduenture) haue aunswered, so thou mayest, and yet worship mee. But when Christ addeth this word (onely) hee spea∣keth no more, then the text conteyneth in it (being compared with other places) and yet cutteth of all occasions, from the ene∣mies of further wrangling. The manner therefore of Christs dealing, with the text doth teach vs: that for the right ouerthro∣ing of an aduersary, and conuicting of any gaynesaier,* it is greatly materiall how the scripture bee aleaged: for it is not onely, meet that the sword of the spirit be draw∣en out to cut downe, all that is raysed agaynst the truth: but also, that an edge be set vppon it, by the wisedome of the hand∣ler. For as euery one that canne handle a swoorde, is not bye and bye able to wounde his enemie, and defende himselfe with it, so euery one that alledgeth the Scripture (though hee alledge it truely, Page  [unnumbered] and to a good purpose) is not able to ouer∣throw the aduersarie with it, vnlesse hee doe vnderstand the true meanyng of it, that hee may produce it, to the most ad∣uauntage to his cause. Thus we see how Christ applyeth the Scripture, and what we haue to learne, out of the manner of the same. The doctrine that we are to obserue out of the aunswere is this, that (in the matter of Religion) not onely the hart and inward affection, is due to God,* and to bee geuen onely vnto him, but also all externe and outwarde gestures either of worde, countenance, or corporall beha∣uiour. Whiche is diligently to bee noted because of our Papistes, who will confesse that God (for so much as hee is a1 spi∣rite) must haue all spirituall worshyp, but (say they) that letteth not, but wee may giue outward worshyppe, vnto Sainctes Images Reliques &c. Wherein they ei∣ther shewe themselues marueilous igno∣raunt, or (rather) wilfully obstinate, for the worde that Christ here vseth for wor∣shyppe, is not to bee vnderstoode onely of inwarde but outward worshyp rather: and signifieth (properly) to prostrate, or fall Page  [unnumbered] downe vppon the face or knees: Now for as much, as Christ vendicateth this to be due onely vnto God, it is euident that no outwarde worshyppe (in respect of Reli∣gion) is due to any other, but because they will euidently shewe themselues, of set purpose, to gaynesaye the manifest truth, they flee vnto a foolishe and friuo∣lous distinction of two Greeke wordes La∣tria, and Doulia: and say that (in deede) the worshyppe, whiche is called Latria, is due to God, but Dulia is due to Saintes and Angels, but if I shall shewe vnto them, that both those wordes are vsed in the booke of God indifferently when the worshyp of God is spoken of,* what will then become of their distinction, for the first worde they make no question, and therefore I neede not speake of it, but let them (or their Clarkes that vnderstande the tongues) looke into the sixtenth Chap∣ter, of the Epistle to the Romanes 6 the1 eightenth Uerse and there they shall see that hee (speakyng of the seruice of Jesus Christ) vseth the Greeke worde, from whence Doulia is deriued: But let them goe (as not worthy to be named when we Page  [unnumbered] speake of the seruice of GOD) and let vs learne the lesson that our Sauiour doth teache vs in this place, to knowe that God will haue all inward and outwarde seruice that euer any man ought to doe, in respect of Religion, and therefore let vs take heede that while we parte stakes be∣twixt him and others (who in deede can a∣way with no fellow) we procure his Ma∣iestie not onely to reiect our seruice as stinckyng in his nostrells, but also re∣nounce vs and say at the latter end1 de∣part from me, ye workers of iniquitie.

(Then the Deuill left him) Nowe fol∣loweth (in a worde) the issue of his try∣all: First in respect of his aduersarie. Se∣condly of himselfe, of his aduersarie that he (beyng put to the foyle) went his way and left him (Luke sayeth) for a season, whereby we learne: First that the ende of tryalls is, (Iames sayth) if we resiste the Deuill hee will flee from vs. Secondly,2 that yet hee will neuer finally bee ouer∣thrown so long as we liue, for as he depar∣ted from Christ (but for a season) so doth he leaue vs, not as though he were vtter∣ly conuicted, but as one that goeth to Page  [unnumbered] make better prouision agaynst vs, and to wayte his better opportunitie, and ther∣fore wee may neuer promise our selues rest, from his assaultes so long as wee are in this tabernacle of clay (as is no∣ted aboue) subiect to corruption and mortalitie: agayne it is a comforte for them that are often tempted, that they neuer distrust or dispayre, though theyr troubles are many, for so much as it was the lot of Iesus Christ the sonne of God.

(The Aungels ministred vnto him) that is, the Lord sent his holy aungels to com∣fort him, not that hee was destitute before but that in his tryall he hauing lesser fee∣ling of their presēce might now haue more consolation, in their seruice, which is the end of all the tryalls of al Gods Children, (as wee are taught in manye places of the scriptures) for that the Angels are also ap∣pointed to serue for their comfort, which shalbe1 heires of saluation. And there∣fore let vs with2 pacience runne the race that is set before vs, looking to Iesus the aucthour and finisher of our fayth: Let vs bee contented to abyde the blowes of Sa∣than, the reproofes of the world: & pricks Page  [unnumbered] of our fleshe, knowing that as it is Gods will and determination to haue vs passe thorow the furnace of afflictions: so will he geue (in his good tyme) ioyfull issue of the same, to his owne eternall glorye, the endlesse confusion of our aduer∣saryes that molest vs, & to the euerlasting consola∣tion of our own soules.