The Combat Betwixt Christ and the Devil, Sermon 3

The Combat Betwixt Christ and the Devil · Sermon 3

¶The thyrd Sermon.

Verse. 5. 6. 7.

5. Then the Deuill tooke him vp into the holy Citie, and set him on a pinacle of the Temple.

6. And sayd vntounto him. If thou be the sonne of God, cast thy selfe downe: for it is written, that hee will giuegive his Angels charge ouer thee, and with their handes they shall lift thee vp, least at any tyme tho… shouldest dash thy foote agaynst a stone

7. Iesus said vntounto him, It is written agay… Thou shalt not tempt the Lord thy God

13THen the Deuill tooke him vp) we hauehave sene the subtiltie of Sathan, agaynst the sonne of God in the first temptation, and how hee in most notable manner hath driuē him backe, and put him to the foyle:Sathan wil not cease when hee hath the repulse. a mā would thinke that now Sathā should see, that he is the sonne of God, and so neuer attempt any more to assayle him, for feare of an other repulse, but he playes the part of an inuincible fighter, that hauyng offered a blow to the head, & seyng it warded, doth offer agayne, not at that place, but at an other: hopyng if he cannot speede, at one place, that yet he may hit in an other: for Sathan offereth not agayne, with the same temptation, but tryeth an other way cleane contrary vntounto the other, as we shall see hereafter. The first thing that offereth it selfe to our consideration is the tyme when this second temptation was, namely forthwith vpō the end of the other. Wherein may seeme to arise a doubt: for seyng that Luke telleth vsus that this was the last, … Mathew (here) that it was presently … the first, they may seeme to be cō …ra…ne to the other. But we are to note (for the solution of the doubt) that it is not the purpose of the Euangelistes to be precise in the obseruyng of y^• tymes, but carefully to set downe y^• thing, and therfore did eueryevery one of them (as we see if we cōferre thē together) set downe the things as they came conueniently to hand. Now for so much as this second tēptation is in a matter cleane contrary vntounto the former, & we know (by the worde of God and our owne experience) that it is the course of Sathan, so to assayle: it may appeare that Mathew hath rather set them downe accordyng to the tyme wherein they were done, then Luke. The thyng then that we are first to insiste vppon in this place, is, the tyme of this temptation (that is) when the first triall was ended, then began the second to be taken in hand. Whereby we are first to learne this lesson, that when one storme or trouble is past,VVe may not after one victorie agaynst Sathan looke for continuall quietnes. and the grief of one affliction ended, we must not then looke to rest vnmolested: which is worthy to be noted, for we see that fleshe and bloud naturally, persuadeth it selfe, that (one broyle beyng once ouercome) we shalbe in quietnesse and securitie afterwarde: but we may not bee lulled in the cradle of securitie in such maner, but learne, that for so much as our life 11Iob. 7. 1.Job 7:1is a continuall warrefare: and man is225. 7. borne to trauaile as the birde to flye: and Sathā is a sworne enemy to our peace and well fare: that we assure our selues so long as we tarie in this body334. 19. of clay, we shalbe sure that the end of one trouble must be the begynning of an other,It is needful for vsus in the end of one trouble, to looke for another. and surely the due consideration of this bringeth greate case vntounto him that weyeth it a right. For what is the cause that wee see so many in triall and tribulation, either impatient, or counting it vntollerable, vtterly to relent but onelyonly this, that they hauehave promised vntounto them selues peace and safetie, dreame of an heauen vpō earth, and hoping to liue as they would wish? who beyng disappointed of their purpose, and falling into such a sodden sorrow (which they neuer thought vppon) doe most lamentably increase vntounto themselues their owne woe. If then we will profite aright by this doctrine, wee must rather looke for the worse, then the best, and thē shall no estate too much moue vsus, but in eueryevery condition (whether of prosperitie or aduersitie) we shall set our hand 11Luk 9. 62Luke 9:62to the plough, not lookyng backe, and so shalbe founde meete for the kyngdome of God. Agayne it ministreth vntounto vsus a doctrine of exceeding cōfort, for though troubles come, one in the necke of an other, yet is not our whole life one onelyonly trouble, without intermission. Wherein appeareth the exceedyng louelove of our good and gracious God, who knowing our weakenesse, & pitieng our estate, hath in his vnspeakable wisedome, so tempered the afflictions of his seruauntes, that yet in the midst of the same, he geueth exceedyng comfort.Gods great louelove appeareth in the maner of our afflictions. For he knoweth well inough, that if our warrefar should be one, & euer in like maner, without intermission, or alteration, we should fainte long before we come to the goale. Therfore it hath pleased his gracious Maiestie, to make them many and diuers, and to make them short, that we might hauehave experience of his presence, in our deliueraūce and so be hartened on to encounter agayne with the more valour,VVhy our troubles be many and short, and not ouer large in continuaunce. knowing that the enemy being heretofore beaten backe, will agayn be more easilie ouerthrowne, whē he seeth y^• victorer set vponupon him a freshe: And also hauehave dayly proofe of the present hand of God to assiste vsus agaynst that huge and harmefull aduersarie.

