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Verse. 5. 6. 7.5. Then the Deuill tooke him vp into the holy Citie, and set him on a pinacle of the Temple.
6. And sayd vnto him. If thou be the sonne of God, cast thy selfe downe: for it is writ∣ten, that hee will giue his Angels charge ouer thee, and with their handes they shall lift thee vp, least at any tyme tho•• shouldest dash thy foote agaynst a stone
7. Iesus said vnto him, It is written agay•• Thou shalt not tempt the Lord thy God
[ 13] THen the Deuill tooke him vp) we haue sene the subtiltie of Sathan, agaynst the sonne of God in the first temptation, and how hee in most notable manner hath driuē him backe, and put him to the foyle:* 1.1 a mā would thinke that now Sathā should see, that he is the sonne of God, and so ne∣uer attempt any more to assayle him, for feare of an other repulse, but he playes the part of an inuincible fighter, that hauyng offered a blow to the head, & seyng it war∣ded, doth offer agayne, not at that place, but at an other: hopyng if he cannot speede, at one place, that yet he may hit in an other: for Sathan offereth not agayne, with the same temptation, but tryeth an other way cleane contrary vnto the other, as we shall see hereafter. The first thing that offereth it selfe to our consideration is the tyme when this second temptation was, namely forthwith vpō the end of the other. Where∣in may seeme to arise a doubt: for seyng that Luke telleth vs that this was the last, 〈◊〉〈◊〉 Mathew (here) that it was presently 〈◊〉〈◊〉 the first, they may seeme to be cō••ra∣••••ne to the other. But we are to note
(for the solution of the doubt) that it is not the purpose of the Euangelistes to be pre∣cise in the obseruyng of y• tymes, but care∣fully to set downe y• thing, and therfore did euery one of them (as we see if we cōferre thē together) set downe the things as they came conueniently to hand. Now for so much as this second tēptation is in a mat∣ter cleane contrary vnto the former, & we know (by the worde of God and our owne experience) that it is the course of Sathan, so to assayle: it may appeare that Mathew hath rather set them downe accordyng to the tyme wherein they were done, then Luke. The thyng then that we are first to insiste vppon in this place, is, the tyme of this temptation (that is) when the first tri∣all was ended, then began the second to be taken in hand. Whereby we are first to learne this lesson, that when one storme or trouble is past,* 1.2 and the grief of one afflic∣tion ended, we must not then looke to rest vnmolested: which is worthy to be noted, for we see that fleshe and bloud naturally, persuadeth it selfe, that (one broyle beyng once ouercome) we shalbe in quietnesse and securitie afterwarde: but we may not bee
lulled in the cradle of securitie in such ma∣ner, but learne, that for so much as our life 1 1.3 is a continuall warrefare: and man is2 1.4 borne to trauaile as the birde to flye: and Sathā is a sworne enemy to our peace and well fare: that we assure our selues so long as we tarie in this body3 1.5 of clay, we shal∣be sure that the end of one trouble must be the begynning of an other,* 1.6 and surely the due consideration of this bringeth greate case vnto him that weyeth it a right. For what is the cause that wee see so many in triall and tribulation, either impatient, or counting it vntollerable, vtterly to relent but onely this, that they haue promised vn∣to them selues peace and safetie, dreame of an heauen vpō earth, and hoping to liue as they would wish? who beyng disappoin∣ted of their purpose, and falling into such a sodden sorrow (which they neuer thought vppon) doe most lamentably increase vnto themselues their owne woe. If then we will profite aright by this doctrine, wee must rather looke for the worse, then the best, and thē shall no estate too much moue vs, but in euery condition (whether of pro∣speritie or aduersitie) we shall set our hand
1 1.7 to the plough, not lookyng backe, and so shalbe founde meete for the kyngdome of God. Agayne it ministreth vnto vs a doc∣trine of exceeding cōfort, for though trou∣bles come, one in the necke of an other, yet is not our whole life one onely trouble, without intermission. Wherein appeareth the exceedyng loue of our good and graci∣ous God, who knowing our weakenesse, & pitieng our estate, hath in his vnspeakable wisedome, so tempered the afflictions of his seruauntes, that yet in the midst of the same, he geueth exceedyng comfort.* 1.8 For he knoweth well inough, that if our warrefar should be one, & euer in like maner, with∣out intermission, or alteration, we should fainte long before we come to the goale. Therfore it hath pleased his gracious Ma∣iestie, to make them many and diuers, and to make them short, that we might haue ex∣perience of his presence, in our deliueraūce and so be hartened on to encounter agayne with the more valour,* 1.9 knowing that the enemy being heretofore beaten backe, will agayn be more easilie ouerthrowne, whē he seeth y• victorer set vpon him a freshe: And also haue dayly proofe of the present hand
of God to assiste vs agaynst that huge and harmefull aduersarie.
