SEVEN SERMONS ON, the WONDERFUL Combat (for God's Glory, and Man's Salvation) between Christ and Satan.  
DELIVERED By the Reverend Father in GOD, Doct. ANDREW'S, Bishop of Winchester, lately deceased.  james 1. 12. Blessed is the man that endureth Temptation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised them that love him. 
London printed for I. jaggard, and Michael Spark, 1627.   

SEVEN SERMONS UPON The Temptation of CHRIST in the Wilderness.  
1. SERMON.  Matthew Chap. 4. verse 1. ¶ Then was jesus led aside of the Spirit into the wilderness, to be tempted of the devil. 
OUR Saviour Christ by his Nativity, 
Galath. 4. ●  took upon him the shape of man; by his Circumcision, 
Philip. 2.5.  he took upon him, and submitted himself to the degree of a servant. By the first, he made himself in case and able to perform the work of our redemption: By the second, he entered bound for the performing of it. All was to this end, that he might restore the work of God to his original perfection. In the bringing of which to pass, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose means it was violated and defaced) should be bruised. And For this cause (saith john) 
1 john. 3. 8.  appeared the Son of God, that he might lose the works of the Devil: whereof this was the first. For in Gen. 3 we read, that his first work after his fall, was enviously to tempt our first parents, and thereby to overthrow all mankind. And here, strait after our Saviour was baptised, he with like envy setteth on him. Christ therefore first beginneth with the overcoming of that: and for that purpose he is here led forth to be tempted, that so being tempted he might overcome.  
Our Saviour makes this question, Math. 11. 7. upon their going out to see john Baptist; what went ye out to see? As if he should have said, They would have never gone out into the wilderness, except it had been to see some great and worthy matter: and behold a greater and a worthier matter here. If there be any thing in the wilderness worthy the going out to behold, this is a matter much worthy of it. Or if there be any matter worthy the hearing, it is worthy our attention to hear; not Michael the Archangel disputing about the body of Moses with the devil, jude 9 but our own matter, argued by two such cunning adversaries; to see the combat betwixt our grand enemy, who goeth about like a roaring Lion seeking to devour us, 
1 Pet. 5. 8.  and our Archduke: for so he is called, Heb. 12. 2. to see our King of old, Psalm. 74. 12. the pawn of our inheritance, and our Prince of new, or Prince by usurpation, the Prince of this world, 
john 3. 14.  john 4. 30. enter the lists together; to see the wisdom of the new Serpent, match the craftiness and subtlety of the old serpent, Reve. 12. 9 to see the Lion of the Tribe of judah, 
Apo. 5. 5.  combating with the roaring Lion, 1 Pet. 5. 8. If any thing be worthy the sight, it is this.  
Though there should come no profit to us by the victory, yet were it worth the sight, in this respect, only to behold how these Champions behave themselves; that so we may be warned before hand, by seeing the strength of our Adversary: and that also seeing the manner of his fight, and of our Saviour's defence, we may be instructed how to arm ourselves, and how to ward accordingly. For let us be sure, that since the Devil spared not to tempt our Saviour, he will be much more bold with us: If he have done this to the green tree, what will become of the dry? Luke 23. 31. If he have sought our overthrow in Christ, how much more will he do it in ourselves? If our days here be but as the days of an hireling, job 7. 1. and our whole life be but as a continual warfare, 2 Tim. 2. 4. then is it behooveful for us, to have some intelligence of our enemy's forces and drifts. It is said, his darts are fiery, Eph. 6 16. Here we may see the manner of his casting them, that so Satan should not circumuen us, 2 Cor. 2. 11. Let us mark how our Saviour wardeth and defendeth himself, that so we may be armed with the same mind, 1 Pet. 4. 1. Let us therefore go out into the wilderness to see it.  
[Then jesus.] This is the description of the entry into the temptation, and it containeth (as a weighty history) many circumstances importing great matters, which may be reduced to 7. branches or heads. First, the two Champions, 1. Christ, and 2. Satan: 3. the leader of jesus into the lists, who is said to be the holy Ghost: 4. the end, which was the conflict it self, that is, to be tempted: 5. the day of the battle, expressed under the word Then: 6. the lists themselves, that is, the wilderness: 7. Christ his preparation to it, that is, his fasting.  

1.  
First; for the party defendant, Christ; who (as God) giveth food to every living creature, Psal. 136. 25. and (as God and man) with five loaves and two fishes fed 5000. besides women and children, Math. 14. 11. He that is said to be the very meat itself, whereby we live eternally, john 6. is here said to be hungry. He, before whom thousand thousands are said to minister, and ten thousand thousands are said to stand before him, Dan. 7. 10. hath here for his companions the wild beasts: for so saith Mark Chap. 1. 13. He to whom the Angels minister, verse 11. is here assailed with devils, which offer unto him matter of great indignity; and the indignity which he suffered: leads us to the consideration of the grievousness of our sins, and of the greatness of his love, both which are measured by the greatness of those things he suffered for us; as that he was cast out from among the company of Angels (for so Mark chap. 1. verse 12. hath it) into the Desert, to be a companion of beasts, and so led forth to be tempted; where he suffered in his body hunger, in his soul temptation: what is it else, but a proclaiming of his great love towards us? As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitariness? shall hunger? shall wearisome labour and travel? shall watching? shall anguish of mind, and bloody sweat? shall mocks? shall whips? shall nails? shall spears? shall principalities? That we also might use the same challenge which Paul doth in the 8. Chapter of his Epistle to the Romans the 35. verse, What shall separate us from the love of Christ? shall tribulation? shall anguish? or persecution? These two profitable points grow out of the consideration of the person of the defendant.   

II.  
Secondly, the party assay lant is the Devil, who is so called, by reason of his foul mouth in defaming: for so doth the word Diabolus import, whereby we have occasion to detest the sin of infamy: and it showeth what name they deserve, and how to be esteemed of, in whom that quality is found. S. Paul, 2 Tim. 3. 3. foretold, that in the latter days there should be men devils, foul-mouthed men, evil speakers: and 1 Tim. 3. 11 he speaketh of women devils, because of their calumnious speeches. In the tongue wherein Christ spoke these words, namely, the Syriac, the fittest word that he could find to signify the devil's name, is a word that signifieth Diwlgator: so that a publisher of infamous reports, is good Syriac for the devil; as when a man lightly conceives a reproach, either forging it himself by misconstruction, or credulously receiving it upon the report of others, and then is not sorry for his brother's ill, Math. 5. 22. but rather insulteth; not considering that he himself may fall into the like temptations, Gal. 6. 1. and so becomes puffed up, 1 Cor. 5. 2. and at last; falls a blazing his brother's imperfections, 3. john 10. These come right to the devil's quality, they take upon them the abetting of the devil's quarrel.  
It is the Devil's occupation to defame us first with God, as he did job, as if he had been an hypocrite, and had served God only for gain, job 1. 9 and so stands he continually accusing us, Apoc. 12. 10. and he also defameth God with us, as if he were a God that did envy our good, Gen. 3. 1. and so he here defameth God to Christ, as if he were careless in providing for him, in suffering him to be hungry. And from these two defamations proceeds all evil whatsoever, aswell that which the Divines call Malum poenae, as job 1. 12. accusing job, that he would curse God if he handled him roughly, and so got power over his goods: as that which they call Malum culpae. For his defaming God with us, was the cause of all sin: and every where still we see he laboureth to persuade us, that God is an unkind God; that so we may burst forth into those terms, This good did I get at God's hand, 2 King. 6. 33. to wit, hunger. To this doth he tempt Christ, verse 3. And as to desperation, so sometimes to the contrary, presumption; as verse 6. Cast thyself down, etc. by bringing us to have a base conceit of God, defaming him as if he were a God of clouts, not to be reckoned of, as if he were a man to wait upon us, and to take us up as oft as we list to throw ourselves down, that we may say in our hearts, as they that were frozen in their dregs did, Sophon. 1. 2. He neither doth good nor hurt, it is all one to serve him, and not to serve him. He tells us (as verse 9) that he will give us all this, if we will fall down and worship him, as though he were very liberal in rewards, and as though God were unkind or ungrateful, not once regarding us for all our service, but suffer● us even to starve. Which brought men to that pass, as to say, Mal. 3. 14. that It is but in vain to serve God, what gain is in his service? If he cannot prevail this way against us, than he will try another way: for, when (seeing that this temptation succeeded not) the devil left Christ, he departed not for altogether, but went to come again (as appeareth in Luke 4. 13. he departed for a time.) Christ was too cunning for him in disputing; he meant therefore to take another course: for as james noteth, Chap. 1. verse 14. there be two sorts of temptations, one by enticement, as a Serpent; another by violence, as a Lion: if he cannot prevail as a Serpent, he will play the Lyon. He had also another hour at Christ in the Garden, the hour of darkness, Luke 22. 53. there he bruised his heel.   

III.  
Thirdly, we are to consider the leader, He was led by the Spirit. In which we are to note five things: not making any question, but that it was the good Spirit, for so it appeareth in Luke 4. 1.  
First, that the state of a man regenerate by Baptism, is not a standing still, Math. 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 have a mortifying and reviving, but a quickening and stirring spirit. 1 Cor. 15. 45. which will move us, and cause us to proceed: we must not lie still like lumps of flesh, laying all upon Christ's shoulders, Phil. 3, 16. We must walk for wards, for the kingdom of God consists not in words, but in power, 1 Cor. 4, 19  
Secondly, as there must be a stirring, so this stirring must not be such, as when a man is left to his own voluntary or natural motion: we must go according as we are lead. For having given ourselves to God, we are no longer to be at our own disposition or direction: whereas before our calling, we were Gentiles, and were carried into errors, 1 Cor. 12, 2. we wandered up and down as masterless or careless, or else gave heed to the doctrine of devils, 1 Tim. 1 4. or else led with diverse lusts, 2 Tim. 3, 6. But now being become the children of God, we must be led by the Spirit of God: For so many as be the sons of God, are led thereby, Rom. 8, 14. We must not be led by the Spirit whence the Revelation came, Math. 16, 22. from whence revelations of flesh and blood do arise; but by the Spirit from whence the voice came, This is my beloved son, in whom I am well pleased. It came not by the spirit that ministereth wise counsel, but by that which came down upon them.  
Thirdly, the manner of leading, is described to be such a kind of leading, as when a Ship is loosed from the shore, as Luke 8. 22. it is called launching forth: so in the 18. of the Acts, the 31. verse, Paul is said to have failed forth. The holy Ghost driving us, is compared to a gale of wind, john 3. 8. which teacheth us, that as when the wind blows, we must be ready to hoist up sail: so must we make us ready to be led by the Spirit. Our Hop● is compared to an Anchor, Heb. 6, 19 which must be h●led up to us; and our Faith to the Sail, we are to bear as great a sail as we can. We must also look to the closeness of the vessel; which is our Conscience: for, if we have not a good conscience, we may make shipwreck of faith, religion, and all, 1 Tim. 1, 19 And thus are we to proceed in our journey towards our country (the spiritual jerusalem) as it were seafaring men. Acts 20, 22. Now behold, I go bound in spirit to jerusalem; to which journey the love of Christ must constrain us, 2 Cor. 5, 14.  
Fourthly, that he was led to be tempted. His temptation therefore came not by chance; nor as job speaketh, chap. 5. v. 6. out of the dust, or out of the earth, nor from the devil, not only over jobs person; but not so much as over his goods, job 1. 12, 14. He had no power of himself, no not so much as over the Hogs of the Gergashites, who were profane men, Mat. 8, 31. Hence gather we this comfort, that the holy Ghost is not a slander by (as a stranger) when we are tempted, Tanquam otiosus spectator; but he leads us by the hand, and stands by as a faithful Assistant, Esay 4, 13. He makes an issue out of all our temptations, and will not suffer us to be tempted beyond our strength, 2 Cor. 10, 13. And, he turneth the work of sione, and of the devil too, unto our good, Rom. 8, 28. so that all these shall make us more wary after to resist them: and hell (by fearing it) shallbe an occasion unto us, to avoid that might bring us to it; and so they shall all be fellow-helpers to our salvation. So that temptations, whether they be (as the Fathers call them) rods to chasten us for sin committed, or to try and sift us, Mat. 3, 12. and so to take away the chaff, the fan being in the holy Ghosts hand: or whither they be sent to buffet us against the prick of the flesh, 2 Cor. 12, 17. Or whither they be as matters serving for our experience, not only for ourselves, that we may know our own strength, Rom. 5, 3. and to work patience in us: but to the devil also, that so his mouth may be stopped, as in job 2, 3. Hast thou marked my servant job, how upright he is, and that in all the world there is not such an one? Howsoever they be, the devil hath not the rod or chain in his hands, but the holy Ghost to order them, as they may best serve for his glory and our good: and as for the devil, he bindeth him fast, Reuel. 20, 2.  
Fiftly, by the Greek word here used, is set forth the difference between the temptations of the Saints, and Reprobates. In the Lord's Prayer one petition is, Led us not into temptation: but there, the word importeth another manner of leading, than is here meant. We do not there pray against this manner of leading here, which is so to lead us, as to be with us, and to bring us back again, Heb. 13, 20. but we pray there, that he would not cast or drive us into temptations; and when we are there, leave us, by withdrawing his grace and holy Spirit, as he doth from the reprobate and forsaken.   

FOUR  
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 saith, Habemus & quod credentes veneremur, et quod videntes imitamur: There be two things for faith to adore, and two things for imitation to practise.  
First for faith, that the temptations of Christ, have sanctified temptations unto us: that whereas before they were curses, like unto hanging on a tree; now since Christ hath been both tempted and hanged on a tree, they be no longer signs and pledges of God's wrath, but favours. A man may be the child of God notwithstanding, and therefore he is not to receive any discouragement by any of them.  
Secondly, besides the sanctifying, it is an abatement, so that now when we are tempted, they have not the force they had before: for now the Serpent's head is bruised, 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 victory? For as his death and resurrection had a mortifying force against the old man, and a quickening force toward the new man: so hath his temptation a dulling force to the Devil, and a strengthening force to us.  
For our life and imitation, there are also two. First, Compassion: for Christ knowing in what sort we were tempted, as having felt by experience, both how strong the assailant was, Psal. 18. 13. who, thrust sore at him that he might fall; and how feeble our nature is to make resistance, being nothing but dust, Psal. 103. 14. he is moved thereby to lay away severity, and to put on the bowels of compassion. So that, Now we have 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 stony judges, and too rough for Physicians) ought in like sort (having been tempted ourselves) to look upon others defects with a more passionate regard.  
The second thing we are to imitate, Christ is our fellowhelper in all our necessities and temptations; who, as he showeth us his sleights and darts, Ephe. 4. 14. so he teacheth us how to avoid them. This is no small comfort to us, when we consider, that he is with us, and will be, till the end of the world, Math. 28. 20. who hath overcome the world, john 16. 33. and the devil: if any temptation happen, that he will bear us out, we may be of good cheer. This was it that did so animate job, Do thou but take my part, and who shall touch me? job 17. 3. When as both Christ and we draw together in one yoke, Math. 11. 29. what can hurt us? Yet if we be afraid for that we see the enemy coming; let us call for the help of our assistant, & 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 wax. When they are ready to attach us, let us say, Save me O God, for the waters are entered even into my soul, Psal. 69. 1. When we are feeble, then let us say with Ezekiel, O Lord it hath oppressed me, comfort me, Ezek. 38. 14. Or though they have wounded us, let us say with David, Bring out thy spear, and stop the way against them that persecute me. Psal. 35. 3. Say yet to my soul, I am thy salvation. So that we have not only an example, but a comfort too.   

V.  
The fifth point, 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 end 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 Baptism, and immediately after the heavens had opened unto him, and the holy Ghost descended upon him in the likeness of a Dove, and while he was yet full of the holy Ghost; did the Devil set upon him. When as the voice from heaven had pronounced, This is my beloved Son, in whom I am well pleased; the devil strait addeth; In whom I am ill pleased: and so addresseth himself against him. And it is God's property to look for much at his hands, to whom he hath given much. When he gives a man a large measure of grace, he gives the devil withal a large patent. Our Saviour had great gifts, and the devil is like a thief, that will venture most for the greatest booty.  
Secondly, in regard of the present, we are to note, that in thirty years, the devil did nothing to our Saviour: but now when he goes about to gird himself with our salvation, according to Psal. 45. 3. then doth the devil gird on his sword also; that is as much to say, as the better the work is, the more resistance it shall have. Ten repulses did the Israelites suffer, before they could get possession of the promised Land of Canaan: and as many did David endure, before he was invested in the promised Kingdom. Many lets came before the Temple was re-edified, as is to be seen in Esdras and Nehemias'. Yea, (saith the devil:) Hath God anointed him with the oil of gladness above his fellows? I will see if I can anoint him with the oil of sadness above his fellows. Hath he been baptised of water and the holy Ghost? I will provide another Baptism for him, namely, of fire. Hath God sent down the holy Ghost upon him in likeness of a Dove? I will cause tribulation, and a crown of thorns to light upon his head. Hath a voice come down from Heaven saying, This is my beloved Son? I will provide a voice for him, that shall ascend from the foot, that shall say, If thou be the Son of God, come down from the Crosse.   

