THE COMBATE betwixt CHRIST and the Deuill Foure Sermons vpon the temptations of Christ in the wildernes by Sathan wherein are to be sene the subtile sleightes that the tempter vseth agaynst the children of God and the meanes that God hath appointed to resiste him sanctified to our vse in the example of our Sauiour IESVS CHRIST By Iohn Vdall Preacher of the word of God at Kyngston vpon Thames IAMES 1. 2. 3. 4. ¶ My Brethren count it exceeding ioye when ye fall into diuers temptations knowing that the triall of your faith bringeth forth pacience let pacience haue her perfect work that ye may be perfect and entier lacking nothing AT LONDON Printed by Robert Walde-graue for Thomas Man and William Brome TO THE RIGHT honorable HENRY Earle of Huntyngdon Lord Hastings c. Of the most Noble Order of the Garter Knight and Lord President of the Counsell established in the North-partes 1. V. VVisheth increase of all spirituall graces and true honor in this world and that endlesse glory that lasteth for euer WHEN I consider with my selfe right honorable that inestimable crowne of immortall glorie which it hath pleased God the father in his sonne Iesus Christ to lay vp in store for those whom of his mercy and free fauour he elected vnto him selfe before the foundations of the vvorld and with all those many tribulations and afflictions by which his heauenly vvisedome hath appointed them to enter into the same I see as in a glasse before myne eyes the cause that moued our Sauiour Christ to say that straite is the way vvhich leadeth to life and fevv there by that finde it and the blessed Apostle Paule to set downe there is a law in my members rebelling against the law of my minde and leading me captiue vnto the lawe of sinne for as the glorious maiestie of that heauenly ioy doth rauish the minde of euery man to wishe that hee might be partaker of the same so on the other side the consideration of afflictions and present calamities that all those who will liue godly in Christ Iesus shall suffer doth not onely terrifie many from taking in hand the profession of Religion but greatly vexeth and greeueth euen the deare children of God and maketh such a cōtradictiō betwixt the flesh the spirite that they seeme in such wise to be distracted as though they were deuided into two parts The one striuing with mayne and might to go toward hell the other labouring by all the force that it is able to goe towardes God But those that euer meane to take that course which alone leadeth to the kingdome of heauen must not onely seeke out of the word of God to know what he would haue them to do and carefully to put the same in practise but also they must make their accompt to haue infinite and continuall Crosses euen for the same so that vnlesse they be thus resolued that in respect of Iesus Christ they accompt all things vile and therfore for the professing and bearing witnes vnto his truth are contented to abide all extremities that Satan the world or their owne flesh can rayse vp against thē it is vnpossible that euer they should continue vnto the ende that they might be saued For God in his wisedome hath sene it most meete that they who shall reigne with his sonne Iesus Christ shall also be conformed vnto the similitude of his sufferinges to drinke of the cup that he did drinke of and to be Baptised with his Baptisme Now Satā who is a sworne enemy to mankinde and seeketh as a roaring Lion whom hee may deuour taketh occasion by this decree of God to driue man into all extremities inward and outward to the end that he may winne him vnto himselfe in leauing the course of godlynesse and giuing himselfe ouer to commit all iniquities and that with greedinesse and so much the rather because hee findeth our corrupt nature conuenient matter to worke vpon which in it selfe is altogether euill so that excepting onely those whō it pleaseth God of his mere mercy in Iesus Christ to regenerate by the knowledge of his word and working of his holy spirite all the posteritie of Adam is vtterly seduced by Satan to be instrumentes of enlarging his kingdome and encreasing their owne condemnation And those whom the Lord hath reclaymed from the seruice of sinne vnto the obedience of his Gospell haue euer bene and to the end of the world shalbe so tempted of Sathā so hōted at abhorred and abused of the world and so enticed by their owne flesh to retire vnto the league and amitie of the world agayne that they seeme to be of all men most miserable but this is their onely comfort and in deede the ioye that passeth all the pleasures of the world that their trouble is but for a tyme God will release them and wipe all teares from their eyes that