[ 14] (He tooke him vp. &c.) Now it remaineth that we consider the place where this was done, to wit the holy Citie (meaning Hie∣rusalē) so called (not in respect that it was a place of it selfe more holy then other pla∣ces (nay) it was thē a place of greatest cor∣ruption) but for that it had the sacrifices, & publicke seruice of God in it, and for that there was wont to be great holynesse, whē the Israelites truely feared God. We must not take this place as though hee caried him thether in deede, but (as I said before) in motion, labouring to suggeste such per∣suasiōs into his mynde: now in that the ho∣ly ghost meaning Ierusalem, calleth it the holy Citie, he doth (no doubt) geue vs there by to vnderstand, what was the subtiltie of Sathan herein, to weete, to assayle him wt this temptation, in such a place, as might seeme to bee most voyde of Sathans pre∣sence: thereby labouring the more cūning∣ly to deceiue: Wherein we may learne a lesson most needefull to be obserued, to wit that Sathan (such is his subtiltie) when he goeth about to seduce any (that maketh a
conscience of sinne,* 1.10 & knoweth in any mea∣sure how GOD is to be serued and hath a care to put the same in practise) hee will not attempt his purpose, in the name of sin, but sleely vnder ye coulour of a good thing: for we see here that he bringeth Christ Je∣sus vnto Jerusalem, where he might seeme to be most voyde of any molestatiō, & there goeth about to moleste him, for (in deede) he wilbe sure to be in those1 1.11 places, and prying into those exercises, that of them∣selues be most excellent. As for example, if he can not persuade with thee, to leaue of, or neuer enterprise the hearing of the word of God (because thou knowest it must bee heard) if hee can neither make thy profite keepe thee at home, nor thy pleasures cause thee to be imployed els where:* 1.12 yet will he seeke to deceaue thee when thou commest there: for either hee will labour to put into thy mynde, the consideration of such a busi∣nes that thou hast at home, or such a thyng that thou hast left vndone: or to make thee heauie and fall on sleepe: or els if hee can not preuayle that way,* 1.13 hee will put other motions into thy minde (which of themsel∣ues are very good and godly) to this ende
that he may steale thy hart from attending vnto the doctrine in hād. And this is a mar∣ueilous subtiltie: for who would thinke that it were Sathan that putteth good co∣gitations into a mans mynde. But it is most certaine, that if he can preuayle no o∣ther way, yet will hee haue thee imployed in an other matter, lesse needefull for thee at that instāt, to the end that he may make thee sinne agaynst GOD, in not listening vnto him when he speaketh vnto thee: and that he may depriue thee of the benefite of that doctrine then deliuered. I speake not all this while of those, whose myndes hee doth carie away, by the wandring of the eye, by beholdyng this man and that man: yea & often the disquietnesse of some, where at thou art greatly greeued, doth hee also vse as a meane to drawe thy hart from the thyng in hand.* 1.14 The same course he taketh (euen) in the holy action of prayer, howe hard a thyng is it, for a man to pray zea∣lously, feelingly, and attentiuely? either he will make thee heauy, and therfore he will say thou art vnfit to prayer, & so let it passe for that tyme: or thou feelest not the re∣morse of conscience for sinne, which here∣tofore
thou hast or which thou shouldest, & therefore he will bid thee take heede thou prayest not least yu offend god in thy prayer. Or if by neither of these meanes hee can dissuade thee from that holy exercise, yet will he come stealing on thee to take away thy hart from that which thou speakest, & so make it vnprofitable vnto thee. So that the true child of God doth know (for to the rest these thinges are parables) how diffi∣culte and hard a thing it is to offer vnto the Lord this sacrifice, in such maner, that it may be a sweete smelling sauour in his nostrels. And when I consider the horrible estate, whereunto (euen in the eyes of mā) Sathan hath brought the world, it maketh me quayle for feare,* 1.15 and maruaile how the Lord in his iustice can abide such propha∣ning of his name, and abusing of his most holy word, as is euery where to be founde. For though we be gone from the Papistes in this pointe, that we vse not an vnknowne toung (yet in the most places) we differre from them in nothing els. For we rest vp∣pon the worke wrought as they did, we tosse it from poste▪ to piller as they did in one word, if a number of prayers he sayd,
and a taske done, it is thought good prayer. In y• meane while the hart of him yt pray∣eth is alienated, his eyes wander hether & thether: & (if neuer so little occasion to be offered) his tongue shal also beimployed to speake to him y• is next him, these be they that1 1.16 offer the sacrifice of fooles, but the Lord wilbe surely reuenged of these and such like dealinges: and of them also by whose occasion so great abhominations be committed. Let vs therfore (whiche is the drift of my speach) carefully take heede (se∣ing Sathan is so subtil, that he wil labour to make the best exercises vnprofitable vn∣to vs, and cause vs (vnlesse we take good heede) to sinne greeuously in them agaynst the Lord) that we continually praye vnto the Lord our god, that it would please him to direct vs, by his holy spirite, that our ad∣uersarie deceiue vs not in the same. Let vs learne neuer to enterprise any such action rashly,* 1.17 or soddenly (as commonly men doe) but reuerentlie, & diligently consider with our selues aforehand, what we goe about, and craue the Lordes assistaunce therein. It is not onely said that Christ was caried into Jerusalem, but also that he was pla∣ced
on the pinacle of the temple, in a most highe and eminent place aboue the rest of the whole Citie, where Sathan thought more commodiouslie to assayle him, and to be more free vpon him: Teaching vnto vs this doctrine,* 1.18 that he is most bitter against those that are in highest estate, and condi∣tion, and laboureth aboue all to seduce thē: because he knoweth that, as the Cedar tree is not cut downe, but in the fall thereof, all the shrubes, and inferiour trees are crushed with it so farre as it reacheth: euen so the fall of the greatest, carieth many inferious to fall with him: which Salomon well obser∣ued, whē he sayd of a1 1.19 Prince that hark∣neth vnto lyes, all his seruauntes are wic∣ked, and our Sauiour Christ that sayd, if 2 1.20 the shepheard be smitten, all his sheepe are dispersed. And therefore we see that great men are brought often tymes into a most monsterous course of life, because the enemy hath laboured by thē to seduce ma∣ny. We see moreouer that the Ministers of the word of God, because they bee stan∣dard bearers in the host of Christ, are ei∣ther, ouerthrowne by Sathan into world∣linesse and vayne glory (whiche experience
teacheth vs to be true) or so mightely hac∣ked at, by time seruers, and enemies to the truth, with tossing vp and downe, slaūders, vile reproches, & such like, that they seeme euen to be the butte, for all mens venomed arrowes to bee shot at, and (as the Apostle sayth)1 1.21 the of scouringes of the world, & a gasing stocke to men and angels, and all because of this that the candle2 1.22 whiche they carie in their hand, is so deadly hated of the enemy, that he will neuer cease, vn∣till it be extinguished or greatly darkened. If behoueth therefore all those,* 1.23 whom the Lord hath set a loft in the church to be tea∣chers, or the common weale to bee rulers, to watch their own wayes in most carefull maner: knowing, that if they do not great∣ly aduaunce the glory of God (by the dis∣charging of their duetie in an vpright con∣sciēce) their lifting vp to heauen (in regard of their excellent calling, in this worke) shalbe a meanes to throwe them the lower downe, into hell, & so to increase their con∣demnation, for that they haue abused gods great graces (geuen them to aduaunce his glory) and turned them into meanes of dis∣gracing the same.
