morall q.d. 1. haue no fellowshippe with their vnfruitfull workes 2. doe not countenance them in their euill 3. reprooue them 4. touch no vncleane thing that is consent not to any wickednesse among them But 1. It is one thing to touch the holy things of God another the vncleanenesse of men 2. separation from the wicked in body is impossible except we will goe out of the world The Disciples could not be rid of Iudas vnlesse they would depart from Christ himselfe 3. vnles they can prooue an established idolatry among vs ripe to the plague as in Babylon they cannot prooue a separation in bodie and minde 4. of this separation a reason is giuen not because they cannot partake in any holy thing while the wicked are in presence but least ye be partakers of her plagues Obiect 1. Cor. 5.11 If any be a fornicatour or couetous or an idolater or a drunkard or an extortioner with such a one eate not A little leauen leaueneth the whole lump Answ. 1. The place is meant of priuate familiarity and amity so farre as a man is not bound or tendeth to the countenancing of his sinne 2. It implyeth that he ought to be excommunicate if he heare not the Churches admonition as the whole context will shew and so cut off from Christian communion for the time 3. If a man were excommunicate some were bound to eate priuately with him as his wife children and seruants for these are necessarily bound and doe not countenance him 4. A man may and must eate sometimes with notorious wicked persons as suppose a man in the same ship or prison or army and can haue no meat but among vile wicked persons here a man may not refuse it least he famish himselfe So at the Lords table such as admit wicked persons hauing power to repell them communicate with their sinne and countenance them therein but a priuate person whose soule is vexed with their sinne and doth what he can to redresse it but cannot is not polluted by them he is forced to eat with them he may not starue his soule As for that A little leauen leaueneth the whole lump the Apostle speaks it to the gouernours not to suffer such wicked persons and prouoketh onely priuate persons the peeces of that lump to be the more watchfull ouer themselues but not to refuse Gods ordinances for them And as neither that Church of Corinth ceased to be a Church for suffring that wicked man for the Apostle honours them with that style while he checketh that sinne so neither doe particular members cease so to bee for that such are suffred much lesse Looke to thy owne soule the Apostle wisheth euery man to examine himselfe rather then others Obiect 5. But how can I heare the word with profit from a wicked man Answ. 1. A wicked man may preach saluation to another and damnation to himselfe as Iudas and the builders of Noahs Arke A statue may point another the way but it selfe stand still 2. An instrument hath all his efficiency from the first moouer who is God himselfe a knife without motion will cut if the hand will vse it 3. The word is like the light now as the light of the Sunne is not defiled though it passe through the dirtiest places so the word is not polluted through a wicked preacher 4. Looke to thy owne disposition that thy soyle be good as the seed is good take the benefit of the Sunne and raine and it is no matter whether the hands be cleane or foule that cast and disperse the seed 5. Let Preachers consider what a barre it is to all their labour to be scandalous couetous disdainefull enuious noted for gamesters companions c. how their example doth more harme then their teaching can doe good with how little power or preuailing he can point his finger to other mens sores which euery one can point at in himselfe what an odious thing it is to make Gods people to loath Gods ordinances because of him and what a woefull case it is that Paul intimates of such teachers who preaching to others themselues by disobedience become cast-awayes 1. Cor. 9.27 Rules to auoid entangling and seduction by Separatists perswasions 1. Labour for wisedome to discerne betweene maine truths in doctrine and inferiour in discipline as knowing that Ierusalem was the holy Citie before Nehemiah builded the wall of it between the person and the place not condemning the place for the person betweene the thing and the vse and condemne not the vse for the abuse betweene offices and executions substance and circumstances the beeing of a thing and the well-beeing of it 2. Labour to reforme thine owne heart first for that is in thy power to amend and then thy owne family and if it be in thy power goe further to the house of God but if thou beest a priuate man and this be not in thy power thou must turne thee to prayers and teares and yet so striue in seeking the well-beeing of things as by vnthankefulnesse thou loose not the comfort of the things themselues 3. Be