The diuell tempteth either immediatly by casting bad motions as it were firie darts into mens hearts , Ephes. 6.16 which are called his suggestions : or mediately by meanes , vsing either as his instruments sometimes the flesh , that is our own corruption , which is as it were the diuels bawd prostituting the soule to his temptations , or the mediation of other men sometimes friends sometimes foes , who are as it were the diuels brokers : or else as obiects and occasions either the desires of the world which he vseth in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is getting as baites of sinne , and in regard of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the vsing , as the snares of sinne , or the terrors of the world , which are as it were the diuels bugbeares to scarre vs from weldoing . As touching these temptations therefore which are prouocations to euill , wee conclude with Iames 1.13 . Let no man when he is tempted say I am tempted of God : for God as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that cannot be tempted to euill , so he tempteth no man , namely to euill .

But you will say , God tempteth Abraham to kill his own sonne which is a sinne , and elsewhere he is said to harden mens hearts , to leade them into temptation , &c.

Ans. Whether this particular whereunto Abraham was tempted were a sin or not , I will anon discusse in the person of Abraham . In the meane time this generall assertion is to bee retained , that God tempteth , that is , prouoketh no man vnto sinne .

Ob. Why then doe we pray that he would not leade vs , or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , that he would not carrie or bring vs into temptation ?

Answ. It is one thing to tempt , and another to leade into temptation : as it is one thing to execute punishment on a malefactor , and another to deliuer him ouer to the executioner ; the one is the act of the hangman , the other is the act of the Iudge . So the diuell tempteth and God leadeth into temptation . For the better vnderstanding whereof wee are to know that there be three degrees of the Lords dealing in this case . For first the Lord sometimes bringeth his seruants to be tempted , as it were his champions into the lists of the combat to be encountred and tried , that his graces in them may appeare , but not to be foyled , and much lesse ouercome or vtterly vanquished . Thus our Sauiour Christ was carried of the spirit into the wildernes to be tempted of the diuell , Matth. 4.1 . Thus Iob was permitted , yea and committed into the hands of Satan to be tempted .

Secondly , the Lord sometimes deliuereth men to be tempted , and leaueth them for the instant to take a foyle , either for a chastisement or a triall , that they might be humbled at the sight of their owne weakenes , and bee made more circumspect for the time to come . Thus the Lord left Ezechias when the Embassadours of Babylon came vnto him that he might tempt , that is , prooue him , and know , that is , make knowne all that was in his heart , 2. Chro. 32.31 . The like may be said of Dauid and Peter when they fell .

Thirdly , the Lord sometimes deliuereth men ouer to the diuell as his executioner , or to their owne lusts , not only to be tempted , but to be ouercome and to be carried headlong into sinne , as a iust punishment of their former sinnes . For howsoeuer men thus giuen ouer do as it were take a felicitie in sinning , yet of all punishments that can befall a man in this life , Rom. 1.24.26.28 . this is the most dreadfull iudgement . In this sense therfore God is said to lead men into temptation , as also to harden mens hearts , not that he tempteth , that is , prouoketh any to sinne , or infuseth sin into them , nor that hee hardeneth , that is , of soft maketh hard , but that they being hard and in the slauerie of sinne and Satan alreadie , he giueth them ouer for a iust punishment of their former sins , further to bee hardned and enthralled : which hardnes and thraldome they further gather to themselues willingly , hardening their owne hearts , Exod. 15.32 . and committing sin with greedines . Ephe. 4.19 . It cannot therefore be prooued that God tempteth any , and yet it cannot be denied but that in all temptations he hath a stroke . For this is a certaine truth , that nothing can happen inscio aut inuito Deo , without Gods knowledge or against his will . For his knowledge is omniscient , and nothing can escape it , his will is omnipotent , and nothing can resist it . The diuel therefore cannot tempt a man , vnlesse God would haue him tempted ; nor foile him , vnlesse God would haue him foiled ; nor vanquish him , vnlesse God would haue him vanquished . And although the diuell in tempting , and the man which yeeldeth to the temptation doe both sinne ; yet by their sinnes the Lord bringeth to passe his owne good worke . As for example , the chastisement , triall , or amendement of his seruant , or the iust punishment of the wicked . And howsoeuer the diuell and wicked men in respect of their will and indeuour rebelliously oppose themselues against the will of God ; yet the euent is no other then God hath appointed , God in his infinite wisedome and almightie prouidence , so ouer-ruling the actions of all his creatures , that when they thinke nothing lesse then to doe the will of God , they become his instruments vnwittingly for the effecting of his designes , as August . saith ad Laurent . cap. 100. Hoc quippe ipso quod contra Dei voluntatem fecerunt , de ipsis facta est voluntas Dei : But we must distinguish betwixt the euill worke of the bad instrument and the good worke of God , which by the euill instrument he bringeth well to passe , which is neuer the worse for the bad instrument , as it is neuer the better for the good . As for example , when a malefactour ( whom the Magistrate perhaps suffereth to goe vnpunished ) falleth into the hands of theeues and is murthered , the iudgement of God vpon him is no lesse iust , then if he had been put to death by the Magistrate . Albeit the instruments by whom this iudgement is executed , are wicked murtherers . Thus through the enuious sending of Ioseph by his brethren , who therein set themselues against the will of God reuealed in Iosephs dreames , the Lord in mercie sendeth him to be a father vnto Pharao , and a fosterer of his Church , Genesis 45.7 . and 50.20 . By the filthie incest shamefully committed by Absolom , the Lord iustly punisheth the adulterie of Dauid , 2. Sam. 12.11.12 . By the treacherous , vniust , enuious giuing ouer of our Sauiour to death , by Iudas , Pilate , and the Priests , the Lord in vnspeakeable mercie gaue his sonne to death for vs , Act. 2.23 . and 4.28 . So by the wicked and malitions temptations of Satan , who therein seeketh the ruine and perdition of the faithfull , the Lord furthereth their saluation , sometimes chastising them for their amendement , sometimes trying their faith and obedience , sometimes exercising them to humilitie and mortification of sinne , alwaies so onerruling the malice of the diuell , that euen in his temptations , wherein he intendeth nothing but their harme and destruction , he becommeth ( maugre his spite ) the instrument of God to further their saluation .