[ 15] (And sayd vnto him if thou be the sonne of God, cast thy selfe downe headlong) as if hee should haue sayd, if thou bee certaine that thou art the very sonne of GOD,* 1.24 of such Maiestie and power: it is meete and con∣uenient, that thou liue not here so ob∣scurely, in a corner, but that thou make it knowne vnto the world, by some notable and singular miracle, that they may haue occasion, to geue thee that honour, which is due to such a person: for which there is no more fit way, then now that thou art here aloft, vpon the toppe of the temple (whiche is in this Citie where thy fathers name is called vpon, and he dayly serued) to throw thy selfe downe, from hence headlong vnto the grounde: which when the men of Jeru∣salem doe behold, they can not chuse but cō∣fesse thee to be the onely, and very sonne of the euerlasting God, and receiue thee with a common applause, to be their Sauiour & redeemer, and so aduaunce thee among thē vnto great honour. This is in effect the summe of this temptation. Whereby we see an example of the wonderfull subtil∣tie of Sathan, wherein we may note di∣uers doctrines for our instruction. First
how that the enemy (repeatyng agayne the former part of the first temptation, where∣in he hauing the foyle, doth yet vse it as an occasion to set vpon the sonne of GOD a fresh) doth playnely declare himselfe to be of great skil and of an inuincible mynde, a∣gaynst him, whom hee laboureth to ouer∣throw, for if hee dealt thus with him, in whom he founde no shadow of inclination, nor weakenesse, in the maner of resistaūce, much more will he at vs agayne, whō once he is vāquished, who (howsoeuer it pleaseth God to make vs1 1.25 more then conquerous in him that hath loued vs) cā not chose but see in vs much weakenesses: greate fain∣ting and infirmitie, in our afflictions: and therfore we may seeme (to him) to geue iust cause of hope that at length he shal captiue vs vnto his desire. UUhereof we are to marke this vse vnto our selues, that we ne∣uer rest vpon any thing that we cā do: nei∣ther euer extenuate the power of Sathan in our owne imaginations (which the holy ghost hath described to be so2 1.26 great) but in continuall view of his strength and sub∣tiltie, and contrariwise, our owne infirmi∣tie and blindnesse, alwayes to relye vppon
Iesus Christ our head,* 1.27 shrouding our sel∣ues vnder the wings of his protection: set∣tyng him euer in the forefronte of the bat∣taile▪ and then shall we bee sure, to get the victorie. Agayne we may see in the maner of this tēptation an other of Sathans iu∣glinges most needefull to bee obserued: to wit, how he assayleth not Christ Jesus wt the same agayne, or any like to it, but with a newe temptation cleane contrary to the former,* 1.28 saying that thou mayest be sure i∣nough from doubting, cast thy selfe downe, that thou mayest see that yu are the sonne of God to the end (as no doubt he imagined) that Christ might no way suspect it to bee the motion of euill, being so contrary vnto the other: but rather a confident ioye vpon the victory: wherewith (although hee could not deceaue the sonne of God, yet) he pre∣uaileth marueilously with it, in the world: for (if we shall view the thing in his parti∣culars) we see, y• seyng Sathā can not pre∣uayle in the world, to keepe it still drow∣ned in blinde ignoraunce, and supersti∣tious deuotion: but that the same is descri∣bed openly vnto men, to be detestable and leadyng to finall destruction: now doth he
labour to bring men vnto Atheisme, and to be iust of no Religion at all. Wherewith how greatly he preuaileth (to the great dis∣honor of God, & grief of all the godly) it is most manifest: for to put on the name of Religion is present with euery man, and to put of the title of Poperie (because the law doth so) but to come to the point (which in deede is the marke of a true Christian) so to1 1.29 refuse the counsell of the vngodly: so to shunne the waye of sinners: and so to abhorre the seate of the scornefull: as with all (for so the originall text is to be expoū∣ded in that place) to meditate in the law of God day and night, to make it2 1.30 a lāterne to our feete, and a light vnto our pathes: to lay downe all our wisedome, and our owne wayes, at the feete of Jesus Christ: and to be contented, both in Judgement, & in pra∣ctise of life, to let the lyne of the worde di∣rect vs. how sew such are there founde, and how thinne be they sowne, throughout this whole lād? and all because of this,* 1.31 that Sa∣than would persuade vs, that the further we be from zeale: from godly life: frō feare of offending God and his Church: the fur∣ther we be from Poperie, and therfore the
safer, as in this one example shall appeare: when we doe, by the word of GOD iustly cōdemne, the tyranny and butchery of that Antechrist in captiuyng the consciences of men, vnder his slauish subiection, and then doe heare that the word of God hath pres∣cribed an order in his Church to bridle the varulinesse, & amend the abuses that rest in euery one, who is called a brother: if once we desire to haue the same executed, that offences may be taken away (oh say they) yt were euen to become slaues vnto Poperie agayne: and therfore that they neuer come neare that, they wilbe sure to geue them selues to all libertie and loosenesse: in the meane while, they forget that Sathan laboured to practise so with our Sauiour Christ Iesus, to driue him too farre into ye contrary extremitie. If he can not preuaile with man to make him couetously minded, to be alwayes pludding vpō worldly cares, that all good things may be choked in him (whereunto almost) euery man yeldeth: thē will he at him with the contrary, to driue him to carelessenesse, in respect of those thinges which he is bounde to looke vnto. In a word it is Sathans continuall prac∣tise,
neuer to let man rest in that golden meane which Gods word prescribeth, but euer to intise him to the one extremitie, or the other: and therfore we haue great need to pray vnto the Lord, to make vs wise har∣ted, that we may see the course commaun∣ded, and continually proceede in it. More∣ouer, in ye Sathan, would haue him throw himselfe downe headlong, which is (as you haue heard) contrary vnto the other: it is to the ende that hee may make him vaynelie presumptuous, vpō his owne power, which is a tēptation greatly infecting the world, for notwithstandyng that we be in our sel∣ues most foolish, ignoraunt, and simple, yet Sathan will steale all the sight of that out of mans mynde, and persuade him of him∣selfe very highly. Whereupon it commeth that we see the whole worlde so caried a∣way in pride and presumption, that euery man swelleth in his own conceite, seeking to disgrace all other men in respect of him selfe, and liketh of nothing bee it neuer so good, holy▪ or wisely done or sayd, but that which is forged in his owne imagination: but wee must learne the lesson of the holy Ghost set downe by the Apostle Paule, in