low in thine owne eyes suspect thy owne iudgement condemne not much lesse contemne those that are not euery way as thy selfe Pride and contention of spirit are inseparable and it is folly to looke that men who haue a different measure of grace should not differ in iudgement and though they walke in the same way yet not after the same manner 4. Testifie thy selfe a sound Christian by the badge of Christ which is loue By this shall all men know that ye are my Disciples if yee loue one another Studie to be quiet saith the Apostle and followe things that concerne peace Loue will make the best euen of bad things and giue a charitable construction of things doubtfull and pity and pray for such as erre howsoeuer and much more if they erre of ignorance This doctrine teacheth vs that the way to sanctifie a mans person or family is to set vp the worship of God in his heart or house 1. Thy heart must be the Temple of God yea as the Arke within the Sanctuarie In the Temple God was daily worshipped there were daily sacrifices offered the Scriptures read and expounded and prayers preferred vnto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must priuately yea secretly apart daily worship God with personall worship daily offer the sacrifices of praise and thanks for personall blessings and deliuerances daily preferre thy personal praiers daily apart read and apply the Scriptures to thine owne vse for thus must it be in Gods temple And further thy heart must be as the Arke wherein were kept the tables of the Law written with Gods owne finger endeauour in obedience to all Gods commandements intreat God to write his law in thy heart that thou mayest neuer depart from it Thy heart as the Arke must keep the pot of Manna a type of Christ the food of
carries away their whole heart and yet in the end they are deceiued as he was in stead of his reward he was slaine in his returne homeward Num. 31.8 4. Consider how little ioy there is in that which is receiued at the deuills hand neither Ahab nor his posterity enioyed Naboths vineyard Iudas brought backe his 30. peeces and hanged himselfe According to that of Salomon The wicked rosteth not that which he taketh in hunting 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them but a farre more glorious kingdome in the world to come and all these transitory matters onely to help thee forward to that The condition of Satans profer teacheth vs further that All his drift in his temptations is to draw men from Gods seruice to his owne An example whereof we haue in Saul whom he drew from his hope and trust in God to seeke and sue to himselfe for helpe Hee entred also into Iudas to draw him from his Masters side and seruice to his owne to make him a leader and captaine against Christ Luk. 22.3 Neither faileth he of his purpose and scope but effectually preuaileth in the world and in the children of disobedience Ephes. 2.2 For if we look to that part of the world which is indeed the world not visited by the light of grace and the Gospell they in generall are vassalls to Satan and professe homage and seruice to him in ceremonies and rites as Gods people to God hmselfe 1. Cor. 10.20 Those things which the Gentiles sacrifice they sacrifice vnto deuills and not vnto God Which is spoken not in respect of the intention of the worshippers but of the mysterie in that idoll worshipped which indeed tended to the worship of the deuill the deuiser and setter forward of the same And at this day in those newfound countries experience shewes how those heathnish and barbarous people not hauing the true knowledge of the true God doe therefore esteeme the deuill as God and the deuill appearing to them in visible shapes they fall down and worship him and offer many seruices and sacrifices vnto him vpon this ground because God is mercifull and amiable and will not hurt them and therefore they neede not bee so obsequious to him but the deuill is terrible and fearefull and churlish and therefore must bee pleased and worshipped Ne noceat Nay Gods owne people and children are often drawne from the worship of their God to the worship of the deuill in the most base and submisse kind of worship The Iewes themselues offred vnto deuills and not vnto God Deut. 32.17 and what did they offer but their dearest things as Psal. 106.37 they offred their sonnes and daughters vnto deuills A maruellous high wickednes wherein the Israelites themselues imitated the barbarous heathens among whom Satan had brought in this vnnaturall crueltie to kill their little children and offer them to Molech in the vally of Hinnom v. 38. Thus they shed innocent blood by a diabolicall furie and polluted their land at the diuells instigation Thus it was in the time of Ahaz and of Manasseh against which the Lord shewed great indignation and vehemence Ier. 7. and 19. and Ezek. 16. And the rather because it was against a speciall law enacted for this purpose which we would thinke Gods owne people should not need Leuit. 