VI  
The sixth is the place, the Lystes, to wit; the Wilderness, that so he might be alone, and that there might be no fellow-worker with him in the matter of our salvation, that he alone might have the treading of the winepress, Esay 63, 3. So, in the Transfiguration in the Mount, he was found alone, Luke 9, 36. So in the garden in his great agony, he was in effect alone; for his Disciples slept all the while, Math. 26, 40. that unto him might be ascribed all the praise.  
Secondly, we will note here, that there is no place privileged from temptations. As there be some that think there be certain places to be exempt from God's presence, (as was noted in the dream of jacob:) so the Monks and Hermit's thought, that by avoiding company, they should be free from temptations; which is not so. For, although Christ were alone in the wilderness, and fasting too, yet was he tempted we see. And yet it is true, that he that will live well, must shun the company of the wicked, Gen. 19, 7.  
When the Angels had brought Lot and his family out of the doors, they charged them not to tarry, nor to stand still, nor once to look back. So after the Cock had crowed, and put Peter in mind of his fall; he went out of the doors and weps bitterly, Math. 26, 75. his solitariness was a cause to make his repentance the more earnest, and helped to increase his tears: and company is commonly a hindrance to the receiving of any good grace, and to the exercising and confirming us in any good purpose. But as true it is, that temptations are, and may as well be in the deserts, as in public places: not only in the valleys, but in the mountains, verse 8 and not only in the country, but even in the holy City, verse 5. yea, and sometimes full, and sometimes fasting, yea, in Paradise and in Heaven itself; for thither doth the devil come and accuse us before God: we are therefore always to stand upon our guard. For in Luke 11, 24. he is said, to walk through dry places, least happily some might be escaped from him thither: and though we could go whether he could not come, we should not be free: for we carry ever a Tempter about with us. And when we pray to be delivered from temptation, it is not only from the devil, but from ourselves: we carry fire within us. Nazianzen and Basil were of that mind once, that by change of the place a man might go from temptation: but afterward they recanted it, affirming; That it was impossible to avoid temptation, yea, though he went out of the world, except he left his heart behind him also.  
The end of the first Sermon.    

THE SECOND SERMON.  Math. Chap. 4. verse 2. And when he had fasted forty days, and forty nights, he was afterward hungry. 
NOW come we to the seventh and last circumstance. It may seem strange, that being about to present himself to the world, as Prince, Priest, and Prophet, that he would make his progress into the Wilderness, and begin with a Fast: for this was clean contrary to the course and fashion of the world, which useth when any great matter is in hand, to make a preface or Praeludium with some great solemnity. As when Solomon came first to his Crown, he went to the chief City, and gathered a solemn Convent. So Christ, should rather first have gone to jerusalem the holy City, and there should have been some solemn banquet. But Christ from his Baptism began his calling, and fasted forty days and forty nights. This his Fast (by late Writers) is called the entrance into his calling: by the ancient Writers, it is called the entrance into his conflict.  
The manner of the Church hath always been, that at the first institution or undertaking of any great and weighty matter, there hath been extraordinary Fasting. So Moses, Deut. 9, 9 when he entered into his calling at the receiving of the Law, fasted forty days. So Elias, 1 Kings 19, ●8. at the restoring of the same Law, did the like. And so when they went about the re-edifying of the Temple, as appeareth Esdras 8, 49. So in the new Testament, at the separation of Paul and Barnabas, Acts 13, 3. And (as Jerome reporteth,) Saint john would not undertake to write the divine work of his Gospel, until the whole Church (by Fasting) had recommended the same unto God.  
So likewise, at the entrance into a Conflict, for the obtaining of some Victory, as jehoshaphat did when he overcame the Amorites, 2 Chron. 20, 3. So did Hester when she went about the deliverance of the jews, as in Ester 4, ver. 16. And Eusebius reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the whole Church generally. Whether at the entrance into a Calling, or to resist the devil, Saint Peter's rule mentioned in his first chapter and fifth verse, aught to take place, we must use Prayer and Fasting. And as at all times we are to use watchfulness & carefulness: so then especially, when we look that the devil will be most busy; and the rather, for that in some cases there is no dealing without Fasting, as Mark 9, 29. there is a kind of devil that will not be cast out, without Prayer and Fasting.  
As for the number of days wherein he fasted, just forty; Curiosity may find itself work enough: but it is dangerous to make Conclusions, when no certainty appeareth. Some say, there is a correspondency between these forty days, and the forty days wherein the world was destroyed by the Deluge. But it is better to say, As Moses fasted forty days at the institution of the Law, and Elias forty at the restauration; so Christ here. And because he came but in the shape of a servant, he would not take upon him above his fellow servants. Contrary to our times, wherein a man is accounted no body, except he can have a quirk above his fellows. But it is more material, to see how it concerneth us. It is a thing rather to be adored by admiration, than to be followed by apish imitation.  
This Fast here, was not the fast of a day, as that of Peter and of Cornelius, Acts 10, 9, 30. but such as Luke 4, 2. describeth, He did eat nothing all that time. Saint john the Baptist though his life were very strict did eat Locusts and wild Honey, Math. 3, 4. Ours is not properly a Fast, but a provocation of meats; and therefore there can be no proportion between them. But as it is, what is to be thought of it? Socrates and Irenaeus record, that at the first, the Church did use to celebrate but one day in remembrance of Christ's Fast; till after, the Montanists (a certain sect of heretics, who thereupon are called Eueratitiae) raised it to fourteen days; the zeal of the Clergy after increased it to forty, after to fifty: the Monks brought it to sixty, the Friars to seventy; and if the Pope had not there stayed it, they would have brought it to eighty, and so have doubled Christ's fasting. When the Primitive Church saw the Heretics (by this outward show) go about to disgrace the Christians, by this counterfeit show of holiness; they used it also: but (saith Augustine and chrysostom) they held it only a positive law, which was in the Church to use or take away, and not as any exercise of godliness.  
Only a doubt resteth now, because of the hardness of men's hearts, whether it were better left or kept Some would have abstinence used, and one day kept for the Sabbath, but left to every man's liberty what time and day, and tied to no certainty: but that were (upon the matter) to have none kept at all Notwithstanding, the reformed Church (as that of France) have used their liberty in removing of it, for that they saw an inclination in their people to superstition, who would think themselves holier for such fasting; like the pharisees, Luke 18, 12. The Church wherein we live, useth her liberty in retaining it, and that upon good reasons: for sith God hath created the fishes of the sea for man, and given him an interest in them also, Gen. 9, 2. as well as in the beasts. Sith the death of fish was a plague wherewith God plagued Pharaoh, and so chose the increase of fish is a blessing: God will have fish to be used, so that he may have praises as well for the sea, as for the land. Psal. 104, 25.  
If we look into the civil reason, we shall see great cause to observe it. See Numb. 15. 22. the abundance of flesh that was consumed in one month. The maintenance of store than is of great importance, and therefore order must be taken accordingly. jerusalem had fish days, that Tyrus and such like, living upon Navigation, might have utterance for their commodities, Nehem. 13, 16. (for Tyrus was the maritine City, till after Alexander annexed to it another City, and made it dry.)  
The Tribe of Zabulon lived by Navigation, Gen. 49, 13. which is a thing necessary both for wealth, 2 Chron. 9, 20. and made Solomon richer than any other King, and also for munition, as Esay 23, 4. that Tribe therefore had need of maintenance. And therefore our Church and Commonwealth have taken order accordingly; and the rather, for that ourtimes require it: (for the times that forbade marriage and the abstinence of meats, 1 Tim. 4, 3. are passed) we rather live in the age of self-love, intemperancy, and filthy pleasure, 2 Tim. 3, 4. There is more fear of a pottinger full of gluttony, than a spoonful of superstition. This is no Fast, but a change of meat.  

Verse 3. Then came to him the tempter, etc.  
BEfore we come to the particular temptations, we have four general points to be considered. First, the changing of the devil's name, from devil to Tempter: secondly, that it is said, He came unto him: thirdly, that he came when he was fasting: fourthly, the diversity and order of the temptatious.  

I.  
First, in james 1, 13. it is said, that God tempteth no man; and yet in Deut. 13, 3. it appeareth, that God doth tempt some; we must then make difference between temptations; between God's temptations, and the devils. The devil indeed tempteth us, but God (as our English translation hath it) trieth us. The latter is to commend us, Rom. 3, 5. or rather that our tribulation may bring forth patience, and patience hope, Rom. 4, 3. It makes us know that to be in ourselves, which before we knew not, as we see in job. So the Lord proved the Israelites, to see if they loved him or no, Deut. 13, 3. The devil's temptation is to know our corruption: for knowing the innocence of Adam, he went about to corrupt him. It is like the Israelites proving of Manna, to try conclusions. God's is like the trial of gold, 1 Pet. 1, 7. which the oftener it is tried, the puter it waxeth: the devils, like that of Manna, which stinketh and corrupteth by trial. God's is like the trial of the fan, Math. 3, 12. the devils like that of the scive, Luke 22, 31. which lets go the flower, and keeps the bran.   

II.  
Secondly, the devil hath two shapes; in the one, he tempteth and allureth, (and in that he came now to our Saviour:) in the other, he assaileth us. that is, by assault and violence, Ephes. 6, 11. The first is the temptation of hypocrites, Math. 22, 18. Shall we pay tribute to Caesar? The second, of judas, who in the garden assaulted our Saviour, john 6, 70. So Satan sets on Christ by violence. He came unto Christ by casting sparks of fire into him; for he was devoid of any wicked and vain thoughts coming forth of him.  
Two ways may a man be tempted: either by doubts arising in our hearts out of us, Luke 24, 38. or by a sop entering into us, john 13, 27. Christ could not be tempted the first way: for he was devoid of any wicked and vain thought, coming forth of him. To us the devil needs bring but a pair of bellowes, for he shall find fire within us: but to Christ he was fain to bring fire too.   

III.  
Thirdly, he then came to him when he was fasting, which discovereth the devil's desperate boldness, as also his craftiness, in that he waited his time, to stay till he was hungry. Notwithstanding, Christ was newly come from his Baptism, and was full of the holy Ghost, and even now in his exercise of mortification, yet had the devil courage to set upon him. There is no place so holy, nor exercise so good, as can repress his courage, or give a stay to the boldness of his attempts: as we see, Mark 4, 14. The word is no sooner sown, but Satan comes immediately, and takes it out of their hearts: which must needs be done in the Church. For the word is out before they be out of the Church: so that he is not afraid of hearing the word, but can abide it well enough, yea, better than many. And though they carry the word out of the Church, he will wait on then home, and choke the word with cares and riches, and voluptuons li●ing, like the seed that fell among thorns, Luke 8, 14.  
And no more doth he care for the exercise of prayer: for even then immediately after the repetition of forgiveness, when we have made even with all the world, when God hath forgiven us, and we others; then doth the devil give us occasion to say, Led us not into temptation, as standing by there ready to tempt us.  
And as little cares he for the Sacraments: for presently after they had received the Sacrament, and sang the hymn, Christ tells them, they shall all be offended in him that night, Math. 26, 1. Thus we see his courage serves him at all times, nothing is able to quail it.  
As this ought not to discourage the children of God, having so faithful an assistant to take their part: so it giveth them this caveat, that they be at no time secure, but always to keep a sure guard. Saint Bernard in the midst of a Sermon was solicited to vainglory, because he thought he pleased his auditors; and thereupon broke off his speech, and turned it to the devil, saying; Non propter te hoc opus coeptum est; nec propter te, nec in te finitur.  
And as he is courageous, so is he subtle: for notwithstanding his eager desire, he stayed the fittest time, wherein consisteth a chief point of wisdom. So when he tempted Eve, he stayed till her husband was away, and till he could show her the fruit which was so pleasing to the eye. So when David lay with Beth sheba Vriahs' wife, he tempted him in the evening and after his sl●epe, 2 Sam. 11, 12. a very fit time for the purpose. So when they were asleep, the enemy sowed tar●s, Math. 13.  
And as he is wary in choosing his time, so is he as cunning in choosing the means, observing the dispositions of men. For wanton and voluptuous men, he hath the daughters of Moab, a bait fit for their humours, whereby to tempt them to idolatry, Numb. 15, 1. For men secure and careless, he hath a net that sufficeth to throw over them, (2 Tim. 2, 26.) and snare them in. For others, that have more care to seek and inquire into things, he hath quills to blow them up, as knowledge which puffs up, 1 Cor. 8, 1. Yea, even the best things can he make serve for his purpose, and to be occasions of temptations; so that he may find better entertainment, for the good exercises sake that come with him. He will come sometimes shrouded in the necessity of nature, as here; for when a man is hungry, nature requireth somewhat to assuage it.  
Prayer, no man doubteth to be a godly exercise: yet thereby he tempted them that loved to pray in the Synagogues, & make much babbling, and repetition, Math. 6, 5, 7. In like sort doth he abuse the name of good counsel, as in Peter to Christ, Math. 16, 22. who (as a friend) wished him to spare himself, and live out his time.  
Thus can he put on a fair show, the sooner to beguile: and for good reason, for if he should come unmasked in his own likeness, he would be rejected; as if jehoram the King of Israel had come himself without jehoshaphat, Elisha would not have looked on him: so by a good pretence, the temptation shrouds and insinuates itself: otherwise, it would not be looked on.   

FOUR  
Now we are to consider the diversity and order of the temptations, and then will we handle them particularly. And first we are to note, that though there are but these three recorded, yet he endured diverse others. His whole life was full of temptations, as may appear by Luke 22, 28. It is said, Luke 4, 2. that he was tempted forty days of the devil, whereas these three temptations here set down, were not till after the end of forty days. These only are mentioned, but there were other not written, as diverse of his miracles are unwritten, john 20, 25. Only, so much was written as was expedient.  
These three are a brief Abridgement of all his Temptations. As it is true that Paul saith, that Christ resembled Adam, and was made a quickening spirit, as Adam was a living soul, 1 Cor. 15, 45. And the bringing of the children of Israel out of Egypt, by being called out of Egypt, Mat. 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 eye, and pride of life, 1. john, 2, 16. In Adam the devil first brought him into a conceit, that God envied his good. As we see Falconers put hoods over Hawks eyes, to make them more quiet and ruely. Secondly, he lulles him on to a proud conceit of himself, by persuading him that by eating he should be like God. Thirdly, he showeth the fruit, which was pleasant. So in Christ's temptation. First, he would have brought him to murmur against God: secondly, to presume: and thirdly, to commit Idolatry, all which are set down in the 1 Cor. 10, 5, 6, 7 verses. And under these three heads come all temptations, Numb. 14 & 21. & Exodus 32.  
To some of these extremes will the devil seek to drive one. First, by distrust he will seek to drive us to use unlawful means, for the obtaining of necessary things, as bread is when a man is hungry. Or if we be in no such want, that that temptation cannot take place, than (through superfluity) he will tempt us to wanton and unnecessary desires, as to throw ourselves down, that the Angels may take us up: and having prevailed so far, than he carrieth us to the devil and all. All this will I give thee; there is his [All:] Fall down and worship me, there is the devil with it: so (that in this respect) may it well be said, that The way of a Serpent is over a stone, Prou. 30, 19 He goeth so slily, that a man seeth him in, before he can tell what way, or how he got in. First, he wraps himself in necessity, and thereby winds himself in unperceyved: then he brings us to make riches our God.  
Now let us see his Darts. The first is, of making stones bread: This may well be called, The hungry Temptation. The stream of the Doctors, make Adam's offence the sin of Gluttony: but Bucer thinks, that this temptation is rather to be referred to distrust and despair. There is small likelihood, that one should sin in gluttony by eating bread only. The devil's desire was only, that the stones might be turned into bread, and that after so long a Fast: and then, if the Temptation had been to Gluttony, Christ's answer had been nothing to the purpose; the Devil might well have replied against the insufficiency of it. For gluttony is to be answered by a text willing sobriety: whereas this text which Christ answereth by, containeth rather an assertion of God's providence: and therefore our Saviour should have seemed very unskilful in defending himself. The temptation therefore is to distrust.  
This standeth well with the devil's cunning in fight: for by this he shooteth first even at the throat, and at that which is the life of a Christian, to wit, his faith; as a man would say, jugulum petit, even at that which overcometh the world, 1 john. 5, 5. He 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 eared not for him: so here the devil premiseth a doubt to shake his faith, wherein Christ made no doubt, Si filius Dei es.  
Indeed you heard a voice say, you were the beloved Son of God, but are you so indeed? or was it not rather a delusion? You see you are almost starved for want of bread: well, would God have suffered you so to be, if you had been his Filius dilectus? No, you are some hunger-starved child. So Luke 22, 31. Christ prayed, that Peter's faith might not fail. It was that the devil shot at. He is a roaring Lion seeking to devour us, whom we must resist by faith, 1 Pet. 5, 8.  
It is our faith that the aims at, 1 Thes. 3, 5. For having overthrown that, disobedience soon will follow. Having abolished the stablisher of the Law, Rom. 3, 31. the breach of the Law must needs follow. He hath then fit time to set us a work, about making stones into bread, that is, to get our living by unlawful means. First, shipwreck of faith, then of obedience.  
The Devil here seeing him in great want and hunger, would thereby bring in doubt, that he was not the Son of God, which is not a good argument. For whether we respect the natural tokens of God's favour, we see they happen not to the wisest and men of best and greatest knowledge, as appeareth in Eccles. 9, 11. or the supernatural favour of God. We shall see Abraham forced to fly his Country into Egypt for famine, Gen. 10, 12. So did Isaac, Gen. 26, 1. and jacob likewise was in the same distress, Gen. 43, 1. Notwithstanding that God was called, The God of Abraham, Isaac, and jacob; yet were they all three like to be hunger-starved. Yea, not only so, but for their faith, many were burned and stoned, of whom the world was not worthy, Heb. 11, 37. So fared it with the Apostles, they were hungry, naked, and athirst, 1 Cor. 4, 11. But what do we speak of the adopted sons of God, when as his own natural Son suffered as much, nay, far more? Here we see he was hungry, also he was wearied with travail, and fain to rest: john 4, 6. he had no house to hide his head in, whereas Foxes have holes.    