14(He tooke him vp. &c.) Now it remaineth that we consider the place where this was done, to wit the holy Citie (meaning Hierusalē) so called (not in respect that it was a place of it selfe more holy then other places (nay) it was thē a place of greatest corruption) but for that it had the sacrifices, & publicke seruice of God in it, and for that there was wont to be great holynesse, whē the Israelites truely feared God. We must not take this place as though hee caried him thether in deede, but (as I said before) in motion, labouring to suggeste such persuasiōs into his mynde: now in that the holy ghost meaning Ierusalem, calleth it the holy Citie, he doth (no doubt) geue vsus there by to vnderstand, what was the subtiltie of Sathan herein, to weete, to assayle him w^t this temptation, in such a place, as might seeme to bee most voyde of Sathans presence: thereby labouring the more cūningly to deceiue: Wherein we may learne a lesson most needefull to be obserued, to wit that Sathan (such is his subtiltie) when he goeth about to seduce any (that maketh a conscience of sinne,Sathan temteth not the godly vnderunder the name of sinne but of godlynes. & knoweth in any measure how GOD is to be serued and hath a care to put the same in practise) hee will not attempt his purpose, in the name of sin, but sleely vnderunder y^e coulour of a good thing: for we see here that he bringeth Christ Jesus vntounto Jerusalem, where he might seeme to be most voyde of any molestatiō, & there goeth about to moleste him, for (in deede) he wilbe sure to be in those11Iob. 1. 6. Math. 13. 19.Job 1:6Matt 13:19 places, and prying into those exercises, that of themselues be most excellent. As for example, if he can not persuade with thee, to leaue of, or neuer enterprise the hearing of the word of God (because thou knowest it must bee heard) if hee can neither make thy profite keepe thee at home, nor thy pleasures cause thee to be imployed els where:VVhat course he (commōly) taketh in the matter of hearing the worde. yet will he seeke to deceaue thee when thou commest there: for either hee will labour to put into thy mynde, the consideration of such a busines that thou hast at home, or such a thyng that thou hast left vndone: or to make thee heauie and fall on sleepe: or els if hee can not preuayle that way,Note this well. hee will put other motions into thy minde (which of themselues are very good and godly) to this ende that he may steale thy hart from attending vntounto the doctrine in hād. And this is a marueilous subtiltie: for who would thinke that it were Sathan that putteth good cogitations into a mans mynde. But it is most certaine, that if he can preuayle no other way, yet will hee hauehave thee imployed in an other matter, lesse needefull for thee at that instāt, to the end that he may make thee sinne agaynst GOD, in not listening vntounto him when he speaketh vntounto thee: and that he may depriue thee of the benefite of that doctrine then deliuered. I speake not all this while of those, whose myndes hee doth carie away, by the wandring of the eye, by beholdyng this man and that man: yea & often the disquietnesse of some, where at thou art greatly greeued, doth hee also vse as a meane to drawe thy hart from the thyng in hand.VVhat hee doth to defraude thee of the benefit of praier. The same course he taketh (euen) in the holy action of prayer, howe hard a thyng is it, for a man to pray zealously, feelingly, and attentiuely? either he will make thee heauy, and therfore he will say thou art vnfit to prayer, & so let it passe for that tyme: or thou feelest not the remorse of conscience for sinne, which heretofore thou hast or which thou shouldest, & therefore he will bid thee take heede thou prayest not least y^u offend god in thy prayer. Or if by neither of these meanes hee can dissuade thee from that holy exercise, yet will he come stealing on thee to take away thy hart from that which thou speakest, & so make it vnprofitable vntounto thee. So that the true child of God doth know (for to the rest these thinges are parables) how difficulte and hard a thing it is to offer vntounto the Lord this sacrifice, in such maner, that it may be a sweete smelling sauour in his nostrels. And when I consider the horrible estate, whereunto (euen in the eyes of mā) Sathan hath brought the world, it maketh me quayle for feare,The great abuse of prayer in these daies. and maruaile how the Lord in his iustice can abide such prophaning of his name, and abusing of his most holy word, as is eueryevery where to be founde. For though we be gone from the Papistes in this pointe, that we vse not an vnknowne toung (yet in the most places) we differre from them in nothing els. For we rest vppon the worke wrought as they did, we tosse it from poste▪ to piller as they did in one word, if a number of prayers he sayd, and a taske done, it is thought good prayer. In y^• meane while the hart of him y^t prayeth is alienated, his eyes wander hether & thether: & (if neuer so little occasion to be offered) his tongue shal also beimployed to speake to him y^• is next him, these be they that11Eccles. 4. 17.Eccl 4:17 offer the sacrifice of fooles, but the Lord wilbe surely reuenged of these and such like dealinges: and of them also by whose occasion so great abhominations be committed. Let vsus therfore (whiche is the drift of my speach) carefully take heede (seing Sathan is so subtil, that he wil labour to make the best exercises vnprofitable vntounto vsus, and cause vsus (vnlesse we take good heede) to sinne greeuously in them agaynst the Lord) that we continually praye vntounto the Lord our god, that it would please him to direct vsus, by his holy spirite, that our aduersarie deceiue vsus not in the same. Let vsus learne neuer to enterprise any such action rashly,VVith what minde we must come to pray. or soddenly (as commonly men doe) but reuerentlie, & diligently consider with our selues aforehand, what we goe about, and craue the Lordes assistaunce therein. It is not onelyonly said that Christ was caried into Jerusalem, but also that he was placed on the pinacle of the temple, in a most highe and eminent place aboue the rest of the whole Citie, where Sathan thought more commodiouslie to assayle him, and to be more free vponupon him: Teaching vntounto vsus this doctrine,VVhy Sathā laboureth most to ouerthrowe them of highest estate. that he is most bitter against those that are in highest estate, and condition, and laboureth aboue all to seduce thē: because he knoweth that, as the Cedar tree is not cut downe, but in the fall thereof, all the shrubes, and inferiour trees are crushed with it so farre as it reacheth: euen so the fall of the greatest, carieth many inferious to fall with him: which Salomon well obserued, whē he sayd of a11Pro. 29. 12.Prov 29:12 Prince that harkneth vntounto lyes, all his seruauntes are wicked, and our Sauiour Christ that sayd, if 22Math. 26. 31.Matt 26:31the shepheard be smitten, all his sheepe are dispersed. And therefore we see that great men are brought often tymes into a most monsterous course of life, because the enemy hath laboured by thē to seduce many. We see moreouer that the Ministers of the word of God, because they bee standard bearers in the host of Christ, are either, ouerthrowne by Sathan into worldlinesse and vayne glory (whiche experience teacheth vsus to be true) or so mightely hacked at, by time seruers, and enemies to the truth, with tossing vp and downe, slaūders, vile reproches, & such like, that they seeme euen to be the butte, for all mens venomed arrowes to bee shot at, and (as the Apostle sayth)11… Cor. 4. 10. the of scouringes of the world, & a gasing stocke to men and angels, and all because of this that the candle22Iohn. 3. 19. 20.John 3:19John 3:20 whiche they carie in their hand, is so deadly hated of the enemy, that he will neuer cease, vntill it be extinguished or greatly darkened. If behoueth therefore all those,A lesson for maiestrates & ministers. whom the Lord hath set a loft in the church to be teachers, or the common weale to bee rulers, to watch their own wayes in most carefull maner: knowing, that if they do not greatly aduaunce the glory of God (by the discharging of their duetie in an vpright consciēce) their lifting vp to heauen (in regard of their excellent calling, in this worke) shalbe a meanes to throwe them the lower downe, into hell, & so to increase their condemnation, for that they hauehave abused gods great graces (geuen them to aduaunce his glory) and turned them into meanes of disgracing the same.