17.7 They shall no more offer to deuills after whom they haue gone a whoring and the sanction followes This shall be an ordinance for euer Yet Gods people forgate Gods institution and natures instinct and so put off all religion and naturall affection And this comes to passe 1. Because of Satans pride and ambition who will not content himselfe with any thing but that honour that is due to God He beeing the Prince of the world and the god thereof Ioh. 14.31 2. Cor. 4.4 will be worshipped by the world as a God and takes vpon him as if he were so indeed whereas he is so onely by his owne vsurpation and affectation and the wickeds delusion and acceptation 2. Because of his malice to God to whom he is most contrarie God hath by the lawe of creation of nature the morall law yea by the law of faith and all other bonds tied man to his owne seruice now Satan seekes contrarily to depriue God of his due homage and drawes men from the knowledg practise of Gods wil that he may rule them after his owne will 2. Tim. 2.26 3. Because of his hatred to mankind to drawe men into the greatest offence and displeasure of God It is an euill thing and bitter to depart from God and his seruice but to giue this to Gods deadly enemie is a sinne most hatefull dangerous 4. It is all the businesse that Satan hath in the world for which he leaues no stone vnturned no meanes vnattempted to set vp his owne kingdome aboue and against Gods kingdome a compendious way wherof is to hinder corrupt or destroy the true worship of God 1. Thess. 2.18 Satan hindered me namely the true worship which Paul sought to establish He corrupted the worship of God among the sonnes of God by the daughters of men Gen. 6. And he sought to destroy all Gods worship in the posterity by destroying Abel Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God And what meanes vseth he to effect it Answ. Yea it is plaine and vsuall as we shall easily see if we consider 1. the wayes that a man worshippeth the deuill 2. the meanes how he bringeth men thereunto I. The wayes are laid downe in these fowre conclusions Conclus 1. Whosoeuer worshippeth for God that which is not God he worshippeth the deuill for God Deut. 32.17 They offered vnto deuills that is to gods whom they knew not In all diuine worship whatsoeuer is not performed to God is performed to the deuill there beeing no meane between them in worship But how hath the deuill drawne Pagans and heathens to set vp and worship false gods deuills indeed Mars Iupiter c. yea and Gods owne people to worship Dagon and Baal and Molech At this day all the Easterne people of Turkes and Saracens worshippe Mahomet a god of their owne making And the Papists all giue diuine worship to stocks and stones the worke of mens hands to ragges and relliques to their breaden and baked God in the Sacrament as base an idolatry as can be found among the heathens in all which they haue fallen downe to the deuill and worshipped him Conclus 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed he worshippeth the deuill and not God If the manner of Gods worship prescribed by himselfe in the Scripture be refused that cannot be Gods worship because the manner is deuised by the deuill Thus doe they who professe the true God distinct in three persons but worship him according to their owne deuises and
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
spirits to reuenge such as withdrawe men from Gods house and good exercises such as disswade from religion and strict courses such as commend onely loose and disordered mates for boone companions In all these the speech is true Homo homini daemon one man playes the deuill with another All of them are plaine deuils incarnate tempters and as the deuils company is to be auoided so is theirs That we may be most vnlike vnto Satan we must be continually prouoking and moouing one another to loue and good workes Heb. 10.24 and exhort and edifie one another 1. Thes. 5.11 Euery Christian must by holy example and holy admonition bring one another forward in goodnes if they be weake to confirme them if slow to prouoke and quicken them if astray to reuoke and recall them Hereunto consider these motiues 1. Shall Satans vassalls exhort and perswade one another to euill and be more diligent to helpe one another to hell then we to set forward Gods worke and help one another to heauen 2. Consider the bonds betweene vs and our brethren 1. the bond of nature all are one mold and one flesh and the law of nature binds vs to pitie and releiue their bodily wants and much more their soules if we can If their beast lay vnder a burden thou wert bound to help it vp but thy brothers soule