If thou be the Son of God.  
THe Heathens have observed, that in Rhetoric it is a point of chiefest cunning, when you would out face a man, or importune him to do a thing, to press and urge him with that, which he will not or cannot for shame deny to be in himself, As by saying; If you have any wit, than you will do thus and thus: if you be an honest man or a good fellow, do this. So here the devil (not being to learn any point of subtlety) comes to our Saviour, saying; If thou be the Son of God. (as it may be doubted, you being in this case:) then, make these stone's bread. No, no, it follows not: a man may be the son of God, and not show it by any such Art. So when Pilate asked, who accused Christ? they answered, If he had not been a malefactor, we would not have brought him before thee, john 18. 30. They were jolly grave men, it was a flat flattery: and in john 21. 23. there is the like. This aught to put us in mind, when we are tempted in like manner, that we take heed we be not outfaced.  
In the matter itself we are to consider these points: First, the devil sets it down for a ground, that (follow what will) bread must needs be had. Therefore Christ first closeth with him. Admit he had bread, were he then safe? No, We live not by berad only: so that bread is not of absolute necessity. Well, what follows of that? Bread you must needs have, you see your want, God hath left off to provide for you. Then comes the conclusion, Therefore shift for yourself as well as you can. First he soliciteth us to a mutinous repining within ourselves, as Heb. 3, 8. Harden not your hearts, as in the day of temptation, etc. whereby he forceth us to break out into such like conceits, as Psal. 116, 11. I said in my distress, that all men be liars: and Psal. 31, 22. I said in my haste, I am cast off. Thus closely he disinherited God, in saying, his Prophet's prophecy lies, till at last, we even open our mouths against God himself, and say, This evil cometh from the Lord: shall I attend on the Lord any longer? 2 Kings 6, 33. Hunger and shame is all we shall get at God's hands. And so casting off God, betake themselves to some other Patron, and then the devil is fittest for their turn. For when we are fallen out with one, it is best serving his enemy, and to retain to the contrary faction. Then we seek a familiar (with Saul) to answer us, 1 Sam. 28, 7.  
But what did the devil than tell him? did he bring comfort with him? No: he tells him, that to morrow he and his sons should dye. So here doth the devil bring a stone with him. What Father (saith Christ) if his Son ask him bread, would give him a stone? Math. 7, 9 yet the devil doth so; Christ was hungry, and the devil shows him stones.  
Here is the Devil's comfort, here be stones for thee, if thou canst devose any way to make these stone's bread, thou art well; whereas we do not use to make bread of stones, but of wheat, to work it with the sweat of our brow: sto get it so, we learn Gen. 3, 19  
By extortion and usury we may make stones into bread, that is the devil's Alchymistrie: or haply we may make bread of nothing, when a man gets a thing by another's oversight, Gen. 43, 12. Or else, what and if we can overreach our brother in subtlety, and go beyond him with a trick of wit or cunning? Let no man defraud or oppress his brother in any matter: for the Lord is avenged of all such, 1 Thes. 4, 6. The one is called, The bread of violence and oppression, Prou. 4, 17 The other, The bread of deceit.  
They are indeed both made of stones, for they still retain their former property, as the event will declare. For though in the beginning such bread be pleasant, Prou. 20, 17. yet after, his mouth is but filled with gravel, Prou. 20, 17. After which will consequently follow, gnashing of teeth.  
The end of the second Sermon.    

THE THIRD SERMON  Matthew Chap. 4. verse 4. But he answering, said; It is written, Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. 
IT was a good service that Elisha (2 Reg. 6, 9) did, to tell the King of the trains laid for him, when they lay in ambush against him. And even this is the first use that we have of our Saviour's Temptations.  
It warns us afore hand of the devils coming, so that we may have time to prepare ourselves accordingly. For as at that time the devil came upon Christ when hunger pinched him: so where we are in any distress, we are to look for temptations.  
This temptation hath two parts. First comes (Si,) a distrust: Secondly follows unlawful means. Having laid this foundation, that bread is necessary to be had when one is hungry; he inferreth, that God helpeth nor, nor supplieth the want: therefore God is not the Father. Mat. 7, 9 and therefore depend no longer on him, but shift for yourself. This is the effect of the devil's argument.  
The Fathers upon the words Ephe. 6, 16. (Take the shield of faith, to quench all the fiery darts of the devil:) do note, that about every one of the darts or temptations of the devil, there are (as it were) balls of wild fire. For being to assault our obedience, and knowing hat faith is our shield: to that end he useth the arrow-head, which is; distrust in God, about which is fire, to wit; the using of unlawful means, to consume our obedience, which will consume our shield of faith, and so make way for the dark to kill or wound us. So that his drift is, to bring our adoption or Sonship to a Si.  
There is no doubt, but Christ was able to have turned stones into bread: but why would he not then follow the devil's advice? The devil by saying, Say unto these stones, seemeth to acknowledge, that he had the force to have done it, even by his bare word: for even stones are said to hear the voice of God, and obey his commandment; and not only Gods, but even God's servants, as 1 Reg. 13, 5. when the man of God had pronounced, that the Altar should rend in sunder, it did so. And Math. 27, 5. when jesus cried out with a loud voice, the veil of the Temple rend in twain, the earth did quake, and the stones were cloven. The dead men are worse than stones, yet they in their graves heard his voice.  
And not only was he able to turn stones into bread, but into men also: as Children to Abraham of stones, Math. 3, 9 If therefore it had pleased him, he was as well able at this time to have turned stones into bread, as after he turned water into wine, john 2, 10.  
It was no less possible to him (no doubt) to have saved himself, when the jews scoffingly bad him, Math. 27, 42. as to have saved others; and to have come down from the Cross being alive; as it was after for him, not only being dead and buried, but a great stone being over him, to remove it, and come out of the grave, Math. 28, 2. He had power to both, but not will alike to both.  
But why would he not here use his power, for the satisfying of his hunger, and follow the devil's advice? In setting down the History of turning water into wine, it is thus farther said, that he did it, that his Disciples might believe in him, john 2, 11. That was the reason that moved him to the working of that miracle: and because there was no such cause here, he did it not. For the devil would not believe in him (he knew) though he had done it. The Devil desired him, but to have him show what he could do, for a need only, for a vaunt of his power: wherein we see the humour of pride, that made him at the first to fall.  
It is the same temptation that his kinsfolks used, No man doth any thing secretly, that seeketh to be famous: if thou dost these things, show thyself to the world. But see how unfitly the Temptation hangeth together. He should rather have said, If you be hungry; than If you be the Son of God: and then rather have bid him fast forty days more, than turn the stones into bread. If it had been to have made a Son of God, Christ would have done it: but not to have showed himself to be the Son of God.  
But it may be asked, why did Christ vouchsafe to give him any answer at all; whereas he might have commanded him to silence, and tormented him before his time, and have punished him for his sauciness? When Peter tempted him, he cut him up very sharply, saying; Come behind me Satan, Mark. 8, 33. Why did he not answer the devil so? He might have enjoined him, and thrown him into the bottomless pit, Luke 8, 31. or at the least bidden him, Avoid Sa\than, verse 10. Augustine answereth this doubt, that Christ answered in the like time, to teach us to answer: willing us thereby (as Abimelech did his soldiers) to do as he had done before, judg. 9, 48. So Christ is our example, john 13, 15. and bids us do as he hath done. Christ is our Captain, he hath gone before us, and showed us how to behave ourselves in fight: when the devil assaulteth us with distrust, then are we to ward it off with a Text of God's providence; and so to the rest, as he hath done before us. Our Saviour's shield, whereby (we see) he beareth off all the devil's darts, is covered all over with Scriptum est. We have here a brief view of the Church's Armoury, Cant. 4, 4. of the Tower of David, built for defence. here be the shields wherewith Salomon's Temple was hanged, and which Paul calleth, The weapons of our warfare, 2 Cor. 10, 4. not carnal, but mighty (through God) to cast down holds.  
They are in number five: First, a preparation of ourselves by the use of God's Sacraments, that we may be the more strong to sustain and bear off temptations, and to hold out to the end without fainting. Secondly, a withdrawing ourselves into the desert, or some other solitary place, there (by Meditation) to kindle good thoughts, Psal. 39, 3. Thirdly, fasting. Fourthly, watchful prayer, Math. 26, 41. Fiftly, the perfecting ourselves in the Scriptures. These be the five shields wherewith Salomon's Tenple was hanged.  
Now as for the Scripture, we are to note, that where God speaketh of any good that we are to receive out of it, it is commended to us as a storehouse, whether we are to make our resort for the bread of life, and the water of life, whereof he that tasteth, shall never thirst, john 6, 35. And from thence are we to draw the waters of comfort, out of the fountains of salvation, Esay 12, 3. When there is any ill spoken of which we are to resist, than it is commended to us as an Armoury, whence we may fetch any kind of weapon which we shall need, either offensive, as a sword, Heb. 4, 12. or defensive, as a shield, Prou. 30, 5.  
The Scripture is the broad plate that is to bear off the darts: our faith is the braces or handle whereby we take hold, Ephe. 6, 16. and lift it up to defend ourselves withal. For the Scripture is a shield, Non quod dciitur, sed quod, dicitur. Dicitur; there is the strong and broad matter, fit to bear off: and Creditur, that is the handle or braces to it, God spoke once or twice, I have heard it, power belongeth unto God, Psal. 62, 11. So that it sufficeth not that it be spoken only by God, but we must hear it too: neither must we hear it as the voice of a man (as Samuel at the first did; who when God called him, thought it the voice of Eli:) but as the voice of God, that we which were dead in our sins, he hath quickened and forgiven us all our trespasses, 1 Thes. 2, 13. This is the perfection of our faith.  
Generally of the Scriptures, this is Christ's opinion, confirmed by his own practice; that if the devil come as a Serpent, here is a charm for him, Psal 58, 5. Or if he come as a Lion, here is that is able to prevail against him, 1 Pet. 5, 8. And that the devil knows well enough, as appeareth by bis malice that he hath always borne it, before it was Scripture, when is was but only Dictum. For so soon as God had said, Let us make man in our likeness, that word was strait a whetstone to the devil's envy. And after the fall, when the seed was promised, that was, and is the cause of all the devil's enmity, Gen. 31, 15. So when the promise was reitterated, Gen. 22. 18. that was the cause he so turmoiled all the Patriarches.  
But when the word was to be written, and to become Scripture, than his malice began to grow very hot, insomuch that he caused it for anger to be broken, Exod. 32, 19 For the Fathers are of opinion, that all the devil's busy endeavour, in making the Israelites to commit idolatry with the golden Calf, was to the end, that he might so heat Moses in his zeal, as that in his anger he should break the Tables of the Law, by casting them hastily out of his hands. We are to note therefore, that there is a forceable sound in the word, which the Devil cannot abide; and not only the sound, but the sight also.  
It is written of Augustine, that lying sick on his bed, he caused the seven penitential Psalms to be painted on the wall over against him, in great Letters; that if after he should become speechless yet he might point to every verse when the devil came to tempt him; and so confute him. Blessed is he that hath his quiver full of such arrows, they shall not he ashamed. Blessed is he that hath the skill to choose out fit arrows for the purpose, as the Fathers speak out of Esay 49, 2. Christ saith affirmatively of the Scriptures, that in them is eternal life, john 5, 39 Negatively, that the cause of error, is the not knowing of them, Mark 12, 24. David saith, it was that that made him wiser than his enemies, than his teachers, and than the Ancients, Psalm. 119, 98, 99, & 110. Knowledge of the truth, is the way to amendment after a fall, 2 Tim. 2, 26. There is much calling now adays for the Word, and others find fault as fast, that it is no better hearkened unto. For as the want of obedience, and all other abuses (which are so much cried out against) proceed not only from the not hearing of the word, but as well from the not mingling of faith with it, (without which mixture, it is nothing worth) it profiteth not, Heb. 4, 2. So the error of the former times was, in yielding too far to the devil's policy, by sealing up the Scriptures, and locking the storehouse and Armoury of the people. It is the policy Christ tells us of in the 11. of Luke's Gospel 22. A strong man puts the strong armed man out of his house, and takes away his armour from him: then he needs not fear him.  
The like policy we read of, 1 Sam. 13, 19 when the Philistims had taken away all Smiths and Armour, than they thought they were safe. So in the time of darkness, the devil might let them do their good works, and what they list, and yet have them still under his lure: that he might offend them at his pleasure, that had no armour to resist him. All the Children of God, had a right and property in the Law of God, as appeareth by Christ's words, john 10, 34. he answered them, that is, the common people, Is it not written in your Law? As though he should say, the Scripture is yours. To the young man (in the tenth Chapter of S Luke's Gospel, and 26. verse) that asked Christ what he should do to be saved? Christ answereth: What is written in the Law? how readest thou? Whereunto the answer, that we cannot read, or that the book is sealed up, Esay 29, 11. is as the devil would have it. Then hath he a fit time to offer us stones to make bread of. But this answer with our Saviour Christ will not he allowed of.  
Now come we to the special point of Christ's answer, It is written, Man lives not by bread only, etc. Deut 8, 3. There is no better kind of reasoning, than that, when one grants all that hath been said by his adversary, and proveth it to make on his part; and upon a new conceit, avoids all that his adversary said. Here our Saviour might confess all that the devil objected; as that he is the Son of God; and admit the stones were made bread, and that bread were of absolute necessity, and that it were so to be come by (which is untrue,) were we then in good case?  
This indeed is the devil's position, wherewith he would persuade all those that have animam triticeam, (as the Fathers call it:) that those external things are necessary to be had: and that if they have enough thereof, they are well enough; as we see it to be the mind of the rich man, Luke 12, 19 This man having a wheaten soul, having corn enough, bad his soul take rest, and live merrily for many years. But Christ goeth further, and saith; Though the stones be made bread, it will not avail, except it please God (by the blessing of his word) to give virtue, and (as it were) life unto the bread, there is no difference between it, and a stone.  
It is not the plenty or quality of victuals, howsoever some dote upon such external means, as they did, which sacrificed to their net, and burnt incense to their yearn, Abac. 1. 16. because by them their portion was fat, and their meats plenteous. For what saith job 31, 27. If I rejoiced because my substance was great, this had been an iniquity. So that our life is not maintained by bread only, descended out of the mould of the earth. The nature of bread and stones are not much unlike, they come both out of one belly: that is to say, the earth, job 28, 5, 6. and of themselves, the one of them hath no more power than the other unto life: for we know that the Israelites died, even while the flesh of quails was in their mouths, Numb. 11, 33. and Manna (heavenly fare) being far better than our bread. It is the devil's crafty policy, to bury a man's life vender a loaf of bread: and (as it were) to fetter the grace of God to the outward means; whereas they of themselves are of no efficacy, without the operation and grace of the word, than a hammer and a saw, without a hand, able to employ them.  
David saith (Psal. 104, 28.) The eyes of all things wait on God for their meat in due season, and thou fillest them: With what? with bread? No, but with thy blessing and goodness. Our hearts must be established with grace, not with meats. Heb. 13, 9 It is God's prerogative, that as all things had their beginning from him, Col. 1, 17. so he supporteth and sustaineth them, Heb. 1, 3.  
This is a further point than all Philosophy teacheth us. For they having laid down the four elements, bare and simple essences, tanquam materiam, by compounding and tempering of them, they bring forth a cercaine quintenssence or balm full of virtue. But Divinity leadeth so to a quintessence, without which, all the quintessences and balms in the world can do us no good.  
To the question that jeremy propoundeth, jer. 8, 22. Is there no balm at Gilead? Is there no Physician there? The answer may be, Man's health is not recovered by balm or physic only, but by every word that proceedeth out of the mouth of God, if we weigh Christ's argument aright. For we may see, 2 Chron. 16, 12. Asa died for all his Physicians that were about him. So if it be asked, Are there no horses nor chariots in Gilead? we may answer, warlike victory consisteth not in warlike furniture only, but in remembering the name of the Lord God. Psal. 20, 7. A horse is a vain thing to save, without the power of this word. And so when a man thrives nor, or prospers not in his actions; it is not often for want of labour or care: Psal. 127, 1. tells him, Except the Lord build the house, etc. Augustine adviseth his Auditory; to believe it in time, lest (by woeful experience) they find it to be true, when ' as they shall have such a consumption, that no meat shall do them any good; or such a dropsy, that no drink shall avail them. The power and virtue of this word is called, The staff of bread, Levit. 26, 26. and it is meant of a chiose staff, such a one as is set in the midst, to bear up all the Tent. The plainest similitude I can use, to make you understand the force thereof, is this: When we go to Physic for any disease, we are bidden seethe such herbs in running water, and then to drink the water, we know it is not the water which helpeth, but the decoction of infusion, So it is not the bread (considered barely in itself) that nourisheth us, but the virtue and grace of the word infused into it. We are not therefore to stick to the means, like the Glutton, Luke 12, 19 but to pray for this blessing. And to this end, God (in the establishing of nature) hath thereout reserved four special prerogatives to his Word.  
As first, with a very little of the means, to go far in operation, 1 Reg. 17, 14. with a little oil and a little wheat, he fed Elias, the poor widow, and her son a great while. And Math. 17. 14. Christ made five loaves & two fishes serve five thousand persons. The heathen man thought no certain proportion was to be set down for a family, because when a heavenly hunger cometh on men, they eat more at one time, than at another. But whatsoever the heathen have spoken wisely, we have far more wisely uttered by the holy Ghost, in one place or other. In Psal. 17, 14. this is set down, where there is mention made of a certain hidden treasure, wherewith means bellies be filled, and Haggi. 1, 6. saith, Men eat much, yet have not enough; drink much, but are not filled. This is the first prerogative.  
His second is, he takes order as well for the quality, as for the quantity; course meats and fine are all one with him; for the Israelites (notwithstanding their quails and Manna) died: and Daniel and his fellows, that fed upon course meats, looked better than all the children that were fed with the Kings own dyct, Dan. 1, 15.  
Thirdly, without means he worketh sometimes. Therefore Asa had said little or nothing to the purpose, 2 Chron. 14, 1 1. If he had said, God helpeth by many or few (if he had not put in too) and sometimes by none. For there was light before any Sun or Moon, Gen. 1, 3. though after (verse 14). it pleased God to ordain them as instruments. And so Gen. 2, 5. the earth was fertile, when as then no rain had fall'n on the earth, nor any such ordinary means. Let Moses be on the Mount, and but hear God, and he needeth no bread.  
The fourth is, that he can bring his purpose to pass, even by those means whose natures tend to contrary effects; as to preserve by stones. Colloquintida, being rank poison, (in eating whereof is present death) was (by the Prophet) made matter of nourishment, 2 Kings 4, 40. So Christ, by those things which were fit to put out a seeing man's eyes, as dust; made a blind man recover his sight, john 9, 6. And so doth he make light to shine out of darkness, 2 Cor. 4, 6. One contrary out of another. Thus we see the devil answered. Now let us apply these things to ourselves.  
Christ's answer doth import two words, and so two mouths, and two breaths, or spirits: and these two be as two twins. He that will be maintained by the one, must seek after the other. The first word is the same decree, whereby the course of nature is established, according to Psal. 147, 15. He sendeth forth his commandment upon the earth, and his word runneth very swiftly: he giveth snow like wool, etc.  
Secondly, the other is that whereof james 1, 18. speaketh: to wit, the word of truth, wherewith (of his own will) he begat us. The one proceedeth from the mouth of God's providence, creating and governing all things, Psal. 33, 6. he but spoke the word, and it was done. The other proceedeth out of the mouth of God's Prophets, who are (as it were) his mouth, jer. 15, 19 Thou standest before me, as if thou wert my mouth. From the first word, all things have their beginning and being; as when he sent forth his spirit or breath, they were created and had their beginning: So Psal. 104, 29. he teacheth us, that so soon as God hides his face, they are troubled. And if he takes away their breath, they die, and return to dust. The other spirit, that is, the sanctifying Spirit, ministereth unto us supernatural life, Esay 56, 21. Now therefore to set them together, every man is thus to think with himself. If I get my living contrary to God's word, that is, by any unlawful means; surely Gods other word will not accompany such got goods. That is, these two words be twins: if we get not our goods by the one word, we shall want the blessing of the other word, and then we were as good eat stones: it will be but gravel in our mouths, or Quails. We are then to use the means, according to the second word. Abraham (we see) went forth to sacrifice, according to God's appointment, Gen. 22. the Word was his direction: therefore when Isaac asked, Where was the Sacrifice? he might boldly answer, God would provide one; as we see even at the very pinch he did: whereupon it came to be a proverb, that even In monte, jehova providebit. The Israelits went out of Egypt, by the warrant and appointment of God's Word. How then? First, they had away made them (where never was any before) through the Red-sea, Exod. 14, 21. they had bread downward out of the clouds, whereas it useth to rise upwards out of the earth: their garments in forty years never waxed old, Deut. 8, 3, 4. they had water, whence water useth not to come; by striking the Rocks, water gushed forth: So that it is true which the Prophet David saith, Psal. 34, 9 There is no want to them that fear God. Though (peradventure) he will not use the same means he did for the Israelites; yet the Children of God (walking after his will) shall have some way of relief always. And therefore Christ would not distrust the providence of God: for he knew he was in the work and way of God. For we read, that he was led into the wilderness by the Spirit, and therefore could not lack; as indeed he did not, for the Angels came and minstred unto him: as it followeth in the 11. verse of this Chapter. So either the Crows shall minister to our wants, as they did to Elias: or our enemies, as the Egyptians did to the Israelites: or else the Angels themselves, as they did here.  
But to grow to a conclusion, Let us seek the Kingdom of God, and all other things shall be ministered unto us. And in all like temptations, we may learn a good answer out of Dan. 3, 17. That God that we serve, is able to relieve and deliver us, even the burning fire: But, if it should not be his will so to do, yet we will not use unlawful means, or fall to Idolatry, or turn stones into bread. In this answer (again) Christ would teach us here to be resolute, howsoever God's blessing doth not concur with our gettings, as it doth not when we get them by indirect means, contrary to God's word. To goods so gotten, God will add sorrow: for The blessing of the Lord maketh rich, and he doth add no sorrows with it, Proverb. 10, 22. When God gives riches, he gives quietness withal: but if God give them not, we were as good be without them, whether they be gotten by oppression or violence, Prou 4, 17. or by fraud and deceit, Prou. 20, 17. For these two be the quicksilver and brimstone of the devil's Alchymistrie. God will add sorrow to them: for though they be pleasant at the first, Proveob. 20, 17. and money gotten by stinking means, smells like other money (as an Emperor said:) and bread so gotten, tastes like other bread: yet in the end a plain conclusion and experiment will make it manifest, that it was made of stones, and had sorrow mingled or added to it. And therefore it shall be either an occasion or matter of the disease called the Stone: or it shall turn his meat in his bowels, and fill him with the gall of Alps, job 20, 14. or as Asaes' oppression by delicacy became an occasion of the dropsy or gout: or else shall the executioner catch all that he hath, and the stranger spoil him, Psal. 109, 11. or spend them upon Physicians, Mark 5, 26. or on Lawyers: or else, though God suffer them to enjoy them quiet all their life time, and even to die by their flesh pots; yet on their deathbed they shall find such a grudging and torment in their conscience, that they will wish that they had starved for hunger, before they had begun to use any such means. Or if God in his judgement (for their greater torment) suffer them to die in their beds, without any remorse of conscience, like blocks, or like an Ox dying in a ditch; at the last day they shall feel a gnashing in their teeth, and then they will know it was made of stones.  
The end of the third Sermon.   