Thus then it appeareth that God tempteth no man vnto euill , and that howsoeuer the Lord hath a hand in all temptations which be vnto euill , yet he worketh no euill , but vseth , ordereth , and disposeth them vnto good , and so ouerruleth all his creatures , that when they intend and doe euill to their owne damnation , they are the instruments of God to aduance his glorie and further the saluation of the elect . The which doctrine as it ministreth singular comfort to the faithfull , vnto whose good al things , euen the temptations of Satan , doe worke together , Rom. 8.28 : So it serueth to discouer the diuellish malice of the Papists , & namely of the shamelesse author of the twelue Articles , who is not ashamed to publish in print , that wee not onely make God the author of sinne , which is blasphemous , but the only cause of sinne , and ( that which the diuell would haue bin ashamed to vtter in his owne person ) that wee make God worse than the diuell , Articl . 10. But I conclude this point with Fulgentius , ad Monimum . lib. 1. pag. 57. Deus itaque licet author non sit malarum cogitationum , ordinator est tamen malarum voluntatum , & de malo opere cuiuslibet mali , non desinit ipse bonum operari : That is , God therefore although hee be not the author of euill thoughts , yet he is an orderer or disposer of bad willes , and by the bad worke of euery wicked one , he ceaseth not to effect that which is good .

Hitherto wee haue spoken of the former kinde of temptations which are prouocations to euill , in which sense God tempteth no man . The other kind are probations or trials , in which sense God in diuers places of the Scripture is said to tempt , that is , to trie or to proue men , and that diuersly , as we shall heare anon .

But it wil be said , that tentare , to tempt or trie a man , is to take an experiment of him that is tried , presupposing in him that tempteth either ignorance or doubting at the least : the former whereof is a priuation or absence , the latter a defect and want of knowledge ; but neither is incident to the alknowing God , who with one eternall view or act of vnderstanding , doth at once perfectly and distinctly know al things that haue been , are , or shall be . It may therefore be demanded in the next place in what sense God is said , who knoweth all men better then themselues , to tempt or proue them .

