Collected Sermons, temptation
A SERMON OF D. MARTIN LVTHER, CONCERNING TENTATION.
Matth. 4.
Verſe 1. THen was Ieſus led aſide of the ſpirit into the wildernes, to be tempted of the Deuell.
2. And whē he had faſted forty daies and fortie nights, he was afterward hungrie.
3. Then came to him the tempter & ſaid, if thou be the ſonne of God commaund that theſe ſtones be made bread.
4. But he aunſwering, ſaid, it is written: Man shall not liue by bread only, but by euerie word that proceedeth out of the mouth of God.
5. Then the Deuell tooke him vp into the holy Citie, and ſet him on a pinacle of the temple,
6. And ſaid vntounto him: If thou be the Sonne of God, caſt thy ſelf down: for it is written, that he will giuegive his Angels charge ouer thee, & with their hāds they ſhal lift thee vp, leſt at any time thou ſhouldeſt daſh thy foote againſt a ſtone.
7. Ieſus ſaid vntounto him, it is written againe: Thou ſhalt not tempt the Lord thy God.
8. Again the Deuell tooke him vp into an exceeding hie mountain, & ſhewed him all the kingdomes of the world, and the glorie of them.
9. And ſaid to him: All theſe will I giuegive thee, if thou wilt fall downe, and worſhip me.
10. Thē ſaid Ieſus vntounto him, Auoid Satan, for it is written: Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue.
11. Then the Deuel left him: and behold, the Angels came, and miniſtred vntounto him.
THis text hath therefore bin appointed to be redde in the beginning of the ſolemne faſt, which hath hitherto bin commaunded for fortie dayes, that the example of Chriſt being commēded to Chriſtians, they might thereby be prouoked to keepe that faſt ſo much more religiouſly, which ſurely was nothing but a vaine trifle. Firſt, for that no mā is able to follow ye example of Chriſt, who liued without any meat, fortie dayes, and ſo many nights. Chriſt rather followed the example of Moſes herein, then gaue vntounto vsus any example to follow, Moſes receiuing the Lawe, was fortie dayes & fortie nights in the mount Sinai without meat: ſo lōg time would Chriſt alſo faſt, cōming to bring & publiſh a new law. Againe, this faſting is a peruerſe thing, inaſmuch as it was ordained of men. For albeit Chriſt faſted fortie dayes, yet hauehave we no word of his whereby he hath commaunded vsus alſo to do the ſame. He did many other thinges beſide notwithſtanding he will not hauehave vsus alſo to do them: thoſe thinges that he hath commaunded vsus to do, thoſe thinges, I ſay, we muſt endeuour to do, that thereby we may obey his wil.A moſt wicked abuſe of faſting. But the moſt peſtilent thing of all herein was, that we tooke vponupon vsus, and vſed faſting as a good and meritorious worke, not to tame the fleſh thereby, but to ſatiſfie for ſynnes, and to procure the fauour of God vntounto our ſelues. Which wicked opiniō made our faſting ſo foule, filthie and abominable before God, that no feaſtings, bankets, gluttonie and dronkennes are ſo filthie and deteſtable before him, & it were better to drinke and bibbe daye & night, then ſo to faſt. And although this vngodly & wicked intent had not defiled our faſting, but that it had bin ordained for chaſtiſing yt body,Faſting muſt be left free. neuertheles foraſmuch as it was not left free, that euerie one might hauehave taken it vponupon him of his owne accord, but was enforced by the lawes of man, ſo that moſt which faſted, faſted againſt their willes, and with a grudging mynde, it could not be but vaine and vnacceptable to God. I ſpeake not what other hurt it did in women with child, in yong children, in the weake and aged. Wherefore we will more rightly conſider this text, and ſee what maner of faſting it teacheth by the example of Chriſt.
Two ſorts of faſting, wc are allowable & to be commended.The Scripture commēdeth vntounto vsus two ſorts of faſting which are laudable: one, which is taken vponupon vsus of our owne accord, to tame the fleſh, whereof the Apoſtle ſpeaketh 2. Cor. 6. where he exhorteth vsus to behaue our ſelues as the miniſters of God, by labours, watchings, & faſtings among the reſt. An other, which in deede is not taken vponupon vsus willingly, yet is willingly borne of vsus, when by reaſon of neede and pouertie we hauehave not whereon to feede. Whereof Paule ſpeaketh alſo in the firſt Epiſtle to the Corinthians, the fourth chapter: VntoUnto this houre we both hunger and thirſt. And Chriſt Matth. 9: VVhen the bridegrome shalbe taken from them, then shall they faſt. This faſting Chriſt teacheth vsus by his preſent example, who being alone in the deſert and hauing no meat, did ſuffer that neede and hunger patiently. The firſt of theſe two faſtes may when we pleaſe be left and broken with eating of meat: but this laſt muſt be ſuffred vntill the Lord ende and breake it.