as they are afflicted with Christ so shall they be glorified and reigne with him that the Lord maketh a glorious accompt euen of the death of his Saintes and reserueth their teares in a bottle yea hee accompteth all the troubles of his childrē to be his owne because in deede they suffer for his sake but they shall not lacke their reward yea such a reward as is ten thousand times exceedyng the measure of their sorrow for the troubles of this life are not worthy to be compared to the glory that shalbe reueled But yet we haue great neede to be comforted and stayed least we should be wearied and faynt in our myndes for so much as no correction for the tyme is ioyous but tedyous sharpe and greeuous able to make vs fall downe vnder the burthen of the same vnlesse it please the Lord to teach vs how and to giue vs might to support and susteyne it which is no where els learned neither any other meanes giuen then onely the worde of God whiche the Lord hath giuen vnto vs for that purpose Now for so much as an experience both of the subtiltie of our enemie in our afflictions and also of the meanes how to beate him backe is to be seene in those temptations of our Sauiour Christ in the wildernesse because I hauing in my ordinary course Preached vppon the same and diuers who receiued present comfort thereby beyng desirous to haue the continuall vse of the doctrine deliuered out of them desiring me to pen the same I condiscended vnto their desire and as neare as I could remember haue set them downe as they were spoken sauyng onely that in some particular applications I haue had regarde in writtyng vnto those to whose handes they may come as in speaking I respect myne Auditorie And I am bolde to make choyse of your honor to whō I may dedicate the same partly for that I might shewe some token of thankefulnesse vnto the same
Goliah and afterward his troubles were endlesse Paule was not contradicted but liued in great credit among the Jewes vntill the Lord made him a Preacher of the Gospell thē was he neuer free from slaunderous accusations violences and all kinde of iniuries the reason whereof is for that Sathan beyng ielous ouer his owne kingdome and fearyng the ouerthrow thereof when he seeth any raysed vp to fight agaynst it doth most basely bestirre himselfe for the suppressing of the same Therefore as euery one that will do any good thyng that may be acceptable vnto God comfortable to his conscience and profitable to his brethren must learne to haue an inuincible indefatigable stomacke for that he shalbe sure to haue many a counterbuffet and foyle if Sathan cā procure it so in the depth of all his extremities and in the middest of tribulations he may gather an argument vnto himselfe of singular cōfort that if he do that which is warranted by the word of God and taketh it in hād with the testimony of a good consciēce he may assure himselfe for most sure it is the more troubles that he endureth the more is he in the fauour of God doth him y ◠more seruice agaynst the enemies of his glory the world and the deuill and surely as this is a most profitable doctrine to be learned so is it most necessarie for all Goos people in these dayes but most especially for those Ministers of the word of God that doe with good consciēce rebuke the world of sinne and playnly vrge the necessitie of walkyng in the narrowe path agaynst whom the world is so mad partely for that iniquitie aboundeth among men and especially for that through lacke of discipline in the Churche euery man is let alone to doe what hee list that a man would thinke hell were broken vp and all the hellhoundes there were transposed unto the shape of men so horrible so false so slaunderous and so bitter be their wordes and deedes when they cā agaynst those sylie ones But this is our stay the Lord that is in heauen doth laughe them to scorne and this is to vs an argument of great comfort that the more they rage the more are we assured that God is on our side Into the wildernesse the place where he was tryed commeth now to be considered whiche was the vninhabited wildernesse where were no creatures but wilde beastes as Mark recordeth amōg which he liued for that tyme wherunto the world may welbe compared because of the troublesomnesse intricate wayes and daunger thereof Our Sauiour was led by the spirite thyther First that hee might come thence as a newman fit to take in hand so wayghtie an enterprise whiche also was prefigured by Moyses his beyng fourtie dayes in the mountayne and Elias in the caue of Horeb. For the absence euen of those with whō we haue bene most cōuersaunt maketh thē appeare vnto vs in more reuerent accōpte Secondly it was that