is vnder the burden of sinne A good Samaritan will not passe by the wounded man like the Priest and Leuite but will step neare him and haue compassion on him 2. the bond of the spirit which yet ties vs nearer for if we must doe good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and saluation one of another they are children of one father brethren in Christ who haue one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3. Consider the excellent fruit that ensueth this godly care of prouoking one another to good he that conuerteth a sinner from going astray shall saue a soule Iam. 5.20 and the fruit of the righteous is as a tree of life and he that winneth soules is wise Pro. 11.30 4. Consider these dull and backesliding times full of deadnes and coldnes wherein we see a generall decay of zeale loue delight in the word sinne bold and impudent and piety almost ashamed of her selfe and name Ah we haue great cause to quicken one another as trauellers will call forward the weary and faint and encourage them both to speed and perseuerance as souldiers will animate and encourage one another against the common enemy so must we in our spirituall fight against sinne and Satan The tempter is so much the more busie because his time is short and we must be the more diligent because the time is so dead Came to him Here may a question be mooued How Satan came to Christ beeing a spirit I answer Satan commeth two wayes 1. Inwardly and more spiritually and that either by suggestion troubling the heart and vnderstanding and thus he put into Iudas his heart to betray his Lord Ioh. 13.2 or else by vision worketh vpon the phantasie 2. Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himselfe in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoeuer some good men thinke Christs temptation was onely in motion inwardly and not externally and visibly yet I thinke it was cheifely externally and in a bodily shape assumed Their reasons for their opinion are two 1. Because in the words following the deuill shewed Christ all the Kingdomes of the world in a moment which to doe in a corporall manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring vs to that place we shal see that euen this was done really not only in imagination 2. Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like vs now say they our temptations be inward by cogitations and suggestions and therefore so was his But this is much weaker then the former for if he were in all things tempted like vnto vs it is plaine he was externally tempted as we bee Adam by Sathan in the externall shape of a serpent Saul by Satan in Samuels shape and it is the generall confession of witches that their spirits appeare in an externall shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamentall point necessarily and stiffely to be held because the Scripture is not plaine in it are these 1. As Satan in his combate ouercame the first Adam in a bodily shape and externall temptation so it is likely he came against the second Adam in some bodily shape And that he thus exterternally assaulted him by outward obiects is probable by these things in the text 1. he spake often to Christ and Christ truely spake and answered 2. he said Command these stones not stones in generall but either offering holding or pointing at them beeing reall stones as M. Calvin saith 3. he wills Christ to fall downe before him and worship him euen by bodily outward gesture and citeth scripture for his second temptation 4. he tooke him and lead him to the pinacle of the Temple by locall motion neither was the second temptation in the wildernesse as the former was but in the holy city Ierusalem and on the pinacle of the Temple as after we shall see 5. Christ bids him depart 6. how could he hurt himselfe by his fall if it were onely in vision 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imploy a corporall accesse by which these temptations differed from the former wherewith he was exercised in the 40. dayes of his fast for they were lighter skirmishes and leser on sets by suggestion sent out like scouts but now he comes in person with all his strength and thus he now came and not before 3. Some good Diuines make difference between Christs temptations and his members which giueth good light in this question that whereas our temptations are chiefly inward because they finde good entertainment in vs our disposition beeing like a mutinous city that is not onely besieged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefely are externall presented by outward voices and obiects to his outward senses but presently by the perfect light of his minde and vnchangeable holines of his will discerned and repelled that they could not get within him and much lesse to be mooued and affected with them 4. This is an historie wherin the lettet is so far to be kept as it
