105 In the second temptation Satan aimeth at 5. things 195 Satan tempting seeketh to bring men to extreames 5. reas 197 Sathan can tempt and perswade but not force vs to sinne 5. reas 213 Temptations armed with Scripture most dangerous 231 Men tempt God in 1. iudgement 2. affection 3. actions 269 God actually tempted 4. waies 272 To tempt God dangerous 4. reas 273 Fiue sorts of tempters of God 274 How men tempt God in matters 1. of soule 275. 2. of body three waies 276 Tempters of themselues as if there were no Tempter 70 Christ abideth the whole temptation to the end 4. reas 364 God suffereth his children to be vexed with long and strong temptations 3. reas 368 Gods children shall out stand all temptations 4. reas 366 A sober vse of humane testimonies in Sermons not vnlawfull 252 Men thrust from God by Satan 325 God hath sundry waies threatned this land of late yeares 397 Greatest trialls of the godly cannot make them vnhappy 4. reas 407 To try spirits alledging Scripture 4. rules 225 Holy times as the Sabbath not to bee profaned 176 V VNiust getting of earthly things accursed 3. waies 145 All the voice of Satan is Cast thy selfe downe 217 Vsurers liue not by Gods word but against it 147 W TO watch ouer our weakenesse fiue notable rules 66 Fiue sorts of persons faile in the watch ouer their senses 238 Many warnings of God to Ierusalem and England 180 c. Wilde beasts why Christ was with them 4. reas 43 Wealth becomes ours and rightly vsed 4. wayes 152 God neuer brings his children into the wildernes of temptation but first fits them with sufficient grace 4. reas 39 Will of man mooued two waies 214 A principall wile of Sathan to ouerthrowe men by Scripture 4. reas 250 Witches and seekers to them condemned 3. reas 97 Wicked men by no meanes lay aside their malice to Gods children 4. reas 156 Wicked men are loath to be compared to the deuill but are sometimes worse 159 Word written a principall weapon of the Christian souldier 5. reas 120 Word is then vsed aright when temptations are cut off by it 3. reasons 126 The Word cutteth off temptations to despaire in 6. instances 127. to presumption in 8. instances 128. to pride in 5. instances 129. to iniustice 6. instances 130 Onely Gods word but euery word of God preserueth the life of man 4. reas 139 Word of God sustaineth vs 1. aboue all meanes 3. wayes 140. 2. without all meanes 141. 3. against all means 141 Word of God made the aire light without the Sunne and the earth fruitfull without raine 143 Word of God from an euill man may bee heard with blessing to a good man foure reas 170 To heare or reade the word religiously foure rules 227 Satan sieldome so good as his word 3. reas 306 Worshippe is twofold 1. Ciuill 2. Diuine both of them two-fold 340 Worship ciuill and religious differ in fiue things 342 Worship Ciuill is grounded in Diuine 343 Worship religious due to God onely 5. reas 344 Sixe meanes by which Satan preuaileth to set vp the worship of himselfe 324 FINIS a Act. 7.30 b Christ himselfâ— so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Maâ—t c Exod. 3. â— d Act 7.31 e Exod. 3 4. f Act. 7.31 g Exod. 3.7.9 h 1. Cor. 4.10 â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Iâ—a â—â— 2.3 k Zach. 12.3 l Deut. 33.16 m Exod. 3 1. Famous for sixe memorable things in Moses done there 1. This vision 2. Fasting there forty daies and nights 3. Receiuing the law there 4. Striking the rocke for water 5 Lifting hiâ— handâ— against Amalec 6. Breaking the tables of stone n Psal. 68.16 o 2. Tim. 3.12 p 1. Pet. 4.12 q Quid aliud sumus quam flammâ— pabulum r Psal. 119.71 s Prou. 29.15 t Iob. 33.16 36.9 u Exod. 13.21 x Isa. 26.16 Hos. 5.15 y Exod. 9.27 z Dan 3. â—7 Ignis non perdit sâ—d purgat a Luk. 1â— 17 b StabilitateÌ„ populi ex veritate promissionum dei adumbrauiâ— Iunius in analys c Heb 12 29. d Heb. 12.10 e Heb. 10.27 f Lament 1.13 g Psal. 83.14 h Lam. 3.22 i Ezec. 22.22 k Isa. 27.9 l Ezek. 15 7. m Exod. 3.2 ver 4. n Act. 7.31 agreing with Exod. 3.6 g Deut. 33.16 vers 23. vers 23. Doctr The more God graceth his children the more Satan setteth himselfe to disgrace and molest them Reasons 1. 2 3 Vse 1. Whom Satan cannot hinder in the ende which is saluation he will trouble them in the way A wise Christian may stop the mouth of satan but neuer his malice Vse 2. Satans cheife aime is against Cheiftaines in Church and CommoÌ„wealth Magistrates Ministers must watch against two things especially Three meanes for their comfort and safetie Vse 3. Meane estate the safest and best â—or 3. reas Vse 4. Foure grounds of comfort for weake Christians in temptation Doctr. Not any excellencie can exempt any man from Satans temptations Reasons 1. 2 Satan reuengeth himselfe vpon God in his seruants Matth. 10. â—â— 3 Greater strength greater exercise Vse 1. More grace more trouble Vse 2. Temptation a signe of the deuills hatred not of Gods Vse 3. The holiest water that euer was did not driue away the deuill If Satan feare not the person of Iesus he lesse feares the name of Iesus Phil. 2.10 No vse of dead bodâ—es or bones in scripture but to be buried Satan flâ—es not the liuing body of the Sonne of God and much lesse the dead bones of a sinnfull man De inuent rer lib. 5. cap. 8. Sixe reasons against Popish hallowing of water So said the blessed martyr Tho Haukes Vse 4. Thâ—â—e sorts of created spirits in this text The holy spirit of God here meant for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Obiect Answ. Doctr. All Satans temptatâ—ons are appointed and limited by God Reasons 1. 2 Obiect Answ. Tentatio probationis deceptionis Obiect Answ. God someway an actor in that which is euill no way an author Vse 1. Vse 2. 4. Reasons to be contented and cheerefull in trialls Pâ—ior est bello tiâ—or ipse bellâ— Senec. Obiect Answ. Vse 3. We must not thrust our selues into trialls but expect the leading of the spirit Three notable effects from assurance of the spirits guidance in trialls Vse 4. Quest. Answ. Three rules to knowe a mans selfe led in euery thing by the holy ghost 4. Reasons why Chrâ—st made choise of the wildernesse to be tempted in No place in the world free from temptations Satans circuit is the earths compasse Neither Popish crosses nor coÌ„iurers circles barre the deuill further then he listeth Some places are more fit for temptation then others The deuill hath monkes and heremites where he would haue them Lib. 2. de monach cap. 39. * As their S. Francis did to shew his great humility and charity Christs going into the wildernes no ground to
