I.

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

II.

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

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

III.

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

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

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

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

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

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

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

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

IIII.

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

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

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

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

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

V.

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

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

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

VI.

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

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

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

I.

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

II.

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

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

III.

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

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

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

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

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

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

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

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

IIII.

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

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

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

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

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

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

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

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

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

If thou be the Sonne of God.

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

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

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

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

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

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

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

I.

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

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

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

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

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

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

II.

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

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

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

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

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

III.

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

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

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

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

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

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

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

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

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

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

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

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

I.

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

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

II.

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

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

III.

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

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

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

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

IIII.

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

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

V.

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

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

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

VI.

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

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

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

I.

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

II.

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

III.

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

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

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

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

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

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

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

IIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now let vs apply this to our selues.

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

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

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

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

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

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

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

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

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