Now the cauſe why the Euangeliſt did ſo diligently firſt declare, that Ieſus was led aſide of the ſpirit into the wildernes, that he ſhould there faſt and be tempted, is this: leſt that any taking vponupon him to faſt of his owne mynde and for his owne commodities ſake, ſhould in vaine endeuour to follow this example of Chriſt. For he muſt looke for the leading aſyde of the ſpirite, he will cauſe faſting and tentation enough:We muſt not procure tentation to our ſelues, but patiently ſuffer it, when it pleaſeth ye Lord to ſend it. for he that without the leading aſyde of the ſpirit, ſhould voluntarily bring himſelfe into daunger of hunger, or any other tentation, when by the bleſſing of God he hath what to eate and drinke, and whereby to liue quietly, he, I ſaye, ſhould plainly tempt the Lord. We muſt not procure to our ſelues pouertie and tentation, they will come ſoone enough of themſelues, onelyonly when they are ſent of the Lord we muſt endeuour to beare them patiently. Ieſus, as the Euangeliſt writeth, was led aſide of the ſpirite into the wildernes, he did not chooſe to himſelfe the wildernes. They are led with the Spirite of God, which are the ſonnes of God, Romans 8. The good thinges which the Lorde giueth, he giueth for this, that we maye enioye them with thankes giuing, not that we ſhould neglect them, tempting him.
Moreouer, this hiſtory is written vntounto vsus both to inſtruct,The hiſtorie of Chriſtes tentation cō taineth both inſtruction & exhortation. and alſo to exhort. To inſtruct, that we may learne hereby, that Chriſt by this his faſting, hunger, tentation and victorie againſt Satan did ſerue vsus, & furthered our ſaluation: that whoſoeuer beleeueth in him, may neuer neede, or be hurt by any tentation, but rather ſhall abound with good thinges in the middes of pouertie, and be ſafe in the middes of tentation, for that his head and Lord Chriſt hath ouercome all theſe thinges for him, whereof by fayth he is moſt certain, according as ye Lord himſelfe ſayth Ioh. 16: Be ye of good comfort, I hauehave ouercome the world. And if God could without meat nouriſh his Chriſt fortie dayes & ſo many nights, ſo he c… alſo Chriſtians. We are exhorted alſo here, that according to this example of Chriſt, we ſuffer hunger, tentation, and other neceſſities whē they come, and when the caſe ſo requireth, to the glorie of God & profit of our neighbours. And ſurely if we do earneſtly confeſſe and ſticke to the word of God, theſe thinges will vndoutedly come vntounto vsus. The preſent text therefore containeth a meruelous conſolation and ſtrengthening of faith, againſt the filthie and incredulous bellie, which being diligētly and faithfully weyed, our conſcience ſhalbe verie much comforted and ſtrēgthened, that we may not be carefull for liuing, but truſt with a full confidence, that God will giuegive vsus plentifully thoſe thinges that be neceſſarie. Now, that this tentation alſo is incident vntounto vsus it is manifeſt. For as Chriſt was led aſide into the wildernes, that is, was left alone of God, Angels, men, and all creatures, which might helpe him:How we are ſometime led aſide into ye wildernes. ſo alſo falleth it out with vsus. We are led aſide into the wildernes, we are forſaken and left alone. And this in deede is it, which eſpecially grieueth vsus, to feele or perceiue nothing whereunto we may truſt, or from whence we may looke for helpe. As when it lyeth vponupon me to prepare ſuſtenance for me and mine, and I hauehave nothing at all of my ſelfe, neither perceiue any helpe comming from any man, neither know where to looke for any. This is to be led aſide into the deſert, and to be left alone, I being in this caſe, am in the true exerciſe of faith, then I learne how I my ſelfe am nothing, howe weake my faith is, how great and rare a thing ſounde faith is, and howe deepe abominable incredulitie is ſetled in the harts of all. But he that hath as yet a purſe heauie with money, a ſeller ful of wine, a garnar repleniſhed with graine, he is not yet led aſide into the wildernes, or left alone, and therefore can not feele tentation while theſe thinges remaine.