Epist. 3. Contra Valentin lib. 3. cap. 12. Ad Coloss hom 9. In Epist. ad Coloss. câ—p 3. v. 10. In Isa. hom 1. 5. Against learned Papists themselues Vse 2. Doctr. 2. The right skill of Gods word is to cut off temptations by it Reasons 1. 2 3 Vse 1. In temptations to despaire how the word fenceth Word cutteth oâ—â— temptations to presumption The word cutteth off temptations to pride The word cutteth off motions to iniustice Vse 2. The Scriptures the hammer of heresies Instance in iustification by works In transubstantiation In the seauen Sacraments In originall sin after baptisme In absolute necessiâ—â—e of baptisme In communion in one kind Vse 3. Vse 4. Vse 5. Vse 6. Doctr. Outward means not sufficient to sustaine the life of man 1. Bread 2. Clothes 3. Physicke 4 Moâ—y 5. Strength 6. Counsell Reasons 1. 2 3 4 5 Vse 1. Meanes not to be set aboue their own place Vse 2. Vse 3. Vse 4. More care must â—e had of Gods blessing then 〈◊〉 meanes The comfort of the creatures a greater mercy then the creatures themselues Doctr. Only the word yet euery word of God preserueth the life of man How the soule liueth by the word of God How man liues by euery word of God The word sustaineth 1. Aboue all means 3. wayes II. Without all meanes III. Against all meanes Reasons 1. 2 3 4 Vse 1. The word of God made the aire light without the sunne and the earth fruitfull without the raine Vse 2. Faith in this word strengthneth the heart many waâ—es Vse 3. Vâ—l minimus fructus ex pecuâ—â—a percâ—pe non potest sine Deâ— offensione proximi inâ—â—ria Calis epist. 226 Ab hoc vsuram exige quem non sit crimen occidere Ambros. See August epist. 54. Vse 4. Ier. 10 9. Vse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2 Vse 3. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 1. Reasons 1. 2 Vse 1. Vse 2. Vse 3. Exod 34 25. Doctr. 2. Vse 1. Reu. 11.8 Vse 2. Vse 3. Ier. 7.4.12 Doctr. Reasons 1. 2 3 Vse 1. Ludi sceâ—ici spectaculae turpitudinum licentiae vanitatum Aug. de ciuit Dei l. 1. cap. 32. Scipio propter animorum canendam pestilentiam ipsam scenam construi prohâ—bâ—bat Aug. ibid. Magister non erudiendorum sed perdendorum puerorum Cypr. Vse 2. Doctr. Reasons 1. 2 3 Vse 1. 2 3 Doctr. Reasons 1. 2 3 4 5 Vse Doctr. Reasons 1. 2 3 4 Vbi dâ—xisti sufficio ibi defecisti vbi tibi placuisti ibi periâ—sts Aug. Vse 1. Doctr. 1. Reasons Quâ— efficit tale illud ipsum est magis tale Vse Vse 2. Rule 1. Lucri bonus est â—dor ex re Qualibet Iuuenal Rule 2. Rule 3. Doctr. 2. Reasons 1. 2 Dico peccatum non esse si non propria voluntate peccâ—tur August contra Fortun. Manich. 3 Voluntaâ—â—ogi non potest Arist. 4 5 Vse 1. Ad malum hortari potest cogere non potest Chrys. Vse 2. Vse 3. Vse 4. Psal. 119 71. Doctr. 3. Reasons 1. 2. Sam. 12.1 2 3 4 Vse 1. Vse 2. Vse 3. Doctr. Reasons 1. 2 Regula credendorum agendorum 3 4 5 Vse 1. Dubium Non in legendo sed in intelligendo Hieron Vse 2. Vse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 5. ex varijs in Matth. Satanas promissionem obij it Christe conditionem vero abijcit Par. in locum Doctr. Reasons 1. 2 3 4 Vse Doctr. Reasons 1. 2 3 Vse 1. Ordo gratiae praeponderat ordini natura Th. Aqu. Vse 2. Iam. 4 5. Doctr. Reasonâ— 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 4 Vse 1. Aug. epist. 48. ad Vincent Donatistam Greg. lib. 2. â—pist 2â—0 August lib. 2. de bapt conâ—â—a Donatist c 3. Aug. l. 2. de bapt cont Don. c. 3. Rhem. in Rom. cap. 1. ver 8. De Christo. lib. 2. cap. 28. Geâ—son Aeneas Sylv. Cathedram in coelo habet qui iâ—tus docet cordâ— Aug. Vse 2. Vse 3. Rule 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Euseb. eccles hist. lib. 6. cap. 8. Rule 7. Reasons 1. 2 3 4 Vse 1. Vse 1. Doctr. Reasons 1. 2 3 4 Vse 1. 1. Sam. 30.16 Vse 2. Vse 3. Reu. 12.10 Vse 4. 1. Kin. 1.33.34 Excelsa promit 〈◊〉 in excelsâ— Doctr. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3. Doctr. 1. Reasons 1. 2 3 4 Vse 1. Vse 2. Doctr. 2. Reasons 1. 2 3 4 5 Vse 1. Eph. 2.3 Vse 2. Rom. 13.14 Doctr. Reasons 1. 2 3 4 Vse 1. Act. 25.23 Vse 2. In lib. de fide cum haereticâ—s seruanda Vse 3. Doctr. Reasons 1. 2 3 4 Vse 1. Zach. 4.2 Vse 2. Doctr. 1. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 2. Non est nâ—cens nature Deuâ— Cic. Reasons 1. 2 3 4 Vse 1. Vse 2. Doctr. Reasons 1. 2 3 4 5 6 Vse 1. Vse 2. Ioh. 21. Doctr. Reasons 1. 2 3 4 5 Vse 1. Vse 2. Vse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Reasons 1. 2 3 4 5 GrouÌ„ds against image worship Obiect 1. Answ. 1. 2 3 Obiect 2. Answ. 1. 2 3 4 5 6 Exam Concil Trid. part 3. Vse 2. Aderant sed non adorârunt Pet. Martyr Ioh 4.9 Vse 3. Doctr. Reasons 1. 2 3 4 5 1. Tim. 1.5 Hinâ— obeâ—â—re ab audirâ— Vse Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Vse 4. Doctr. Reasons 1. 2 3 4 Nemo hic non vincâ—t nisi qui vincere noluit Erasmus Vse 1. 1. Tim. 2.16 Vse 2. Satan potens omnipotens Christus Callidia serpens sapiens Christus sapientia Vse 3. Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Isa. 1â— 6 7. Vse 4. Vse 7. Doctr. Reasons 1. Reason 2. Conditions of sound obedience â— Reason 3. Vse 1. Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Isa. 6.2 Doctr. Reasons â— 2 3 4 Vse 1. Vse 2. Vse 3. Doctr. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3.