15(And sayd vntounto him if thou be the sonne of God, cast thy selfe downe headlong) as if hee should hauehave sayd, if thou bee certaine that thou art the very sonne of GOD,The speach of Sathan vntounto Christ. of such Maiestie and power: it is meete and conuenient, that thou liue not here so obscurely, in a corner, but that thou make it knowne vntounto the world, by some notable and singular miracle, that they may hauehave occasion, to geue thee that honour, which is due to such a person: for which there is no more fit way, then now that thou art here aloft, vponupon the toppe of the temple (whiche is in this Citie where thy fathers name is called vponupon, and he dayly serued) to throw thy selfe downe, from hence headlong vntounto the grounde: which when the men of Jerusalem doe behold, they can not chuse but cō fesse thee to be the onelyonly, and very sonne of the euerlasting God, and receiue thee with a common applause, to be their Sauiour & redeemer, and so aduaunce thee among thē vntounto great honour. This is in effect the summe of this temptation. Whereby we see an example of the wonderfull subtiltie of Sathan, wherein we may note diuers doctrines for our instruction. First how that the enemy (repeatyng agayne the former part of the first temptation, wherein he hauing the foyle, doth yet vse it as an occasion to set vponupon the sonne of GOD a fresh) doth playnely declare himselfe to be of great skil and of an inuincible mynde, agaynst him, whom hee laboureth to ouerthrow, for if hee dealt thus with him, in whom he founde no shadow of inclination, nor weakenesse, in the maner of resistaūce, much more will he at vsus agayne, whō once he is vāquished, who (howsoeuer it pleaseth God to make vsus11Rom. 8 37.Rom 8:37 more then conquerous in him that hath loued vsus) cā not chose but see in vsus much weakenesses: greate fainting and infirmitie, in our afflictions: and therfore we may seeme (to him) to geue iust cause of hope that at length he shal captiue vsus vntounto his desire. UUhereof we are to marke this vse vntounto our selues, that we neuer rest vponupon any thing that we cā do: neither euer extenuate the power of Sathan in our owne imaginations (which the holy ghost hath described to be so22Ephes. 6 …2.Eph 6:2 great) but in continuall view of his strength and subtiltie, and contrariwise, our owne infirmitie and blindnesse, alwayes to relye vppon Iesus Christ our head,A lesson how to vse our selues in fighting against Sathā shrouding our selues vnderunder the wings of his protection: settyng him euer in the forefronte of the battaile▪ and then shall we bee sure, to get the victorie. Agayne we may see in the maner of this tēptation an other of Sathans iuglinges most needefull to bee obserued: to wit, how he assayleth not Christ Jesus w^t the same agayne, or any like to it, but with a newe temptation cleane contrary to the former,Sathan afte a repulse vseth (often a contrarye temptation to the former. saying that thou mayest be sure inough from doubting, cast thy selfe downe, that thou mayest see that y^u are the sonne of God to the end (as no doubt he imagined) that Christ might no way suspect it to bee the motion of euill, being so contrary vntounto the other: but rather a confident ioye vponupon the victory: wherewith (although hee could not deceaue the sonne of God, yet) he preuaileth marueilously with it, in the world: for (if we shall view the thing in his particulars) we see, y^• seyng Sathā can not preuayle in the world, to keepe it still drowned in blinde ignoraunce, and superstitious deuotion: but that the same is described openly vntounto men, to be detestable and leadyng to finall destruction: now doth he labour to bring men vntounto Atheisme, and to be iust of no Religion at all. Wherewith how greatly he preuaileth (to the great dishonor of God, & grief of all the godly) it is most manifest: for to put on the name of Religion is present with eueryevery man, and to put of the title of Poperie (because the law doth so) but to come to the point (which in deede is the marke of a true Christian) so to11Psal. 1. 1. 2.Ps 1:1Ps 1:2 refuse the counsell of the vngodly: so to shunne the waye of sinners: and so to abhorre the seate of the scornefull: as with all (for so the originall text is to be expoū ded in that place) to meditate in the law of God day and night, to make it22Psal. 119. 105.Ps 119:105 a lāterne to our feete, and a light vntounto our pathes: to lay downe all our wisedome, and our owne wayes, at the feete of Jesus Christ: and to be contented, both in Judgement, & in practise of life, to let the lyne of the worde direct vsus. how sew such are there founde, and how thinne be they sowne, throughout this whole lād? and all because of this,The subtiltie of Sathā, in the matter of reformation. that Sathan would persuade vsus, that the further we be from zeale: from godly life: frō feare of offending God and his Church: the further we be from Poperie, and therfore the safer, as in this one example shall appeare: when we doe, by the word of GOD iustly cōdemne, the tyranny and butchery of that Antechrist in captiuyng the consciences of men, vnderunder his slauish subiection, and then doe heare that the word of God hath prescribed an order in his Church to bridle the varulinesse, & amend the abuses that rest in eueryevery one, who is called a brother: if once we desire to hauehave the same executed, that offences may be taken away (oh say they) y^t were euen to become slaues vntounto Poperie agayne: and therfore that they neuer come neare that, they wilbe sure to geue them selues to all libertie and loosenesse: in the meane while, they forget that Sathan laboured to practise so with our Sauiour Christ Iesus, to driue him too farre into y^e contrary extremitie. If he can not preuaile with man to make him couetously minded, to be alwayes pludding vpō worldly cares, that all good things may be choked in him (whereunto almost) eueryevery man yeldeth: thē will he at him with the contrary, to driue him to carelessenesse, in respect of those thinges which he is bounde to looke vntounto. In a word it is Sathans continuall practise, neuer to let man rest in that golden meane which Gods word prescribeth, but euer to intise him to the one extremitie, or the other: and therfore we hauehave great need to pray vntounto the Lord, to make vsus wise harted, that we may see the course commaunded, and continually proceede in it. Moreouer, in y^e Sathan, would hauehave him throw himselfe downe headlong, which is (as you hauehave heard) contrary vntounto the other: it is to the ende that hee may make him vaynelie presumptuous, vpō his owne power, which is a tēptation greatly infecting the world, for notwithstandyng that we be in our selues most foolish, ignoraunt, and simple, yet Sathan will steale all the sight of that out of mans mynde, and persuade him of himselfe very highly. Whereupon it commeth that we see the whole worlde so caried away in pride and presumption, that eueryevery man swelleth in his own conceite, seeking to disgrace all other men in respect of him selfe, and liketh of nothing bee it neuer so good, holy▪ or wisely done or sayd, but that which is forged in his owne imagination: but wee must learne the lesson of the holy Ghost set downe by the Apostle Paule, in 11Rom. 12. 