THE FOURTH SERMON.  Math. Chap. 4. verses 5, 6. 
Then the devil took him up into the holy City, and set him on a pinnacle of the Temple,  
And said unto him, If thou be the Son of God, cast thyself down: for it is written, That he will give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldst dash thy foot against a stone.  
THe manner is, after one hath taken a foil, his courage will fail. The Angel would have been gone, when he saw he could not prevail over jacob, Gen. 32, 26. But it is not so here with the devil. For when he saw that his first temptations would not prevail, he trieth another. And even so he played with job: for when he could do no good upon his first patent, by taking away all that he had, he comes and sues for a new Commission, that he might touch his flesh and bones, job 2, 5. and thereby he giveth us to learn, That it is not one foil that can make him give over. He is one of those, whom a Father saith, to have courage above their strength; and of that nature be many in our days, whose daring is above their skill; and have courage to undertake much more than their ability is to perform. Not like David, who did as much as he undertook in kill Goliath: nor like him of whom Esay speaketh in the seventh verse of his third Chapter, that when they would have made him Prince, he had no bread nor clothing, and therefore refused: but they will take it upon them though they have not wherewithal, and thereby become Authors of trouble, wanting ability to go through withal. But as Augustine saith; Is it not all one not to be able to answer, nor to be able to hold their peace? We see here the Devil is a great undertaker.  
Secondly, he is not only content to take a foil, but even out of the same thing wherewith he was foiled maketh he matter of a new Temptation, a new ball of fire. Out of Christ's conquest, he makes a new assault; that is, since he will needs trust, he will set him on trusting, he shall trust as much as he will. As the fo●mer tempted him to diffidence; so this sh●ll tempt him to presidence. As before the devil brought him to the waters of Meribah (Exod. 17, 7.) where the Children of Israel did murmur and tempt God: so now he brings him to the temptation of Massah, (Deut. 6, 16.) that is, to presumption, wantonness, and delicacy: for then with bread they were not content, but they must have flesh and other dainties, Psal. 78, 20. As the first might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is here in the new Testament the Temptation of the Wilderness; and that which was there the Temptation of Massah, is here the temptation of the Pinnacle.  
In the first, by want of things necessary, he thought to drive them to vexation and bitterness of spirit, and to distrust God's power and goodness. In the second, by unnecessary matters, he draweth us on to wantonness, and to put God to try what he can do, and to set him about base services; by the one, he driveth us unto unlawful means, by the other, he draweth us from the use of things lawful: by the one, he brings us to this conceit, that we are so abjected of God, that if we trust in him, he will in the end fail us; by the other, to think we are so dear in God's eyes, and such darlings, as throw ourselves into any danger, and he will not forsake us. By the one, he puts us in fear (as Augustine saith:) Deum defuturum, eatiam si promisit; by the other, in hope, Deum adfuturum, ubi non promised: by the one, he slandreth God unto us, as if he were a God of straw, of base condition, and subject to our beck; by the other, as if he were a God of iron, that would not incline, though we requested him.  
Now to the Temptation: wherein we are to consider three things. First, the ground the Devil chose for the working of this Temptation. Secondly, the temptation itself; to wit, the devil's speech. Thirdly, Christ's answer to it. In the place, three things are to be noted: First, the place itself: Secondly, the devil chose it: Thirdly, that our Saviour followed him thither. For a new temptation he makes choice of a new place. Indeed for a temptation to presumption the Wilderness was not a fit place: first it was not high enough, and then it was not populous enough. It was a melancholy place: when a man is under the cross in affliction, or in some anguish and sorrow for want, death of friends, or otherwise; and generally for all solitary men: the hungry Temptation is fitter than this of Presumption. As long as Noah was in the Ark in the midst of the waters, he had in him no presumptuous thought: but sitting under the Vine in his Vineyard, he was overcome therewith. And just Lot (2 Pet. 2, 8.) in Sodom, had no fit time or place to be presumptuous; but when he dwelled in the mountain in security, than the committed incest with his Daughters, being made drunk by them. David, so long as he was persecuted by Saul, and tossed up and down from post to pillar, had no leisure to be presumptuous: but in the top of his Turret, when he was at rest in his Palace, 2 Sam. 11, 2. presumption gave him a blow. So here the Wilderness was no fit place, but the Pinnacle is a very fit place for one to be presumptuous on. It is as good as a stage to show himself upon, to see and to be seen.  
In the Wilderness there was small warrant for one that would be presumptuous: but from the Pinnacle he might discern far and near, both the inner Court and outward Court, and see a whole Cloud of Witnesses, and have some warrant of example of all estates, high or low, wise or noble. For what abuse soever be in him, be he never so presumptuous, he shall see some as proud, stout, and highminded as himself: be his hair never so long, or his ruffs never so great, he shall find some as far gone therein as himself.  
If we mark the four gradations that it hath, we shall find it to be a very fit place. As first, before he could come to the Pinnacle, he must go out of the Wilderness into the City: Secondly, not any City, but the holy City: Thirdly, into the Temple of the City: And fourthly, out of the Temple up to the Pinnacle. First, (having got him to leave the Wilderness) he brought him into the City, that there he might say unto him: You see such and such grave men, how they behave themselves: why should you seek to be holier than they? This was a good civil temptation: he brought him not to Caesarea or Samaria, but even to jerusalem the holy City: for that addition is given it, Luke 4, 9 and Dan. 9, 24. Thirdly, he brought him into the Temple, where even the very ground was holy. Fourthly, not to any other place of it, but the very top and Pinnacle which was over the Sanctum Sanctorum. Who would not tread hard there? and take upon him, being in such a place, where if a man will be carried away with example; he may see Ananias the high-Priest, renting his clothes, at the hearing of things that sounded like blasphemy, Mark 14, 63. and yet buying his Bishopric for money? who will not then be bold to do the like? And Herod a Prince, such a one as heard john Baptist preach; yea, and with much delight, to commit adultery, Mark 6, 20. who would fear to do the like? There he may see the Pharisee, under show of great holiness, tything Mint and Cummin, and under colour of long prayers, devour widow's houses, bringing in by extortion, and sending out by excess, Math. 23, 14, 21. And so in this City, one may see some men, both great frequenters of Sermons, and yet great usurers; Gentlewomen mishapen in their attire. Seeing this, who will not be as bold as they, the place being so holy? And being thus warranted by example, surely we must needs commend the devil's wit, for his choice.  
Out of this, arise two notes. First, against some fantastical spirits, who say; Can that be an holy City, where there be dumb dogs? There were so in jerusalem, Esay 56, 10. Where the leaders be blind? Mat. 15, 14 They were so where judas ministered the Sacrament, where there is division and debate amongst themselves, Phil. 4, 2. Can this (say they) be the holy City? And thereupon they forsake the fellowship, Heb. 10, 25. Whereas they (not withstanding the former abuses, and notwithstanding the eleven Tribes were Apostates) did yet name it the holy City.  
Secondly, on the other side we are to be instructed, though a man be on the battlements of the Church, yet hath he no sure sooting, or cause to be secure; but rather to fear the more: for even there doth the devil stand at his elbow, watching his Overthrow. There is no place (we see) privileged from temptations, no Desert so solitary, but the devil will seek it out: no Pinnacle so high, but the devil is a Bishop over it, to visit and overlook it.  
To conclude, though in jerusalem sits the abomination of desolation (whereof David spoke;) yet it is the holy City still. And though the place be never so holy, yet is that no cause of privilege; but even there may fit the abomination of desolation. Both are proved out of Math. 24, 15.  
The second thing that we observed in the circumstance of place, is; that the Devil assumpted Christ: which, to those that are weak (as Gregory also collecteth) may be offensive, in giving them to think, that the devil had such power over Christ, as to carry him whether he listed. But when they shall consider, that even the limbs of the devil haled and harrowed him too and fro, from Annas to Caiphas, from Caiphas to Pilate from Pilate to Herod, and from him back again to Pilate: and how spitefully and contemptuously he was used in all these places, and at last carried to execution: what marvel will it be to see him (as Augustine speaketh:) In monte duci à capite, qui à membris in additure, etc. These things do indeed (as all other his sufferings) set forth the greatness of the love of God towards us. Of God the Father, that he would give his only Son; yea, appoint him this work of out salvation, and give the devil such a power ouer him, Luke 22, 53. Of God the Son, that he would be content to suffer such indignity, phl. 2, 7. as to be obedient to the death of the Crosse.  
The reason of all these his sufferings, as also that he would be baptised of john, a weak and sinful man; was (as himself declareth it) to fulfil all righteousness, Math. 3. 15. So here he was to suffer it, else God's righteousness would not have been fulfilled, nor the work of our salvation. And as he suffered this Assumption, so afterwards, Luke 9, 51. his second Assumption was, to go to jerusalem to suffer: and so at the last he came to his third and last Assumption, to be received up into glory, 1 Tim. 3, 16. And by the very same steps and degrees, must we be assumpted. And this is the assumption of suffering, which brought him to glorifying.  
The third thing is, that our Saviour followed; whereby we are to mark, not so much his courage, that he durst encounter with the Devil, in any place wheresoever he list to carry him: and that he was not only the God of the valleys, but a God of the mountains also, contrary to their surmise, 1 King. 20, 23. That (I say) is not so much to be marked, as that our Saviour would at all stand upon a Pinnacle. There be some that would make us believe, it is a sin to stand upon a Pinnacle: but then if that had been so, Christ would never have stood there. And since Christ stood there, it is no more sin for any man else to stand there, than it is to stand in the Wilderness: for it is lawful for us to follow his footsteps, and to tread wheresoever he hath trod before us; yet such places be not privileged. For, as it is true, that many men's table and wealth is their snares, Psal. 69, 22. even so the good gifts and graces of God, beturned to a man's hurt: as knowledge may serve for a quill to puff him up, and make him swell, 1 Con. 8, 1. Nay, even that godly sorrow, which is so much to be wished for, hath in it matter of temptation, least men be swallowed up with too much heaviness, 2 Cor. 2, 7.  
The Scriptures themselves (we see) are subject to the abuse of the devil: whereby it should follow, that they are to be refused, if every thing be refused which brings matter of temptation. But as Augustine saith, Non est laus stetisse in pinaculo, sed stetisse & non cecidisse. In every place to answer the devil, is praiseworthy. Indeed it is dangerous for one that hath a light and giddy brain, for such as are drunk, Esay 51, 22. (though not with wine) to stand so high. job could stand there without falling, for he had a more settled brain, job 31, 27. Such places are forth wisest and sagest men. Saint Paul stood not there, but yet he could have stood there, for he had the trick or skill of it, as himself confesseth, Phil. 4, 12. I can be abased, and I can abound, etc.  
Now come we to the Temptation itself, which hath three general heads. First, the ball of wild fire; which is to consume his faith. Secondly, the dart, Cast thyself down; which is to pierce the soul. Thirdly, he tempereth the head of his dart with some stronger mettle; which is, Scriptum est.  