I answere , that tempting or prouing doth not alwaies presuppose ignorance or doubting in him that tempteth . For there are two sorts of tempting or prouing : the one when a man tempteth to take an experiment of that which hee knew not , or doubted of ; as when a master trieth the fidelitie of his seruant , or one friend the good will of another , whereof he is not sufficiently perswaded . The other , when one tempteth , to cause the partie tempted to giue an experiment of that which hee alreadie knoweth : as when a Schoolemaster calleth forth one of his best schollers , and apposeth him in such questions as hee can answere . The end of both indeed is experimentall knowledge : but of the former , the knowledge of him that tempteth , that hee may by experience know somewhat whereof before he was ignorant or doubtfull : of the latter , the knowledge , not of him that tempteth , but of him that is tempted , and also of others . In the former sense , tempting cannot properly be attributed to God , yet vnproperly and after the manner of men , it may . For euen as God is said to be angrie or sorie , or to repent , Non quantum ad affectum , sed quantum ad effectum : Not in regard of the affection which is not incident vnto God , but of the effect , when he doth that which a man would doe when he is angrie , or sorie , or repenteth : So God may be said to tempt metaphorically , when as after the similitude of a man he saith or doth any thing whereby the minde and disposition of him that is tempted may appeare either to himselfe or to others . And as this is spoken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by a metaphore taken from men , so afterwards vers. 12. when hee saith , now I know , that is , now I haue experience or experimentall knowledge : for thereunto tempting directly tendeth . But in the latter sense tempting may properly be ascribed to God , who is then said to tempt , when he bringeth men into triall , and causeth them to giue an experiment of that which is in them , that their minde and disposition may be manifested , not to God ( before whose eyes all things , be they neuer so secret , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Heb. 4.13 . Va●in . apud ●ez●m . naked , and as it were cut through the backe bone ) but to themselues and to others . In this sense God is said to haue tempted Abraham , when he caused him to giue an experiment to the world of his excellent faith and obedience : and answerably hee is said vers. 12. now to know that Abraham feared God , when Abraham had giuen a good experiment of it , as Procopius fitly expoundeth those words , Nunc noui , i. nunc specimen eius rei dedisti eximium . And thus tempting , which in the former sense is attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men , is according to the latter sense vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it beseemeth God , De Sancta Trin. lib. 1. as Athanasius speaketh .

Now if it be further obiected , that if God would take triall of Abrahams faith and obedience , hee should haue tried him rather whiles he was yonger , and before he had giuen so many testimonies of his faith and obedience : for it may seeme strange that he would trie a tried seruant : I answere , according to that which hath been said , that God taketh triall of his seruants to another end then men doe . Men take triall of their seruants , because they would haue experience olf their fidelitie , which is not sufficiently knowne vnto them . But God , to whom the secrets of all hearts are knowne , needeth not make triall of men to this end , that hee might learne something which before hee knew not . But hee is said to trie men , when hee causeth them to giue experiments of that which he perfectly knoweth , and that either to themselues or to others . To themselues , for as Augustine well saith , De tempor● Serm. 72. Nescit se homo nisi in tentatione discat se : A man knowes not himselfe throughly , vnlesse , by tentation he hath experience of himselfe . For men many times ouerweene their owne gifts , and therefore God bringeth them into trial that they may see their owne weaknes , that seeing it they may be humbled , and being humbled they may be more feruent in prayer , more circumspect of their waies , and as it were more iealous ouer their owne hearts . Thus the Lord afflicted the Israelites in the wildernes , that hee might tempt them and know what was in their hearts , whether they would obserue his precepts or not : that is , that by their afflictions and trials he might discouer vnto them their owne weakenes and vnabilitie to keepe his law , and that they by this means might be driuen vnto Christ , Deut. 8.2 . The like may be said of Ezechias , 2. Chron. 32.31 . whom the Lord left to himselfe for a time , that he might tempt him and know whatsoeuer was in his heart . On the other side , men sometimes excelling in humilitie , are defectiue in thankfulnes , too much preiudging their own gifts , and therefore the Lord bringeth them also to triall , that they seeing his graces in themselues , may be thankfull vnto him for them . What shall we say then ? De tempore Serm. 72. Sic ergo ignarus est Deus . rerum &c. ( saith Augustine ) Is God therefore so ignorant of humane affaires , so vnacquainted with mens hearts , that hee should by tempting seeke to finde men ? No , but that man should finde himselfe . For ( as hee also saith ) there are many things in a man hidden and vnknowne vnto himselfe , Ibid. which are not manifested or made knowne , but in temptations . And as the Lord by temptations maketh men knowne to themselues , so also to others . First , in respect of their frailtie , that we by their example may become more circumspect , especially if they whose example we behold , were better and stronger then our selues . For if Dauid , if Ezechias , if Peter , when they were tempted , bewrayed their weaknes , how had we need to watch and to pray that wee enter not into temptation ? Matt. 26.41 Secondly , in respect of their faith and constancie , that wee seeing their good examples may both glorifie God , and stirre vp our selues to their imitation .