10.Rom 12:10geuing honor to preferre one & an other, and not our selues, in our owne blind persuasion: Sathan laboureth not onelyonly in this, to make Christ Jesus thinke too wel of himselfe, but also vppon the same to vse vnlawfull meanes, to make it knowne vntounto others, which is a braūch (if you marke it wel) secret poyson, wherewith he greatly venometh mankynde. For when once he can bring man to thinke better of himselfe then others doe, or (in deede) is cause why he or they should: then will he ticle him w^t vayne glory,The nature of vayne glory. y^t is with an inordinate desire of blazing his power & dignitie vntounto men: whereunto when he can finde no fit instrumentes, for the execution of the same, in such measure as hee would: rather then it shalbe vnatchiued (such is his thirst after prayse, & popular fame) he wilbe his owne spokesman, and pleade his owne cause, as we may see in the wordes & deedes of men: words, when men are not ashamed to commende of, and prayse themselues, shewyng in boasting maner what they can doe, and what great things they hauehave done (and often, all starke lyes) thinkyng the matter neuer sufficiently knowne vntill themselues lay it open,The cause of gorgeous and disguised apparell. in deede when mē and womē (as we see in their practise will adorne (or rather disguise) them selues in such straunge and monstrous maner, as we see continually practised amongest vsus: and all commeth from a braunch of that that Sathan would gladly suggest into the sonne of God, to thinke it shall not otherwise bee knowne how noble, how worshipfull, how rich in liuynges, or great of byrth they are, and they persuade themselues, that eueryevery man admireth their great estate thereby, when (poore soules) they take the readyest way, to be mocked and taūted of eueryevery one that seeth them: esteemyng them rather of foolish, vayne, and wanton, then wise, sober, or honest behauiour. This kinde of decette is yet further to be ripped vp, for it is an infection that stealeth euen vponupon him that is (otherwise) watchfull: for it is a marueilous hard thyng (such is our corruption) euen for the dearest children of God, to doe any thyng that is good, or be in any good estate or condition, but as Sathan would hauehave had Christ to hauehave misdemeaned him selfe because hee was the sonne of God: so doth he exceedyngly labour, to make their affections corrupt in the same manner. In respect whereof, I pray God that we neuer let passe from our remembraunce the saying of that singular vessell of God S. Paule, that sayth hee had the112. Cor. 12 7.2 Cor 12:7 messenger of Sathan to buffet him (a pricke in his flesh) least he should be exalted aboue measure, through the aboundaunce of reuelations. For of all sinnes,Man hardly doth any good thyng but hee is proud of it. I am persuaded that the best and godliest cā most hardly auoyde this, to doe any thing that is good, & not be proude of it: but let vsus pray vntounto God, for his grace, that our affections may be so reformed, that we neuer ascribe any thyng to our selues, that is his: and then shall we neuer bee proude of that which is not our owne. Marke yet an other pointe of Sathans doinges▪ he carieth him vntounto an high place, aboue the rest of the buildyng, but it is to the end, that he may throw him down the lower, and with the greater fall: for he meaneth neuer any thyng lesse then to benefite any man, but his purpose is continually to seeke by all meanes his destruction: and yet will he set a goodly shewe vponupon the matter, as though he laboured for his wellfare, to the ende he may the more easily deceaue: whereby we may see, that as Sathan is contrary vntounto God: so is his doyng most vnlike y^• Lordes. For the Lord while he intendeth the profice of a man,The cōtrarie course of God & Sathan towardes mā. doth hū ble him, cast him downe, and make him seeme base in his owne eyes, that hee may aduaunce him, lift him vp and adorne him with glory, and Sathan doth here cleane contrary to wit, exalteth highly, to the end he may throw downe the lower, and therfore we are to take heede of those thynges in this world, that either offer vntounto vsus present pleasure, or feede our humor in pleasing of our selues. And on the other side, not despise the snubes and checkes that the Lord doth often lay vponupon his people, for so much as (howsoeuer in present the former may be more delightfull yet) the latter in the ende (to him that hath the right vse of it) is farre more profitable. Lastly (to conclude this point, & so to proceede) the drift of Sathan is to make him, beare him selfe to bolde vppon this that hee is the sonne of God. A practise wherewith he greatly preuaileth in the world. For where as GOD hath in his wisedome, set and appointed the places of men to bee diuers: some in great,The end of great callings one aboue another and how Sathan peruerteth them. and some in meaner conditiōs: to the ende that by the greater his glorye might more eminently appeare in those whom he hath aduaunced: Sathan laboureth (and mightely preuaileth to deface this glorious ordinaunce of God, and to make it vnprofitable vntounto that ende whereunto it is ordained, For he telleth Princes, & great personages, that for so much as they bee in so great and excellent estate all thyngs are lawfull for them: their will may bee their direction, and who may controll them? whereby they promise