by Satan for 1. possession 2. disposition 4. reas 310 God some wayes an actor in euill no wayes an author 14 God tempteth man two waies 30 Godly men shall want no accusation in the world why 29 The more God graceth a man the more Satan seeketh to disgrace him 3. reas 3. and 9. Sixe graces Satan would faine robbe vs of 283 H POpish hallowing of water wicked sixe reasons 11 Headship of the Pope falsly grounded 231 Little or no help in iniustice 3. reas 147 Christ full of the holy Ghost how 39 Holines sweetneth our callings three waies 151 To hold out in trialls without hast-making 4. reas 365 No signe of Gods hatred to be vexed with the deuill but of the deuills 4. reas 193 Christ able to feede others miraculously was hungrie himselfe 59 I SAtan can make grosse Idolatrie seeme a small moate 316 Ierusalem called holy City 5. reas 160 Ierusalem full of corruptions yet called holy why 165 Importunitie of Satan against Christ and his members to drawe them to sinne 4. reas 279 Infirmities which Christ tooke vpon him which in three propositions 59 Why Christ took our infirmities 5. reas 60 Infirmities of Christ differ from ours in 6. things 61 Induction to prooue all things subiected to Christs word 377 Infallible Iudge of controuersies the holy Scriptures 4 reas 244 Incompetent iudges of controuersies obtruded by the Church of Rome 4. 246 Instance of Satan to draw vs to euill must make vs more instant in good 283 Instances of Sathans false conclusions in matter of faith 3. of practise 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan 126 Instances of many men whose obedience is no better then that of deuills 387 L TO know a man lead by the spirit three rules 18 Christ commeth lead of the spirit Sathan commeth of himselfe 75 Liberties of religion are better prized in their absence then in their presence 181 The more light of grace the Lord bestoweth on his children the more doth the darkenes of the world fight against it 157 Life of a Christian a continual entercourse of peace and trouble 4. reas 391 Loue of the world easily maketh a man a prey and spoile of Satan 5. reas 299 To pul our hearts from the loue of the world fiue meanes 303 Foure other considerations to the same purpose 301 Lying is the deuills mother-tongue 100 A looking glasse for lyers 314 Lying a hatefull sinne for three reasons ibid. M MAgistrates gouernours not of men onely but of Christians 335 Man tempteth God 2. waies 31. Man tempteth man 3. wayes ibid. Man tempteth himselfe 2. waies ibid. Manner of Christs temptation externall 4. reas 74 Not to be present at Masse with pretence of keeping the heart to God 5. reas 351 Meane estate best 3. reasons 7 Meanes of fâ—rtifying faith 4. 87 Meanes to confirme to a mans selfe his owne adoption 3. 93 To vse vnlawfull meanes to help our selues diabolicall 3. reas 95 Meanes to fence vs against Satans wicked inferences 3. 104 Meanes not sufficient to sustaine the life of man in sixe instances and 5. reas 135 Means not to be set aboue their place 137 Meanes not to be neglected where they are 3. reas 138 Better to want meanes then to enioy such as proceed not out of the mouth of God 153 Means to raise our selues being cast down fowre 212 To sinne against meanes fearefull in things 1. spirituall 2. temporall 222 Means to partake of the Angels ministery three 241 Meanes of nourishing confidence in God foure 277 Meekenesse of Christ to Satan himselfe 5. reas 111 Ministers must be verie watchfull ouer their people because of the tempter 71 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament 167 To conceiue of dumbe Ministers fiue grounds 168 Modestie in speaking of our selues commended in Christs example 115 Motiues to auoid slaundering 5. 27 Motiues to out-stand temptations 3. 42 Motiues to stirre vp one another to good fowre 72 Mountaines about Ierusalem 7. 289 Mountaine chosen for the third temptation 3. reas 285 No mountaines to be wished but Gods holy mountaine 289 N DIfference of names or numbers must not make vs suspect error in the Scripture but our owne ignorance 265 O OBiections for Vsury answered 148 Obiections for Sabath breaking 149 Cheife Obiections of the separation answered 167 Obiections to prooue Christ on the pinacle onely in vision answered 189 Obiects of senses 5. warrantable 294 In opposition of good men and good things consider 5. things 158 Ordinances of God not to bee medled with without due respect and reuerence as 1. word 2. oath 3. lots 175 Conditions of sound Obedience 4. 385 Cheerefull Obedience 4. things 386 Outward things make neither happy nor vnhappie 4. reasons 91 P PInacle of the Temple chosen for the second temptation by satan 4. reasons 182 No place in the world free from temptation 20 Places of Gods worship to be reuerently esteemed and vsed 174 No place longer holy then God and his worship are present 176 Satan vsually fitteth his temptation to the place or the place to his temptation 3. reasons 182 Places of probable perrill and danger to bee auoided especially of 4. sorts 184 Men in highest places are in greatest danger of falling 3. reasons 286 The higher the Pinacle a man stands on the more busie satan is to cast him down 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe 210 The Pope puts downe the deuill in boasting 315 Power of Christ vnresistable by all the deuills in hell 4. reasons 375 Power of Christ is of his Office and Essence 375 They differ in 3. things ibid. Popes haue erred in matters of faith 25â— 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages 193 Power of satan ouer the bodies of men great God permitting him 193 Prayers to be made for gouernours especially why 288 Presence of God in his word and worshippe maketh places holy 3. reasons 164 Satan ordinarily tempteth to presumption 4. reasons 200 Most dangerous presumption is in spirituall things as in 6 instances 203 Presumption in things temporall to bee auoided in 4. instances 205 Priuiledge of Gods children because of the Angells 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture 134 Priuiledge of the godly to find God sweet to your soules in trialls or after them 4. reasons 406 Properties of such as to whom Christ will reueale himselfe 3. 119 All promises and threats in Scripture conditionall although the condition bee not euer expressed 263 All promises of satan are miserable foule and deceitfull 5. reasons 304 Promises of God differ from the deuill how 305 Proffers of Satan all vpon some wicked condition or other 316 Miserable men that accept of satans profers 4. instances 320 Publike persons must especially watch against 2. things 6 Publike persons