I.  
FIrst, Si filius Dei es. This is a great mote in the devil's eye, he useth the same term in the former temptation, and here he is up with it again. And all is to this end, that by often bringing it into question whether he be the Son of God; he may at last make it out of question or doubt, that we are not the sons of God: that by and from Si sis, he may bring it to Ne sis; and so we may be like himself. For to this end is all his compassing of sea and land, to make one Proselyte like himself, according to the endeavour of the pharisees, Math. 23, 15. who did in like sort; and when he is made, ye make him (twofold more) the child of hell, than yourselves. As on the other side, Christ would have us the sons of God like him. But see what a dexterity the devil hath, in making things serve for his purpose: he maketh oneself same thing serve for two several, yea, contrary purposes. What a goodly grace he hath in the first Temptation? He useth it there to procure us to desperation: he maketh it here to serve 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 Son of God, show us a sign, Mark 8, 12. Lord if thou wilt, thou canst make me whole, Mat. 8, 2, The other is a plain affirmation, as Phil. 3, 11. If by any means I might attain to the resurrection of the dead: where we are sure he made no doubt thereof. So here the devil saith, If thou be the Son of God, as I now grant indeed. I was in some doubt, but now I confess thou art: I am of those voices mind, that pronounced thee so at thy Baptism.  
The devil (in the former temptation) came out like a malcontent, or a murmurer: here he comes like a flattering parasite, he will pinguare caput eius oleo, make his head even swim in the oil of ostentation. But though it be not the same temptation, yet it is the same devil in both places. For both by the one and the other, he seeketh the downfall and destruction of man: and though his two Ifs be contrary in themselves, yet are they both also contrary to the will and word of God: for he would not in any case we should distrust him, neither would he that at any time we should cast ourselves down. And therefore hath be caused battlements to be made on every house top, that none might be slain with falling down, Deut, 22, 8. Now he would have him show himself (thereby) to be the Son of God, for he is now in the sight of all jerusalem.  
It is said, that Christ comes now to put too a spark of fire, that is of faith, and that his will was, it might burn and be maintained. The devil on the other side, labours by all means possible to quench and put it out: and seeing water would not do it in the former temptation; he goeth now about to see, if he can make the very oil itself to put it out, even that very thing whereby it was to be maintained: as indeed it will, if we pour out too great a quantity. Or if he cannot quench it, either with water or oil, he will see if he can blow it up with gunpowder. As, seeing the water of distrust will not extinguish his faith, but that he would trust in God: he endeavoureth now by Scriptures (that magnify the providence of God, and the confidence we are to put in him) to set him as far gone in the other extreme, by presuming or trusting too much, that so the fire, which before he would have quenched, may now so flame out, as not to keep itself within the chimney, but to set the whole house on fire. This is the ball of wildfire of this second Temptation: and so both we seetend to the consuming and nullifying of our faith.   

II.  
THe dart itself is, [Cast thyself down:] which consisteth of two points. First, the casting down. Secondly, that he himself was to cast down himself. For the first, it is general, the neglect of ordinary means, as here. Whereas the ordinary way was down the stairs, he would have him leap, or throw himself over the Battlements. And here a man may see to what end the devils halting cometh: he brings a man up by little and little to some high place, that so he may send him at once with his head downward. All the preferments that he bestoweth on a man, is not to any other intent, but that he may do as the devil himself did, (who being on high, did cast himself down) and so be like him, john 8, 23. that is, from beneath, not from above: who fell from heaven like lightning, Luke 10, 18. So that howsoever in outward show he may seem to befriend us, yet this is his inward intention and scope. As the Edomites in time of the prosperity of the Israelites, pretended great good will to them: but in the day of their great calamity, they were they that cried, Down with them, dawn weth them, Psal. 137, 7. God's manner is, when he meaneth to exalt a man, he will first humble him, and make him low, Math. 23, 12. The devil's manner is (we see) clean contrary, Esay 14, 14. to lift them up to the clouds, that he may bring them down to the grave, yea to the lowest grave, Psal. 86, 13. He carrieth them the higher, to throw them down with the greater violence. He lifeth up Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that perisheth, Psal. 49, 20.  
The second hath some matter of comfort: the devil is here a suitor to him, to do it himself. Why doth not the devil cast him down? First, it was not in his power; or if he had, yet would not that have served his turn: then there had been no sin of presumption in it. There must be two persons that must concur in our downfall: well may the devil induce and move us to it; but unless we ourselves be consenting, and cast ourselves down, there can be no down-fall to hurt us. For as chrysostom saith, Nemo laeditur nisi à seipso: so, Nullum precipitium nisi voluntarium. The devil did not cram Eve with the forbidden fruit: but when she saw it, she took it, and eat it, Gen. 3, 6. So the devil, when he entereth into the soul of a man (which he counteth his palace) he doth not break open the door; no, nor so much as draw the latch; but when he cometh, he findeth it swept and garnished, Luke 11, 25. and so goeth in. There must therefore be a reaching out of the hand, and an opening of the door by ourselves, and so a casting down of the self, or else, though the devil thrust sore at thee that thou mayst fall, the Lord will help thee, Psal. 118, 13. In Deut. 22, 8. God hath caused battlements to be made on every house top, by which we may stay ourselves. The devil tells God, that he had made a hedge about job, Chap. 1, 10. so that unless job step over it, or break it down, he is safe.   

III.  
THe devil's dart is, Cast thyself down: but he bestoweth some great cost on this. With the selfsame armour that Christ bore off the other dart, doth the devil sharpen and harden this: he doth not so in any other of the temptations, therefore we are to look for some great matter: he bringeth Scripture, that he may be the better credited. He speaks not now after the manner 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 counsel you to nothing, but that the Psalms will bear you out in. The devil knew well by his own fall, how dangerous the sin of presumption is, it cost him dear: and so did it David likewise, and therefore of all other, he prayeth God to keep him from presumptuous sins: Psal. 19, 13. He knew also what it was to abuse the goodness, patience, and long suffering of God, Rom. 2, 4. Therefore he avoucheth it by Scripture: he tells him, it will be too long to go down the stairs, and withal teacheth him a nearer way, but to jump, or to cast himself down, and to fear no hurt, for the Angels have charge of him. And even so he persuadeth men now adays; that they need not go down fair and softly, in fear and trembling, but to defer all till their dying hour, and then commend themselves to God, and throw themselves upon God's mercy, and that fiery Chariot that took up Elias, shall come and fetch up them; or else, an Angel shall carry them up, let them be sure they shall have no harm, for they be God's darlings, and God doth so dote on them, that he will not suffer them in any case to receive the least hurt that may be.  
If ever the devil came in his likeness, it was here. In the first of Sam. 28, 18. he came but in the guise of a Prophet: so that in stead of saying, Is Saul among the Prophets? it might have been said; What, is the devil among the Prophets? But here he hath used himself so cunningly, that if ever he was transformed into an Angel of light, here it is verified, 1 Cor. 11, 14. For he cometh here like a white devil, or like a Divine; he comes with a Psalter in his hand, and turns to the place, and shows our Saviour the 91. Psalm, verse 11, 12. Wherein first we are to note, that the devil readeth Psalms, as well as we, and hath the words of Scripture in his mouth. And 1 Sam. 28. he counterfeited Samuel so right, and used the very words that he had used, that they could not know him from Samuel: so here he counterfeited the voice of David, Acts 19, 15. This will make us shake off security, considering that God doth (for our trial) sometime deliver the adversary the okey of our Armoury, whereby he is able to hold argument with an Archangel, jude 9 yea, with Christ himself, as we see here. How careful therefore had we need to be, to find out a fit answer for him? For only to assault us doth he read the Scriptures: yea, but not to any good end, but even thereby to deceive the simplicity of men; as here to make them put their souls in adventure to the last hour. He hath indeed a grace with some vain youths of the Court, and ungodly Atheists, to set them a scoffing at the the Scripture, as Esay 28, 22. But with others, that have the Scriptures in more high reverence, he goeth another way to work, making it to them the savour of death, Rom. 7, 10.  
The words which he useth in the name of Samuel, he useth to make Saul despair: and here he useth David's words to cause presumption, and to make them our bane. And not every Scripture: but if there be any Scripture more full of heavenly comfort than another, that of all other will the devil abuse; as indeed the Psalms are; & of all the Psalms, this 91. especially: and in that part, if any one sentence be sweeter than another, that of all other will the devil abuse. Mark the second verse here cited: He shall give his Angels charge over thee, to keep thee in all thy ways. These last words the devil leaves out, because they make not for his purpose. They shall bear thee in their hands, that thou dash not thy foot against a stone. And we shall see nothing can be spoken more comfortable: as first, in that it is said, that the Angels have charge over us in all our ways, Exod. 23, 20. Behold I send my Angel before thee, to guide thee in the way; & to comfort, and confirm us. As when jacob was in fear of his brother Esau, the Angel met him, Gen. 32, 1. and to defend us in all dangers, and succour us in all necessities, spreading their wings over us, and pitching their tents about us. Psal. 34, 7. Secondly, this charge not only concerneth our head and principal members, but also our feet: yea, God's providence reacheth even to the hairs of our head, for they are numbered, Math, 10, 30. Thirdly, this charge of theirs is not only to admonish us when danger cometh, but they are actually to help us, as it were putting their hands between the ground and us. Mat. 13, 14. They shall take the rubs and offences out of our way. Fourthly, this do they not of courtesy, as being creatures given by nature to love mankind, but by special mandate and charge they are bound to it, and have a praecipe for it, yea, the very beasts and stones shall be in league with us.  
This Psalm, and these verses containing such comfort, hath the Devil culled to persuade men, that being such sweet children of God, they may venture whether and upon what they will; for the Angels attend them at an inch. He bids them put the matter in adventure, and then but whistle for an Angel, and they will come at first: he carrieth them up to the top of the Pinnacle, and shows them their own case in Annas and Herod; and tells them God will require no more of them, than he did at their hands: and all the way as they go up, he singeth them a Psalm of the mercies of God: he carrieth them up with a song, that God's mercy is above all his works, Psal. 145, 9 And with Psal. 103, 8. How gracious and long-suffering God is, who rewardeth us not according to our deserts. And Psal. 136. That his mercy endureth for ever: God therefore being so full of mercy, will take all things in good part. But this mercy the devil tells them of, diffeteth from the mercy David meant. For the mercy David speaketh of, is coupled with judgement, Psal. 101, 1. 1 will sing mercy and judgement to thee O Lord: and Psal. 85. 10. Mercy and truth are met together, justice and peace have kissed each other. Thus I say they shall have music all the way, and if any at the height think it a great way down: no (saith the devil) you need but a jump from your baptism into heaven, you shall need no stairs at all.  
The end of the fourth Sermon.    

THE fifth SERMON.  Matthew Chap. 4. verse 7. jesus said unto him; It is written again. Thou shalt not tempt the Lord thy God. 
COnsidering that Saint james saith Chap. 4, 5. The Scripture speaketh nothing in vain: and that as our Saviour Christ saith, john 10, 35. No Scripture can be disappointed; it may seem strange that the devil coming armed with The sword of the Spirit, (for so is the word of God termed, Ephes. 6, 17.) Christ gives not place, but opposeth himself to answer. We see that a message coming in the name of the Lord, this very name abashed Nehemias', (Neh. 6, 10.) at the first hearing, till he perceived it was contrary to the law of God, and so came not from him: which here we see to be the cause, why Christ doth not yield by and by, upon the hearing of the Word, but sets himself to make answer: forsomuch as the word is not of, Quia dicitur only, but Quia ireditur, as Augustine noteth. If there be not the mixture of faith with it, (whereof Paul speaketh, Heb- 4, 2.) it is nothing worth. And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of jesus and Paul, Act. 19, 15. but answered, I know them, but who are ye? They did not believe, and therefore could do them no good, but were wounded themselves: glorious names would not serve the turn. So was it here used without faith. When the Scripture is here urged against one, a man would think it were not to be answered by citing another place of Scripture, but by some tradition of the Elders, Mark. 7, 1. or some gloss, or other shift; but we see our Saviour answereth here no other way but by Scripture. Because, the Wolf comes sometimes disguised in a sheep's skin, it is no reason that therefore the very sheep should lay away their fleeces: so here, because the devil useth the Word, as the slaying letter, 2 Cor. 3, 6. or as the sword to kill men with; it is no reason why Christ may not therefore use it in his own defence. Why then (will some say) one of these two inconveniences will follow; that hereby we shall think the Scripture is of the devil's side, aswell as of Christ side, and so divided; as in like sort they make a division of Christ, when one holds with Paul, another with Apollo's, 1 Cor 1, 13. No, it is not so, Christ allegeth not this Scripture in that sort, as one nail to drive out another: but by way of harmony and exposition, that the one may make plain the meaning of the other. For, albeit the devil showeth himself to be the devil, in citing that Text so, as might best serve for his purpose: in that, whereas the Psalm whereout he taketh it, hath it thus; That he might keep him in all his ways; which words he leaveth out. For if he had cited that, he could not thereby have enforced any casting down. For the Angels have no charge over a man, but in his ways; and from the top of the Pinnacle there was no way, but down the stairs on his feet. He was not (relying on the Angels) to cast himself down with his head forward. But the devil hath a wrist to make the string sound hie or low, as he list; or if that will not serve, he hath a rack to stretch them out, as some did Saint Paul's Epistiles, 2 Pet. 3, 16. He can set them on the tenters, to prove, that down the stairs, or over the battlements, all is one, the Angels shall safeguard him. Though this (I say) be the devil's corruption, which the late writers have well spied: yet Christ (we see) is not willing to take advantage of that, but useth a wiser course; for so are we to think, that he went the best way to work, that is, the conference of Scripture with Scripture, which Christ here practiseth, and commendeth unto us.  
In every Art, all propositions are not of a like certainty, but some be grounds and principles so certain, as that no exception is to be taken against them. From them are others derived, by a consequence called Deduction, not so certain as the other: from these again others, to the twentieth hand. So is it in Divinity. Christ here reduceth the devil's argument and place, to a place most plain to be confessed. For the jews valuing of the meaning, had to consider, that God fed them with Manna, which they knew not, to teach them, that Man liveth not by bread only, Deut. 8, 3. contemning the same: and in Deut. 6, 16. bad them, They should not tempt their Lord their God, as in Messah, when they cried for bread. The Lord curseth him, that maketh flesh his arm, and withdraweth his heart from God, jer. 17, 5. They sacrificed unto their yarn, because their portion was plentiful, Abac. 1, 16. job condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31, 24. As than we must not defy the means, attributing all-sufficiency to them: so we may not nullify them, & think too basely of them, but use them that we tempt not God, according to his word.  
Out of these two grounds, may every question be resolved: for every proposition must be proved out of the ground. So that, as we way not think the arm of God to be so shortened, that he cannot help without means: so are we not to think basely of God for ordaining means. Secondly, we heard, that the devil's allegation was taken out of the Psalm, and one of the most comfortable places of the Psalm. Christ by not standing in Disputation about the words and meaning of the Text, commendeth to us the safest and wisest way to make answer in such like cases. Our Saviour would warn us, that the 91. Psal. is not fit matter for us to study on, when we are on the top of the Pinnacle: he therefore chooseth a place of a contrary kind, to counterpoise himself, standing in that fickle place. The Law (we know) is a great cooler to Presumption. If one tamper much with the Psalms, being in case of confidence, he may make the fire too big. Faith is the fire which Christ came to put on the earth, and it is seated between two extremes, Distrust, and Presumption. Distrust is as water to it, which if it be poured on in abundance, it will make it to be smoking flax, or utterly quench it. Presumption (on the other side) is a Gunpowder to it, which being thrown into it, it will blow it up, and make it fly all about the house. Christ was to take heed of over-heating his faith. Luther upon the Galathians saith, the 91. Psalm is no meet study for many men's humours in our days: they had more need of a corrosive, to eat out the sore from the root and bottom.  
Now to the answer, which consisteth of six points. First, what it is to tempt God: Secondly, wherein: Thirdly, the manner how: Fourthly, this proposition, Thou shalt not tempt: Fiftly, the reason why we may not: Sixtly, though he be our God, and we on the Pinnacle, these be no arguments for us to presume.  

I.  
FIrst, whosoever will not use such ordinary means as God hath appointed, tempteth God: If he use extraordinary, (as here the devil would have Christ do) when no body went about to thrust him down, wilfully to have cast himself down, were great madness: or when a man hath a fair pair of stairs to go down by, to call for a Cherub to carry him, or for the wind to fly down, Psalm 18, 10. were a● great wantonness.  
There is an humour in man, that we are all given unto by nature; to be marvellous desirous to try conclusions in matters that are rare and unknown unto them; contemning things common, and to be fond after strange novelties. It was told them as plain as could be, that they should not reserve of the Manna till morning, and they needed not to have reserved it; they had fresh every day: and yet forsooth, they would needs keep it, if it were but for an experiment sake, to try whither it would stink or no, Exod. 10, 20. And though they were forbidden together on the Sabbath day, and on the Eeven had enough for two days, and it was told them they should find none; yet they must needs try. When a thing cannot be had without great difficulty, it is our manner to have a vehement longing after it: as when David was in a Hold, and the Garrisons of the Philistims were in Bethelem, then being thirsty, no water would serve his turn, but that in Bethelem, 2 Sam. 23, 15. But when three mighty men had broken into the host of the Philistims, and had brought him of it, he cared not for it.   