vntounto thēselues great freedome to sinne: for that they are not to be censured by man (the meaner man also whom it pleaseth GOD to aduaunce, vntounto dignitie, and great estate in the worlde, whereas he should reason thus: God hath in his great mercy dealt thus graciously with me, to preferre me, before many of myne equales and betters (no doubt) it is to this end, that I should in more notable manner aduaūce his glory, and in greater measure bee a staffe vntounto those that feare the Lord, and a shield to defēd them agaynst the wicked: Sathan teacheth him to reason cleane contrary: as thus. Now I am adaunced, now am I inriched, now am I esteemed, I hauehave all thynges that I can desire,How the wicked abuse their high calling. what should now let me, why I may not geue my selfe vntounto my pleasures, to feede my owne affections and be it right or wrong, who shal say nay vntounto it? or who dare finde fault with it? I would to God that we had not too manifest experience, of such reasoninges: for where as great personages, should bee glorious in great and raxe vertues, for others to immitate, it falleth out (oftētymes) that they be patternes of most monstrous sins, vntounto those that will learne to follow them. Sathan findeth such fruite towards the building vp of his kingdome, by this course, that hee infecteth all sortes of people by the same, so that not so much as the simple countreyman (if that hee can any way persuade himselfe, that superiour persons hauehave any good likyng of him) but will attempt whatsoeuer, shall any way serue his owne turne: alwayes thinkyng thus with himselfe: if I be crossed in it, I hauehave a frend,The cause of all misdemenoure in the commō weale. a great man that will stand by me, and suffer me, not to hauehave the foyle. Frō this fountaine doth arise all the troubles, and disorders that are eueryevery where to be sene: which (if you marke well) you shall see, that it springeth from his brayne, that beareth himselfe bolde of his frendes that he can make, either in Court or in the coū trey. And thus can Sathan cunningly deceaue the world. But (if it pleased God to put it in the harts of superiours on whō all wicked men do relye) it behoueth them to hauehave especiall care, whō they stād with, for so much as they can not choose but be guiltie of the sinnes committed, by them, and it is now come to that passe, that a liuery coate maketh a man lawlesse where soeuer he dwelleth.

16(For it is written he shall geue his Angels charge ouer thee. &c.) Now come we to the reason that Sathā vseth,Sathan will proue his matter out of the scriptures. to the end that he might with more probabilitie seeme to vrge no vnlawfull thing: his reason is thus much in effect. I persuade thee to nothyng, that either, may be any way offensiue, vntounto GOD, or daungerous vntounto thy person, for that which is writtē in Gods owne word, must needes please him well, & that which he hath promised, can not be vnperformed: and thou canst not bee ignoraunt that hee hath cōmaunded his angels to take heede, vntounto those that are his, & so to protect thē, agaynst all daungers that may seeme to be incident vntounto them, that they shall not so much, as trippe or stumble at a stone, that lyeth in their way, a speach in appearaūce, merueilous glorious, but in truth (beyng rightly scāned) most wicked and impious: for marke, his intent is (as we hauehave heard) to persuade Christ Jesus to sinne, and yet for the proofe of the same, hee will needes alledge the Scripture in which maner (before we come to the text it selfe) there resteth a double subtiltie, first he seyng himselfe cōuicted by the Scripture, beginneth now to fight with the same weapon: both that hee may seeme to hauehave as much force on his side to persuade with, as Christ had in resistyng: and also, that he by taking that weapon into his hād, might cause the sonne of GOD to refuse it, and vse it no more agaynst him: either of which if he could obtaine hee would not greatly doubt of the victorie. Which we are diligently to consider, and obserue: for Sathā knowyng that he is no way so wounded as with the word of God, vseth many sleightes from tyme to tyme, to depraue vsus of the benefite of the same.How Sathā laboureth to bereue vsus of the benefite of the worde. For either he will labour to take it vtterly away from vsus (as he doth mightely, by those miscreauntes the Papistes) or if he can not get that, yet will he vse some meanes or other, to make vsus as good bee without it as hauehave it, by settyng before our eyes texte agaynst text, by shewyng vsus the diuers sences wherein it hath bene taken: and all to this ende to make vsus Academickes, holding no certaintie of any parte of it. And therfore we hauehave great neede (especially in these dayes, wherein the Scriptures are so many wayes abused & peruerted) to craue the Lordes gracious fauour, to open our eyes, and enlighten our vnderstanding, that we may see the11Psal. 11▪ 15.Ps 11:15 misteries contained in his lawes: that we may with the knowledge of the text (in letter) vnderstand also the spiritual sence and meanyng thereof, to the right reformation of our iudgements, and conuersations, according to the same. The secōd braunch of the subtiltie of Sathan in alledging the text, is that he may the more easilie deceaue: and with the more coulour worke his purpose, and not be descried. Wherein we see that verified whiche the holy Ghost doth els where warne vsus of, namely, that hee can turne112. Cor. 11 14.2 Cor 11:14 him selfe into an Angell of light: that is set such a glorious face vppon the matter, that he would seeme to lead a man into the highest heauen, when (in deede) his purpose is to throw him downe to y^• lowest hell. For would not a man thinke, that the eternall worde of the euerliuyng God, being geuen vntounto the sonnes of men, to teach vsus to know God, and worship him aright, and to shewe vsus the way to endlesse felicitie, should neuer be spoken, but to that end, and therfore the very sillables of the same to carie in them alwayes, great maiestie & reuerence? which in deede) is the end wherfore it is geuen vsus) and yet behold how sathan (as hee vseth it) would make it serue his turne, to teache the way to perdition. Wherein (though the sonne of God could quickely espy his legierdumain yet) hee greatly ouertaketh mankinde with it: especially those,The daunger to professe religion and not labour for sound iudgement by knowledge. that hauehave a generall likyng to Religion and yet are …, in the true sence, and meanyng of the text: we see how Sathan c…ieth them from opinion to opinion and eueryevery thyng that seemeth to hauehave any probable shewe of Scripture in it, they take by and by as an vndoubted truth. Wherein as (at the first) he abuseth their simplicitie, and vnstaydnesse: so (at the length) hee bringeth them to an obstinate frowardnesse, that in respect of their owne opinion, they will not sticke to condemne those whom they know in their owne consciences, to be the notable instrumentes of God to set forth his glory. And therfore it behoueth vsus, to take heede that we truely learne to discerne the spirites111. Ioh 4…1 John 4 whether they be of God or no: lest we (suffering the punishment of our owne carelessenesse) bee caried about with eueryevery22Ephes. 