Satan tempteth Chriſt with care for the belly and diffidence of Gods goodnes.Secondly, Satan commeth, and tempteth Chriſt with this care for the bellie, and diffidence of the goodnes of God, ſaying: If thou be the Sonne of God, commaund that theſe ſtones be made bread. As if he ſhould ſay according to ye Dutch prouerbe: Truſt in God, and in the meane ſeaſon neglect to bake bread. Tarie till a roſted chicken flie into thy mouth. Go now, and ſay that thou haſt a God, who is carefull for thee. Where is now that thy heauenly Father, who hath ſo great a care of thee? Hath he not goodlily forſaken thee? Eate now and drinke of thy faith, and let vsus ſee how thou ſhalbe ſuffiſed: it were well wi… thee, if thou couldeſt feede on ſtones. What a goodly ſonne of God art thou? How fatherly doth he behaue himſelfe toward thee? He ſendeth thee not ſo much as a peece of breade, but ſuffreth thee here to be pined with hunger. Go now, and beleeue yet that thou art the ſonne of God, and he thy Father. Surely with theſe and ſuch like cogitations he tempteth all the children of God, which Chriſt alſo vndoutedly felt, for he was not a blocke or ſtone, but verie man, although pure from ſynne, as he alſo continued, which is not giuen vntounto vsus. Now that the Deuel tempted Chriſt with care of the bellie, diffidence and wicked deſire, the aunſwere of Chriſt doth ſufficiently declare: Man liueth not by breade alone. Which is as much as if he had ſaid: Thou wilt hauehave me hauehave regard to bread alone, thou dealeſt with me, as though I ought to hauehave no other care but of meate and foode for the bellie. This tentation is verie common,An vſuall thinge to be tēpted with care for the belly. euen among men that are of the moſt perfect ſort, but they eſpecially feele it, which when they are poore, hauehave notwithſtanding a wife and children to nouriſh and maintaine, and therewithall an emptie houſe. Hereupon Paule calleth couetouſnes the roote of all euels, for that it is the right ofſpring of diffidence. And what thinge els, but this diffidence and care of the bellie, is the cauſe that many are ſo loath to marie? what els doth hold ſo many thouſand men in whoredom & vnchaſt liuing, and detaineth them from matrimonie, but this immoderate care of the bellie, and vngodly feare leſt they ſhould be pined and perich with hunger? But the preſent deede and example of Chriſt ſhould be thought vponupon, who although he had bin without meate fortie dayes and ſo many nights, yet was he not quite forſaken and left deſtitute, but the Angels at the laſt came, and miniſtred all thinges neceſſarie vntounto him.
Thirdly, we may ſee here how Chriſt meeteth with this tentation of the bellie, and ouercometh it. He ſeeth nothing in deede but ſtones and that which can not be eaten, therefore from thoſe thinges that were before his eyes he remoueth his minde to the worde of God, thereby both ſtrengthening himſelfe, and ouerthrowing the Deuell. On which word Chriſtians,How Chriſtians when they are tempted with pouerty and neede muſt comfort thē ſelues, and ouercome ye tentation. eſpecially when pouertie preſſeth them, and all thinges ſeeme to be turned into ſtones, and the minde doth now tremble for feare of hunger, ought with a ſtrong faith to lay hold, and aunſwere the tentation that would quite diſcourage thē: What if the whole world were full of bread? yet doth not man liue by bread alone, there is neede of an other thinge, that is, of the word of God. Now foraſmuch as theſe wordes are of meruelous force and efficacie, we muſt a litle ſtand vponupon them, and endeuour to declare them, & not lightly paſſe them ouer. Theſe wordes therefore Chriſt tooke out of the firſt booke of Moſes chap. 8. where Moſes ſpeaketh thus vntounto the Iſraelites:Deut. 8.3. The Lord thy God humbled thee, and ſuffered thee to hunger, and fed thee with Manna, which neither thou nor thy fathers knew of, to make thee know that a man doth not liue by bread onelyonly, but by euerie word that proceedeth out of the mouth