II.  
FOr the second, we are to know, that where need is (as the Heathen speaketh) there a man may commit himself to the providence of God, and rely upon him. For we have heard, that where the means fail us, God hath yet in store his four prerogatives: therefore when it comes to a dead lift (as we say) then to have a strong confidence in God, is thank worthy: and it is the practice and property of faith, to say boldly with Abraham when he saw nothing present, that even on the hill God will provide, Gen. 22, 14. When our enemies are behind us, and the red Sea before us, then to look for a way through the Sea, and to expect Manna out of heaven, and water out of the Rock, is much worth. So our Savoiur, when he and his company were in the desert, where no meat was to be had, fed them miraculously: but being near to the Town where they might have it, he dismissed them. When Elias was in distress, and all meats failed him, than the Angel brought him meat, 1 Kings 19, 6. When Hagar and Ishmael were in the wilderness, and the water in the bottle spent, and she in great heaviness, than God comforted her from heaven, Gen. 22, 17. When the Israelites were in the deserts, than they had an Angel to lead them, Exod. 22, 20. When Sydrach, Meshach, and Abednego, were cast bound into the fiery Furnace, than God sent them an Angel to be their deliverer, Dan. 3, 25. And so when Daniel was thrown into the Lion's den, (not when he put himself in) God sent his Angel to stop the Lion's mouth, Dan. 6, 22. When we are deserti in deserto, and all means fail, it is time to trust in God, as job did. Our conversation therefore must be without covetousness, and we must be content with those things that we have: for he hath said, He will not fail us, nor forsake us, Heb. 13, 5. This is out of the compass of tempting God, and this is as much as the Psalm could warrant him to look for. Look upon it, and you shall see, that it expresseth such dangers, as could not be prevented by man's care and industry. As, from the snare of the hunter, ver. 3. who useth to lay it so as we cannot see it to avoid it. Vers. 5. Thou shalt not fear the arrow that flieth by day. An arrow (we know) will reach a man far off before he be aware. And so throughout the Psalm, they are things out of our defence, therefore they had need Angels help: but when we have means to help ourselves, God's omnipotency is for the time discharged. Eutychus that fell out of a window by heaviness of sleep, was restored to life by Paul, Act. 20, 9 This then is Christ's answer. If their were no stairs, and he must needs go down, it were a good Scripture to meditate on.   

III.  
THirdly, as it is a point of God's power to help without means: so hath he in his wisdom appointed means: there be degrees, whereby we ascend to the effect: they are as a pair of stairs. Where these are, we must use them; but when he offereth as a strange sign, it is scrupulous and foolish niceness to refuse it. As when God bad Ahaz ask a sign, Esay 7, 21. and he would not for tempting God, he was too precise, he was but an Hypocrite. Moses asked a sign and had it, and God was well pleased with it. And so did Gedeon also, to assure himself of delivering Israel by him, judg. 6. 36. In great, weighty, and extraordinary callings, it was allowable to request a sign: but, when there is no need, or when there be otherwise sufficient, as Mat. 16. 1. where many miracles were daily done before their eyes, and where (though they had never so many more) yet they would not have believed on him. Such were the Scribes and pharisees, that for every trifling occasion, they must have a sign from heaven. Thus to grate upon God's omnipotent providence, is saucy malapertness. For ordinary matters, there be ordinary means to serve our turns: and for extraordinary, there be extraordinary ways and means reserved, that we need not let fall our trust in matters corporal. We all confess there be means, as they which will not work, may not eat, 2 Thes. 3, 10. In warfare there is no victory to be hoped for, without fight, building of rampiers, and making of darts and shields, 2 Chron. 23, 5. only in spiritual matters we think to do well enough, though we never put too our endeavour; we lay all upon God, and trouble not ourselves.  
There is but one degree or step in all Christianity; it is no more but out of the Font to leap strait into Heaven; from Predestination, we leap strait to Glorification: it is no matter for Mortification, there be no such mean degrees. But S. Paul tells us, it is so high, that we had need of a ladder, in which be many steps: insomuch, as he puts a [How shall] to every step, Rom. 10, 14. How shall they call on God on whom they have not believed? etc. There must be calling on God, believing on him, hearing his word. There must be ordinary means; and there is a ladder of practice, aswell as of speculation or contemplation, 2 Pet. 1. 5, 6 join virtue with your faith, and with virtue knowledge, and with knowledge temperance, and so patience, godliness, brotherly kindness, and love. If these things be in you, you shall not be idle and fruitless in the knowledge of Christ: for he that hath not these things, is blind: he goeth blindfold to the wood, and may chance hap beside heaven, or step beside the ladder. A great many say as Balaam did, O let my soul dye the death of the Righteous: but they care not for living the life of the Righteous. He went but blindfold, he knew not the Angel that stood with a sword drawn in the way, but would have gone upon it, if his Ass had been so foolish. A great many think, that presumption in being secure of their salvation, is good Divinity. Balaam thought he went well, when he went on the point of a naked sword. So, one enticed by the flattery of a harlot, thinks he goes to a place of great pleasure: but he goeth as one that goeth to the slaughter, and as a fool to the stocks, Prou. 7, 22. Those whom it pleaseth God to have partakers of his kingdom, he puts them in mind to remember their Creator in the days of their youth, before the evil days come: he giveth them the grace of timely repentance, and suffereth them not to defer it till the last cast, and then to think, that with the turning of a pin (as it were) they shall with a trice be in heaven, with Elias in a whirlwind. Augustine saith, We may in some cases advice men to have great hope that they shall be saved: but in no case give them warrant of security. So, in Ephes. 5, 6. This we know, that no whoremonger, nor unclean person, hath any inheritance in the king doom of heaven. Let no man deceive you through vain words, he that doth righteousness is righteous, and he that doth unrighteousness, is of the devil. john 3, 7.  
Now therefore, to neglect the hearing of the word, or when he cometh to hear it, to clap down in his place without desire or mind to bear it away, thereby to be bettered in his life; and without purpose after by meditating on it, to chew it, and so to kindle a fire within himself, whereby it may be digested, and turned into the substance of the mind: this is to tempt God. So also, to bear a greater countenance, and make more show of holiness, than indeed is in one, is to lay a greater yoke on himself than he need, as Acts 15, 10. is a tempting of God. Again, he that sinneth, must look for evil to follow. Psal. 91, 10. He therefore that sinneth, and yet thinketh to escape punishment, tempteth God. They that by often experience have found, that such and such things have been to them occasions of sinning, and yet will presume to use the same again, tempts God. And those which set up their Idols in their heart, and put the stumbling block of iniquity before their face, Ezech. 14, 3. and think not they sin. such tempt God. He that comes to ask forgiveness of God, and will not perform the condition of the Lords prayer, that is, Forgive others, tempts God. Generally, he that seeketh for good of God, and will not preforme that which he is to do; or doth evil, thinking to escape scot-free, without endeavouring to avoid or resist it, both these tempt God: and to these two, may all other be referred.   

FOUR  
THe fourth is, we must not at all tempt God at no hand: we must not think but God is able to bring water even out of a rock, Numb. 20, 11. when there is nothing but rocks and stones: but when we may hope to find it, we must dig for it. So when the soil will bear corn, we must till it. When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and horses of fire to defend him, 2 King. 6, 17. but when he was in Samaria, (a strong walled City) than when the King of Israel sent to fetch his head, he said to those which were with him, Shut the door, verse 32. Christ in the Wilderness miraculously fed many: in the City he sent his Disciples to buy meat, as john 4, 8. In the beginning, when the Gospdll was published, there wanted sufficient men for the purpose: the Apostles had the power, as appear Acts 8, 29. that on whomsoever they laid hands, he received the holy Ghost, & was strait able and meet to preach the Gospel: but after, every man to his study, 1 Tim. 4, 5. These things exercise, etc. We see, that notwithstanding Paul was told by an Angel that there should be no loss of any man's life in the ship, yet he caused the Mariners to cut the ropes, and to cast Anchor, Acts 27. 23, 24, 29, 30, 31, 32. Nay, when some would have gone out by boat, he would not let them: so here Christ answereth, that howsoever Angels attend on him, he may not tempt God.   

V.  
NOw follow the reasons why we may not tempt God. There be two sorts of tempting: the one, by ignorance; the other by unbelief. It is the manner of Surgeons, when they are to dress a wound, and know not how far, nor which way it goeth, to tent it: In the same manner is God (after the manner of men) said to tempt us, sometimes to prove what is in our hearts, and whither we will keep his commandments, Deut. 6, 2. as he did the Israelites forty years. To this end he both made them hungry, and fed them with Maenna. We sometimes tempt God, as if the arm of his power had received a wound, or his eye a hurt; as if he could not help or discern our wants aswell as before, because he brings us not water out of the rock, Num. 20, 10. but such miracles now are not agreeing with his will, which content us. He will have mercy on whom he will have mercy, Rom. 9, 19 And we must not despise the riches of his bounteousness, and patience, and long suffering, which leadeth to repentance, Rom. 2, 4. The Lord's hand is not shortened, that he cannot save; nor his ear heavy, that it cannot hear: because he doth not reprove us, we think him like us, Psal. 50, 19 When God holds his peace, we think his tongue is cut: but I will not always hold my peace, saith God, Ma●vlt But how shall I know this, say men now adays? as Zacharias knew his wife was with child, Luk. 1, 18. who (when he would not believe the Angel th●t told him so, but would needs have a sign, was stricken dumb. Behold thou shalt be dumb till the day. Here is a sign for incredulity: he had been as good have believed without a sign.  
The second kind of tempting, proceedeth of overmuch familiarity, when as we think we may be hold with God, and that he will take it in good part, and therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them, and what they can do. We are to think upon the name of God, as of a heavy and weighty thing, that is not upon every small occasion to be taken up and removed. We are not to account it as a feather, that we may lightly toss up and down at our pleasure: and even so are we to esteem of the mercy of God. It is not to be advocated upon every vain trifle, for that were to use God as we are wont to use our luglers. Come on, let us see what you can do, show us a miracle, say they, Exod. 7, 11. So Herod desired to see Christ, that he might see some miracle of him, as in Luke 13, 8. It is a heavy case when men stand thus affected toward God: when afterwards, in Luke 22, 64. they blindfolded him, & bade him read who struck him. We ourselves would not be so used, we could not endure to see our friends used so: how much less ought we to use God in that manner? especially, that attribute, quality, or property of God, which of all others, he would have to be most magnified, that is, his mercy? He must needs take it very heinously to see that abused, since (of all the rest) he makes most account of it. Howsoever he could be content to serve, yet would he not be a servant to our sins in any case, Esay 43, 24. especially not to be made a packhorse (if I may so say) for our sins, to lay load on, even till his back ache. He saith, Amos 2, 13. that he is pressed under us, as a cart is pressed that is under sheaves. Let us not make a dung-cart of God's mercy, let us forbear him that service of all other.   

VI  
THe sixth is, that none of these Dominum Deum tuum, neither Lord, nor God, nor that he is thine, are fit arguments to prove, that we may presume upon him. The devil belike had perceived, that there was some acquaintance between Christ and God, and peradventure had said unto him; You may be bold with him, and with his Angels. What? he is your Father, and (as Caesar's daughter answered) that though he forget himself to be Caesar, yet do not you forget to be his son. No saith Christ, these be no good arguments to make one presume. As for Dominus we will all grant (I am sure) there is small matter of presumption in that. In Deus there may be some more colour: but yet very little. It is no good dealing with one that is mightier than ourselves, lest he happen not to take it in good part, but fall to earnest, and so we feel the smart. We were not best to make sport with Samson, lest he pull the house about our ears, and so make us pay dearly for our pastime. Paul saith, Do we provoke the Lord to anger? Are we stronger than he? 1 Cor. 10, 22. If we will needs tempt, we were b●st tempt with our matches. There is no dealing with fire, for it will burn 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 even a consuming fire. Indeed, if he were like Dagon, the Philistims god, he might be set up and taken down, and we might break his neck and hands at our pleasure: but being the strong and mighty God of hosts, we were best take heed how we deal with him.  
Tuum, what say we to that? Anungracious child might make that an argument of presumption: but whosoever is of any good nature, will make it an argument of the contrary. Isaac was Jacob's father, but was jacob more bold to abuse him for that? No, but rather more timorous, Gen. 27. My father (saith he) may chance feel me; and so I shall seem to him a mocker, and so bring a curse on me, and not a blessing. Is God merciful? yea truly, Mercy is with thee, but that thou mayst be feared, Psal. 130, 4. We may not abuse his mercy, as to sin, that grace may abound, Rom. 6. 1. Is he bountiful and long suffering? We must therefore the more fear to displease him. When the pharisees tempted him, and would adventure their souls in seeking a sign, it is said, Math. 8, 11. Christ sighed: and why did he sigh? Because God swore in his wrath, that they should never enter into his rest, whose fathers tempted him in the wilderness. Psal. 95. What rest? He doth not mean the rest in the Land of Canaan only, but that which shall be in the kingdom of God. Heb. 3, 10. These two temptations of the devil, may fitly be compared to those two rocks, between which jonathan was to pass, which are said, 1 Sam. 14, 4. to be sharp. One is called Borez, which signifieth dirt; the other Seneh, which signifieth a bramble, or some sharp prick; between which, he and his Armor-bearer were fain to clamber up, ver. 13. Between two such rocks lieth our way, that is, Presumption, and Desperation: therefore blessed is he that so loveth God, that he can be content to creep on hands and feet to him.  
The end of the fifth Sermon.    

THE sixth SERMON.  Math. Chap. 4. verses 8, 9 
Again, the Devil taketh him up into an exceeding high Mountain, and showeth him all the kingdoms of the world, and the glory of them.  
And saith unto him: All these things will I give thee, if thou wilt fall down and worship me.  
AT the first overthrow, we had the first Again: and when Christ overthrew him then also, yet would not the devil leave then neither, but he cometh with his second Again: he comes Again, and Again. The first Again, was an argument of his courage and stomach: this second, is an argument of his importunity. The first repulse could not drive him away, nor the second neither; no, nor this third for altogether: for Luke saith, He departed for a season, Luke 4, 13. So that as Christ saith, john 16, 16. After awhile ye shall see me, and after awhile you shall not see me: so saith the devil also, After awhile you shall not see me, and again after awhile you shall see me. Which teacheth us this lesson; that it is not enough to have prevailed against his temptations twice or thrice, and so become secure; but we are always to stand upon our guard, knowing how the devil will successively, every turning of a hand, be with us; and that while we live, we shall never be at rest with him: or if he tempt us not, we shall be in as bad or worse case. For so long as the Lord left other Nations among the Isrielites to prove them by, and to be pricks to their sides, it went well enough with them, judg. 3, 1. but when they began to live in some security (having for the most part subdued them) then grew they to mutual dissension. It is the greatest temptation, to be without temptation. Therefore Paul had the messenger of Satan to buffet him, 2 Cor. 12, 7 for then follows the pressing of God by prayers. But whether we join hands with Satan, or resist him, we shall be sure he will set upon us, and try by fair means what he can do; or if we say nay, yet in the end he will weary us, as Dalila did Samson, judg. 16, 16. who because she was importunate, his soul was pained to the death, and then he told her: or if we will be obstinate in relecting his temptations, giving him at the first a peremptory refusal; then he will go another way to work, as to imagine some device against us, and smite us with the tongue, jer. 18. 18. he will be rough with us. If none of these will prevail, he will persuade us, we must be like other men, and that is as profitable or pleasant to us, and then say Samuel what he can, we will have a King, I Sam. 8, 19 And when we have yielded once, then goes he to fetch company, and takes unto him seven whose spirits than himself, Luke 11, 26. So the last state of that man is worse than the first. Give but an inch, and he will take an Ell: if he can get in but an arm, he will make shift to shove in his whole body. As we see, if the point of a nail have once made entry, the rest will soon in. We see an example of his encroaching even in David, 2 Sam. 11, 4. after he had once made him commit adultery by some mean degrees with Bethsheba, see how he draws him on from one wickedness to another. She was with child, her husband being in the service of God and the King, was by the King murdered to hide her shame, and satisfy his lust. So did he draw on Peter; first, he made him follow aloof off; secondly, flatly to deny Christ; thirdly, to forswear him; and fourthly, to curse himself if he knew him.  
The Hebrew Writers note, that the Devil's name Belzebub, signifieth a great flesh Fly, or a master Fly; flap him away never so often, he will still fly thither again. So the devil will never cease molesting us, till the smoking flax be quite quenched, and the bruised reed clean broken, Esay 42, 3. First, he twists certain small threads together, and so makes a little cord of vanity, to draw us unto him: afterward with a cart-rope or cable of iniquity, he seeks to bind us fast unto him for starting; either by the unce of lust, or of envy, or at least covetousness. But if all should fail, pride is sure to hold; Oh Lord, I thank thee, I am not like such and such, nor like this Publican (a degree further,) nor like this Pharisee, Luke 18, 11. This may be a good caveat unto us, that we stand always upon our guard, and that we be sure that we make strong resistance in the beginning, and break it (if we can) while it is but a whipcord. And to use the like policy in a good matter, that the King of Egypt did in a bad; who took order that every male child should be killed, to keep the Israelites down betimes: and against the succession of temptation, to entertain the succession of prayer.  
Now to the matter. The Devil deals as with a City. In the first, he tells him he must be famished, except he can turn stones into bread. Secondly, he comes to make a train of Scripture to entrap him. Now he comes to the ordinary means of dealing, that is; when men strive about any thing, and both parties are loa●h ro yield, there will be some parley of composition and sharing between them. So here, the devil seeing that he cannot overthrow his faith, offereth him to compound: and (on his part) he is content to give Christ all the Kingdoms of the world, if our Saviour (for his part) will but fall down, and worship him. The devil before came disguised in the shape of a malcontent, as that Christ should be in such hunger. Next, he came in the habit of a Divine, and that very demurely, with his Psalter in his hand. Now he comes in all his Royalty, like the Prince of this world, as he is so called, john 4, 30. He doth not stand peddling with Christ, but goes roundly and frankly to work: he offers all that he hath, (and that is no small matter) to bring Christ but to one sin, that so he might overthrow all mankind. He comes no more now with Si filius Dei es: for that we see is here left, he would not have him think on it: he would have him now, filius seculi. This is called by S. Paul, the bewitching temptation, whereby men become so foolish, as that after they have begun in the spirit, they will end in the flesh, Gal. 3, 3. Where the devil cannot prevail, either by our own concupiscence, or by his entice. he will see what he can do with his Dragon's tail, and by that means (say the Fathers) he did more hurt, than by the other. Secondly, his tail is said to draw down the third part of the stars of heaven, and to cast them to the earth, Apoc. 12, 4.  
We are here to consider: First, the preparation that the devil makes, by taking him up to an high hill, to make the offer, vers. 8. Secondly, the Temptation itself, vers. 9 Thirdly, our Saviour's answer, and the shield he opposeth to it, vers. 10. Fourthly, the issue of the conflict, the victory, vers. 11. In the first we are to consider: first, the devil's method: secondly, the place and ground: thirdly, his policy, in not only telling what he would give; but in showing thereof: fourthly, the things themselves which he offers, which are two; the kingdom of the earth, and the glory thereof.  