beleeue the Sonne of God who tells the Sadduces that they erred because they knew not the Scriptures Chrysostome hath these words Audite quotquot estis mundani vxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat lâ—gerâ— Scripturas idque non simpliciter neque obiter sed magnâ cum diligentiâ and againe Audite omnes seculares comparate vobis biblia animae pharmaca And Hieroms glosse is good Hic ostenditur saith he verbuÌ„ Christi non sufficienter sed abundanter Laicos habere debere se inuicem docere vel monere Lastly Origen shewes his iudgement in this affectionate speach Vtinam omnes faceromus illud quod scriptum est Scrutamini Scripturas Oh that wee would all doe as it is written Search the Scriptures 5. It is against the Popish writers themselues Caiâ—tan a very ingenuous man and a great scholler saith Hinc discamus arma nostra esse sacras Scripturas Let vs take this for a good lesson that the holy Scriptures are our onely weapons Diâ—z a Portugall Fryer saith That as Laban in the night deceiued Iacob by giuing him in stead of faire Rahel bleare-eyed Leah so Satan deceiues vs in the night of ignorance with vaine traditions for diuine Scripture Yea and Bernard himselfe whom Harding brings in as a fauourer of his cause herein saith That at Bethlehem the common people sang Psalmes and Halleluiahs yea in the fields as they were plowing and mowing c. By all this we conclude with our Sauiour Ioh. 3.20 They doe euill and therefore they hate the light they haue a long time deceiued the world by holding it in ignorance a principall pillar of their religion and labour still to hold it in blindnesse dealing no otherwise then the Philistims dealt with the Israelites 1. Sam. 13.19 who to hold them in base bondage and seruitude tooke all their weapons from them and left them not a smith in Israel least they should get weapons and so get from vnder their power If the word of God be a principall part of our spiritual armour then ought we alwaies to haue the Scriptures in a readinesse not onely the Bibles in our houses which many haue not who haue their corslets hanging by the walls but put on vpon vs Eph. 6.17 and that is when by diligent reading hearing meditating and studie of it but especially by earnest prayer that God would open our vnderstandings to see his good pleasure in it we haue attained such skill as we can wisely shape an answer to the nature and qualitie of any temptation Alas how lamentable is their estate that regard not the sound knowledg of the word but content themselues in their ignorance whereby Satan holds them vnder the power of darkenes for impossible it is till men come to knowe the truth that euer they should come out of the snare of the deuill and to amendement see 2. Tim. 2.25.26 Many spend their dayes in reading fables or profane histories or cannot tell how to passe their time but by taking in hand the deuills bookes and bones as one calleth them cards and dice or some other vnwarrantable exercise all which giue Satan more power ouer them But the armour of proofe against Sathan and their owne corruption which is the word of God lies in the booke vntouched vntossed as if men were at league not to disturbe Satan at all but let him blind them binde them and leade them at his pleasure Others will defie and spit at Satans name but they haue no word against him but doe as a foolish and inconsiderate person that will quarrell with a man of might and defie him as though hee could make his partie good but beeing without any weapon carries away the blowes the smart of which makes him feele his folly which formerly he could not see Others are enemies to such as would teach them the vse of this weapon men of valour and strength will pay liberally such as take paines with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not looke an enemie in the face so haue they resolued neuer shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the word but in the wicked abuse of it making charmes and exorcismes of sundry words of Scripture highly taking Gods name in vaine some write the Lords Prayer in Hebrew Greeke and Latin some the words of some of the Gospels some the names of God and Christ But all this is sorcerie and magicke and a fighting for the deuill yea a shooting in his owne bow Others will haue the Scriptures to resist with but they bee not readie nor at hand they beare many blowes before they can recouer their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himselfe nor yet much hurt another more then he is like to hurt himselfe Then the word of God is vsed aright when a man hath skill thereby to cut off temptations and containe himselfe in his duty Psal. 119.11 I haue hid thy promise in mine heart that I might not sin against thee Prou. 2.10.11.12 When wisedome that