But as touching the tried seruants of God , such as Abraham and Iob were , this may be said in briefe : that the Lord trieth them , that his graces in them , as their faith , loue , obedience , constancie , patience , may be manifested not onely to themselues , both to minister comfort vnto them , and to stirre them vp to thankfulnes , but especially to others , vnto whom the Lord propoundeth them as notable patternes to be imitated . For euen as schoolemasters sometimes call forth some of their most toward schollers , and take exact triall of them , partly to approoue their owne paines , and partly to stirre vp their other schollers to greater diligence : so the Lord maketh choise of some of his principall seruants of whom he taketh exquisit triall , to manifest his graces in them , both to themselues and also to others , who comparing their own wants with their perfections , and perceiuing how farre short they are of that perfection which they are to aspire vnto , may be stirred vp to a daily increase in pietie . And to conclude this point with Augustine , Serm. 72. de temp . where hauing shewed that Abraham was tempted , that he might be the better knowne to himselfe , he addeth : And if Abraham were knowne to himselfe , yet hee had not been knowne to vs . Verely he was to be manifested either to himselfe or to vs . To himselfe , that hee might know wherefore to giue thankes : to vs , that we might know either what to begge of God , or what to imitate in the man .

So much may suffice to haue spoken of the proposition : wherein wee haue discussed these three questions : first , whether the Lord who is here said to haue tempted Abraham to kill his own sonne , doth tempt any man vnto euill : and secondly , if the Lord tempt none to euill , then in what sense he is said to tempt Abraham , namely to try or proue him : and thirdly , to what end the Lord , who by himselfe knoweth all things , tempted and proued Abraham , which Augustine briefly noteth , De tempore serm. 73. Vt manifestetur mundo , qui iam notus fuerat Deo : That he might be manifested to the world , who was alreadie knowne to God .

Now we are to proceed to the narration , wherein this great triall of Abraham is declared . And in the narration we are to consider two things , the action of God tempting , and the behauiour of Abraham when he was tempted . The action of God is twofold , his vocation or call , whereby hee prepareth Abraham to vndergoe this triall , vers. 1. Secondly , his commandement , whereby he trieth him , vers. 2. As touching the former : Seeing the thing here inioyned to Abraham , namely that hee should with his own hands kill his sonne Isaac , and offer him for a burnt sacrifice , was in shew not onely most cruell and vnnatural , but also repugnant to the commaundements and promises of God : therefore this is to be presupposed as a most certaine truth and taken for granted , that Abraham was as certainly and infallibly assured , as a man can be certaine of any thing , that it was the Lord himselfe which gaue him this commandement . For if Abraham could but haue suspected that it was not the Lord which spake vnto him ; how easily might he , yea and how resolutely ought he to haue repelled this temptation , as being not so likely to be a serious commandement of God , as an instigation of Satan , who might seeme thereby to prouoke him to murder his only sonne , and by sacrificing him to cut off the promises concerning the blessed seede of Isaac . But the Lord so fully enlightened his minde , so powerfully affected his will , so certainly assured him of the truth of this reuelation , as that he could not possibly once doubt thereof . To this end the Lord speaketh familiarly to him and calleth him by his name , Abraham , that he might duly attend , and aduisedly consider who it was that spake vnto him : And then hauing receiued his answere , Here am I , wherein Abraham shewed himselfe not onely assured of the person that spake to him , but also resolued to put in execution whatsoeuer he should commaund : then I say he propoundeth the commaundement , whereof I am now to speake . But first with this protestation , that it containeth the greatest triall that euer any meere man was exercised withall , and indeed farre greater then I in my weaknes am able to set forth vnto you , according to the worthines of the matter . Neither are you to maruell hereat , as though the Lord dealt hardly with Abraham whom thus hardly he tempted , nor yet to please your selues that you are not tried after the same measure . For seeing the Lord is faithfull , and suffereth none of his children to be tempted aboue their strength , therefore hee proportioneth their temptations and trials , God in trying his seruants obserueth a Geometricall proportion . according to the measure of grace bestowed vpon them . Hence it is that the best seruants of God haue endured the greatest trials : and accordingly Abrahams strongest faith is proued by the greatest triall , whereas the weaker faith of others , is exercised by easier temptations . For what Schoolemaster that seeketh by triall to encourage or approue his scholler , and to commend him to others ( as the Lord doth his tried seruants ) will appose a petite that learneth his A , B , C , in Greeke or in Hebrew ? But trials are proportioned to mens strength , the strongest faith hath the greatest trials , the weakest faith hath the least trials , and where are no trials , it is a signe of no faith .