1 1.32 geuing honor to preferre one & an other, and not our selues, in our owne blind per∣suasion: Sathan laboureth not onely in this, to make Christ Jesus thinke too wel of himselfe, but also vppon the same to vse vnlawfull meanes, to make it knowne vn∣to others, which is a braūch (if you marke it wel) secret poyson, wherewith he great∣ly venometh mankynde. For when once he can bring man to thinke better of himselfe then others doe, or (in deede) is cause why he or they should: then will he ticle him wt vayne glory,* 1.33 yt is with an inordinate desire of blazing his power & dignitie vnto men: whereunto when he can finde no fit instru∣mentes, for the execution of the same, in such measure as hee would: rather then it shalbe vnatchiued (such is his thirst after prayse, & popular fame) he wilbe his owne spokesman, and pleade his owne cause, as we may see in the wordes & deedes of men: words, when men are not ashamed to com∣mende of, and prayse themselues, shewyng in boasting maner what they can doe, and what great things they haue done (and of∣ten, all starke lyes) thinkyng the matter neuer sufficiently knowne vntill themsel∣ues
lay it open,* 1.34 in deede when mē and wo∣mē (as we see in their practise will adorne (or rather disguise) them selues in such straunge and monstrous maner, as we see continually practised amongest vs: and all commeth from a braunch of that that Sa∣than would gladly suggest into the sonne of God, to thinke it shall not otherwise bee knowne how noble, how worshipfull, how rich in liuynges, or great of byrth they are, and they persuade themselues, that euery man admireth their great estate thereby, when (poore soules) they take the readyest way, to be mocked and taūted of euery one that seeth them: esteemyng them rather of foolish, vayne, and wanton, then wise, sober, or honest behauiour. This kinde of decette is yet further to be ripped vp, for it is an infection that stealeth euen vpon him that is (otherwise) watchfull: for it is a maruei∣lous hard thyng (such is our corruption) e∣uen for the dearest children of God, to doe any thyng that is good, or be in any good e∣state or condition, but as Sathan would haue had Christ to haue misdemeaned him selfe because hee was the sonne of God: so doth he exceedyngly labour, to make their
affections corrupt in the same manner. In respect whereof, I pray God that we ne∣uer let passe from our remembraunce the saying of that singular vessell of God S. Paule, that sayth hee had the1 1.35 messenger of Sathan to buffet him (a pricke in his flesh) least he should be exalted aboue mea∣sure, through the aboundaunce of reuelati∣ons. For of all sinnes,* 1.36 I am persuaded that the best and godliest cā most hardly auoyde this, to doe any thing that is good, & not be proude of it: but let vs pray vnto God, for his grace, that our affections may be so re∣formed, that we neuer ascribe any thyng to our selues, that is his: and then shall we neuer bee proude of that which is not our owne. Marke yet an other pointe of Sa∣thans doinges▪ he carieth him vnto an high place, aboue the rest of the buildyng, but it is to the end, that he may throw him down the lower, and with the greater fall: for he meaneth neuer any thyng lesse then to be∣nefite any man, but his purpose is continu∣ally to seeke by all meanes his destruction: and yet will he set a goodly shewe vpon the matter, as though he laboured for his well∣fare, to the ende he may the more easily de∣ceaue:
whereby we may see, that as Sa∣than is contrary vnto God: so is his doyng most vnlike y• Lordes. For the Lord while he intendeth the profice of a man,* 1.37 doth hū∣ble him, cast him downe, and make him seeme base in his owne eyes, that hee may aduaunce him, lift him vp and adorne him with glory, and Sathan doth here cleane contrary to wit, exalteth highly, to the end he may throw downe the lower, and ther∣fore we are to take heede of those thynges in this world, that either offer vnto vs pre∣sent pleasure, or feede our humor in plea∣sing of our selues. And on the other side, not despise the snubes and checkes that the Lord doth often lay vpon his people, for so much as (howsoeuer in present the former may be more delightfull yet) the latter in the ende (to him that hath the right vse of it) is farre more profitable. Lastly (to con∣clude this point, & so to proceede) the drift of Sathan is to make him, beare him selfe to bolde vppon this that hee is the sonne of God. A practise wherewith he greatly pre∣uaileth in the world. For where as GOD hath in his wisedome, set and appointed the places of men to bee diuers: some in
great,* 1.38 and some in meaner conditiōs: to the ende that by the greater his glorye might more eminently appeare in those whom he hath aduaunced: Sathan laboureth (and mightely preuaileth to deface this glori∣ous ordinaunce of God, and to make it vn∣profitable vnto that ende whereunto it is ordained, For he telleth Princes, & great personages, that for so much as they bee in so great and excellent estate all thyngs are lawfull for them: their will may bee their direction, and who may controll them? whereby they promise vnto thēselues great freedome to sinne: for that they are not to be censured by man (the meaner man also whom it pleaseth GOD to aduaunce, vnto dignitie, and great estate in the worlde, whereas he should reason thus: God hath in his great mercy dealt thus graciously with me, to preferre me, before many of myne e∣quales and betters (no doubt) it is to this end, that I should in more notable manner aduaūce his glory, and in greater measure bee a staffe vnto those that feare the Lord, and a shield to defēd them agaynst the wic∣ked: Sathan teacheth him to reason cleane contrary: as thus. Now I am adaunced,
now am I inriched, now am I esteemed, I haue all thynges that I can desire,* 1.39 what should now let me, why I may not geue my selfe vnto my pleasures, to feede my owne affections and be it right or wrong, who shal say nay vnto it? or who dare finde fault with it? I would to God that we had not too manifest experience, of such reaso∣ninges: for where as great personages, should bee glorious in great and raxe ver∣tues, for others to immitate, it falleth out (oftētymes) that they be patternes of most monstrous sins, vnto those that will learne to follow them. Sathan findeth such fruite towards the building vp of his kingdome, by this course, that hee infecteth all sortes of people by the same, so that not so much as the simple countreyman (if that hee can any way persuade himselfe, that superiour persons haue any good likyng of him) but will attempt whatsoeuer, shall any way serue his owne turne: alwayes thinkyng thus with himselfe: if I be crossed in it, I haue a frend,* 1.40 a great man that will stand by me, and suffer me, not to haue the foyle. Frō this fountaine doth arise all the trou∣bles, and disorders that are euery where to
be sene: which (if you marke well) you shall see, that it springeth from his brayne, that beareth himselfe bolde of his frendes that he can make, either in Court or in the coū∣trey. And thus can Sathan cunningly de∣ceaue the world. But (if it pleased God to put it in the harts of superiours on whō all wicked men do relye) it behoueth them to haue especiall care, whō they stād with, for so much as they can not choose but be guil∣tie of the sinnes committed, by them, and it is now come to that passe, that a liuery coate maketh a man lawlesse where soeuer he dwelleth.