is Gods word entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things 1. The word of God is the law of God now what is the vse of a law but to keepe a man within the bounds of godly life then he liues according to the law when he saith I must or must not doe such a thing because the Law willeth me so so he is a good Christian that can say I must doe this because Gods word commandeth it or not doe it because it forbiddeth me 2. It is called a light to our feet and a lanthorne to our pathes now what is the vse of light but to shew a man the right way and direct him to auoide the wrong and keepe him from falling 3. It is called the oracle or testimonie of God wherein he testifyeth what he alloweth and what not and then we vse it aright when we straiten all our paths according to this rule Therefore let vs keep vs to Scriptures in all Sathans temptations whereof we may say as Dauid said of Goliahs sword 1. Sam. 21.9 Oh giue me that there is none to that put off all Satanicall suggestions with It is written Now it will not be amisse to shew in some instances how a Christian may by the word furnish himselfe and cut asunder by this sword euery temptation though Satan be neuer so instant in tempting him These instances are foure 1. temptations to despaire 2. to presumption or
the godly to ouercome them with no other then their owne weapons Christ had made the written word his shield his sword he will therefore assay with his owne weapon to wound him and so he deales with his members 5. Here is not onely Gods permission but his ouerruling power for hereby the father of lies against his heart and nature giueth witnesse to the truth and strongly argues it to be the strongest weapon that hath strongest power ouer the conscience Quest. How doth Satan alleadge Scripture Answ. Hee is Gods ape and as God alleadgeth Scripture three wayes 1. by his Spirit and inward motion as to Abimelech in a dreame Gen. 20.3 2. by his Ministers and seruants Angels or men 3. by his owne liuely voice as to Adam So can Satan 1. by suggestion 2. by his Ministers who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15 not onely deliuering the word but also truely 3. by voice in some assumed body as vndoubtedly he did to the first Adam and here to the second Seeing then this wicked spirit can and doth alleadge Scripture against vs it behooues vs to trie the spirits whether they be of God or no 1. Ioh. 4.1 not to beleeue euery one that can alleadge Scripture for so we might beleeue the deuill himselfe 1. Thess. 5.22 our commaundement is to prooue all things and hold onely that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles searched whether the things spoken were so We take no coine without due tryall Quest. How shall I trie the spirit that brings a sentence of Scripture Answ. 1. By diligent study and reading of Scripture diligently searching out the truth for the determination of euery truth must be by Scripture and though Scripture seeme to be opposed to Scripture we must not with Papists draw determination of matters from Scripture so saith the Apostle in Eph. 4.14 Let vs not be carried about as children with euery winde of doctrine how should we doe other but follow the truth in loue Examine the places circumstances antecedents and consequents conferre with other Scriptures to all which it must agree 2. Follow and frequent the ministery as not content with the knowledge of the Scriptures without the true vnderstanding of them for they consist not in the bare letters but in the pithie sense said the Father And this true vnderstanding will help vs to lay it to the analogie of faith whereunto it must be agreeable and will make our senses exercised in the word 3. Adde hereunto prayer which procureth the Spirit to lead vs into all necessary truth Dauid neuer ceased to pray to be taught as we may see through the whole 119. Psalme 4. Consider the end scope of the Scripture alleadged If it lead thee into an action condemned by the law of nature or against other direct Scriptures or principles of religion it is of the deuill the father of lies for Gods Spirit neuer alleadgeth Scripture but to lead vs into the knowledge and practise of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise vp see what he aimeth at if it be to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeale if the end be to draw thee to superstition idolatry or Popery beware of him his scope discouers him If a doctrine or Scripture be alleadged to nourish any fleshly delight or to hold men in sinne though the words be Gods the allegation is the deuills as At what time soeuer a sinner repenteth c. and the theefe was saued at the last houre and therefore if thou canst say two or three good words at thy death all shall be well here is the deuill saying It is written for all Scripture