popish monks or Eremits for 4. Reas. Bad company worse then solitarinesse Nunquam minùs solus quâ—m cum solus 4. Directions for solitarines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan accuseth man 1. To God 2. To man 3. To himselfe Satans best wages to his most diligent seruants 7. Rules or means against false accusation Vide Perald â—om 2. p. 56â— de detractore Fiue motiues to lay aside calumniation and slandering Ioâ— 7.51 If there be so many accusers no meruaile if godlymen want no manner of accusation So many accusers should make vs watchfull of our selues 4. Rules to stop the mouths of all accusers 2. Rules in Gods tempting of man Man tempteth God two waies Man tempteth man 3. waies Man tempteth himselfe two waies Satan tempteth two wayes How Christ so holy and so powerfull could be tempted of the deuill Three degrees of temptation The greatest temptation of all is not to be tempted Satan may allure but he cannot force vs. Satans first assaults to be repelled for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Why Christ would be tempted 4. reasons Christ by being tempted enabled to succour vs in temptation sundry waies A ground of comfort out of Christs temptation Vse 1. Motiues to manfull resistance of temptation Vse 2. Looke vp to Christ tempted for saluation imitation Vse 3. Doctr. When God bringeth his children into the wildernes to be tempted he armeth them with grace sufficient Reasons 1. 2 God should loose his honour if any of his seruants should be vtterly ouercome 3 4 Strong motiues to outstand temptations Why Christ was with wilde beasts 4. Reasons Christ hath more peace among wilde beasts then among wicked men Psal. 22.13 Christ as able to defend vs as himselfe both from wilde beasts and deuils â— Rules to keep faith in the presence of outward meanes 3. Actions of faith in the absence of meanes Not to thinke much if with our Lord we find men more sauage then beasts Kinds of fasts 3. Christs fast disagreeth from popish fasts in 7. things or 8. Christ fasted this fast for 4. causes Christ fasted no longer nor shorter time then 40. dayes for 5. reasons Moses in monte ante legem Elias in itinere sub lege Christus in deserto sub gratia Fourtie nights added for two reasons Doctr. Fasting a most necessary duty Reasons 1. 2 3 Vse 1. Vse 2. Motiues to fastinâ— 11. Doctr. Satan by lesser temptations makes way to greater Vse 1. Where Satan beginneth his temptation we must begin our resistance 2 Rules of resistance 3. 2 3 Vse 2. The least temptation is too strong for a secure aduersarie Vse 3. What infirmities our Sauiour tooke and tooke not in 3. propositions Christ tooke not all infirmities of euery particular man for 3. causes Reasons why Christ tooke on him our infirmities 5. Mans nature is knowne by defects Gods by perfection Ob. Christs meat was to do the will of his father Differences betweene Christ infirmities and ours in fiue things Non habuit ex debito peâ—cati Aquin. Matth 5.6 Reu. 2.17 Doctr. Satan euer taketh vs at the weakest Reasons 1. 2 3 Vse 1. Horat. Our sicke and dying day most vnfit for resiâ—stance for 3. reasons Vse 2. Fiue notable rules for the watch ouer our owne weaknesses Doctr. Satan the most eminent and dangâ—rous tempter Satan restlesse in tempting for three reasons Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Fowre motiues to stirre vp one another to good as Satan doth to euill Satan commeth to a man two wayes Christs temptation externall and in a bodily shape assumed for 4. reasons Note Christ came led of the spirit Satan comes of himselfe Act. 19.16 Satan would assayle the son of God knowing him so to be for fowre reasons Two certaine rules to knowe when the tempter comes Satan aimeth at foure things in this first temptation Doctr. 1. Satan directly opposeth the word of God Reasons 1. 2 3 4 5 Vse No diuine truth to be called into question for 3. reasons Doctr. 2. Satan in all temptations seekes to ouerthrow the faith of men Reasons 1. 2 3 4 5 Vse 1. No temptation no faith Vse 2. Because Satan most oppugneth our faith we must most fortifie it 3. Generall directions for the fortifying of faith Excellencie of faith in 4. things Means of fortifying faith 4. The least faith can pray for more Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls Reasons 1. 2 3 4 5 Vse Outward things make neither happie nor vnhappy fowre reasons Difference betweene the loue of God as God and of God as a Father Rules to confirme the heart in the loue of God notwithstanding outward crosses Means to confirme to a mans selfe his owne adoption 3. Sundry waies of God drawing neere his saints in their troubles Doctr. 4. To vse vnlawfull meanes to help our selues is diabolicall Reasons 1. Vse 1. Vse 2. 4. Considerations to fence vs from vsing vnwarrantable meanes Satan euer seeketh to blemish that good which he cannot hinder Three excellent properties of faith in want of meanes Doctr. Satan inferreth mischeiuous conclusions vpon true premisses Reasons 1. 2 Lying the deuils mother-tongue 3 4 Vse 1. Vse 2. False conclusions in matters of faith False conclusions on true grounds in matters of practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. things cunningly contriued in this one suggestion Doctr. Satan ordinarily mooueth men to turne stones into bread Snares laid by Satan in auoiding our troubles Numbers haue learned this trade of the deuill to make stones bread Vse 1. Satan neuer commeth without one stone or other Vse 2. Satan lessoneth men rather then to want bread to get it out of stones Vse 3. Satan alloweth his seruants stones for bread Vse 4. Gods way to get bread contrary to the deuils in 3. things Christians must be reasonable to most vnreasonable aduersaries Reasons 1. 2 3 Fiue reasons of Christs meekenes to Satan Christians must ouercome aduersaries rather by patience theÌ„ by power Doctr. Christ not so rough with Satan as with some wicked men noâ— as with some of his deare Disciples Reasons 1. 2 3 4 Vse 1. The greatest iudgement of all not to be iudged at all Vse 2. Vse 3. Christs answer most modest Note Why Christ who could turne stones into bread would not 5. reasons Doctr. Christ reuealeth himselfe only to such as make right vse of him Reasons 1. 2 3 4 Vse 1. Vse 2. Numbers of meÌ„ to whom Christ neuer reueileth himselfe Vse 3. Three properties of such 〈◊〉 to whom Christ will make himselfe knowne Doctr. 1. The word is a principall weapon of our spirituall warfare Reasons 1. 2 3 4 The word a compleat armour 5 Vse 1. Papists by suppressing the scripture wring the weapon out of mens hands This practise against the scriptures 2. against the example of Christ and his Apostles Rom. 15.4 3. against common sense 4. against the Fathers Ad Volusianâ—â—â—
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
field Dauid in his house Adam in paradise and Christ is tempted in the wildernes The reason hereof is taken 1. From Satans diligence and malice who goeth about like a roaring lion seeking whom he may deuoure 1. Pet. 5.8 and is diligent in compassing the earth to and fro Iob. 1.7 his commission is of large extent no place in earth is priuiledged from his temptation 2. From his spirituall and powerfull nature no place is so secret but he can finde it none so strong but he can enter it none so holy but he can slily get into it and boldly stand euen among the Sonnes of God the Angels Iob. 1.6 Vse 1. Seeing the whole compasse of the earth is Satans circuit let vs where euer we are consider of our enemy and of our danger by him seeme the place neuer so secret neuer so secure the greenest grasse may harbor a serpent And surely the more free and safe we thinke our selues the nearer is our danger There be two places in which men may thinke themselues safest 1. the place of their particular calling 2. the publike place of their generall the Church the former because of Gods promise the latter because of his presence yet Satan shunnes neither neither may we lay off our watch in either Experience sheweth how he layes snares in the speciall calling whereby many fall some he winneth to injustice and secret cousenage some to lying and swearing some to Sabbath-breaking Now though thou art in thy calling yet thou art not conscionable in it and so art out of thy way and without Gods protection The same experience giueth witnesse to the truth of Scripture how Satan not onely haunts vs in our owne house but also followes vs to Gods house and there intercepts the word or steales it away or corrupts the iudgement or casteth men on sleep or occupies their minds with worldly and base thoughts and thus where they thinke themselues most safe they are most foyled The reason is this though thou beest in Gods presence yet thou settest not thy selfe in his presence but commest carelesly and inconsiderately and so God hauing no delight in thy seruice suffers the deuill to exercise his will on thee So as there is no place wherein we must lay aside our watch if we would not be ouercome Vse 2. This sheweth the vanity and delusion of the Papists who thinke the deuill is barred out of Churches by their crucifixes consecrated hoasts crosses and holy water For the Leuiathan of hell laughes at the shaking of these speares Also it sheweth the madnesse of Magicians and Coniurers who thinke they can bind the deuill within their circles For although to delude them and winne them sure to himselfe he be seruiceable and at their command yet he keeps his liberty permitted him of God and compasseth the whole earth 2. Note that some places are more fit for temptation then others as namely solitarie and desart places For Satan hath then greatest aduantage for his assaults when he hath men alone without the helpe of others to counsell confirme and comfort them This the Preacher confirmes Eccles. 