[ 16] (For it is written he shall geue his Angels charge ouer thee. &c.) Now come we to the reason that Sathā vseth,* 1.41 to the end that he might with more probabilitie seeme to vrge no vnlawfull thing: his reason is thus much in effect. I persuade thee to nothyng, that either, may be any way offensiue, vnto GOD, or daungerous vnto thy person, for that which is writtē in Gods owne word, must needes please him well, & that which he hath promised, can not be vnperformed: and thou canst not bee ignoraunt that hee hath cōmaunded his angels to take heede,
vnto those that are his, & so to protect thē, agaynst all daungers that may seeme to be incident vnto them, that they shall not so much, as trippe or stumble at a stone, that lyeth in their way, a speach in appearaūce, merueilous glorious, but in truth (beyng rightly scāned) most wicked and impious: for marke, his intent is (as we haue heard) to persuade Christ Jesus to sinne, and yet for the proofe of the same, hee will needes alledge the Scripture in which maner (be∣fore we come to the text it selfe) there re∣steth a double subtiltie, first he seyng him∣selfe cōuicted by the Scripture, beginneth now to fight with the same weapon: both that hee may seeme to haue as much force on his side to persuade with, as Christ had in resistyng: and also, that he by taking that weapon into his hād, might cause the sonne of GOD to refuse it, and vse it no more a∣gaynst him: either of which if he could ob∣taine hee would not greatly doubt of the victorie. Which we are diligently to con∣sider, and obserue: for Sathā knowyng that he is no way so wounded as with the word of God, vseth many sleightes from tyme to tyme, to depraue vs of the benefite of the
same.* 1.42 For either he will labour to take it vtterly away from vs (as he doth mighte∣ly, by those miscreauntes the Papistes) or if he can not get that, yet will he vse some meanes or other, to make vs as good bee without it as haue it, by settyng before our eyes texte agaynst text, by shewyng vs the diuers sences wherein it hath bene taken: and all to this ende to make vs Acade∣mickes, holding no certaintie of any parte of it. And therfore we haue great neede (es∣pecially in these dayes, wherein the Scrip∣tures are so many wayes abused & peruer∣ted) to craue the Lordes gracious fauour, to open our eyes, and enlighten our vnder∣standing, that we may see the1 1.43 misteries contained in his lawes: that we may with the knowledge of the text (in letter) vnder∣stand also the spiritual sence and meanyng thereof, to the right reformation of our iudgements, and conuersations, according to the same. The secōd braunch of the sub∣tiltie of Sathan in alledging the text, is that he may the more easilie deceaue: and with the more coulour worke his purpose, and not be descried. Wherein we see that verified whiche the holy Ghost doth els
where warne vs of, namely, that hee can turne1 1.44 him selfe into an Angell of light: that is set such a glorious face vppon the matter, that he would seeme to lead a man into the highest heauen, when (in deede) his purpose is to throw him downe to y• lowest hell. For would not a man thinke, that the eternall worde of the euerliuyng God, be∣ing geuen vnto the sonnes of men, to teach vs to know God, and worship him aright, and to shewe vs the way to endlesse felici∣tie, should neuer be spoken, but to that end, and therfore the very sillables of the same to carie in them alwayes, great maiestie & reuerence? which in deede) is the end wher∣fore it is geuen vs) and yet behold how sa∣than (as hee vseth it) would make it serue his turne, to teache the way to perdition. Wherein (though the sonne of God could quickely espy his legierdumain yet) hee greatly ouertaketh mankinde with it: espe∣cially those,* 1.45 that haue a generall likyng to Religion and yet are 〈◊〉〈◊〉, in the true sence, and meanyng of the text: we see how Sathan c••••ieth them from opinion to opinion and euery thyng that seemeth to haue any probable shewe of Scripture in
it, they take by and by as an vndoubted truth. Wherein as (at the first) he abuseth their simplicitie, and vnstaydnesse: so (at the length) hee bringeth them to an obstinate frowardnesse, that in respect of their owne opinion, they will not sticke to condemne those whom they know in their owne con∣sciences, to be the notable instrumentes of God to set forth his glory. And therfore it behoueth vs, to take heede that we truely learne to discerne the spirites1 1.46 whether they be of God or no: lest we (suffering the punishment of our owne carelessenesse) bee caried about with euery2 1.47 winde of doc∣trine, by the deceite of men: but be so setled vppon the rocke3 1.48 Christ Jesus through the knowledge of the doctrine of the Pro∣phetes and Apostles) that the gates of hell do neuer preuayle agaynst vs. Thus much for Sathans sleight in the alledging of the text. Now let vs see how he doth alledge it. (He shall geue his Angels charge ouer thee &c.) If you looke vpon the wordes of the texte alledged, and conferre them with the 4 1.49 Psalme from whence he had them, you shall see a notable peece of cunnyng. For where as it is sayd here, that GOD will
geue his Angels charge ouer (those that dwell vnder the shadow of the almightie) to guide them in their wayes: hee leaueth out this last word (their wayes) whiche (in deede) is the very thyng that would haue made him ouerthrow himselfe. And ther∣fore he passeth it ouer. For the meanyng of the promise is, that God will protect them that walke in his wayes which he hath pre∣scribed vnto them. Now there is none so ignoraunt, but knoweth, that when a man is vpon the toppe of a pinacle, his wayes to come down, is not to throw himselfe head∣long, but, to come downe by y• stayres, that be made for that purpose. UUhich Sathan knowyng well inough, doth leaue it out, that his dealyngs may not be discryed: this lesson doth hee teach many a one to put in practise, as for exāple, when he would per∣suade a man to bee a Papist. He will tell him that none can be saued, but whom the Pope will, and to proue it he hath a text to witte whatsoeuer1 1.50 thou bindest on earth shalbe bounde in heauen, and whatsoeuer thou loosest in earth, shalbe loosed in hea∣uen, but he will neuer tell him that this is restrained to the wordes of the commission