of the Lord. Which is as much as if he had ſaid: Whereas he ſuffered thee to hunger, and yet thou didſt not periſh, thou mayſt thereby eaſily know, that it is God which ſuſtaineth thee by his word euen without bread. For if we did liue and were nouriſhed by bread alone, it were neceſſarie that we ſhould be alwayes filled with bread. But it is the word of God that nouriſheth vsus, which he will hauehave preached, that we may knowe that he is our God, and that he will ſhew himſelfe bountifull and gracious vntounto vsus.He that beleueth in the word of God ſhall both be ſuſtained in the time of hunger, and at the laſt aſſuredly hauehave foode ſufficient. We are taught therefore by this aunſwere of Chriſt, and teſtimonie of Moſes, that he which beleeueth in the word of God, ſhall vndoutedly hauehave experience of two thinges. Firſt, that when meate is wanting, and he is pinched with hunger, he is as well ſuſtained and ſtrengthened by this word, that he die not or periſh with hunger, as if he might aboundantly enioye meate, this word of God, which he obtaineth in heart, nouriſhing and ſtrengthening him without meat and drinke. And if he hauehave but a litle meat, he ſhall perceiue that litle, although it were but euen one peece of breade, to feede and nouriſh him no leſſe, then if he did enioy princely fare. For not by bread, but by the word of God the body is nouriſhed and preſerued, like as by it it was made, as alſo all other thinges, like as by the word they were created, ſo alſo by it are they preſerued. The other thing, which we are here taught that the beleeuer ſhall hauehave experience of, is, that at the length he ſhall aſſuredly receiue bread, from whence ſo euer it come, yea although it ſhould raine downe from heauen, as Manna did to the Iſraelites, in a place where no other breade could be gotten. Let a Chriſtian quietly promiſe to himſelfe and looke for theſe two thinges, his hope can not be fruſtrate, either he ſhall hauehave in hunger ſomewhat to eate, from whence ſoeuer it be giuen him, or his hunger ſhalbe made ſo tolerable vntounto him, that he ſhalbe no leſſe fedde, then if he were fedde with breade, the power of the word of God nouriſhing and ſuſtaining him. Thoſe thinges that I hauehave ſaid of bread that is, of meat, are alſo to be vnderſtood of drinke, apparell, houſe, and all thinges neceſſarie vntounto this life.
It may be in deede that a godly man do neede apparell,Singular comfort againſt pouertie and neede. or an houſe, &c. but at length he ſhall hauehave them. The leaues falling from the trees ſhall ſooner be turned into coats and clokes, then we can be left naked, or ſurely thoſe garments which we hauehave ſhall not wax olde, which the Iſraelites tried, whoſe clothes and ſhoes in the deſert were not torne, as alſo a moſt wide wildernes was vntounto them in ſteede of houſes, places vnpaſſable, paſſable, vnwaterie, waterie, finally the ſtonie rockes, fountaines of water. For the Word of God ſtandeth ſure and vnmoueable: The Lord is carefull for vsus. And Paule ſayth:1. Pet. 5.7. 1. Tim. 6.17. God giueth vsus aboundantly all thinges to enioye. Alſo Chriſt ſayth Matth. 6: Seeke firſt the kingdome of God, and all thinges shalbe miniſtred vntounto you, onelyonly be carefull for nothing. Such wordes and promiſes of God muſt needes remaine true for euer, and therefore no good thinge can be wanting to them that beleeue. This euen daily experience may teach vsus. We ſee commonly poore folkes and their children to be better liking thē many rich folkes and their children, for that the vſe of their ſmall ſuſtenaunce is by the bleſſing of God encreaſed, and doth much more feede and nouriſh them, then all that moſt aboundant ſubſtaunce doth feede and nourich the rich. Now, whereas the wicked do ſometime ſuffer neede, or in the time of famine ſome do euen die through hunger, that is the ſpeciall vengeance of God, as is alſo the peſtilence, warre and ſuch like. Otherwiſe it plainly appeareth, that not meat but God doth feede and ſuſtaine vsus.