truely cited by Gods Spirit aimes at mortification and the furtherance of repentance If a Scripture be alleadged and vrged to threaten and discourage such as feare God and shew forwardnes in good wayes or to animate the sinner promising him peace and life it is Satans allegation for if Gods spirit alleadge Scripture that word is good and comfortable to him that walkes vprightly and the threats of the law are fit prouision for impenitent persons This teacheth vs not to content our selues to know the Scripture and be able to speake of it or to alleadge it for the deuill knowes the word and can alleadge it readily yea he is expert in it Many men deceiue themselues in their estate and thinke themselues sure of saluation if they can get a little knowledge of the Scripture aboue others as though Satan could not alleadge it or as though the wicked could not preach it as Iudas did or vngodly men professe it who take the wâ—rd into their mouth and hate to be reformed Psal. 50.16.17 But let vs take heed we come not behinde the deuill himselfe while we thus highly coÌ„ceit our selues for 1. Are there not a number of ignorant men almost as ignorant as if the Scriptures had neuer beene written and shall not the deuill condemne these who hath gained so much knowledge in the word which containeth not one word of comfort for him but iudgement that makes him tremble Yet these whom they would make wise to saluation and to whom they offer the ioyes and comfort of life eternall are vtterly ignorant of them 2. Many read the Scripture but as Satan not to informe or reforme themselues nor to make themselues better but both themselues and others farre worse as not onely heretikes and learned Papists who bend all their knowledge to suppresse and hide the truth but all such as by the Scripture seeke to maintaine their owne errors and sinnes which they will not part with And these are no better then the deuill 3. Others will reade Scripture and heare and know it but without all speciall application and grace in the heart wherein they should differ from the deuill and wicked men who know the word but affect it not doe it not nay cannot abide the speciall application of it to do them good and this doth nothing but increase sinne and iudgement sinne Iam. 4.17 to him that knoweth to doe well and doth it not it is sinne a great sinne without excuse or cloake Ioh. 15.22 iudgement for such shall be beaten with many stripes 4. Others bragge of their knowledge they read the Bible at least Dauids Psalmes and they know as much as any Preacher can tell them But stay the deuill reades the Psalter as well as thou and can quote Dauids Psalmes more readily then thou he can read the Bible he knowes as much yea more then any Preacher can tell him what sayest thou more of thy selfe then the deuill can do of himselfe and more truely And what hast thou gained by all this challenge but thine owne conuiction of great sinne
things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to
alone is our Master and Hushand and therefore he alone must haue religious honour This serues to confute the Popish doctrine and practise of their image and Saint-worshippe and of giuing many other wayes Gods peculiar worshippe cleane away to the creatures not onely bowing to images of wood and stone and mettall but inuocating them vowing vnto them offring gifts vnto them lighting candles before them offring incense dedicating dayes fasts feasts vnto Saints departed c. Wherein they commit most horrible idolatry against this expresse commandement which commandeth the seruice of the true God onely As we shall see further in these grounds 1. No image may be made of God Thou shalt not make to thy selfe any grauen image of any thing in heauen or earth for Thou sawest no image onely thou heardest a voice Deu. 4.12 And what wâ—ll yee liken mee to saith the Lord Yet this was a rude people â—nd needed all the bookes that might bee Consequently God is not to be worshipped in any image 2. He is dishonoured when any corruptible thing is conceiued to be like him Rom. 1.23 3. God is vncircumscriptible and infinite therefore an image of him is a lie 4. God is euery where present therefore euery image is vaine 5. Gods curse is on him that makes a carued image and puts it in a secret place Deut. 27.15 6. God will not be worshipped in any image but of his Sonne Ioh. 5.23 All men must honour the Sonne as they honour the Father Let image-mungers shew vs what images God will be worshipped in besides Iesus Christ the engrauen forme of his person and we will worship as many images as they can 7. It is vaine and very inconsiderate to make an image and worship it the makers thereof want common sense and are blockish as the images themselues as appeares by the Prophets Ironicall narration Isa. 42.19 and 44.19 No man saith