I.  
FIrst, of his method. Ephes 4, 14. we are warned not to be wavering, and carried about with every wind of doctrine, by the deceit and craftiness of men, whereby they lie in wait to deceive. Craftiness and deceit then, be the instruments which the devil useth; he brings Christ from the Wilderness to the Temple, and from the Temple to the Mountain, to destroy the Temple, which Mountain is prosperity. So in adversity we vow to God, that we will serve him; but after help, we break it.   

II.  
SEcondly, the lists where this temptation was used, was the Mountain. The reason why he chose this place rather than any other, is the fitness of it, in regard of the prospect. The wilderness (we know) was a melancholy place, and in no wise fit for this temptation, so, neither was the Pinnacle: for besides that it might have hindered the working of this temptation, being the Pinnacle of the Temple; the prospect was not good enough. For though it were high, yet there were diverse hills about jerusalem, which would have hindered the sight of many things. And though Zion were a Mountain, yet in respect of Mount Hermon, and Lybanus, it is said to be a little one, Psal. 42, 6. And Psal. 68, 16. Basan is said to be the great Hill. Therefore as good choose a convenient hill, both for height and nearness, where he might behold the whole Land of Canaan, Deut. 32, 49. So here the devil chose an exceeding high Mountain, where a high mind might best take view and contemplate: such, where his horizon might be as spacious as was possible, and where his sight might not be hindered by any mean object.   

III.  
THirdly, be sets before his eyes, all the kingdoms of the earth. There is nothing so soon enticed and led away, as the eye: it is the Broker between the heart, and all wicked lusts that be in the world. And therefore it was great folly in Hezeehias, to show his robes and treasure, Esay 39, 2. as he was told by the Prophet: it stirred up such coals of desire in them that saw them, as could not be quenched, till they had fetched away all that he had, and all that his Ancestors had laid up even till that day. It is the wisdom that is used now adays, when men would have one thing for another, to show the thing they would so exchange: as the buyer showeth his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the define of the heart. It is the devil's ancient sleight, he would not go about to persuade the matter in words, till he might withal present the thing to the eye. So he dealt with Eve, Gen. 3, 6. First, he showed her how pleasant the fruit was, and the woman saw it. So the cause of the deluge was, Gen. 6, 2. that the sons of God saw the beauty of the daughters of men. Ahabs seeing of Naboths vineyard, 1 King. 21, 2. for that it lay near his house, was the cause of all the mischief that followed. This same foolish vanity of apparel, (whereof I have given so often warning out of this place,) comes from hence: I saw a fine Babilonish garment, and desiring it, I took it saith Achan, josua. 7, 11. So the seeing of the bribe, blindeth the eyes of the judge, Deut. 16, 19 So still the sight of the eye, allureth the heart to desire. The Heathen man therefore wished, that virtue and honesty might as well be seen with bodily eyes: for than he thinketh, that Admirabiles amores excitarent suo. So if we could as well see that which God hath for us, as that the devil here offereth us: we would not regard the devil's largesse. Moses and the other Patriarches saw him which is invisible, which had provided a better thing for them: therefore he refused to be called the son of Pharaohs daughter, Heb. 11, 27. and to enjoy the pleasure of sin. But you are not so to take it, as though it were a thing simply ill to behold such things, or to look on a cupboard of plate, or to stand on a Pinnacle, it is dangerous, but no sin; especially, it is unfit for an vnstayed and an vngouerned eye. Therefore Lot and his wife were forbidden to look back at the destruction of Sodom, Gen. 19, 17. To Abraham it was l●ft at large, without any 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 therebe one within, to hearken to it, and to condescend. Be sure of that within, that it be upright; and then thou mayst the better look with that which is without. But ever be wary, for the tinder of thy nature will soon take fire. job said Chap. 31, 1. He made a covenant with his eyes: why then should he think on a maid? and that he had not been deceived by a woman, vers 9 and that his heart had not walked after his eye, vers. 7. Paul knew how to use want, and how to use abundance or plenty, how poverty: both to be full, and to be hungry: he had stayed affections, Phil. 4, 12.   

FOUR  
Omnia Regna. This was no small offer, but even all the wealth and honour that may be: two such things as are most vehemently desired of all men. So that as Terome saith, Prae auri sacra fama nihil sacrum. The desire thereof also is so unsatiable, that it is like the dropsy; which, the more liquor is ministered to it, the more it thirsteth; it is perpetual and unnatural. The lessetime a man hath to live, and so needs thelesse; the more he covets to abound. These two do never wax old; of all vices, grey hairs do never grow on these. This is the bait the devil laid for Christ, and lays for youth, and minds lasciviously given, he lays a bait on live flesh; to choleric natures, he ministereth matters that may increase their wrath; for melancholy, he lays baits of envy: and so for every one, according to their natural inclinations and humours, such baits as may entice them soon. Which if he can get them once to swallow his hook that is within, it will hold them sure enough, and by his line he will draw them to him when he list; so that he cares not to let them play with the line: then though he go to twenty Sermons, it is no matter: with an Apple he caught Adam and Eve, and all their posterity. Well, we must be as children, weaned from this world, though it bring weeping with it. Psal. 131, 2. Gen. 27, 38. When Eve was Lady and Mistress of all the world; yet, because there was a Godship, a higher degree than hers, she was not content. Princes, because they can go no higher by any earthly dignity, aspire to be Gods, and so would be accounted; as was said to Herod, that it was the voice of God, and not of man. But, as they that are above, can abide to have no equals, but will be alone by themselves; so they that be below can abide no superior. As when Saul was chosen by lot from amongst the Israelites, to be King over 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 justice, 1 Sam. 10, 27. 2 Sam. 15, 4. Every one hath this conceit of himself, that he is worthier to bear rule, than they which are in authority: not so much as the silly Fur-bush, but it thought itself a fit person to make a King, judg. 9, 15. and the Thistle would have the Cedar's daughter married to his son, 1 King. 14, 9 The Spider, a silly poisonful thing, will yet be in the top of the King's Palaces. Prou. 30, 28. The Gourd starts up in one night, and was gone in the next, jon. 4, 6. Goodly Zebedeus wife could find no less thing to ask of Christ, for her two sons, that came the last day from the cart; but that the one might sit at Christ's right hand, and the other at the left in his kingdom, Math. 20, 20. Balaam could never think his Ass went half fast enough, when he road towards preferment, Num. 22, 17. The Disciples also longed for the kingdom of Israel to be restored.  
The devil did not show all his kingdom to Saul, when he was coming from keeping his father's sheep, 1 Sam. 9, 24. and Samuel feasted him: nor after Saul was chosen King, 11, 5. and he followed his cattle: Neither did he show them to the King, bidden to Absalon's sheep-shearing, 2 Sam. 13, 24. nor at such times as Princes withdraw themselves to be private, Dan. 6, 18. But he shows them at such times as they are in their greatest glory and ruff, when kingdoms were grown to the top of jollity and Majesty, as the kingdom of Israel was in Salomon's time: and chooseth such a time, as when they were in most triumph and pomp, as they were wont to be at the day of the King's birth or inauguration, Hosea 7, 5. Cant. 3, 11. or at a Coronation, or at the receiving of Ambassadors; or at the entertaining of foreign States, as when the Qu●●●e of Saba was in Salomon's Court, 1 King. 10. To conclude, he showeth them not when they are in base estate, but when they are in greatest pomp, Acts 25, 23.  
NOw come we to the second point: to wit, the Temptation itself: En haec omnia tibi dabo, verse 9 Having prepared Christ's mind (as he thought) by showing him that he would give him: now he comes in with a short and pithy Oration; [All this will I give thee] Here thou seest all thou canst wish for; without thee shall no man lift up his hand or his foot in all Egypt, as Pharaoh said to joseph, Gen. 41, 44. so as he might make all Captains, and give to every one fields and vineyards, 1 Sam. 22, 7. that he might say to every one what he list; Speakest thou to me? seest thou not that I have power to crucify thee, or to let thee go? john 19, 10. that his favour might raise a man so high, as Haman was exalted above all the Princes, Hest. 3, 1. and his disfavour, or the least word of his mouth quite overthrow him, as Haman was, verse 7, 8. by picking some small quarrel against him. But this is not all neither: for the same garish apparel, wherein many do delight, is contained under this Haec omnia: Not only embroidered with gold, but even gold itself, and smells of the finest scent, Psal. 45. 8. and 9 And as for the delights of the flesh, if he can see any that delight him better than other: it is no more than with David, 2. Sam. 11, 4. to send for her, and have her, she was strait at his command. Neither must any say, it was unlawful: no, not john Baptist, if he love his head, Mark. 6, 17. He may command what he list; if any gainsay it, he may dispatch him out of the way: for he may kill and wound whom he list, Dan. 5, 19 He may command all men's tongues, 2 Sam. 14, 10. that they dare not once open their mouth to speak against him. Nay, he shall have all men's tongues and pens ready to extol all that he doth, and say; The King is like an Angel of God, 2 Sam. 19 or that it is the voice of God, and not of man, Act. 12, 22. Why, then to have all men's hands, feet, bodies, faces, tongues, and pens: this may be well said All, to have not only one kingdom, but all: to have all the power and glory of those kingdoms: here is even all the kingdom, the power, and the glory. He comes not after a pelting manner, he shows himself a frank chapman: he saith not, that Godliness is great gain, and a mind content with his lot, 1 Tim. 6, 6. and wils him to be content with food and raiment, ver. 8. He comes not with Illae, which we shall not once behold, till another world come; and whether there be any such or no, many doubt. He shows him a mount that may be touched, Heb. 12, 18. he comes with haec, that is, with ready money in his hand: he not only offers, but stakes down: And whereas God faith, that in the Sweat of our forehead we shall eat our bread, Gen. 3. 19 the Devil requires no such thing. This is a donative, Haec omnia dabo. What say ye now? Shall Christ take it, or no?  
The Heathen man saith, If a man be to violate his faith for any thing, it is for a kingdom. Christ hath here offered him all kingdoms, a very enticing bait: but is there never a hook hidden under it? The woman was fine and brave, and had a cup of gold in her hand, but it was full of abomination, Apoc 17, 14. So here, for all these fair shows, if you will gain any thing by the devil, you must worship him; that is the condition annexed to the grant, it is no absolute gift, the devil is not so kind, as to part from all that for nothing. It is such a gift as the Lawyers call Excambium, that is, Exchange: I will give you this, if you will give me that. But yet one would think it a very large offer, to give so great a lieu for so small a service; it is but a little external reverence, the bowing of the knee; you may (notwithstanding) in heart think what ye list. Well, we may think there was some what in it, that the devil offered so much for so little, and yet Christ refused it. Indeed Christ had great reason to refuse it: for he should have been a loser by the bargain. I will stand to it, he had been better to have yielded to either of the two former temptations, than to this: he should full dearly have bought all his kingdoms, he had been better to have cast himself down from the Pinnacle. For that which the devil here demandeth in lieu, is as much worth, as both the glory of God, and the redemption of man. Of his glory, God saith, That he will not give it to another, Esay 42, 8. If to no other, than not to the devil of all other. And therefore the Angel would not have a burnt offering offered to him, but to God, judg. 13, 16. The Angel would not let john fall down and worship him, but bade him worship God, Reuel. 19, 10. For he knew that God was very jealous of his honour, & stood precisely upon that point. If he would not impart this honour with the Angels, much less would he with the devil: for there are degrees in idolatry, Rom. 1, 23. It is not so ill to turn the glory of God into the image of a man, as into birds and beasts.  
Secondly, if we look into the desire that he had to satisfy his ancient envy, by the destruction of mankind: we must needs commend the devil's wit, in making such a bargain. It had been the best pennyworth that ever was bought. For if we mark how Christ rateth one only soul, we may see, how he that to gain all the kingdoms of the world, shall lose his own soul, Math. 16, 26. makes but a foolish bargain. Then what rate shall be made of all men's souls, if one be worth kingdoms; all which had been lost, if Christ had consented to that which the devil here requireth: for than he could not have said, I restored that which I took not, Psal. 69, 4. By his death he paid the price for the sins of the whole World; he should then have had a score of his own to have paid, and his death could have been sufficient but for himself only. If he had fallen down, and worshipped him: he could no have said, That the Prince of this world had nothing to say against him, john 14, 3.   

Now let us apply this to ourselves.  
But we will peradventure say, the devil never made us any such offer; and therefore what needs any dmonishment in this behalf? But I answer, though the devil come not in person to us, 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, Numb. 22, 17. it was not Balaacks messengers that spoke, but the devil used them as instruments to speak. So when Simon Magus would have bought the holy Ghost with money; the Devil there in tempted the Apostles with Simony, Simon was but the trunk, through which the devil spoke, Acts 8.  
Again, there be some that will say, they were never tempted with Kingdoms: it may well be, for it needs not, when less will serve. It was Christ only, that was thus tempted: in him lay a heroical mind, that could not be alured with small matters. But with us it is nothing so, we esteem far more basely of ourselves: we set our wares at a very easy price, he may buy us even dagger cheap, as we say: he need never carry us so high as the Mount, the Pinnacle is high enough, yea the lowest steeple in all the Town would serve the turn. Or let him but carry us to the Leads or gutters of our own houses, nay, us but stand in our window, or in our doors; if he will give us but so much as we can there see, he will tempt us throughly, we will accept it, and thank him too. He shall not need to come to us with kingdoms, one kingdom is too much, what say ye to half a one? Mark 6, 23. No, will the devil say, I will give ye half of one? If he would come to us but with thirty pence, Math 26, 15. I am afraid many of us would play judas. Nay, less than so would buy a great sort, even handfuls of barley, and peeccs of bread, Ezec. 13, 19 and Prou. 28, 21. Yea, some will not stick to buy and sell the poor for a pair of shoes, as Amos speaketh, Chap. 8, 6.  
When he cometh then to tempt us, he may abate a great deal of this that he offers Christ; he may strike out Omnia, and Haec too, & in stead thereof put in Hoc, and say; Hold, ye shall have this to worship me, I will give ye no more; I fear me we will make short work, and take it, Hoc aliquid, a matter of half a crown or ten groats, a pair of shoes, or some such trifle, will bring us on our knees to the devil. Is there a pretty commodity to be h●d? It makes no matter for breaking faith and promise. This is that that makes the devil so good a husband and thrifty, and to go near hand: what need he give more, when so little will serve? Whereas, if we will stand hucking with him, we might get a great deal more.  
In this temptation (as in the former) there is both fire to consume our faith, and a dart to wound our consciences. The fire is the motion of discontent, that God is either a poor God, not able sufficiently to reward those that serve him: or else an unkind God, that will not reward the duties that are performed by those that serve him. By this we come to say: Who is the Almighty, that we should serve him? job 21, 15. The wicked are they that prosper and increase in riches. I have cleansed my heart in vain, for daily have I been punished, Psal. 73, 12. Then this dart makes us weary of well doing; and then follows, that we will serve the devil Being discontent with God's service, we undertake the service of his enemy: he requireth nothing but a little falling down, and then if Simon shall come, and require any unlawful thing at our hands, we are ready (with judas) to meet with him, and say; What will ye give me, and I will do it? Math. 26, 15. though it be to the betraying of Christ. The Devil here opens his meaning in this Temptation plainly, (that he would have him fall down and worship him) with a bare and bold face: before, he came disguised, and spoke in Parables. His meaning is not when he saith Dabo, to give them; but to barter or exchange one thing for another. It is no gift, but a flat bargain: men use not to account it a gift, except it be without rendering back either money or service. I he render here service back, he may well think I have sold my soul for Hoc aliquid, Math. 16, 76. He may think, as Esau sold his birthright for a mess of pottage, Heb. 12, 16. so hath he sold his soul, his birthright, and freedom: for we were all bought with a price, 1 Cor. 7, 23. the same great high Priest redeemed us all with his blood. No sins are so carefully to be taken heed of, as these, that have annexed to adoration, donation: he hath Malum with a jointer. If he should have cast himself down from the Pinnacle, here is all he should have had: they would have talked of it, & have wondered a while at it.  
Well, we must be thus persuaded, that God is as well able and willing to reward us for any service, as the Devil, and better too. It is he indeed that reigneth over the kingdoms of men, Dan. 5, 21. and placeth in them w●om pleaseth him: but when he giveth or disposeth, he giveth indeed freely, exacting nothing back again, unless it be such things, as he were to have without any such gift: such things as are due of mere right, with out any stipulation or hire. jam. 1, 5. The Devil's Dabo, is, as Offices & Parsonages are given amongst us; that is, as usually sold as horses in Smithfield. But if we could be content to give indeed, let that heroical mind that was in Abraham be in us, Gen. 14, 23. that as he would not take any thing of Melchisedech, so we will not be a shoo-lachet the richer by the devil. If he offer to make us wealthy, let us answer him; Pecunia tua tecum pereat.  
The end of the sixth Sermon.    