he might bee the more subiect to temptation for Sathan alwayes getteth more aduātage against man when he is solitary then when hee is with company and also lesse hyndred by the world or any thyng or person therein to conquire and get the victory of this enemy Led by the spirite that is he was conducted by the guidyng of Gods holy spirite accordyng as God the Father in his wisedome had appointed Whereby ariseth vnto vs this doctrine very needefull to be learned and very comfortable to be remembred that notwithstandyng Sathan roareth night day and seeketh by him selfe and his instrumentes continually to vexe and trouble vs ayming at our destruction yet all things are so determined and directed by Gods mightie power and prouidence that no vexation of body or spirit can befal vs without his will and appointment whereof we haue a notable example in the seruaunt of God Iob. whose estate albeit Sathan did greatly enuie yet vntill the Lorde gaue power into the enemyes hand agaynst him he could neither touche his goodes his children nor his person The which if we doe learne aright it will minister vnto vs manifold comfort and instruction For first it is vnto vs a notable shield agaynst dispayre distrust that naturally groweth in vs when we are in tribulations to feare that our former estate is irrecouerable or that the fauour of God is cleane remoued from vs. For if we doe consider with our selues that God is the authour of the afflictiōs of his people and that they are not vexed without his appointement and moreouer that it is his vsuall dealyng with his seruauntes it must needes teach vs not to despise the correction of the Lord neither faynt when we are rebuked for so much as he loueth them that hee correcteth and scourgeth euery sonne that he receiueth Agayne it will teach vs to take heede that we use no vnlawfull meanes to eschew the same for when we consider that God who knoweth better then wee what is needefull for vs hath imposed the same vpon vs it must needes make vs very well contented with his gracious appointment neuer seekyng to wynd our selues from vnder his handes by those meanes that be vnlawfull but patiently to abide his leasure for the remouing thereof at whose good pleasure wee shalbe sure to be deliuered or elles it shall come to passe that the Lordes correction whiche he in loue inflicted vpon vs shall by our misdemeanour bee turned into the markes of his wrath and anger for that wee haue played the partes of vnbridled coltes striuyng to cast of the Lordes burthen and to wynde our selues as much as in vs lyeth out of his gouernement protection Moreouer it will teach vs most carefully to vse all good lawfull meanes for the preuentyng of daunger imminent or the remouyng of troubles present in both whiche many doe greatly offend for some are so secure and carelesse that by their owne negligente they procure to thē selues many a woe for that they haue not prouidently foresene the euill approching others beyng already fallen into extremitie are not so vigilant in watchyng of all opportunitie of redresse in takyng the occasions by those good meanes which their wise trauaile by the blessing of God vpon it might haue procured vnto them against both which this doctrine doth teache vs a lesson to bee noted that seyng afflictions come from God and are not els good who onely knoweth on whom when and how they shalbe imposed if we desire to haue no trouble but whiche bringeth the fauour of God with it we must so prouidently forecast and vse all good meanes so carefully that we neuer be through our owne negligence the cause of our owne trouble Of the Deuill that is it was decreed of God the Father and brought to passe by the guidaunce of Gods spirite that Iesus Christ the Sonne of God should bee tempted of the common enemy to God and man the Deuill
outwarde eares but if we do compare his commyng with the maner of his proceedyng and cōsider of Christes temptatiōs accordyng to the right end thereof we shall playnly perceiue that this commyng of the tempter vnto hin is onely in motion for where it is sayd in the wordes following hereafter that hee shewed him all the kyngdomes of the world in a moment if his temptyng of him were in corporall maner it were vnpossible For though Christ be God and therfore infinite yet is hee in body finite and was in his corporalleyes able onely to see so farre as another man whiche is not the thousand part of the world therfore it must be in motion that he did shew them vnto him so consequently he came vnto him not in bodely manner but by offeryng vnto him such cogitations Agayne Christ Iesus taking vpon him our estate not onely to redeeme vs but also to