in his heart Halfe haue I burnt or eaten or warmed my selfe withall and shall I worship the other halfe as a god Are not as good blockes as this euerie where and as good stones in the pauement Is not one as worthy to be worshipped as the other How hath one deserued to be burnt and the other to be reserued for adoration The same folly is in the Church of Rome one peice of the hoast they eate another they set vp to be worshipped and want consideration to say Was not the peice that is eaten as worthy to be worshipped as this Is this better then that So that that of the Prophet is verified of these idolaters They that make them are like vnto them euen as blockish as the very blocks which if they could reason would surely say Am not I as worthy to be worshipped as my fellow am I baser then my equall But they haue gotten a late distinction by which they put on a cloake to hide the filthinesse of their idolatrie Worship say they is either that high and great worship proper to God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruice the former they cannot without idolatrie giue to Angells and Saints the latter they may But 1. God cannot be deluded by a distinction of words seeing the thing it selfe is idolatrie let them call it what they will to delude the world and themselues withall the thing is as grosse idolatry as euer was among the heathens let them lessen it as they can and call it a lesse worship consisting in externall reuerence and inferiour to that which is giuen to the samplar For so long as they bowe to Saints which they cannot for shame say is for ciuil reuerence vnlesse they had eyes to see them they goe directly against the commaundement which saith Thou shalt not bow downe to them And the Lord hereby distinguisheth his true worshippers from idolaters I haue reserued seuen thousand which neuer bowed the knee to Baal And so long as they inuocate them vow vnto them sweare by them knocke their breasts before them creepe vnto them c. doe they thinke they haue eares and heare not nay do they not ascribe the seeing of their hearts and wants omnipotence and power to helpe them Are they not in the midst of that woe of them that say to the wood Arise and to the dumb stone Come and helpe vs And so long as they imitate the heathen in erecting temples altars statues in appointing them religious daies feasts fasts seuerall worships c. can they by an idle word put out all mens eies so as we can see nothing beyond ciuill worship in all this because they call it douleia What is there now in all Gods worship which they cannot doe to them They say we may not sacrifice to them that is due to God onely but inuocate them we may Answ. 1. A silly shift as though all Gods proper worship were in sacrifices 2. What are prayers but sacrifices of the new Testament 3. What is it but to offer sacrifice to them to offer them candles incense and the like 2. The new-found distinction argueth their grosse ignorance both in the Scriptures and in other secular learning if not wilfull blindnesse the words both of them in both beeing vsed for the same and promiscuously ascribed both to God and men I. For the Scriptures They may they say giue douleia to men and Angels but then may we giue all the seruice due to the Lord Iesus to them for vnder this word is it all comprehended Rom. 16.18 they serue not the Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle condemnes the giuing of douleia to things which by nature are no gods Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.18 seruing the Lord with all modesty and many teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is douleia proper to God which their distinction makes peculiar to man 1. Thess. 1.9 hauing turned from idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue the liuing and true God Coloss. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. And might they not in the Scripture obserue how the Angel refused douleia Reuel 22.7 because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant Yet they say it is due to Angels and Saints And that latreia is not onely taken in Scripture for worship due to God but for workes belonging to men is plaine by Leuit. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt do no seruile worke II. For secular learning Ludouicus Vines a learned man of their religion in his commentaries vpon Augustine de ciuitat Dei hath prooued out of Suidaâ— Xenophon and Valla that these two words are vsually taken one for another And yet vpon this confused distinction stands all the frame of their confused idolatry at this day 3. This distinction fighteth not onely against antiquity but against themselues Ierome against Vigilantius saith Nos non Angelos non Archangelos non Cherubim non Seraphim colimus
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