1 1.51 teaching them to obserue whatsoeuer I haue commaunded you, els it is your owne inuention. When hee would persuade one to abyde still in his sinne, he will tell him that God hath mercy euer in store, and to proue it he hath a text, to wit, whensoeuer the wicked returneth from his sinnes,2 1.52 they shall no more be remembred, but hee will neuer geue him leaue to learne that the mercy3 1.53 of GOD leadeth to repen∣taunce els thou heapest vp vnto thy selfe wrath agaynst the day of vengeaunce: whē he would haue thee to be superstitiously de∣uoute, and so not to care for the doctrine of the word, he hath a text4 1.54 pray continual∣ly, but he will not tell thee that he whiche refuseth5 1.55 to heare the law, euē his pray∣ers are abhominable, and (in a worde) to cause thee make no cōscience of any sinne, hee will tell thee God is mercyfull, but hee will neuer tell thee, God is iust, vntill the latter end: then will he labour to cary thee away, either in a sleepe securitie, or els (in setting before thine eyes the multitude of thy transgressions) to driue thee, to vtter desperation. It is meete therefore that we be wise, by the wisedome yt the holy ghost
teacheth vs in the word, least Sathan doe vtterly deceaue vs, to our owne destructiō, Behold yet an other tricke of this enemy: he would cary Christ Jesus into that safe tower of Gods prouidence and protection, not to the end, that he may be safe, in deed, but that he might make him abuse y• same to his owne ouerthrow. If you looke into the doynges of the world, you shall see that this lesson is greatly learned,* 1.56 and of them that take themselues to bee no small ones vsually practised. For he offreth to ye view of those that know not y• principles of Re∣ligion, the consideration of Gods eternall decree in the predestinatiō of his elect, be∣fore the foundation of the world was layd, not to this ende that hee would haue them rest on it, as an vnremoueable rocke, and haue the right vse of it, for the aduaunce∣ment of Gods glory, in their carefull obe∣dience vnto his lawes, and commaunde∣mentes: but rather, that he may make them altogether carelesse of any thing that con∣cerneth God, or godlines: and so satisfie the lustes of their owne flesh with greedynesse in the whole course of their life. And there∣fore he teacheth them to reason thus, Gods
decree is vnchaungeable, if I be elected I cannot perish whatsoeuer I do, and if I be reiected, do I neuer so well, I shall neuer be saued: and therefore to what end should I heare Sermons? pray? liue godly? or doe any good thing els? Whereas the Lord in his word teacheth a cleane contrary con∣clusion: the decree of God being vnchaun∣geable, is yet secret, and knowne by none other meanes, but onely the fruites of it: whiche is the holy ghost assuring the con∣science, and holy conuersation witnessing thereunto, and therfore I must labour (for the1 1.57 assuraunce of my saluation vnto my self) to liue in al holynes & godlines: & whē I finde it, still to indeuour more & more o∣bedience to the lawes of that most louyng and gracious God, that had such care ouer me, as to elect me, and ordaine me to salua∣tion, before he made me. But as Sathan deceaueth the world in this pointe, so doth he in many other: as the free iustification onely by faith in Christ Jesus, doth hee set before the eyes of mā, to make him neglect good workes: and so in all other points of true Religion.
[ 17] (Iesus sayd vnto him, it is written agayne,
thou shalt not tempt the Lord thy God) this is the aunswere of our Sauiour Christ, vnto the former assault,* 1.58 which (being in wordes very brief) containeth, in effect thus much. Thou goest about to persuade me to doe that which is not lawfull: & for thy purpose thou seemest to alledge yt Scripture. But know, thou this, that the place of yt Psalme (if it were true as thou alledgest it) should be contrary to an other text, where it is set downe, as a generall decree, of all men to bee followed for euer, that man must not tempt God by doyng those thyngs that are not warranted. In which aunswere (before we come to consider the wordes of the law alledged by Christ) we haue diuers lessons to be learned for our instruction. First in that hee (notwithstandyng that Sathan had presumed to vse the sworde of Gods word agaynst him) flyeth not to any other weapon (as accompting that either abused by the enemy, or vnable any way to serue his turne) we learne that although the ad∣uersaries of the truth, do abuse the Scrip∣tures, and peruert them to their owne de∣struction: and though wicked mē, will (for the defence of sinne) and in mockyng ma∣ner)
take yt word of God in their mouthes,* 1.59 yet is this no cause either to make vs care∣lesse in searching yt foode of our soules out of the same: or to make it lesse of force to beate back, all our spiritual enemies. But rather to bee so much the more diligent, to meditate in the same day and night, that we may attayne vnto the true vnderstan∣ding of that (for our owne comfort) which they snatching at, doe abuse to their eter∣nall confusion. A lesson very needefull to be learned:* 1.60 for we see that the deuil hath won∣derfully preuailed with all mē in yt world (the true professours of Iesus Christ onely excepted) for if you reason with a Papist concerning any point of doctrine or an A∣theist for the conuincing of any sinne, and for your warrant doe alledge the worde of God: tush (say they) euery man wil alledge Scripture for his defence, & so they thinke that they haue notably aūswered the mat∣ter. But we are to learne, by the example of our Sauiour (in this place) that as the dronkarde abusing drinke, is no cause why I should refuse it, to quench my thirst: and the gluttō gordgeing himself with meate,* 1.61 no cause why I should thinke meate there∣by