bee an example vnto vs how can his temptatiōs be our comforte when we are tempted if they were of diuers kyndes For it is euident that the temptations of Gods children be inward by cogitations and therefore the holy Ghost in the Epistle to the Hebrewes sayth notably that hee was tempted in all thynges like vnto vs this onely excepted that his temptations were in him without sinne so that it serueth to our great comforte that whensoeuer Sathan doth any way seeke to draw vs away from the fayth and loue of our God or cōforte of our soules be his thoughtes neuer so secret and slye yet it is no straūge thyng though it be straunge to vs for somuch as he attempted the same or the like euen agaynst our head If thou be now come we to the first assault which hath in it beyng rightly considered two braunches first he laboureth to bryng him to deubte whether hee bee the sonne of God or no secondly to cause him vse vnlawfull meanes for the satisfying of his hunger If thou be the sonne of God as if he should say thou takest thy selfe to bee the sonne of God in deede such a voyce was heard in the ayre whē thou wast baptised which to be so is iustly to be doubted For the sonne of God is the heyre of all to him must all Angels giue obedience and all creatures doe seruice be at his becke how can it then bee that thou shouldest be he and yet be in such extremitie not onely to lacke the host of heauen to shew thy maiestie but euen to want the necessary foode that should refresh thy body it is vnpossible that the Lord of heauen earth should suffer his owne sonne whom he loueth to come to such extremitie This is a marueilous sore temptation which not onely befell to Christ the head but euen is incident also vnto his members If we looke into the booke of Iob and all those speaches that his three frendes Eliphaz Bildad and Sophar vttered concernyng the power wisedome and iustice of God we shall see that they doe tend onely to this that Iob beyng in such extremitie could not bee in the fauour of God so highly as he professed neither could it be if his so glorious professiō in the tyme of his peace had bene sincere single that euer hee should fall into such miserie This motion commeth too often sticketh to neare not the ribbes but the hart of the dearest child of God For if we consider the present estate of our soules how weake and faynt our fayth is yea and how it is to our owne feeling often tymes vtterly gone our sinnes which we professe to be buried in obliuion with the Lord and vtterly to be rased out in the bloudsheding of Christ Iesus doe yet notwithstandyng often so assayle vs lye so heauie vpon vs and are so vitter vnto vs as if the very paynes of hell had already seased and taken possession of vs. In which case the holyest doe best know how often the motion of doubting cōmeth into our myndes saying vnto vs if God the father loued me I should see his countenaunce if Christ Iesus were my head I should tast of his graces if my sinnes were forgiuen me they would not so presse and oppresse me how can it be that the seuere countenaunce of God should bee turned to them whom hee loueth Agayne for the estate of our bodies notwithstandyng that the righteous are the heyres of heauen and earth for that they be fellow heyres with Christ Jesus their head yet how many are their miseries here in pouertie in sickenesse in trauaile in turmoyle in slaunder and reproch in troubles for the profession of the truth in troubles about the matters of this life in troubles with their wiues and wiues with their husbandes with their children and seruaunts hated of them that know them and thē that neuer saw them yea euen of their dearest nearest frendes after the flesh Then commeth in this motion can I perswade my selfe to bee in the fauour of GOD beyng beset with such a world of trouble and cōpassed about with so great a sea of molestations agaynst all these and such like our Sauiour Christes example doth minister vnto vs most singular comforte for concernyng the grief of soule for sinne was euer any man more or somuch loaden as he was when hauing not his owne but our sinnes layd vpon him he suffered the very tormentes of hell in such wise that he burst out into these speaches of most bitter agony my God my God why hast thou forsaken me agayne for the troubles of the body doth any thyng befall vnto thee that hee felt not thou lackest foode he was hungry had nothyng to eate y u hast no possessiō neither any worldly stay to take to hee had not where to hyde his head thy frīdes become thy foes his owne seruaunt and scholer betrayed him thy owne kinsfolkes like not of thee and hee had such good entertainement of his that he