THE SEVENTH SERMON.  Math. Chap. 4. verses 10, 11. 
Then jesus saith unto him; Get the hence behind me Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Then the devil leaveth him, and behold the Angels came, and ministered unto him.  
THe answering of this Temptation, if some had had the answering of it, would have been facto, by the doing of the thing that the devil required: and not in words, standing upon terms in disputation. Insomuch, as they would never have cared for a cushion to kneel on; but have fallen down strait on their very faces, and have thanked him too. If Balaak should say unto one of them, I will promote thee to great honour, Numb. 22, 17. an Angel standing in the way, should not hinder them from going. The manner of flesh and blood is in cases of preferment to respect nothing that may bring them out of their conceived hope or desire thereof: and therefore whatsoever it is that stands in their way, be it never so holy, down it shall for haste, to make the way nearest. In regard of this, one brother respects not another. When joseph had had a dream of his brethren, and told it them, all brotherly affection was laid aside, Gen. 37, 5. The son and subject Absalon, forgetteth his duty as to his father, and allegiance as to his Prince, seeking his life, 2 Sam. 16, 11. The mother of Ahaziah, Athalia, when she saw her son dead, makes no more ado, but destroys all the King's seed, 2 King. 11, 1. jehu makes no bones, nor is abashed at the sight of heaps of dead men's heads, of King's sons that he had caused to be slain, but adds more murders to them, 2 King. 10, 8. What's a basket full of heads to a Kingdom? And Herod stack not to kill all the male-borne children in Bethlehom, Math. 2, 16. So that Gregory might well say, Ambitio est vita, cui etiam innocentes nocent, such is the vehement desire of a kingdom. So that a great many would have made no scruple at the matter, neither would they have counted it a temptatin, but good counsel: Neither would so have cut up Peter as Christ did, to bid him go behind him, and turn their backs on him; but they would rather have turned their backs to God, and their faces after Satan, jer. 2, 27. 1 Tim. 5, 15. And indeed it must needs be, that either our Saviour was unwise in refusing so good an offer, or else the World (in these days) is in a wrong bias.  
Our Saviour (we see) doth not only refuse the thing, but also gives him hard words, for making the offer and motion. For he doth not only confute him here, by saying, Scriptum est: but he adds words of bitter reprehension, saying; Avoid Satan. He might have given fair words, as he did before: but here he seemeth to have left his patience. The reason why he was more hot in this, than in the former, lis: for that this toucheth the glory of God, and the redemption of mankind: the former Temptations touched but himself in particular, as the turning of stones into bread, but for miracle: and the casting himself down, was but to try God, what care he had of him. But this so much toucheth the glory of God, as he can hold no longer. Also, his longing to redeem man, caused the same. Neither did he only answer the devil so; but when his blessed Apostle, who meant friendly to him, moved him to the like matter, he rebuked him sharply.  
Two causes there are, wherein Christ is very earnest; one in counsel ministered to him, tending to the impairing of God's glory; the other in practices, tending to the impairing of God's Church, john 2, 15. there he was not only vehement in words; but made a whip to scourge them out. And so in the old Testament, it is said of Moses, Numb. 12, 3. That he was a meek man, above all the men of the earth: yet when he came to a case of Idolatry, Exod. 32, 19 it is said. He threw the Tables out of his hands, and broke them. And so far did he lose his natural affection to his people and Country men, that he caused a great number of them to be slain And so in a case of the Church, when Corah rebelled, Numb. 16, 15. then Moses waxed very angry: for Glory be to God on high, and peace on earth, is the Angel's song and joy, and the devil's grief: as on the other side, the dishonour of God, and dissension of the Church, is the devil's joy, and grief of the Angels.  
Now, besides that he doth in words rebuke him sharply, he doth no less in gesture also; as by turning his back upon him, (as it is most like he did, in saying, Annoyed Satan:) which is such a despightful disgrace, as if that one should offer us the like, we would take it in very great disdain. Which is to us an instruction, that as there is a time, when we are to keep the decill before us, and to have our eye still upon him, and his weapon or temptation, for fear least unawares he might do us some hurt: so is there a place, a time, and a sin, that we are to turn our backs on, and not once to look at his temptation. In affliction, patience is to be tried; there resist the Devil, stand to him, and he will fly from ye, jam. 4, 7. Here we are to set the Devil before us. But in a case of lust, or filthy desire, then do ye fly from him, 1 Cor. 6, 18. So in 2 Tim, 2, 22. we are exhorted to fly from the lusts of youth, and to follow justice: there is no standing to gaze back on the devil, and his temptations.  

Now to the answer: Scriptum est.  
THe disputing or deciding of the Devil's Title: that is, whether the Kingdoms of the earth were his to give or no, Christ stands not upon; nor upon this, whether the devil were a man of his word or no. Indeed, it might well have been doubted, whether the devil be as good as his word: his promises are not Yea and Amen, as the promises of God are. We may take example by Eve, to whom he promised, that if they did eat of the forbidden fruit, that they should be like Gods; but were they so indeed, after they had eaten? No, but like the beasts that perish. And as true it is, that the Kingdoms are his. If the Kingdom of Israel had beerie at his disposition, we may be sure David should never have been King; as well appeareth by the troubles he raised against him. No, nor Hezechi as neither, of all other he would never choose such. We may see his good will in job Chap. 2, 7. he could not only be content to spoil him of all that he had, but also he must afflict his body: and so upon the Gergashites hogs, Math. 8, 30.  
The Kingdoms are none of his, but they are committed to him in some sort to dispose, as himself faith, Luke 4, 6. He hath (as it were) an Aduowson of them, to present unto them; but yet, not as he there saith, to give to whom he list, but to whom he is permitted. God must first put all that job hath in his hands, or else he can do nothing. Abimelech, judg. 9 and Herod, Mat. 2. came to their Kingdoms by the devil's Patent, they be the devil's Officers. So we see daily in our days, that he bestows Offices, and presents to Churches. So that as Brentius saith, Many have Panem quotidianum, that cannot come by Danobis: they come not to it by God's gift: yet all the interest that the devil hath, is but to present Pro haec vita tantuns. As therefore it may be true, that in some. fort they may be given him: so yet, not to dispose as he will. It is God only that can say so; for his only they are absolutely. The earth is the Lords, and all the fullness thereof, the round world, and all that dwell therein, Psal. 24, 1. It is he (the most high God) that divided to the Nations their inheritance, Deut. 32, 8. By him King's reign, and Princes have dominion, Prou. 8, 15. He brought Nebuchaednezzer to know, That the most high God bare rule over the Kingdoms of men, Dan. 5, 21. He indeed may well say, Cui voluero, doea: and to whomsoever God giveth, he giveth liberally, and reproacheth no man. jam. 1, 5. The devil (we see) exacteth more than the thing is worth, and straineth the benefit of his grant with unjust covenants. But Christ goes not about to answer the devil that way: but by flying ro the Scriptures, as to his surest hold. Therefore David prayers, that his mind may be inclined to God's Law, and not to Covetousness, Psal. 119, 36. For there is a medicine for every disease, and power as well against this Temptation of Covetousness, as against the former: the Law of God can as well keep a man from Covetousness, as from Desperation: Heaven and earth shall pass, but no one jot of this, Let therefore Haec omnia give place to Scriptum est: marry Omnia illa, which both we now enjoy, and which are laid up for us here after, are come to by Scriptum est. So that Omnia haec is not all we must care for; there be things to come (besides these things which we lay hands on) far more precious. Though here be all the Kingdoms of the earth: yet they are said, to be showed in the twinkling of an eye, so cannot the other Kingdom of exceeding glory. All the power of all the Princes on the earth, have not power over one silly soul to destroy it, Math, 10, 28. All the glory of them, is called but a great big fans, or pomp, Acts 25, 23. Solomon was the most glorious Prince that ever was, yet he was not clothed like a Lily, Mat. 6, 29. Nor all the Lilies in the field, nor Stars in heaven, nor the Sun and Moon itself, are comparable to one soul.  
The Scripture whereby Christ answereth the devil, is in Deut. 16, 13. Thou shalt fear the Lord thy God, and serve him. If any fantastical spirit oppose itself against Moses, let it be accursed. There is in this answer two things set down; worship, and Service: both which are due to God only. Covetousness endeth in Idolatry, and fitly is so termed: if Christ had been covetously minded, than he must needs have fallen down and worshipped the Devil, for Covetousness and Idolatry being joined together, we would not have parted from so great a benefit. Christ hath here changed a word, which the Septuaginta Translator hath; which signifieth, a service with an open testimony. So that, wiil ye know if a man do believe? He believeth unto righteousness with the heart, that with the mouth confesseth to salvation, Rom. 10, 10. Such as glorify God as well in their members, as in their spirit, 1 Cor. 6, 20. As S. james faith of Faith, Show me thy faith by thy works: so may in be said of fear. You say you have fear, can you show me your fear? If it be not a dead fear, it is to be seen: as Dan. 3, 5. it must be showed by falling down, and worshipping. The servant that feared, fell down and besought his master, Math. 18, 26. Do you fear? then where is the outward reverence? The inward affection must appear by the outward action: Religion is outward, as well as inward, I Kings 19, 18.  
There be two ways whereby we may have traffic with the devil, either of both will serve his turn. first, homage: secondly, service of the body; and both these doth God require, even when we are in the dark, or in our chamber, Ezech. 8, 12. Indeed might the devil say, this Mountain is very open; but how say ye? will ye be content closely in a corner to worship me? If ye will not wear my cognisance on your forehead, yet ye may take my mark in your hand; then shutting your hand, no body can perceive it. If ye will not take the mark, yet take the number of the Beasts name, that is, six hundred threescore and six, Apoc. 13, 17, 18. Will ye do none of these? What then? Will ye serve me? Rom. 16, 18. Thus ye see what glorious terms he useth: but if one should seem to do one of these on courtesy, he will not be content till he do it of duty.  
NOw let us see first what it is to Worship. It is that which Cornelius did to Peter, he met him, fell down at his feet, and worshipped him, Acts 10, 25. And that which john did to the Angel; that is, he fell down before his feet to worship him, Apoc. 19, 10. It is, when one on the knees doth a bodily worship. I will show it you in David's, words: for I cannot tell it ye better. When Michol scoffed at David, for being bareheaded before the Ark, he saith; I will be more vile than thus, and will be low in mine own sight, 2 Sam. 6, 22. A man can never be too reverend to God: we think it a great disgrace and debasing of ourselves, if we use any bodily worship to God. It may be said to them, as it was to him, that feared to do too much reverence to Caesar, Hic homo times timere Caesarem. Our religion and Cultus must be uncovered, and a bare-faced religion: were would not use to come before a mean Prince, as we do before the King of Kings, and Lord of Lords, even the God of heaven and earth. The four and twenty Elders fell down before him that sat on the Throne, and worshipped him that liveth for ever, and cast their crowns before his Throne. The wand'ring eye mustlearne to be fastened on him, Luke 4, 20. and the work of justice and peace, Esay 32, 17. the worship of the Knees to how, Ephes. 3, 14. and kneel before the Lord their Maker, Psal. 95, 6. Our feet are to come before his face: For the Lord is a great God, and a great King above all Gods, Psal. 95, 2, 3. jacob, though he were not able to stand, or kneel: yet (because he would use some corporal service) leaned upon his staff, & worshipped God, as appeareth, Gen. 49, 33. and Heb. 11, 21. This must be done as duty due unto God, and in regard of those that be strangers.  
SEcondly, what it is to Serve. This is to bow the soul, as the other is to bow the body. For the King to serve and speak kindly to the people, that they may serve him for ever after, 1 King. 12, 7. is not the service he meaneth, nor to do all that the King commands, 2 Sam. 15, 15. For God must be above all: and of whomsoever a man is overcome, to him he is in bondage, 2 Pet 2, 19 We must serve God with our sacrifices, but not with our sins, nor weary him with our iniquities, Esay 43, 23. We may not make a dung cart of him, to load him with our sin and filth, Amos 2, 13. and when he comes again, to have as much more for him.  
[Only.] The Devil himself would grant, that God is to be served, his meaning was, that a man might serve God, and him too: but Christ saith, God only. But it may be said, this word [Only] is not in the Scripture whence Christ citeth this sentence, and so Christ hath added to the word of God: Indeed, in Deut. 6, 13. Alone is not, but in the next verse it is said, Do not follow after other gods, which is in effect, God only.  
The Papists ask, where we find Only in siustification by faith? Indeed we do not find it, but we do find, that by faith and nothing else we are justified, Rom. 3, 28. and so we may well collect it, by faith only. By grace we are saved through faith: and that not of ourselves, it is the gift of God, Ephes. 2, 7. And on this warrant have many of the Ancient Fathers been bold, to add the word Only: as Origen upon Rom. 3, 28. Hilary upon Math. 8. and diverse others say, Faith only instifieth.  
God is only to be worshipped and served, and none besides him. Zephaniah prophesieth against them that serve the host of heaven upon the house top, and swear by Malcham, Zeph, 1, 5. But jacob swore by the fear of his father Isaae: and it is said, They feared the Lord, and served their Idols also, Gen. 32, 53. 2 Kings 17, 41. It is the property of Aaron's rod, that being turned into a Serpent, if the Magicians turn theirs also into Serpents, Aaron's will devour the rest, Exod. 7, 15. Bring the Ark into the Temple of Dagon, Dagon will fall down and break his face, and though it were lifted up again, yet it fell down again, 1 Sam. 5, 3. The stories bear witness, that the god; of the Hebrews would not come into Pantho. Samuel bade the people, if thuy were come again to the Lord with all their hearts, to put away their strange gods from amongst them, 1 sam. 7, 4. If there were any other (beside him) that were able to help up, we might have some reason to serueother: but since it is her that must help us in all necessities, we must worship him alone: otherwise, when we pray to him, he may send us to the gods which we have chosen to serve for our help, judg. 10, 14. If we could find an equal, or a better than God, we had some reason to make him a partner in his worship: but if none be worthy once to be named with him, (so far is all beneath him,) we shall offer him too much disgrace and injury in so doing. It is an embasing of gold to have any other mettle joined with it: yea, though it be silver; the son (saith Malachi, Chap. 1, 6.) honoureth his father, and the servant his Lord: if I be your father, where is your reverence? Whether we account of God, as of our Lord and master; or whether we take him for a father, a man can have but one father, except he be a bastard, Esay 2, 14. and so be Filius Populi: if for a husband, not two husbands, for he is a jealous God, and cannot abide that. No man can serve two master; but he must love the one, and despise the other; no man can love God and Mammon.   

Verse 11. Then the Devil lest him.  
BLessed is the man (saith james, Chap. 1, 12.) that endureth temptation: for when he is tried, he shall receive the crown of life. Christ hath endured the temptation, now follows the blessing. jacob would not let the Angel depart (with whom he strove,) before he had blessed him, Gen. 32, 26. job (after his afflictions) received his two fold blessing, job 42. the woman of Canaan first heareth herself accounted a dog: but at last she heard, Fiat tibi. Paul was first buffeted by the prick of the flesh: and after heard, My grace is sufficient for thee. So here at last, when the Devil saw it was bootless to stay any longer, there was no good by him to be done, he leaves our Saviour: But yet he went not away willingly of himself, but was sent away with an Avaunt. Which is a comfort to us, to think we stand not at the devil's courtesy, and that he shall not attempt us so long as he list, for God hath the devil in a chain, Apoc. 20, 2. and will not suffer him to tempt us above our strength, 1 Cor. 10, 13. For the rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand to wickedness, Psal. 125, 3. To have the devil not to come to us is a great favour; but to have him come, and go away conquered, is exceeding mercy. For tribulation brings patience, and patience experience, and experience hope, and hope makes not ashamed, Rom. 5, 4. As God said of job, 2, 3. Hast thou marked my servant job, who keepeth still his integrity?   

And behold, the Angels came, and ministered unto him.  
ANd as Luke saith, Chap. 15, 10. There is joy with the Angels in heaven, upon the conversion of every sinner. For we are made a spectacle unto men and Angels, 1 Cor. 4, 9 Before God are said to stand, ten thousand Angels, Dan. 7, 10. and to minister before him. He hath a greater pre-eminence, but we are also herein partakers of the divine nature, 2 Pet. 1, 4. either because we are fed by Angels, as Elias Was, 1 King. 19, 5. or defended by them, or watched of them. But saith Esay, Chap. 18, 18. He that believeth, makes not haste. Christ was not hasty, but stayed Gods good time: he would not make his own bread, but stayed till the Angels ministered unto him. Then there appeared an Angel to comfort him, Luke, 22, 43. This wisdom must we learn by holding our tongue, job 33, 33. otherwise one of these two extremes shall we come to: either, Extremum luctus gaudium occupat: or Extrema gandij luctus occupat, saith Bernard, Luke 16, 25.  
The world is like jael, who meets Sisera, judg. 4, 19 and entertains him at first very friendly, she allures him to her and gives him drink, and lays him down: but so soon as he was asleep, she smites a nail into his temple: The world begins with milk, and ends with a hammer. But our Saviour's meaning is clean contrary. The world first uttereth good wine; and when men have wsll drunk, then that which is worst, john 2, 10. But Christ hath kept bocke the good wine till now, Chap. 2, 9 Matthew saith, Chap. 13. v. 14. The Son of man shall send forth his Angels, and they shall gather out of his kingdom, all things that offend, and them which do iniquity: and shall cast the into a furnace of fire, where shall be weeping and gnashing of teeth: Then shall the just shine as the Sun, in the kingdom of their Father. Our Saviour's method is, to give bitter first, and sweet afterward. Wherefore we are to wish, that here we may suffer affliction, that we may after be Crowned by him.  
FINIS.