4.9 Two are better then one and woe be to him that is alone if he fall hee hath none to helpe him vp and two are stronger then one a threefold cord is not easily broken Nay God himselfe did see disaduantage of solitarie life when he said It is not good for man to be alone When did Satan assault Eue but when she was alone when did he Dauid but being alone on his gallery when Lots daughters but when they were alone in the caue Gen. 19.30 And therefore the deuill is delighted to walke through solitarie places Matth. 12.43 if he possesse any he carrieth them into solitarie places Luk. 8.29 and where doe coniurers and sorcerers talke with the deuill but in woods and wildernesses where Satan most easily appeareth For these reasons 1. Because beeing a Prince of darkenesse he hates the light and passeth all his exploits in as much darkenes secrecie and silence as he can 2. He sees how easily we sinne when there is none by to hinder vs from it by feare or shame Vse 1. This ouerthrowes the dotage of the Papists who approoue and magnifie as meritorious the strict and solitarie life of their Monks Eremites and Votaries who to free themselues from Satans malice and for more holines as they say voluntarily forsake the societies of men and liue by themselues in woods caues cloysters and wildernesses as though they had the aduantage of Satan because of the place whereas indeed hee hath them where he would And because they seeme most to build vpon the examples of Iohn Baptist and Christ himselfe both whom they finde in the wildernesse we will a little cleare this place And first for Iohn Baptist whom Bellarmine saith for his fare apparell and strict manner of liuing was a right patterne of true Eremits True it is his life was austere as his office and calling was singular and extraordinarie and no ground for any ordinary office and order in the newe Testament wherein he is no more to be imitated then in his springing in the wombe at Maries presence which was an extraordinarie testimonie of an extraordinary person Besides Iohn beeing no minister of the newe Testament for the least Minister in the kingdome of God is greater then he but the last of the Prophets and greater then any of them how can any order of Euangelicall Ministers be raised from his example Further whereas Christ himselfe the Head of our profession came eating and drinking and familiarly conuersed among men for good why should we not rather hold our selues to his example into whose name we are baptized then Iohns who was an extraordinarie forerunner of him Lastly we haue heard that the wildernesse wherein Iohn liued was not such a wildernes as they dreame of vtterly remote from the societie of men but a wildernes in which were houses cities yea his fathers house a wildernesse though lesse peopled then the frequented places of Iudea yet not without people because it was a wildernesse wherein Iohn preached who preached to men And not to beasts a wildernes wherein Christ among a multitude of people was baptized and so it scarce affordeth a colour of their Eremiticall Orders vowing such a solitary life separate from all men which Iohn neuer did And for the example of Christ his going into the wildernesse to fast and pray I answer 1. Christ was led thither by the Spirit but they of their owne heads and to pretend a spirit without a word of warrant is a frensie and delusion 2. Christ went for 40. dayes and came againe to his calling they goe and neuer returnâ— againe 3. Christ went to offer opportunity and aduantage to Satan the more victoriously to foile him and purchase heauen for vs they in a superstitious end to merit and purchase heauen for themselues 4. Christ neuer ate nor dranke
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
is to be hated of him 2. he hides his face but for a season from his children as the mother doth till the child get knocks and falls onely to let them see their weaknes and more to depend vpon him 3. that there is a time when God makes intimation to all his children of their election and saluation and commonly before this that they may be fitted with hungring desire after grace and make much of it when they haue it there goeth a trouble of minde and feare and disquiet so as a man thinkes God is quite gone when he is drawing gratiously vnto him and that he shall neuer â—eare more of him when he is knocking by the Holy Spirit to haue entrance into his heart Therefore wee may trust perfectly on this grace and waite Gods time for his full manifestation of it the iust liueth by faith and maketh not hast Iob if the Lord killed him would still trust Remember M. Robert Glouâ—r that blessed Martyr at Couentry crying to his friend Austen He is come he 〈◊〉 come â—e looked for the Holy Ghost two or three dayes before and made great moane that he came not yet he continued waiting and he came at length but not before he came to the sight of the stake Secondly of the company of Christ and how he was attended Marke addeth that circumstance chap. 1. v. 13. He was also with the wilde beasts Which is not to be passed without vse because the Spirit of God pleased to record it The Popish writers say that the cause hereof was that the wilde beasts should come and doe homage to him their Lord as they did to Adam But this is a deuise of mans braine for although Christ deserued honour and homagâ— from all creatures men and Angels yet this is not the time and place to receiue it yea they forget that Christ went into the wildernesse to be humbled in a speciall manner Besides the text mentioneth other businesse wherein Christ was for those 40. dayes employed as in the next branch we are to heare But the true and proper causes were these 1. To shewe what kind of wildernesse this was namely not such as that in which Iohn preached of which there were many in Palestina which were distinguished by their speciall names as the desert of Iudea of Ziph of Maon c. and such as were not altogether desert and without people or incommodious for men to dwell in but were here and there inhabited But this desert wherein Christ was tempted not noted by any addition but the desert was remote from all company of men and full of wilde beasts by which it is plaine it was vnpeopled and had no inhabitants but the wilde beasts If any aske which wildernes it was I answer it is not determined in the Scripture but it is not vnlikely but it was that great wildernesse in which the Israelites wandred 40. yeares called by eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wildernesse