sayth that a Prophet is not without honour saue in his owne countrey among his owne kindred the world hateth thee without a cause so it did him beyng without sinne they reward thee euil for good he went ouer Jerusalem and would haue gathered them as the hen gathereth her chickins and they cryed Crucifie him Crucifie him Thou wisheth workest their wealth they abuse thee he wrought their saluation and they nayled him to the Crosse so that his example in all our extremities is our stay and comfort that whatsoeuer befall vnto vs although it seeme straunge vnto vs for that we haue not bene experienced in it and for that it is vnpleasaunt vnto fleshe and bloude not onely hee himselfe hath broken the Ise and gone through the same to geue vs an example but euen it hath bene the continual course that God hath set his dearest best beloued seruauntes to wade through from tyme to tyme. Commaunde that these stones bee made bread
hast set vp where we see for our example 1. how they confesse the power of God 2. beleeue to haue the benefite of it in their distresse 3. determine to suffer any extremitie rather then to sinne against God O that such fayth such zeale such feare and obedience were in vs then should Gods power shine among vs more wonderfully in preseruyng his shewyng him selfe their God theÌ„ it doth We learne further by this place that as God is not tyed to meanes but can helpe without it when he list will when it is meete for his glory and the comfort of his so also hee is not tyed vnto meanes to geue it a blessing for we see many that haue outward helpes at will and yet the blessing of God not being vpon them they are vnprofitable vnto them Which doctrine for our instruction hath a double vse first in particular concernyng foode whiche is especially here mentioned that for so much as God hath geuen man leaue to vse all his creatures and to feede of them yet with prayer thankesgeuyng that we neuer presume to lay handes vpon the same to apply them to our bodies in the nourishment thereof but first we call vpoÌ„ the name of God that his blessing may bee vppon the same that hee would sanctifie them vnto vs and vs vnto him selfe in such maner that they may bee of force by his power geuen vnto them to nourish our bodies knowyng that howsoeuer the vse of them be common and therefore seeme vnto carnall men to haue power in them selues to giue nourishment yet we know by fayth grounded on Gods own word that he that made bread not onely caÌ„ but also hath threatned that hee will for the disobedieÌ„ce of man breake the staffe of bread that is take away his blessing froÌ„ it that it beyng eaten shall not feede nor nourish vs. Which lesson I would to God that the prophane and Godlesse people of the world could once learne who groueling vpon the grounde like hogges and neuer lifting vp their myndes to God the authour of all those blessinges that they plentifully inioye do fall to their foode like the horse to his prouender and beyng satisfied depart away like the beast of the field with out vnderstaÌ„dyng and as for him by whose meates they are satisfied hee neuer comes into their remembraunce vnlesse it bee by tearyng him in peeces to blaspheme his most holy name But if they did know that euen while they sit eatyng and drinckyng the haÌ„d of God writteth vpon the wall determinyng their destruction if they knew how GOD made the quayles a daintie foode to come out at the nostrells of the Israelites in most loathsome sorte or if they considered that GOD might iustly choke them with euery morsell that entreth into their mouthes they would bee more carefull to learne the lesson taught by the holy Ghost that whatsoeuer we doe whether we eate or drinke or what els soeuer that all must be done to the glory prayse of God who is to be blessed for euer and euer It is also a lesson to vs in generall concernyng all the rest of Gods creatures that for as much as a man may bee great and cursed of God as was Pharaoh rich and goe to hell with Diues that wee doe not build our selues strong vpon them thinkyng if we haue them who may controll vs and so doe what we list as we see it is the maner of men that know not god but contrarywise saying with our selues if god meane to send a famine vpon me all the corne in my garner shall not saue me if plague and pestilence my walled houses cannot preserue me from it if fire sword my riches will not helpe me and therefore that we pray continually vnto god that he will so blesse his owne riches bestowed vpon vs so guide vs in the vse of the same that he by vs and them may bee glorified and not they turned as faggots to increase the fire of his wrathfull indignation agaynst vs. ¶ 