4. 14.Eph 4:14 winde of doctrine, by the deceite of men: but be so setled vppon the rocke33Mat. 16 18.Matt 16:18 Christ Jesus through the knowledge of the doctrine of the Prophetes and Apostles) that the gates of hell do neuer preuayle agaynst vsus. Thus much for Sathans sleight in the alledging of the text. Now let vsus see how he doth alledge it. (He shall geue his Angels charge ouer thee &c.) If you looke vponupon the wordes of the texte alledged, and conferre them with the 44Psal. 9. 11.Ps 9:11Psalme from whence he had them, you shall see a notable peece of cunnyng. For where as it is sayd here, that GOD will geue his Angels charge ouer (those that dwell vnderunder the shadow of the almightie) to guide them in their wayes: hee leaueth out this last word (their wayes) whiche (in deede) is the very thyng that would hauehave made him ouerthrow himselfe. And therfore he passeth it ouer. For the meanyng of the promise is, that God will protect them that walke in his wayes which he hath prescribed vntounto them. Now there is none so ignoraunt, but knoweth, that when a man is vponupon the toppe of a pinacle, his wayes to come down, is not to throw himselfe headlong, but, to come downe by y^• stayres, that be made for that purpose. UUhich Sathan knowyng well inough, doth leaue it out, that his dealyngs may not be discryed: this lesson doth hee teach many a one to put in practise, as for exāple, when he would persuade a man to bee a Papist. He will tell him that none can be saued, but whom the Pope will, and to proue it he hath a text to witte whatsoeuer11Math. 16. 19.Matt 16:19 thou bindest on earth shalbe bounde in heauen, and whatsoeuer thou loosest in earth, shalbe loosed in heauen, but he will neuer tell him that this is restrained to the wordes of the commission 11Mat. 2… ▪ 20.Matt 2:20teaching them to obserue whatsoeuer I hauehave commaunded you, els it is your owne inuention. When hee would persuade one to abyde still in his sinne, he will tell him that God hath mercy euer in store, and to proue it he hath a text, to wit, whensoeuer the wicked returneth from his sinnes,22Ezek 1… 21. 22.Ezek 1:21Ezek 1:22 they shall no more be remembred, but hee will neuer geue him leaue to learne that the mercy33Rom. … 4. 5.Rom 4:5 of GOD leadeth to repentaunce els thou heapest vp vntounto thy selfe wrath agaynst the day of vengeaunce: whē he would hauehave thee to be superstitiously deuoute, and so not to care for the doctrine of the word, he hath a text441. Thes. 5. 17.1 Thess 5:17 pray continually, but he will not tell thee that he whiche refuseth55Pro. 2… ▪ 9.Prov 2:9 to heare the law, euē his prayers are abhominable, and (in a worde) to cause thee make no cōscience of any sinne, hee will tell thee God is mercyfull, but hee will neuer tell thee, God is iust, vntill the latter end: then will he labour to cary thee away, either in a sleepe securitie, or els (in setting before thine eyes the multitude of thy transgressions) to driue thee, to vtter desperation. It is meete therefore that we be wise, by the wisedome y^t the holy ghost teacheth vsus in the word, least Sathan doe vtterly deceaue vsus, to our owne destructiō, Behold yet an other tricke of this enemy: he would cary Christ Jesus into that safe tower of Gods prouidence and protection, not to the end, that he may be safe, in deed, but that he might make him abuse y^• same to his owne ouerthrow. If you looke into the doynges of the world, you shall see that this lesson is greatly learned,How Sathā teacheth man to sin vnderunder coulour of the scriptures. and of them that take themselues to bee no small ones vsually practised. For he offreth to y^e view of those that know not y^• principles of Religion, the consideration of Gods eternall decree in the predestinatiō of his elect, before the foundation of the world was layd, not to this ende that hee would hauehave them rest on it, as an vnremoueable rocke, and hauehave the right vse of it, for the aduauncement of Gods glory, in their carefull obedience vntounto his lawes, and commaundementes: but rather, that he may make them altogether carelesse of any thing that concerneth God, or godlines: and so satisfie the lustes of their owne flesh with greedynesse in the whole course of their life. And therefore he teacheth them to reason thus, Gods decree is vnchaungeable, if I be elected I cannot perish whatsoeuer I do, and if I be reiected, do I neuer so well, I shall neuer be saued: and therefore to what end should I heare Sermons? pray? liue godly? or doe any good thing els? Whereas the Lord in his word teacheth a cleane contrary conclusion: the decree of God being vnchaungeable, is yet secret, and knowne by none other meanes, but onelyonly the fruites of it: whiche is the holy ghost assuring the conscience, and holy conuersation witnessing thereunto, and therfore I must labour (for the112. Pet. 1. 52 Pet 1:5 assuraunce of my saluation vntounto my self) to liue in al holynes & godlines: & whē I finde it, still to indeuour more & more obedience to the lawes of that most louyng and gracious God, that had such care ouer me, as to elect me, and ordaine me to saluation, before he made me. But as Sathan deceaueth the world in this pointe, so doth he in many other: as the free iustification onelyonly by faith in Christ Jesus, doth hee set before the eyes of mā, to make him neglect good workes: and so in all other points of true Religion.