And we know that there were some figures which might shadow the temptation in this place as Exod. 17.7 it is called the place of temptation Massah and Meribah because of contending and tempting the Lord here the Lord was contended with and tempted Againe Exod. 16.4 this was the place wherein the Lord shewed them that man liueth not by bread alone but by euery word that proceedeth out of the mouth of God compare it with Deut. 8.3 This also was the wildernesse in which Moses and Elias fasted 40. dayes and if it were not the same it must needs be figured by it But it is no article of faith to be stood vpon or contended about 2. This circumstance of history is added to shew how helpelesse Christ was without all helpe and comfort of man where he could looke for no succour from any earthly creature or worldly means nay all the meanes against him 3. To shew that his power was so much the more manifest in that when Satan had him at the greatest aduantage and all the meanes set against him yet he goes away victor and that none could share with him in the praise of the victory but it belonged to him of all the seed of women 4. To shew the power of the Son of God who could liue peaceably among the wilde beasts who if he had been a common and weake man had beene certainly eaten vp of them Quest. How could Chist liue peaceably and safely among the wilde beasts Answ. When Daniel was cast into the den the Lyons spared him but not through the disposition of their nature for presently they deuoured his enemies but the text ascribeth it to two causes 1. to the Angel of God that stopped their mouths 2. because he beleeued in his God which besides the faith whereby he was iustified was euen a faith in the miracle by which he was strengthned at this time But I take it another reason may be giuen of Christs peaceable conuerse among the sauage creatures namely because he was endued with the perfect image of God and they did acknowledge him as their Lord euen as they did Adam before the fall which is a speciall priuiledge of the state of innocencie Hence obserue 1. That wicked men are worse then bruit beasts they will not acknowledge Christ when the wilde beasts will Christ shall haue no peace among them If he come in Iudas his hands he will betray him the Iewes will accuse him Pilate will condemne him the common sort will beate and buffet him the souldiers will crucifie him A great deale more security shall he finde in the wildernesse among wilde beasts then in places inhabited by wicked men And the reason seemes to be that the higher the fall the greater the wound the deuill falling from such a height of glory is most desperately wicked against Gods image especially in his sonne wicked men falling from a blessed estate of holines and renewed reason are desperately malicious too so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his they still serue God in their kindes man still rebelleth they fell from subiection to man but man from subiection to God Vse This should both humble vs to see the little good that is left in our nature and also vrge vs to seeke the renewing of it And it should terrifie wicked men who resisting Christ in his word members graces yea persecuting him in his Saints shew themselues more sauage then the creatures the wilde beasts will acknowledg him that doth him good but the wicked man spurns against him Daniel was more safe among the lyons then his enemies and Dauid was compassed with ramping lyons Note 2. This affoardeth vs a ground of comfort that when the state of the Church is afflicted led into the wildernesse enuironed with men for their dispositions as wilde and fierce as Tygres Lyons Leopards Cockatrices for so naturall men are described Isa. 11. yet it is in no worse state then
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
may know that man liueth not by bread onely nor yet with the mind of our Sauiour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty dayes fast would turne stones into bread And now we knowing what is meant by the word of God euen the powerfull word of Gods prouidence in creating and gouerning all things we are further to consider that our Sauiour addeth an vniuersall particle euery word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by meanes proportioned vnto the ends which are a part of his ordinary word preserueth and maintaineth the life he hath giuen as daily bread sleepe and the like Extraordinary when by his word and decree he pleaseth to preserue man either aboue or without or against all meanes I. Aboue the meanes sundry wayes 1. aboue all that man can expect thus God gaue the Israelites Mannah in the wildernesse and water out of a rocke thus he tied a ramme to to be sacrificed in stead of Isaac thus he brake the cheeke-tooth that was in the iaw and water came thereout for Sampson Iudg. 15.19 and by his word prouided a gourd to come ouer Ionas his head to shadow him and deliuer him from his greife c. 4.6 thus he fed Elias by rauens 2. when he makes a little meanes goe beyond themselues as Christ made 7. loaues and 2. fishes to serue 7000. persons and much left thus he made a few clothes serue Israel forty yeares so as their shooes did not weare out thus the word of God made a little meale and oile serue the Prophet and a widow a long time 1. King 17.14 Thus saith the Lord God of Israel the meale in the barrell shall not be wasted nor the oile in the cruse diminished till the time that the Lord send raine and so it was though they ate nothing else all the while 2. King 4.42 Elisha had 20. loaues sent him and some eares of corne he commaunded his seruant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remaine and it came to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality and yet haue by this word an extraordinary blessing as the course fare of Daniel II. Without meanes Gods word causeth man to liue as Moses Elias and Christ himselfe who had immediately before seene the word of God preseruing him already 40. dayes and nights and could further if he pleased III. Against meanes as the Disciples sent out were promised if they dranke any deadly poison it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their owne bands All this is meant by that our Sauiour saith euery word and thus most aptly he returneth the temptation Man liues not onely by bread that is the ordinary meanes but by extraordinary also euen aboue and beyond meanes yea without and against meanes And therefore where thou sayest I must haue meanes Gods word saith there is no absolute necessity of them my Fathers word can still sustaine mee without bread as he hath done these fortie dayes already 1. The word of God is it which gaue beeing and beginning to all things when they were not and much more doth it continue the beeing of them now when they are Psal. 