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 vnto him If thou be the sonne of God cast thy selfe downe for it is written that hee will giue his Angels charge ouer thee and with their handes they shall lift thee vp least at any tyme thoâ— shouldest dash thy foote agaynst a stone 7. Iesus said vnto him It is written agayâ— Thou shalt not tempt the Lord thy God THen the Deuill tooke him vp we haue sene the subtiltie of Sathan agaynst the sonne of God in the first temptation and how hee in most notable manner hath driueÌ„ him backe and put him to the foyle a maÌ„ would thinke that now SathaÌ„ 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 vnto 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 vpoÌ„ the end of the other Wherein may seeme to arise a doubt for seyng that Luke telleth vs that this was the last 〈◊〉 Mathew here that it was presently 〈◊〉 the first they may seeme to be coÌ„â—raâ—â—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 â— tymes but carefully to set downe y â— thing and therfore did euery one of them as we see if we coÌ„ferre theÌ„ together set downe the things as they came conueniently to hand Now for so much as this second teÌ„ptation is in a matter cleane contrary vnto 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 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
shewed namely that the sayd temptations were not corporally but by cogitation For we know that the mynde of man in such wonderfull maner hath GOD created it can at once conceiue and see those thynges that are farre distant and as it were lay them together and make one common obiect vnto it selfe of all the world thinkyng sometymes of all at once and sometimes of one part somtimes of an other and such is the wonderfull celeritie quicknesse therof that it is now here forthwith at Jerusalem or in any of the vttermost partes of the earth which Sathan knowyng well inough doth labour also to make this singular and most excellent grace of God to serue his turne for the accomplishment of imquitie she wyng vnto vs the exceedyng malice of Sathan that not onely vseth the instrumētes of sinne and imquitie to serue his purpose but also vsurpeth euen vppon the best and most excellent graces of God seeking to peruert them from y e right vse whereunto God hath allotted them which is a thing very needefull of vs to be noted for as it pleaseth God in his great loue to mankinde to bestow his graces both of the mynde and body vpon man in most liberall measure as witte wisedome learnyng riches honour strength beautie c. so doth Sathan labour euen to make all these thyngs not onely vnprofitable vnto vs but whiche more is as instrumentes of our greater falling from GOD and so of our more greeuous Judgement For hee will teache a man to turne his wit vnto craftynesse his wisedome to iniurye others his learning to bolster peruerse opinions his riches to choake the good motions of the spirite in him his honour to the forgetfulnesse of God to honour him his strength to oppresse others and beautie to pride euen as he would haue vsed that excellent part of man in the sonne of God his mynde to be a meane to draw him from his obediēce vnto God his father And therfore we haue great neede to take heede that the graces which God hath geuen vnto vs be not abused by vs through the suggestion of Sathan to our greater hurt and Gods dishonour which we shall the better regarde if we set this alwayes before our eyes and endeuour it vnfainedly in the whole course of our life that all that we haue or are any way able to doe may be employed in such wise as may best serue to the glory of god the father the buildyng of the kingdome of Jesus Christ and the benefite of our brethren with whom we doe liue All this will I giue thee if thou wilt fall downe and worship me all this while hathe Satan done no more but onely made way for his purpose for hauing set him on an exceeding high mountaine and shewed as it were before his eyes the bewtie of all kingdomes hee commeth then to his purpose to wit to offer them all vnto y e sonne of God so that he wil worship him for no doubt he thought that Christ must needs be rauished with the desire of that glorious sight and therefore woulde be willing to doe any thing for the attayning thereof which is easily to be found in man subiect to corruption but Christ was exempt frō the same and therefore Satan was deceiued of his hope and disappointed of hys purpose But let vs consider his temptation how cunningly it is disposed and set in order Sathan doth not go simply to the thing it selfe as he did in the former but before he biddeth him worship him he setteth down the promise to the