Now that Abrahams triall was exceeding great , it may euidently appeare by those two things whereby the greatnes of trials is to be esteemed , to wit , the deerenes of that which he was to forgo , and the hardnes of that hee was to vndergoe . The summe of both is , that hee was to sacrifice Isaac . The deerenes of that which he was to forgoe , is of purpose amplified by the Lord himselfe to increase the triall , in foure degrees , plainly distinguished in the originall text . Take now ( saith he ) eth bincha , thy sonne , eth iehidcha , thy only sonne , asher ahabta , whom thou louest , eth ijtscak , euen Isaac , and offer him for a burnt sacrifice . Take thy sonne , thine only sonne , whom thou louest , euen Isaac . Alas , what needed all these words ? had it not bin sufficient to breake his heart , to haue said , take thy sonne and offer him , but he must be put in minde that he was his onely sonne whom he loued , euen Isaac his ioy ? But the Lord hauing giuen him strength to beare , laieth loade vpon him , and by euery word which is added , he addeth to the weight .

For a father to lose his son , especially by death , & that violent death , it is a greater grief than any man can conceiue that is not a father , such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall loue God hath implanted in parents , who therefore desire to die before their children , and exceedingly grieue if they suruiue them ; but especially in godly parents , and heroicall natures , wherein these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most effectuall ; but most especially in Abraham , in whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did excell , who as he had long wanted , so did he most earnestly desire , and highly esteeme of a sonne , in so much that without him he little esteemed of all outward blessings besides . For whereas God had by his promise ( Gen. 15.1.2 . ) encouraged him , Feare not , Abraham , I am thy buckler , and thine exceeding great reward . O Lord God ( saith he ) what wilt thou giue me , seeing I goe childlesse ? And therefore to lose him whom he so greatly desired , and highly esteemed , must needs in all likelihood be an exceeding great griefe vnto him . How did Dauid lament the death of Absalom his rebellious sonne , when he wept and said , O my sonne Absalom , my sonne , my sonne Absalom , would God I had died for thee ! O Absalom , my sonne , my sonne ! 2. Sam. 18.33 . How did Iacob mourne for the supposed death of Ioseph , Genesis 37.34.35 . hee rent his clothes , and put sackcloth about his loynes , and sorrowed for a long season , and when all his sonnes and daughters rose vp to comfort him , he would not be comforted , but said , Surely I will go down into the graue to my sonne , mourning ? And how againe was he reuiued , when hee vnderstood that Ioseph was not dead , Gen. 45.28 . where it is noted , that the spirit of Iacob reuiued , And Israel said , I haue enough , Ioseph my sonne is yet aliue . And yet Iacob and Dauid had many other sons , whose presence might comfort them in the absence of any one that they missed . But Abraham was to forgoe his onely sonne , which is the second degree to increase his griefe . For of many to haue offered any one to God , as it were the first fruites of his children , as Philo speaketh , it had been a lesse matter : but hauing but one , and no hope of more by Sara , his onely wife , to giue him was to forgoe all , and with him all hope of posteritie , which might haue pierced his heart with vnspeakeable griefe . Therefore the Scriptures when they would signifie the greatest sorrow that may be , they vse to compare it to the sorrowing of a father for his onely sonne , Amos 8.10 . Zach. 12.10 . And as this might haue caused great griefe , so it required great loue , not onely to forgoe , but willingly to forgoe his onely sonne . For this was a figure of Gods loue to vs , which in the Scriptures is worthily noted to be exceeding great , because he hath giuen his onely begotten sonne for vs , Ioh. 3.16 . Rom. 8.32 . 1. Ioh. 4.9.10 . But both his loue of God and cause of griefe for his sonne may greatly be amplified , if you consider in what respects he is called his onely son . For in this word , as Caluin speaketh , there was repetitus ictus , a doubled and trebled stroake , which might haue wounded his heart . For he is called the only sonne , first in respect of Sarai , who in regard of him was called Sarah , with promise that she should be a mother of Kings and of nations , as Abram also by the addition of the same letter ( he ) was called Abraham , to signifie that hee should be a father of many nations , Gen. 17.5.15 . and to put him in minde of this promise , which is crossed by the commandement , vers. 2. the Lord calleth him by his name , Abraham , vers. 1. Secondly , he is called his onely sonne simply , after the sending away of Ismael , whereunto the Lord in these words seemeth to haue relation , to gall his minde with the memorie of his putting away of Ismael , whom also he dearely loued . As though he would signifie vnto him , that he was not contented to haue caused him to put away Ismael the sonne of the bondwoman , whom also he loued ; leauing vnto him Isaac alone ; but he will haue him forgoe Isaac too , the only child which he had , or could looke to haue by Sarah , in respect of whose seede notwithstanding both he and she were promised to be the parents of nations and Kings .