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearely as it were againe created Ioh. 1.3 In that word was life that is not onely inherent in the Sonne of God himselfe but as an efficient to communicate life to all liuing things 2. The word of God is as it were the prop and stay of the world without which all things would fall into confusion Euery man knowes by nature that God maintaines and preserues all things that it is he that stretcheth out the heauens like a curtaine that he sends forth the windes out of his treasure and raiseth the waues of the sea like mountaines which are great things but nature teacheth not how God doth these things by what meanes onely the Scriptures teach that he doth all this by his word that as in the creation God said Let there be light and there was light and so of all other things Gods word was his worke so in vpholding and preseruing it he doth it by his word as Heb. 1.2 who vpholdeth all things by his mighty word which word when God calls in the creature falls to nothing Act. 17.28 In him we liue and mooue and haue our beeing 3. The same word of God which giues vertue force to the creatures in themselues doth also sanctifie them vnto vs euery creature is sanctified by the word and prayer 1. Tim. 4.6 the word shewes how to get them how to vse them and prayer obtaines of God a right tenure and a pure vse which indeed is the blessing or sanctification of them 4. The same word carries them beyond the strength of their nature to doe vs good bread and wine in their owne nature can but nourish and feede the body but Gods word in the institution of the Sacrament makes them feede the soule to eternall life Quest. But how may we conceiue of this word whereby God doth gouerne and preserue the creatures Answ. By Gods word we must not onely conceiue his decree and will but a powerfull commaundement and effectuall to which all his creatures yeeld free and willing obedience This commanding word was put forth in the creation Psal. 148.5 hee commaunded and they were all created Men when they attempt and performe any great matter because their power is small must vse great labour and many instruments and helps But by the word of the Lord the heauens were made Psal. 33.9 He said the word and all things were done This commanding word is put forth in the daily gouernment of God Psal. 147.15 He sends out his commandement vpon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the word and commaundement are all one The senslessenesse and deadnes of the creatures their vastnes and fiercenesse hinder not his word but without delay yea with maruellous celeritie and swiftnesse they execute his word Psalm 148.8 If God speake to the heauens they shall heare and couer themselues with darkenesse at noone day as in Christs passion If he command the Sunne it shall heare his word
time how long this sight lasted in a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In accurate consideration a moment is the fortieth part of an houre for a point of time is a quarter of an houre and a moment of time is the tenth part of a point of time But I thinke we are not to take the word so strictly which here noteth a very short time much shorter then the fortieth part of an houre and with Chemnitius I thinke it to be the same with that in 1. Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment and explained in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twinkling of an eye which is indeed no time but the beginning rather of time seeing there is no distinction betweene time past and time to come Howsoeuer we must take it for a very short space of time and that the sight was gone before Christ could well consider of it For so the like phrase is vsed concerning Sodome that it was destroyed in a moment for the sunne rose very faire and before euer they could consider of such a storme the Lord showred downe fire and brimstone Now the reason why the deuill vsed such a speedy and quicke representation was to rauish Christ suddenly and stirre vp his affections by the absence of it to desire to see it againe dealing with Christ as we with our little children when we would make them earnestly desire a thing we let them see it and hide it againe giue it them into their hands and suddenly take it away againe So did Satan Secondly Satan might haue another tricke in it to disturbe the minde of our Sauiour for as a sudden flash or light doth dazle the eyes of the body so doth a sudden flash or sight of this or that obiect easily dazle the eyes of the minde and in stead of pleasure with it at least it brings some trouble and perturbation Howeuer he thought it would fit and bring on his temptation Thirdly shadowes will abide no looking on no examining and therefore the deuill is so quicke in taking them in It is an old practise of the deuil to let death into the soule by the window of the senses and especially by the sight for here he would ouercome Christ by the sight of the world and the glory of it Thus he had gained Eue to sinne by the sight of the apple which was beautifull to the eye by hearing that she should be as God if she did tast it by touching tasting and pleasing all her senses with it The sons of God saw the daughters of men that they were faire and tooke them to them for wiues which was the cause of the deluge Ahab saw the vineyard of Naboth lie so conueniently to his demeanes as he must needes compasse it by murther 1. The senses are the neare seruants of the soule if Satan can make them vntrustie he knowes he can by them easily robbe the soule yea and slay it For senses worke affections and affections blind iudgement Dauid sees Bathsheba presently affects her his violent affection blinds his iudgement he must haue her companie though it cost Vriahs life I saw said Achan among the spoile a goodly Babylonish garment and two hundred shekels of siluer and a wedge of gold of fiftie shekels and I coueted them and tooke them Iosh. 7.21 How was Adam otherwise deceiued by Eue but first in his affection and then in his iudgement 2. As Satan layes his baits in all the senses to steale the heart so especially in the eies dealing as the chapman that would vent his wares he layes it forth on the stall that men may see it and oftentimes the very fight of it without further offer drawes on the buyer to a bargaine He knowes he looseth not all if he gaine but an vnlawfull looke because there is sinne begunne though not perfected 3. The sense is to the soule as a doore to the house A man that would come in or send any thing into an house must goe in and send it in by the doore Euen so although the deuill by his spirituall nature can and doth apply himselfe to our spirits without our senses yet other tempters cannot reach the soule so immediately Eue could not worke Adams heart directly but by the outward senses of hearing and seeing especially sent in the temptation Poisons cannot reach the heart vnlesse by the senses they be drawne in So wicked mates cannot conuey their corruption one into an other but by the outward senses hearing their wicked and incentiue speaches and seeing their gracelesse and infecting actions But besides this so full of malice is our spirituall aduersarie that he would not onely immediately take vp our hearts but fill vp all our senses and by them continually sendeth in burning lusts and by the same doore couetous desires and by the same ambitious aspiring thoughts and by the same reuengefull intentions and such like till the house be full of wickednes 4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule especially the sight and hearing to be the senses of discipline to furnish the minde with knowledge of God with faith which is by hearing with hope of his gracious promises with heauenly meditations and contemplation of his great workes which our eyes behold Now Sathan would crosse all this gracious constitution of God and make the lights of the body be meanes to blinde the minde he would fill vp the senses and take them vp with such obiects as shall not only corrupt the heart but keepe out those meanes of grace which the Lord would by them conuey into the heart so that the soule should be further poysoned by the same meanes which the Lord hath prepared as an antidote by which naturall poyson and corruption should be expelled This doctrine enioyneth a diligent custodie of the senses A good housholder suspecting theeues and robbers will be sure to keep his doores and windowes fast And we knowing that our senses are the doores and windowes of our soules must looke to these doores locke them barre them bolt them fast that the deuill enter not this way True it is that the inside must first bee made cleane for out of the heart proceeds an euill eye Mark 7.22 But whosoeuer is resolued to keep his heart in any rightnes must thinke it his next care to shut out and keep out whatsoeuer might be let in to decline it and turne it from God againe What made the holy Prophet Psal. 119.37 pray so earnestly that God would turne his eyes from beholding vanity but that he knew that euen a good heart such as his was could neuer hold out vnles the outward senses especially the eyes which by a Synechdoche are there put for the rest both because they are special factors of the soule and because of the multitude of their obiects and in regard of the quickenesse of sight aboue all the rest of