abused, or the blessing of God lessened in the same vnto me, for the satisfieng of my hungry body: no more was the abuse of Sathan in peruerting the Scriptures, any cause to driue Christ from defendyng his innocencie by the same: neither ought the godlesse practises of the wicked (in propha∣ning the Scriptures) be any cause, why I should not make it still my direction to1 1.62 teach me true doctrine: to improue in my selfe and others erroneous opinions: to in∣forme me in the way of godlinesse: to re∣proue sinne and wickednesse: & to2 1.63 com∣forte me in all calamities and distresses, Moreouer (if you marke the manner of Christes replye) you shall see how netably he pulleth away the visarde from Sathans face, and maketh him appeare in his owne kinde to be (as he is) an abuser of the scrip∣tures, to a wicked purpose. Which is to be noted in this word (agayne) wherein, Christ maketh a contradiction (not betwixt scrip∣ture and scripture) but betwixt the sence whereunto sathan would apply the text, & other places of the word of GOD: as if he should say, thou shewest thy selfe to be a de∣prauer, in that thou wouldest haue a peece
of Gods worde, so taken, as that it must needes cary with it, a manifest contrarie∣tie, to other places of scripture, and there∣fore thou doest abuse the text. A notable example, for our direction, when we deale with any man, that would haue the worde on his side:* 1.64 to examine not onely the circū∣staunces of the texte (as aboue) but also to see how that place produced by him in that his sence, accordeth with the rest of Gods word and the course thereof, wherewith if we finde it to consent, it is to be receaued, if not (by the example of the sonne of God in this place) it is otherwise to be expoun∣ded. This doctrine (beyng rightly learned and vsed) is many wayes profitable. For it is first, a most excellēt way (when we rea∣son with others that being carnall, doe car∣nally alledge the word) to reueale vnto thē (if they bee not wilfully blinded) their er∣rour, and so to teach them to amend it. Be∣sides that it is an excellent rule for vs to obserue in the reading (or by any meanes searching) the true sence of yt word of God: for oftentymes we shall meete with such places, that either by reason of the figura∣tiue speach, or the phrase of the Hebrew, or
Greeke text, which vnto our English tongue is often straunge) seeme to bee hard to bee vnderstoode, or diuersly to be taken, or els at the first sight is a Paradoxe, and straūge opiniō, in the course of Religion: then will, this lesson of our Sauiour Christ Jesus stand vs in good stead: namely it wil teach vs to conferre it, with other places of scrip∣ture, and see how it may bee taken agrea∣ble vnto them, & so expounded, according to the proportion of fayth: And further it will bee a notable shield vnto vs agaynst many and infinite temptatiōs of Sathan, where∣with he laboureth to seduce vs. For he (al∣most) neuer commeth vnto the godly in his owne name, but vnder coulour, and pre∣tence of Gods word. Now if we haue the right vse of this lesson, it will teache vs to wey his drift to examine his proofe, and conferre it with the course of true Religi∣on and godlines, and then shall we see, that howsoeuer the motion, that hee suggested into our mynde, seemed to haue his founda∣tion from the Scriptures, yet was it no better then an illusion of the deuill, to en∣tise vs to sinne. Moreouer in the manner of his aunswere, hee geueth vs an other most
excellent ensample for our instruction, for Sathan (in alledging the Scriptures) doth not alwayes leaue out a peece of the sen∣tence, but sometymes he bringeth yt whole. Now as we are taught in the former doc∣trine, to examine the sence, wherin he doth vse it: so (agayn) doth he teach vs, to examin the end whereat he aymeth, which Christ doth thus: Sathan alledging the promise of protection, driueth at this, to make the sonne of God sin agaynst his father: which Christ layeth open by ioyning yt cōmande∣ment, with the promise and then he reaso∣neth thus: My father neuer promised pro∣tection vnto any that goe about to breake his commaundementes: now that whiche thou wouldest haue me to do, cānot be per∣formed without a direct breach of this law: Thou shalt not tēpt the Lord thy God. A most excellent pointe of Religion, for the Lord in his promises and cōmaundementes, ay∣meth at one thing, to witte, his obedience and the comfort of his children, for if hee say do this, yt conclusion is vnto a true chri∣stian, yu therfore must obey him, or if he pro¦mise protectiō, mercy, spirituall, or tempo∣rall blessings, the conclusion is (still) ther∣fore
thou must obey him, if thou depend vp∣pon him. So that this doctrine serueth to most notable vse, in the direction of mans whole life. It is true that God hath geuen vnto vs those lawes whiche (by reason of our naturall corruption) we are not able to fulfill, and therefore the authour of our saluation is onely, his mercy in his sonne Jesus Christ: yet are we to know, that the law of god is not thereby adnihillated, but 1 1.65 established, for the continuall course and direction of mans whole life: and therefore if we shall at any time, reason to our selues thus: I am saued by the mercy of GOD, therefore why should I be so strickt & pre∣cise in my life? Let vs take heede, for in so doyng we turne2 1.66 the grace of God into wantonnesse: and if at any time this motiō shall come into our mynde:* 1.67 I may doe such a thing, and I trust God will forgeue me, or, to bee thus, and thus obedient, to Gods word, and law, is a wearisome thing, God knoweth that we are fleshe & bloud, will beare with vs, let vs know, that it is the very temptation of Sathā, that seperateth the promise from the commaundemēt: and would haue vs fall into sinne, and then let
vs set this lesson before our eyes, that our Sauiour ioyned them both together, the one to shew vs the law of God, and to geue vs matter of true confidence in him: the o∣ther to keepe vs in order, by continuall o∣bedience vnto his lawes, to the adornyng of our profession by a godly life and cōuer∣sation. Now let vs consider, the text, that our Sauiour Christ doth alledge which is writtē in Deut.1 1.68 Where Moyses (shew∣ing the wonderful loue of god to the Israe∣lites) persuadeth with them to take heede, how they walke, & what they do, least they tempt the Lord their God vnto anger: what it is to tempt God, we haue heard before, to wit, to try his power or his pa∣tience: his power, when we, seeing hys mightie protection ouer vs, set downe in his word, doe take in hand some ventrous thing, to see whether it be true or no: hys patience, when we vnderstanding his se∣uere vengeance pronounced in his word to light vpon thē that goe on carelesly in ini∣quitie, doe notwithstanding, little (or no∣thing at all) regard the same:* 1.69 but presu∣ming vpon his mercie and forgetting hys iustice) do giue our selues ouer to yt lustes