Howbeit whereas God feedeth the world with bread, and not with his word alone without bread, he therefore doth it,It pleaſeth God to work by ordinarie meanes, yet of no neceſſitie. that he may ſo hide his worke, and exerciſe our faith. So he commaunded the Iſraelites, that they ſhould prepare themſelues to battaile, and yet he would not hauehave the victorie to be gotten by their ſword and labour: but he himſelfe would by meanes of their ſword and labour ouercome and vanquiſhe the enemies. Here alſo it might be ſaid, that the ſouldier doth ſlaie and ouercome the enemie, not by his ſword alone, but by the word which proceedeth out of the mouth of God. Whereupō Dauid ſayth Pſal. 44: I will not truſt in my bow, it is not my ſword that can ſaue me. And againe, He is not delighted in any mans legges: Pſal. 147.10.a man of great might is not deliuered by much ſtrength: a horſe is but a vaine thing to ſaue a man, &c. Neuertheles God vſeeh men, ſwordes, horſes, and bowes, howbeit not by the power and ſtrength of them, but by them as by certaine meanes or inſtruments, he himſelfe fighteth & ouercometh. This he hath ſufficiently declared oftentimes, when he hath ouerthrowen the enemies, and deliuered his people, which ſuerly he daily doth, when the caſe ſo requireth. After the ſame ſort God vſeth bread alſo, by it, foraſmuch as it is made for that vſe, he feedeth vsus, howbeit when it is wanting, he neuertheles feedeth them that be his, euen by his word, without bread, as he doth at other times by bread, ſo that bread doth as it were worke vnderunder God, as the Apoſtles and preachers of the word in ſpirituall and euangelicall meat ſerue vnderunder him, as it is mentioned 1. Cor. 3. For as God vſeth their miniſterie to teache men,A ſimilitude. he himſelfe by his ſpirit ſpeaking in their hearts through it, and doing all thinges alone, which he both is able to do, and often times wont to do without the miniſterie of the preachers of his word, although he will not in the meane ſeaſon hauehave the miniſterie of his to be deſpiſed, and ſo himſelfe tempted: ſo to the nouriſhing of our outward man, he outwardly vſeth bread, although he doth make by his word inwardly, that we be nouriſhed and ſtrengthened, which he can as well do, and is wont to do when bread is awaye, that all our nouriſhment may be attributed to the word, and not to bread, which he vſeth as an inſtrument, but yet of no neceſſitie. That I may ſpeake briefly, all creatures do as it were ſerue vnderunder him, and are his inſtruments, without which notwithſtanding he is able, and often times wont to worke: by this meanes prouiding, that we may depend on his word alone, neither truſting more vntounto him, when we hauehave breade and other thinges which our life vſeth, neither leſſe when we want them, but may vſe them with giuing of thankes when he beſtoweth them vponupon vsus, when otherwiſe, may patiently be without them, being certain neuertheles, that we ſhall liue and be nouriſhed in both times, both when we hauehave them, and when we hauehave them not. And by this faith that vain and vngodly care of the bellie, greedie deſire of thinges, and carefulnes of life are ouercome.
Tentation whereby we are moued to tempt God with preſūptuous confidence.Then the Deuell tooke him vp into the holie Citie, &c. This tentation is quite contrarie to the former. He aſſaileth vsus with ſuch tentation alſo whereby he goeth about to moue vsus to tempt God, euen as he willeth Chriſt to caſt him ſelf downe from a pinnacle of the temple, and ſo tempt God, when there were ladders, by which he might deſcend. And that this tentation prouoketh to tempt God, it is manifeſt euen by the aunſwere of Chriſt, who aunſwereth Satan in this maner: It is written: Thou shalt not tempt the Lorde thy God. Hereby he ſignifieth that the deuill would prouoke him to tempt God. Now this tentation doth not amis follow the former. For when the deuil perceiueth the hart, that in pouertie and neceſſitie it truſteth in God, he by and by maketh an end of tempting by care of the bellie and deſire of things, as being weaker then that by it he may ouerthrow one ſo ſtronge in faith. He thinketh therefore with him ſelfe: If he profeſſe him ſelfe to be of ſo religious and aſſured a minde, I will on this ſide alſo giuegive occaſion to ſinne. And ſo he ſetteth vponupon him on the right ſide, affirming that that is to be beleeued, which the Lorde hath neither ſpoken, nor commaunded to be beleeued. As is this: If he ſhould bring thee to ſuch madnes, that whē thou haſt bread at home giuen thee of God, as he of his goodnes giueth vntounto vsus eueryevery day, thou wouldeſt not vſe it, but wouldeſt procure to thy ſelfe neceſſitie and hunger, ſaying: I muſt truſt in God, I wil not feede on this earthly bread, I will tarye till God giuegive me other from heauen. This were to tempt God. For he doth not commaund thee to beleeue, that that thing ſhal come vntounto thee wherof thou haſt neede, if it be already come of his liberalitie. For why ſhouldeſt thou beleeue that he will giuegive that, which thou haſt already of his gift? Thou ſeeſt therefore that the deuill doth here obiect a certaine neceſſitie and neede vntounto Chriſt, where there is none. For there was a ſufficient meane to deſcende from the pinnacle of the temple, neither was it reaſon to attempt this newe vnaccuſtomed and vnneceſſary meane whereunto Satan perſuaded.