end that vnto all the circumstances he might ad this as the life if Christ would haue beleeued him that he wil bestow them all vpon him but Christ saw his subtiltie and therefore resisted him and hath prouided that the same should be registred for our instruction And yet doth the deuill most mightelie preuayle with the world herein for he setteth such a colour vppon sinne by glorious promises and manifold pleasures and profite which come by the same that hee can easily perswade almost any man to commit anie sinne for that appeareth by the course that men take in this world that he hath alreadie wonne theyr heartes vnto this perswasion that he will giue them all thinges For if there be a practise whiche is cleane forbidden in the worde of God you shall finde euen the meanest in outward appearaunce very perfite in it but as for those courses that God hathe commaunded whereunto hee hath promised a blessing and which hee will haue done as seruice vnto himself if you aske them they know not what they meane if you speake of them you had as good speake to a post he doth not onelie in moste liberall maner promise to bestow all these vpō Christ but also for a further assuraunce as Luke recordeth auoucheth that they are deliuered vnto him and to whome soeuer he will bestow them And yet we know by the scriptures that the earth is the Lordes and all that is therein The Lorde God of heauen giueth power strength and glory For there is no power but of god he lifteth vp and throweth downe The most high deuideth to the nations theyr inheritaunce and seperated the sonnes of Adam so that wee may behold the impudencie of Sathan and his lying presumption that dare vindicate vnto himselfe that wherein hee hathe no interest where-withall notwithstanding hee preuayleth muche in the world for they that do beleeue that these things he the Lords and are bestowed as blessings vpon none but those that receiue them at hys hands which is by those lawfull meanes that he hymselfe in hys worde hath prescribed and warranted are careful that they neuer desire that whereunto the Lord doth not offer good meanes contrariwise they that beleeue it not but haue rather taken out the lesson y e Sathan is the giuer of them do by all subtle and indirect meanes seeke to attaine vnto theyr desire holding this for a principle that hee that dissembleth not cannot liue and this for an other that hee that dealeth iustly shall dye a begger hath not y ◠deuil think you perswaded such persons that y e world is hys and hee hathe the bestowing of it at hys pleasure yes verely And therefore they make no conscience of right or wrong they neyther feare God nor man but so they may haue theyr willes in pleasure profite or worldly estimation they care for no further Contrariwise those that feare God haue not onely learned to abhorre and detest such dealinges in themselues but also in those monstrous Anachims that followe such wicked wayes But here may seeme to arise a doubt howe this can be so that Sathan should haue so little interest in the world seing our sauiour Christ doth in diuers places cal him y e prince of this world s. Paule calleth him y e god of this world I aūswere y ◠these be two true sayings
promised to ease vs. We trusting vnto the truth of this thy promise do come vnto thee at this present most humbly beseeching thee for thy sonne our Sauiour Iesus Christes sake to pardon and forgeue vs all our sinnes to blot them out of thy remembraunce and to bury them is silence that they neuer appeare before thee to accuse vs. And beseeche thee good Father to worke in our harts an earnest loathing of sinne a detestatiō of all iniquitie with a carefull desire and an vnfayned indeuour to frame our liues and conuersations according to thy blessed will Lord for somuch as we haue learned out of thy holy word that all those whom thou hast vouchsafed to giue into the handes of thy son Iesus Christ shall be cōtinually so long as they liue in this presēt world be assailed with trials temptations tribulations and afflictions by reason of the malice of Sathan their enemy the allurementes of the world and the enticements of their owne sinnefull nature We acknowledge and confesse that a greater honor can no way befall vnto vs then to be molested by thy enemies for the testimonie of thy truth yet Lord such is our weakenesse by nature and so vnfit is our fleshe to begin or continue any good thing that we must needes quayle in the same and vtterly renounce thee and thy truth vnlesse thou of thy gracious goodnesse assiste vs with thy grace in such wise as both the loathinesse of our flesh to do any good thing be taken away and also thy fauour so support vs