17(Iesus sayd vntounto him, it is written agayne, thou shalt not tempt the Lord thy God) this is the aunswere of our Sauiour Christ, vntounto the former assault,The answer of Christ vntounto Sathan. which (being in wordes very brief) containeth, in effect thus much. Thou goest about to persuade me to doe that which is not lawfull: & for thy purpose thou seemest to alledge y^t Scripture. But know, thou this, that the place of y^t Psalme (if it were true as thou alledgest it) should be contrary to an other text, where it is set downe, as a generall decree, of all men to bee followed for euer, that man must not tempt God by doyng those thyngs that are not warranted. In which aunswere (before we come to consider the wordes of the law alledged by Christ) we hauehave diuers lessons to be learned for our instruction. First in that hee (notwithstandyng that Sathan had presumed to vse the sworde of Gods word agaynst him) flyeth not to any other weapon (as accompting that either abused by the enemy, or vnable any way to serue his turne) we learne that although the aduersaries of the truth, do abuse the Scriptures, and peruert them to their owne destruction: and though wicked mē, will (for the defence of sinne) and in mockyng maner) take y^t word of God in their mouthes,The wicked abusing the word of God, make it not the worse for the vse of the godly. yet is this no cause either to make vsus carelesse in searching y^t foode of our soules out of the same: or to make it lesse of force to beate back, all our spiritual enemies. But rather to bee so much the more diligent, to meditate in the same day and night, that we may attayne vntounto the true vnderstanding of that (for our owne comfort) which they snatching at, doe abuse to their eternall confusion. A lesson very needefull to be learned:How the wiked shake of the scriptures when they are aleaged against them. for we see that the deuil hath wonderfully preuailed with all mē in y^t world (the true professours of Iesus Christ onelyonly excepted) for if you reason with a Papist concerning any point of doctrine or an Atheist for the conuincing of any sinne, and for your warrant doe alledge the worde of God: tush (say they) eueryevery man wil alledge Scripture for his defence, & so they thinke that they hauehave notably aūswered the matter. But we are to learne, by the example of our Sauiour (in this place) that as the dronkarde abusing drinke, is no cause why I should refuse it, to quench my thirst: and the gluttō gordgeing himself with meate,A comparison. no cause why I should thinke meate thereby abused, or the blessing of God lessened in the same vntounto me, for the satisfieng of my hungry body: no more was the abuse of Sathan in peruerting the Scriptures, any cause to driue Christ from defendyng his innocencie by the same: neither ought the godlesse practises of the wicked (in prophaning the Scriptures) be any cause, why I should not make it still my direction to11Tim. 3. 16. teach me true doctrine: to improue in my selfe and others erroneous opinions: to informe me in the way of godlinesse: to reproue sinne and wickednesse: & to22Rom. 15. 4.Rom 15:4 comforte me in all calamities and distresses, Moreouer (if you marke the manner of Christes replye) you shall see how netably he pulleth away the visarde from Sathans face, and maketh him appeare in his owne kinde to be (as he is) an abuser of the scriptures, to a wicked purpose. Which is to be noted in this word (agayne) wherein, Christ maketh a contradiction (not betwixt scripture and scripture) but betwixt the sence whereunto sathan would apply the text, & other places of the word of GOD: as if he should say, thou shewest thy selfe to be a deprauer, in that thou wouldest hauehave a peece of Gods worde, so taken, as that it must needes cary with it, a manifest contrarietie, to other places of scripture, and therefore thou doest abuse the text. A notable example, for our direction, when we deale with any man, that would hauehave the worde on his side:How to discerne the abuse of the text. to examine not onelyonly the circū staunces of the texte (as aboue) but also to see how that place produced by him in that his sence, accordeth with the rest of Gods word and the course thereof, wherewith if we finde it to consent, it is to be receaued, if not (by the example of the sonne of God in this place) it is otherwise to be expounded. This doctrine (beyng rightly learned and vsed) is many wayes profitable. For it is first, a most excellēt way (when we reason with others that being carnall, doe carnally alledge the word) to reueale vntounto thē (if they bee not wilfully blinded) their errour, and so to teach them to amend it. Besides that it is an excellent rule for vsus to obserue in the reading (or by any meanes searching) the true sence of y^t word of God: for oftentymes we shall meete with such places, that either by reason of the figuratiue speach, or the phrase of the Hebrew, or Greeke text, which vntounto our English tongue is often straunge) seeme to bee hard to bee vnderstoode, or diuersly to be taken, or els at the first sight is a Paradoxe, and straūge opiniō, in the course of Religion: then will, this lesson of our Sauiour Christ Jesus stand vsus in good stead: namely it wil teach vsus to conferre it, with other places of scripture, and see how it may bee taken agreable vntounto them, & so expounded, according to the proportion of fayth: And further it will bee a notable shield vntounto vsus agaynst many and infinite temptatiōs of Sathan, wherewith he laboureth to seduce vsus. For he (almost) neuer commeth vntounto the godly in his owne name, but vnderunder coulour, and pretence of Gods word. Now if we hauehave the right vse of this lesson, it will teache vsus to wey his drift to examine his proofe, and conferre it with the course of true Religion and godlines, and then shall we see, that howsoeuer the motion, that hee suggested into our mynde, seemed to hauehave his foundation from the Scriptures, yet was it no better then an illusion of the deuill, to entise vsus to sinne. Moreouer in the manner of his aunswere, hee geueth vsus an other most excellent ensample for our instruction, for Sathan (in alledging the Scriptures) doth not alwayes leaue out a peece of the sentence, but sometymes he bringeth y^t whole. Now as we are taught in the former doctrine, to examine the sence, wherin he doth vse it: so (agayn) doth he teach vsus, to examin the end whereat he aymeth, which Christ doth thus: Sathan alledging the promise of protection, driueth at this, to make the sonne of God sin agaynst his father: which Christ layeth open by ioyning y^t cōmandement, with the promise and then he reasoneth thus: My father neuer promised protection vntounto any that goe about to breake his commaundementes: now that whiche thou wouldest hauehave me to do, cānot be performed without a direct breach of this law: Thou shalt not tēpt the Lord thy God. A most excellent pointe of Religion, for the Lord in his promises and cōmaundementes, aymeth at one thing, to witte, his obedience and the comfort of his children, for if hee say do this, y^t conclusion is vntounto a true christian, y^u therfore must obey him, or if he promise protectiō, mercy, spirituall, or temporall blessings, the conclusion is (still) therfore thou must obey him, if thou depend vppon him. So that this doctrine serueth to most notable vse, in the direction of mans whole life. It is true that God hath geuen vntounto vsus those lawes whiche (by reason of our naturall corruption) we are not able to fulfill, and therefore the authour of our saluation is onelyonly, his mercy in his sonne Jesus Christ: yet are we to know, that the law of god is not thereby adnihillated, but 11Rom. 3. 