Moreouer allegorically we may by this doing of Satan perceiue his craft and ſuttletie. He tooke Ieſus, ſayth the Euangeliſt, into the holy Citie, and ſet him on a pinnacle of the temple. By this tentation he repleniſheth men with cogitations that ſeeme moſt holy,Satan tempteth men vntounto hypocriticall holines. that they may thinke them ſelues moſt plentifully endued with faith, and to ſtande in a very holy place, when as notwithſtanding they are ſette not in the temple, but on the temple, that is, not in the ſynceritie of fayth, but in a vayne outward ſhew of faith. Neuertheles he is in the meane ſeaſon in ye holy citie, becauſe that this kind of men is wont to be no where but among Chriſtians, where the word of the Lord and the preaching of faith is daily heard, who alſo like vntounto Satan, hauehave ſentences of Scripture in a readines as concerning the wordes, although they alwayes peruert & wreſt them to their owne errour and falſe imaginations. So Satan recited here vntounto Chriſt out of the 91 Pſalme, that God doth commaund his Angels concerning his children, that they keepe them, lifting them vp with their hands. But the deceiuer concealed that which is added, that is,Pſal. 91.11. in their wayes. For thus hath the Pſalme: He will giuegive his Angells charge ouer thee, to keepe thee in all thy wayes, &c. So that the cuſtodie of Angells is not by the commaundement promiſed vntounto vsus, vnles we walke in our wayes which he hath preſcribed vsus. If we walke in them, we ſhal aſſuredly be kept of Angells. Howbeit the deuill ſayth nothing of the wayes of ye Lord, but promiſeth by corrupting the ſaying of the Pſalme, that it is commaunded to the Angells, to keepe vsus in what wayes ſoeuer, whereof the Lorde hath commaunded nothing. And this is Satans ſeducing, and perſuaſion to tempt God.
But this tentation doth not eaſily happen in theſe outward thinges, as are bread, apparell, houſes, &c. Thou mayſt finde in deed ſome raſh heads, which for no cauſe do put their life, goods, good name in great daunger, as they doe which goe on warfare of their owne accord, which leape raſhly into moſt deepe waters, or goe voluntarily into other no ſmall daungers. Of whom Ieſus the ſonne of Syrach ſayth:Eccle. 3.27. He that loueth perill, shall perish in it. Whereof the Germanes hauehave a prouerbe: Selfe do, ſelf hauehave: what eueryevery one followeth, that he commeth vntounto. So is it almoſt vſuall, that none are oftner drowned then they that are moſt exerciſed in ſwimming, and none fal more perilouſly, then they which vſe to attempt hie matters.We are ſeldō brought to tēpt God by not taking the vſe of outward things which he hath giuen vsus. But he ſhall be hardly founde, which hauing a falſe and ouermuch confidence in God, attempteth any ſuch thing, or vſeth not the thinges preſent, as bread, apparell, houſe, and ſuch like, loking with perill, while God prouide otherwiſe for him by miracle. We read of a certaine Heremite, who becauſe he had vowed to take bread of no men, brought him ſelfe into perill by hunger, and ſo periſhed, and vndoutedly went ſtrait vntounto hell, becauſe of that falſe faith and tempting of God, which he learned no other where but of yt deuill, ſo that his madnes was altogither like that, whereunto Satan here perſuadeth Chriſt, to wit, that he ſhoulde caſt him ſelfe downe from a pinnacle of the temple. Howbeit thou ſhalt finde very few which doe follow this Heremite, and doe differre to enioy corporall thinges preſent for that they hope that God will giuegive them other from heauen.