of our owne fleshe: so that our Sauiour Christ alleageth that place to proue, that if hee should throwe himselfe downe head∣long, he should tempt God, in the first sort, to wit in trying whether hee would pre∣serue him or no. The doctrine (therefore) that we are to learne out of this place is this: that we must not onely haue an eye to this, that euery action which we take in hand, and euery thing that we goe about, be warranted by the word of God: but also that the maner thereof, and the meanes for the performance of the same, be suche as God himselfe hath appointed, and not such as we in our owne (foolishe wisedome) do like well of: which lesson) (if it were right∣ly learned and put in execution) would be the cause of abridging many a mischief in common weales: of healing many a breath in Churches, and in letting many a ship∣wracke of conscience that is euery day to be seene:* 1.70 For if Princes and gouernours of kingdomes and common weales, could be contented, to lay downe all theyr honor at the1 1.71 feete of the sonne of God: and were persuaded that whatsoeuer they doe that pleaseth not him, is the greatest dis∣honor
that euer can befall them in y• world and the keeping of his commaunde ••eutes (in the ruling of theyr people) their sole and onely true glorie. They woulde not so much make their will to be theyr law.* 1.72 If those that would be counted the builders and maister workers in the erecting of the spirituall temple of God, could be conten∣ted not onely to propound vnto themselues the building of the Churche of God, for their matter, that they would bring topasse but also (in the maner of the same) be con∣tented to let the holy Ghost be theyr coun∣seller, and to renounce theyr owne deuises, and let goe theyr worldly dignities: wee should not onely see the glorious beautie of the former temple (I meane the growyng of the gospell in the primatiue Churche) moste flourishingly to shine, for that the Lord woulde (according to hys promise) blesse his own ordinance, and institution: but also that kingdome of Antechrist, that hath so long bene wind-shaken (and yet fal∣leth not••) quickely haue a most notable o∣uerthrowe. If euery priuate person also, that hath taken vpon him the profession of the glorious gospell of Iesus Christ,* 1.73 could
be contented (as were1 1.74 the Romaines) to obey from the heart, the forme of doctrine, wherunto he is deliuered (both for the fur∣nishing of his iudgement in knowledge, and gouerning his life in practise) the name of God should not be so euill spoken of: the religion of God not so slaundered: nor the common enemie haue so iust cause to re∣ioice, and say there, there, but in euery of these conditions, men are so wedded vnto theyr owne affections, and nature beareth such sway (by the instigation of the deuill) that either in the matter of theyr calling, or (at the least in the maner) they must haue a tricke of theyr own cunning: wher∣by it commeth to passe (for asmuch as the Lord cannot abide to part stakes with any nor to giue his glory vnto any other)2 1.75 that the iust iudgement of the eternall & migh∣tie God is vppon theyr labours, that they see moste lamentable successe in the same: and all for this, that they will presume, to prescribe vnto him, what is to be done, and to adde vnto his wisedome, whiche is euery way most pure, and perfect: but wee must learne (if we meane indeede, to profit by the doctrine of our Sauiour Christ in
this place) not to tempt God in such sorte, but that he be our director, and counseller in euery thing that we take in hand, or els neuer presume to attempt it.
Sathan wil not cease when hee hath the re∣pulse.
VVe may not after one victorie agaynst Sa∣than looke for continu¦all quiet∣nes.
Iob. 7. 1.
5. 7.
4. 19.
It is needful for vs in the end of one trouble, to looke for a¦nother.
Luk 9. 62
Gods great loue appea∣reth in the maner of our afflicti∣ons.
VVhy our troubles be many and short, and not ouer large in con¦tinuaunce.
Sathan tem¦teth not the godly vnder the name of sinne but of godlynes.
Iob. 1. 6. Math. 13. 19.
VVhat course he (commōly) taketh in the matter of hearing the worde.
Note this well.
VVhat hee doth to de∣fraude thee of the bene∣fit of praier.
The great abuse of prayer in these daies.
Eccles. 4. 17.
VVith what minde we must come to pray.
VVhy Sathā laboureth most to o∣uerthrowe them of highest e∣state.
Pro. 29. 12.
Math. 26. 31.
•• Cor. 4. 10.
Iohn. 3. 19. 20.
A lesson for maiestrates & ministers.
The speach of Sathan vnto Christ.
Rom. 8 37.
Ephes. 6 ••2.
A lesson how to vse our selues in fighting a∣gainst Sathā
Sathan afte a repulse v∣seth (often a contrarye temptation to the for∣mer.
Psal. 1. 1. 2.
Psal. 119. 105.
The subtil∣tie of Sathā, in the mat∣ter of refor∣mation.
Rom. 12. 10.
The nature of vayne glory.
The cause of gorgeous and disgui∣sed apparell.
2. Cor. 12 7.
Man hardly doth any good thyng but hee is proud of it.
The cōtra∣rie course of God & Sa∣than to∣wardes mā.
The end of great call∣ings one a∣boue ano∣ther and how Sathan peruerteth them.
How the wicked a∣buse their high calling.
The cause of all misde∣menoure in the commō weale.
Sathan will proue his matter out of the scrip∣tures.
How Sathā laboureth to bereue vs of the bene∣fite of the worde.
Psal. 11▪ 15.
2. Cor. 11 14.
The daun∣ger to pro∣fesse religi∣on and not labour for sound iudge¦ment by knowledge.
1. Ioh 4••
Ephes. 4. 14.
Mat. 16 18.
Psal. 9. 11.
Math. 16. 19.
Mat. 2••▪ 20.
Ezek 1•• 21. 22.
Rom. •• 4. 5.
1. Thes. 5. 17.
Pro. 2••▪ 9.
How Sathā teacheth man to sin vnder cou∣lour of the scriptures.
2. Pet. 1. 5
The answer of Christ vn¦to Sathan.
The wicked abusing the word of God, make it not the worse for the vse of the godly.
How the wiked shake of the scrip∣tures when they are a∣leaged a∣gainst them.
A compari∣son.
Tim. 3. 16.
Rom. 15. 4.
How to dis∣cerne the a∣buse of the text.
Rom. 3. 31.
Iude. 4.
There is no vse of the promise of God, being seperated from his commaun∣dement.
Deut. 6 16.
VVhat it is to tempt God and what not.
How God is tempted by Princes and magis∣trates.
Psal. 2. 12.
In Church gouernours.
In priuate persons.
Rom. 6. 17.
Isa. 42. 8.