31.Rom 3:31established, for the continuall course and direction of mans whole life: and therefore if we shall at any time, reason to our selues thus: I am saued by the mercy of GOD, therefore why should I be so strickt & precise in my life? Let vsus take heede, for in so doyng we turne22Iude. 4.Jude 1:4 the grace of God into wantonnesse: and if at any time this motiō shall come into our mynde:There is no vse of the promise of God, being seperated from his commaundement. I may doe such a thing, and I trust God will forgeue me, or, to bee thus, and thus obedient, to Gods word, and law, is a wearisome thing, God knoweth that we are fleshe & bloud, will beare with vsus, let vsus know, that it is the very temptation of Sathā, that seperateth the promise from the commaundemēt: and would hauehave vsus fall into sinne, and then let vsus set this lesson before our eyes, that our Sauiour ioyned them both together, the one to shew vsus the law of God, and to geue vsus matter of true confidence in him: the other to keepe vsus in order, by continuall obedience vntounto his lawes, to the adornyng of our profession by a godly life and cōuersation. Now let vsus consider, the text, that our Sauiour Christ doth alledge which is writtē in Deut.11Deut. 6 16.Deut 6:16 Where Moyses (shewing the wonderful louelove of god to the Israelites) persuadeth with them to take heede, how they walke, & what they do, least they tempt the Lord their God vntounto anger: what it is to tempt God, we hauehave heard before, to wit, to try his power or his patience: his power, when we, seeing hys mightie protection ouer vsus, set downe in his word, doe take in hand some ventrous thing, to see whether it be true or no: hys patience, when we vnderstanding his seuere vengeance pronounced in his word to light vponupon thē that goe on carelesly in iniquitie, doe notwithstanding, little (or nothing at all) regard the same:VVhat it is to tempt God and what not. but presuming vponupon his merciemercy and forgetting hys iustice) do giuegive our selues ouer to y^t lustes of our owne fleshe: so that our Sauiour Christ alleageth that place to proue, that if hee should throwe himselfe downe headlong, he should tempt God, in the first sort, to wit in trying whether hee would preserue him or no. The doctrine (therefore) that we are to learne out of this place is this: that we must not onelyonly hauehave an eye to this, that eueryevery action which we take in hand, and eueryevery thing that we goe about, be warranted by the word of God: but also that the maner thereof, and the meanes for the performance of the same, be suche as God himselfe hath appointed, and not such as we in our owne (foolishe wisedome) do like well of: which lesson) (if it were rightly learned and put in execution) would be the cause of abridging many a mischief in common weales: of healing many a breath in Churches, and in letting many a shipwracke of conscience that is eueryevery day to be seene:How God is tempted by Princes and magistrates. For if Princes and gouernours of kingdomes and common weales, could be contented, to lay downe all theyr honor at the11Psal. 2. 12.Ps 2:12 feete of the sonne of God: and were persuaded that whatsoeuer they doe that pleaseth not him, is the greatest dishonor that euer can befall them in y^• world and the keeping of his commaunde …eutes (in the ruling of theyr people) their sole and onelyonly true glorie. They woulde not so much make their will to be theyr law.In Church gouernours. If those that would be counted the builders and maister workers in the erecting of the spirituall temple of God, could be contented not onelyonly to propound vntounto themselues the building of the Churche of God, for their matter, that they would bring topasse but also (in the maner of the same) be contented to let the holy Ghost be theyr counseller, and to renounce theyr owne deuises, and let goe theyr worldly dignities: wee should not onelyonly see the glorious beautie of the former temple (I meane the growyng of the gospell in the primatiue Churche) moste flourishingly to shine, for that the Lord woulde (according to hys promise) blesse his own ordinance, and institution: but also that kingdome of Antechrist, that hath so long bene wind-shaken (and yet falleth not…) quickely hauehave a most notable ouerthrowe. If eueryevery priuate person also, that hath taken vponupon him the profession of the glorious gospell of Iesus Christ,In priuate persons. could be contented (as were11Rom. 6. 17.Rom 6:17 the Romaines) to obey from the heart, the forme of doctrine, wherunto he is deliuered (both for the furnishing of his iudgement in knowledge, and gouerning his life in practise) the name of God should not be so euill spoken of: the religion of God not so slaundered: nor the common enemie hauehave so iust cause to reioice, and say there, there, but in eueryevery of these conditions, men are so wedded vntounto theyr owne affections, and nature beareth such sway (by the instigation of the deuill) that either in the matter of theyr calling, or (at the least in the maner) they must hauehave a tricke of theyr own cunning: wherby it commeth to passe (for asmuch as the Lord cannot abide to part stakes with any nor to giuegive his glory vntounto any other)22Isa. 42. 8.Isa 42:8 that the iust iudgement of the eternall & mightie God is vppon theyr labours, that they see moste lamentable successe in the same: and all for this, that they will presume, to prescribe vntounto him, what is to be done, and to adde vntounto his wisedome, whiche is eueryevery way most pure, and perfect: but wee must learne (if we meane indeede, to profit by the doctrine of our Sauiour Christ in this place) not to tempt God in such sorte, but that he be our director, and counseller in eueryevery thing that we take in hand, or els neuer presume to attempt it.