But in ſpirituall things, which concerne the nouriſhment,We are eaſily and often by the tentation of Satan brought to refuſe the true ſpiritual foode of our ſoules, and to ſeeke other contrary to the will and word of God not of the body, but of ye ſoule, this tentation is wont to be both mighty and often. In theſe God hath appoynted a certayne maner, wherby the ſoule may be fedde, nouriſhed and ſtrengthened, both moſt commodiouſly, and alſo moſt bleſſedly, ſo that no good thing at all can be wanting vntounto it. This nouriſhment, this ſtrength, this ſaluation, is Chriſt our Sauiour, in whom the Father hath moſt abundantly offered and giuen all good thinges. But there are very few which deſire him, the moſte parte ſeeke ſome other where, whereby their ſoules may liue, & obtaine ſaluation. Such are all they which ſeeke ſaluation by their works. Theſe are they whom Satan hauing ſette on a pinnacle of the temple, biddeth them caſt them ſelues downe, and they obey him. They deſcende where as is no way: that is, they beleeue and truſt in God, yet ſo, as they truſt alſo in their owne works, in which is no place at all for faith and truſt, no way or path vntounto God, wherefore throwing them ſelues downe headlong, they breake their necke, falling into vtter deſperation.
Now Satan perſuadeth miſerable men vntounto this madnes, as alſo he perſuaded Chriſt to caſt him ſelfe downe from a pinnacle of the temple, by places of Scripture peruerted and miſapplied, wherein workes are commaunded, whereby he maketh them beleeue, that the Angells ſhall keepe them, that is, that they ſhall be approued of God, when as in deede they can by nothing ſo offend him, as by that madde truſt and confidence in workes. For they acknowledge not, yt the Scripture doth no where require works without faith, or that it doth eueryevery where require a ſound & liuely faith from which works proceede. We hauehave at large declared who are ſuch, namely, incredulous hypocrites, which are giuen to workes without faith, which falſely boaſt of the name of Chriſtians, chalenging to them ſelues to be chiefe in ye flock of Chriſt: For this tentation muſt be in the holy citie. Now theſe two tentations, and the cauſes of them doe greatly differ: In the former the cauſe why men doe not beleeue is neede and hunger, for they are thereby moued to diſtruſt God, and deſpeire of his goodnes. In the latter the cauſe why they doe not beleeue is ouermuch abundance, for that miſerable men are full of moſt plentifull and abundant treaſure, ſo that they loath it, coueting to hauehave ſome other ſpeciall thinge, whereby they may procure the ſaluation of their ſoules. So our caſe ſtandeth ill in both reſpects: If we hauehave nothinge we deſpeire, and diſtruſt God: If we hauehave plentie of thinges, we loath them, and require other, being then alſo voyde of faith. Concerning the firſt, we flie and hate ſcarſitie and ſeeke plentie: concerning the latter, we ſeeke ſcarſitie, and flie plentie. Howſoeuer God dealeth with vsus, we are not content: our incredulitie is a bottomles pit of malice and vngodlines.
Againe the deuil tooke him vp into an exceeding high moū taine. Tentation by vaine glory, pleaſures and delights of the world.Here he tempteth with vaine glorie & power of the world, as by the wordes of the deuil doth plainly appeare, who ſhewing Chriſt ye kingdoms of the world, offered them to him, if he would worſhip him. By this tentation they are ouercome which reuolt from faith, that they may enioy glorie and power here, or at leaſt doe ſo temper their faith that they loſe not theſe thinges. In the number of theſe are all heretikes and troublers of the Church, which do therfore either leaue, or oppugne the ſinceritie of faith, that being exempted out of the common number they may be extolled on hie. So we may place this tentation on the right hand, as the firſt aſſaileth vsus on the left. For as the firſt tentation is of aduerſitie, whereby we are moued to indignation, impatiencie, & diffidence, ſo this third tentation is of proſperitie, whereby we are prouoked to delights, glory, pleaſures, and whatſoeuer is excellent and delectable in the world. The ſecond tentation is altogither ſpirituall, whereby Satan by deceit, and meruelous & ſecret ſuttlery goeth about to withdraw man from faith. For whom he can not ouercome with pouertie, ſcarſitie, neceſſitie, & miſery, them he tēpteth with riches, fauour, glorie, delights, power, &c: & ſo he aſſayleth vsus on either ſide, yea when he preuaileth by neither way, he goeth about, as Peter ſaith, & attēpteth all meanes, that whom he can ouercome neither by aduerſitie, that is, by the firſt tentation, nor by proſperitie, that is, by the thirde tentation, he may ouercome either by errour, blindnes, or falſe vnderſtanding of the Scripture, that is, by the ſecond tentation which is ſpirituall, and therefore moſt hurtfull. By which if he preuaile againſt any they are alſo ouercome both on the left ſide and on the right. For whether they ſuffer ſuch pouertie, or enioy plenty of thinges, whether they contend, or yeelde vntounto all thinges, both is nothing: while they are in errour, either patience in aduerſitie or conſtancie in proſperitie can be of no importance. For in both euen heretikes often tymes doe notably excell, and it is a practize of the deuill eftſoones to fayne him ſelfe ouercome in the firſt and third tentation, that he may reigne victour by the ſecond. He can be content that they that be his doe often tymes ſuffer pouertie patiently, and doe alſo contemne the world, although they do neither of both with a ſimple hart, and ſincere faith. EueryEvery one therfore of theſe three tentations is grieuous and very hard, but the middle one is moſt perilous of all, for it aſſayleth the doctrine of faith, and is ſpirituall, and wont to deceiue in ſpirituall thinges. The other two alſo doe aſſayle faith, howebeit in theſe outward thinges, as aduerſitie & proſperitie, although they doe alſo vrge vsus very ſore. For it can not be a litle grieuous to ſuffer pouerty, to want bread, and ſuch other thinges neceſſary. Agayne it is no leſſe grieuous to neglect, & wholy to denye fauour, glory, riches, friendes, companions, and other commodities which we hauehave. But an entire and ſound faith in the worde of God can performe both notably, and if it be a ſtrong faith,An entire & ſound faith can both patiently beare aduerſitie & contemne the vaine glory & delights of the world they ſeeme very eaſie and delectable vntounto it.