that we may be strengthened to abide in thy true feare and seruice We beseeche thee therefore good Father euen for his sake whose bloud thou accomptest not too deare for our redemption that as it is thy will to impose vppon vs this estate of bearyng the Crosse for thy sake so thou wouldest giue vs strength contentednesse and paciēce to make vs able to vnder go the same Lord let not our weakenesse betray thy glory let not our shrincking giue aduauntage vnto thy foes neither let our wantes any way hinder thy graces from comming vnto vs but for as much as thou hast thought it most meete to haue thy glory shewed in weakenesse thy power to be perfect in infirmitie and the foolish ones of the world to confounde the wise graunt we beseeche thee that wee may so sight vnder the banner of Iesus Christ thy sonne and so striue to builde his kingdome in the middest of his enemies that by vs thy name may be glorified thy truth may be magnified thy Sonne Christ Iesus may be aduaunced and our soules and consciences euerlastingly comforted Lord we pray thee graunt these graces not alone to vs that are here present c. 1 Math. 25 34. 2 Ephes. 1. 4. 5. 3 Actes 14. 22. 4 Math. 7. 14. 1 Rom. 7. 23. 2 2. Tim. 3 12. 3 Rom. 7. 24. Iob. 2. 3. c. 4 Iohn 5. 39. 5 Luke 14. 26. c. 1 Phil. 3. 8. 2 Math. 24 13. 3 Rom. 8. 17. 4 Math. 20 22. 5 1. Pet. 5. 8. 6 Gene. 6. 5. 7 Iohn 15. 3. 8 Ephes. 1. 13. 1 1. Cor. 15. 19. 2 Psal. 30. 5. 3 Reuel 7. 17. 4 Rom. 8. 17. 5 Psal. 116. 15. 6 Psal. 56. 8. 7 Actes 9. 4. 5. 8 Rom. 8. 18. 1 Heb. 12. 3. 2 Psal. 119. For the viewe of the particular braunches see the Table 1 Gal. 3. 27. The continuall vse of Baptisme The markes of reuolters from Baptisme The condition of the godly in this life VVith what minde we must take in hand the profession of Religiō 1 Luke 14. 28. 9. 62. Trouble accompanieth euery good action 2 Actes 7 23. 3 1. Sam. 17. 34. 1 Actes 9. 23. 1 Psal. 2. 4 1 Marke 1. 13. Cause of his beyng in the wildernesse 2 Exod. 34. 28. 3 1. Kings 19. 8. 1 1. Pet. 5. 8 Luke 22. 31 2 Iob 1. 12. Sathan can not touche vs vntill God giue him leaue A comforte in all afflictions 1 Heb. 12. 5. A lesson to be practised in afflictiōs Note this well Two extremities to be auoyded in respect of afflictions The name deuill describeth the nature of our spirituall soe 1 Gen. 3. 5. 2 Iob. 1. 9. 10. 11. The qualities of the deuill are in the wicked VVhat the subtilties of Sathan must teach vs. Howe God and Sathan doe both work in one action yet it is good in God euill in Sathan 1 Heb. 4. 15. How Christ could bee tēpted being without natural corruption 2 Gen. 1. 3. The causes why Christ was tēpted 1 Rom. 5. 14. 1 Heb. 4. 15. The nature of the word tempted in the Hebrew and Greeke tounges God tempteth 1 Gene. 22 1. 2 Iob. 7. 18 23. 10. God tempteth his two wayes The mynde of the godly in triall 1 Exod. 5. 3 2 2. Sam. 17. 23. 3 1. Sam. 28. 7. 4 Luke 16. 19. 5 Dan. 4. 27. 6 2. Sam. 14. 30. 7 Hose 13. 6. Sathan tēpted 8 Iob. 1. 26. 9 Luke 22 31. 10 1. Kings 22. 21 Man tempteth God and man 1 Exod. 14. 2 Rom. 3. 8. 3 Iude. 4. 4 Rom. 2. 1 Leuit. 19. 17. Ephes 5. 11. Heb. 10. 24. Three causes moue Sathan to tempt the godly 1. In respect of God 2. In respect of the godly 3. In respect of himselfe Two things required to resist Sathā 1 Phil. 1. 10 2 2. Cor. 11. 14. 1 Math. 11. 28. 2 Math. ◠7. Sathā must be resisted at the first The thinges whiche he doth tempt and the reasons that he vseth How he dissuadeth frō Religion The remedies agaynst it How hee perswadeth vnto sinne 1 Reuel 3. 15. 2 Luke 12. 9. The remedy agaynst it 1 Luke 1. 74. 2 Math. 10 25. 3 Psal 56. 4 4 Rom. 8. 28. The godhest are tēpted most It is a thing not euill but good to bee tempted 5 Iames. 1. 2. The effect of the tēptations of the godly 1. Gods glorie 1 2. Cor. 12 9. 2. Sathans ouerthrow 2 Iames. 4. 7. 3 The benefite of the partie tēpted two wayes Howe the Papists reason for their Lentō Fast. Three sorts of actions done by Christ of whiche the last onely is to bee followed 1 Iohn 20. 31. Christes fasting the Papistes differ in fiue pointes 1 1. Tim. 4. 2. 3. Augustine Epist. 86. to Castulanus why Christ fasted fourtie dayes 40. nightes 2 Erod 34 25. 3 1. Kyng 19. 8. A proofe that Christ was very man Extremitie no cause of dispayre Sathan can espye his fittest opportunitie and take it 1 Gene. 3. 2 2 Sam. 22. 2. 3 Luke 22. 55. The tēpter came not vnto Christ in visible maner but in motion 1 Heb. 4. 15. Sathan would perswade the godly to be out of the fauour of God because they are in trouble of 1 mynde 2 Of body 1 Math. 5. 5. 2 Rom. 8. 17. 3 2. Cor. 11 25 10. 29. The exāple of Christ is comforte to the afflicted whether in soule or in