must be aboue other carefull of Gods glory 335 Q QVestion how could Christ be safe among wilde beasts 44 How Christ could be hungry beeing able to feed so many miraculously 59 Why Christ tooke not all infirmities of euery particular man 3. reasons 59 Why satan is so restles in tempting 3. reasons 70 Whether Christs temptations were in inward motion or externall 74 Why Christ seeing he could would not turne stones into bread 5. reasons 115 How to conceiue the word of God by which he gouerneth and preserues the creatures 142 Whether S. Matthew or S. Luke obserue the right order of the temptations seeing they differ 155 Whether a man may pray or communicate with an euill man or with a wicked or dumbe minister 167 Whether a man may heare the word with profit and blessing from a wicked man 170 Whether Christ was indeed on the pinacle or in vision 188 How Satan a spirit could carry Christ his body 5. considerations 190 Whether Ionathans action who with his armour-bearer onely set on a whole army of enemies was presumption 202 Why did not Satan cast downe Christ but saith cast thy selfe downe 3. reas 212 How satan is said to fill Ananias his heart Act. 5.3 219 Whether it bee not lawfull to aske a signe 270 How satan can preuaile to bring men to worship himselfe in stead of God wayes and meanes 322 c. Whether we may present our selues at masse thinking to keepe our hearts to God 351 Whether on no occasion we may be present at masse 353 Whether the Prophet gaue Naaman leaue to be present at Idolatry 354 R REasons why our Sauiour would not yeeld to the last temptation 5. 326 Receiue nothing from the deuills hand 3. reasons 319 Redemption free to vs cost Christ deare 192 Religion set vp or held vp by bad meanes is wicked as the Romish 313 Representations of Satan quicke and short 3. reasons 291 Restlesnesse in euill an expresse image of the deuill 280 Strong Resistance of Satan makes him flie 4. reasons 366 Meanes of Resisting Satan 5. 371 Manner of Resistance in 5. things 373 Reuerence in Gods worshippe vrged 6. reasons 356 Riches must not haue our harts 4. reas 152 Romish teachers disarming men of the Scriptures confuted by 5. reasons 122. Romish doctrine Idolatrous prooued at large 345 Rules of resisting Satans temptations 3. 57 Rules to know when the tempter commeh 2 77. Rules to confirme the heart in the loue of God notwithstanding outward crosses 3. 92 Rules to fence vs from vsing vnwarrantable meanes of our good 4. 97 Rules to auoid seduction by separatists 4. 171 Rules to vphold our selues when Sathan would cast vs downe 3. 110 Rules to try whether a Scripture be wrested 7. 256 Rules of triall whether our obedience be beyond that of the deuills 4. 389 Rules to carry our selues free from infection of sin in all places where we come 3. 187 S SAbbath-breakers cast by Gods word notwithstanding all their pleas 149 Sacrament may be receiued where open offenders are tollerated 159 To Sanctifie a mans person he must set vp Gods worship in his heart 172 The word Satan vsed by Christ in the last temptation 4 reason 332 Satan cannot hinder Gods children of saluation he may of comfort 4 Satans mouth may bee stopped but not his malice 5 Satan an accuser 3. reasons 25 Satan tempteth 2. wayes 32 May allure vs cannot force vs. 34 Euer taketh vs at the weakest 3. reas 64 Commeth to a man 2. wayes 73 Assayleth the Son of God knowing him so to be 4. reason 76 Aimes at 4. things in his 1. temptatiō 79 In tempting directly opposeth the word of God 5. reas 80 Satan the most eminent and dangerous tempter 4. reasons 69 Seeketh euer to blemish the good he cannot hinder 98 Inferreth mischeiuous conclusions vpon true premisses 4. reasons 99 Neuer commeth without some stone or other 108 Alloweth his seruants stones for bread 109 Seeketh cheifely to drawe them to sinne who haue most meanes against it 4. reasons 218 Can tempt but not force vs to sinne 5. reason 213 His subtilties to bee watched 6. instances 198 Can alledge Scripture to thrust forward his wicked purposes 5. reason 224 Alledgeth Scripture 3. wayes 225 Is not content that men sinne vnles they doe it most sinnefully 219 In one allegation of Scripture out of Psal 91.11 he hideth 8. faults 228 Neuer ouercome without resistāce 374 Scriptures beeing our weapon we must alwaies haue them in readines 124 Scriptures the hammer of heresies as in 6. instances 131 Scriptures how abused to establish errours in doctrine 5. instances 231. in practise in many 234 Scriptures no dumbe but a speaking Iudge 245 Scriptures conferred in paralel places 258 Scriptures collated in vnlike places and reconciled in 25. instances 259 Scripture most aptly alledged by Christ. 268 Some Scripturs fitter for som◠to meditate on then others 268 Security must bee watched against after temptation foyled 5. reas 279 Senses must be diligently kept and 4. rules for the right ordering of them 293 Seruice of God must bee ruled wholly by God for 1. matter 2. manner 3. ende 360 Seruice of God twofold 1. Legall 2. Euangelicall 358 Of Seruice Euangelicall 3. conditions 359. Seruice of God must be chearefull 3. reasons 361 Markes of a good Seruant of God 5. 362 Meanes to bee preserued from the seruice of Satan 5. 325 A signe may be asked in 4. cases 270 Fiue vaine ends of asking a signe 271 Three sinnes aboue other make men most like the deuiil 281 Sinnes of Ierusalem the sinnes of England 5. instances 178 Sinnes of this age fearefully aggrauated by our meanes of grace 221 Soule liueth by Gods word 4. wayes 139. Solitary places fittest for temptation 2. reason 21 Direction for solitarinesse 4. 24 Spirit of God led Christ into the wildernes 3. reason 12 Spirits created of three sorts 12 Sundry sorts of men snared by Satan in seeking vnlawfull courses to helpe themselues 96 To turne Stones into bread an ordinary temptation How and wherein 105 Sundry sorts of men to whom Christ neuer reuealeth himselfe 118 T TEmple of Ierusalem described with the seuerall Courts and their contents 161 Temptation not a signe of Gods hatred but of the deuills 9 Temptations all of them appointed and lilimited by God 2. reas 13 It was not against the holines or power of Christ to be tempted 32 Christ beeing tempted was without sinne how in 3. grounds 32 Of Temptions 3. degrees 33 Greatest temptation not to bee tempted 34 Temptations manfully to be resisted 3. motiues 37 Beeing tempted looke vp to Christ tempted for 1. saluation 2. imitation 38 By lesser Temptations Satan makes away to greater 4. reasons 59 Where satan begins Temptation wee must beginne resistance 57 To Tempt any to euill a fearefull sin 72 The first Temptation of Christ was not to gluttony as Papists 2. reas 79 No Temptation no faith 86 8. Things slily couched in the 1. Temptation