We can not certainly know ye order of theſe tentations which happened to Chriſt, for that the Euangeliſts hauehave not deſcribed them after one order. For Luke hath ſet that laſt, which Matthew hath ſet in the middes, & that which Matthew hath ſet laſt, Luke hath placed in the middes. But there doth not ſo much conſiſt in the order. Notwithſtanding when any wil teach the people concerning theſe tentations, it were better to follow the order of Luke. For he may fitly ſay, and thus rehearſe, that Satan doth firſt tempt vsus with pouertie and aduerſitie, wherby if he preuaile not, that he tempteth vsus with proſperity and glory, which if he do in vaine, that he aſſaileth vsus with all his might, and tempteth vsus with errour, lyes, deluſion, and other ſpiritual ſuttleties. Yet neither is this order alwayes obſerued of Satan: but he tempteth Chriſtians ſometime with the firſt, ſometime with the third tentation, as he hath and ſeeth occaſion. Matthew was not careful to rehearſe them in that order, which they hauehave almoſt by their own nature, and which may be commodious for him that ſhall teach of them. Yea it may be that they happened not vntounto Chriſt by any certain order, but that he was aſſailed of Satan one day with this, an other day with that, during the ſpace of thoſe forty daies, as Satan thought it moſt conuenient and meete for his purpoſe.
And behold, the Angells came, & miniſtred vntounto him. This I thinke was done corporally, that they hauing taken bodies, appeared, and miniſtred vntounto him meate and drinke, as his ſeruiters at the table, and Miniſters of all other thinges neceſſary for his life. Yea and I thinke that the deuill alſo appeared vntounto him in a corporall forme, perhaps as an Angell. For in that he tooke Chriſt, and ſet him on a pinnacle of the temple: alſo wheras in a moment he ſhewed him all the kingdoms of the world, he ſufficiently declared, that he was more then a man, & ſuch a one ſurely he ſhewed him ſelfe openly, when he offered that he would giuegive vntounto him thoſe kingdoms, and required that he would worſhip him. And vndoutedly he did not appeare like a deuill when he did theſe thinges, for he loueth to appeare after a fayre ſort, eſpecially when he will lie and deceiue:1. Cor. 11.14. for then he transformeth him ſelfe into an Angell of light, as Paule witneſſeth. Now this is written chiefly for our conſolation,In the time of tentation we muſt nothing dout of Gods help and deliuerance. that we may not dout, that many Angells ſhall miniſter vntounto vsus, when one deuill tempteth vsus, if we fight valiantly. For if we ſtand faſt in faith, it is ſo farre of that God will ſuffer vsus to be troubled and pinched with pouertie, more then is meete, that he will ſooner ſend his Angells to miniſter vntounto vsus, to be our Butlers, our Cookes, and to helpe vsus with their miniſterie in all neceſſitie. Neither are theſe thinges written for Chriſtes cauſe, whome they can not profit, but they are written for vsus, that we may learne to beleeue, that if the Angells miniſtred vntounto him, they ſhall alſo when the caſe ſo requireth miniſter vntounto vsus his brethren and members. The Lord giuegive vsus faith to beleeue this.