this a man would not thinke that herein he should intend any hurt to Christ or to his church but in very trueth his drift heerein is to destroie the faith of Christ in that word of his father which spake from heauen and to ouerthrow the foundation of the church by proouing that Iesus Christ the Sonne of Marie was not true God Heere then obserue a tricke of the Diuels cunning when he speaks a truth he doth it not to confirme the same as louing it but indeed his meaning is to ouerthrow the truth therby which must admonish vs that when Satan shall any way assault vs in temptation wee neuer giue credit vnto him no not then when he speaketh the trueth because therein his purpose is to deceiue vs and to destroy the truth hence it was that Christ forbad the vncleane spirits to testifie of him though they acknowledged him to be the holy one of God hence also Paul was grieued at the testimony of the foule spirit that was in the maid though in it selfe a most worthy truth to wit that they were the seruants of the most high God which shewed vnto mē the way of saluation Further in comparing our Euangelist Matthew with S. Luke there may seeme some difference between them in propounding this temptation for in Matthew the words are thus command these stones c. And in Luke thus command this stone But they are reconciled thus Matthew sets downe this temptation as the Diuell first propounded it and S. Luke shewes how the Diuell vrged it for first the diuel comes to Christ and bids him if he be the sonne of God command all the stones which he saw round about him to be made bread this S. Matthew sets downe or if that seemed too much command one stone to be made bread and it should suffice and this S. Luke noteth The vse By this comparing of the Euangelists we may obserue that when the Diuell hath once begun to tempt a man he will not easily leaue off but will set an edge vpon it and enforce and vrge it by all the meanes he can that if it be possible it may preuaile Which should teach vs on the other side to be most earnest and resolute in resisting Satans temptations he will take small aduantage before he leaue we therefore must not giue place nor yeeld one iot vnto him Resist the Diuell and he will flie This must euery member of the Church do the Minister by sound and through applying of euery part of Gods truth to the heart whereby it may be armed against the enemie and the people by faithfull embracing and obeying of the same as also by earnest praier vnto God for the assistance of his grace in all assaults VERSE 4. But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God THese words conteine Christs gratious answer whereby he repelled the diuels temptation and in it we may obserue three points first that Christ did Answer Secondly whence he borrowed his Answer Thirdly the very words of his Answer For the first that Christ did answer is noted by the holy Ghost in plaine words And Iesus answering said Wherby he would giue vs to vnderstand that Christ Iesus our Sauiour being in the wildernesse was not onely willing and ready to encounter with Satan but also able to withstand him yea and to vanquish Satan without receiuing any foile at his hands Which is a point of singular comfort to Gods Church and children for was Christ Iesus able in this low and base estate of a seruant being disaduantaged also by a desert place and bodily hunger was he then I say able to encounter with Satan and to ouercome him in his most violent and subtile assaults Then how much more is he now able euen in all his members to giue Satan the foile hauing spoiled him in his death seeing he is aduanced to the throne of maiestie and glorie and set at the right hand of his father hauing a name aboue all names giuen vnto him at which euery knee should bow both of things in heauen and in the earth and vnder the earth We therfore may now say with that lowd voice Now is saluation in heauen and strength and power and the kingdome of our God and the power of his Christ for the accuser of the brethren is cast downe The second point heere noted is whence Christ borroweth his answer namely from the Scriptures It is written It had beene an easie thing for Christ being the sonne of God to haue confoūded the Tempter with the breath of his mouth or to haue commanded innumerable legions of holy Angels to haue driuen him away but he betakes himselfe to the written word for his defence And this he did especially for our instruction namely that we might know that the written word of God rightly welded by the hand of faith is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations hence Paul calleth it the sword of the spirit because it serues not onely for our defence but also to wound Satan and to put him to flight The vse I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome who locke vp the word of God from their people in an vnknowen tongue and commend vnto them for their defence against spirituall enemies other deuices of their owne as holy water crossing crosses c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell when as indeed the word of God is the onely true and trustie weapon whereof while they depriue their people they send them forth naked and vnarmed to encounter with Satan Secondly heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God their case is most fearefull for they cast away those weapons whereby they should defend themselues against the Diuell and quench all his firie darts and so betray their owne soules into his hands And doubtlesse all contemners and neglecters of the word are guilty of their own damnation because God hath giuen vs his word for our defence and for the confounding of Satan so as without guilt of wilfull murther not of our bodies but of our soules we cannot neglect this heauenly weapon Thirdly heerby we may see the cause why sinne so much abounds in all estates euery where namely the want of loue vnto knowledge in the word of God whereupon the most are ignorant of it or else know not how to handle this spirituall weapon whereby Satan is resisted and foiled Hosea 4. 2. The Lord complaineth of lying swearing killing stealing and whoring yea of bloud touching bloud and the cause is laid downe in the first verse There is no knowledge of
like Yea by this temptation to presumption Satan oft preuailes with the better sort for if a man fauour the trueth and giue himselfe to know religion in any sort the Diuell will straight way go about to perswade him that that which he doth is sufficient to his saluation thus wil keepe him from vsing further means to come by the certaine knowledge of his election and full affiance in Christ Iesus to become a perfect man in Christ which is the end of Gods holy ministery Ephes. 4. 13. whereunto we should giue all diligence 2. Pet. 1. 10. See the truth heereof in the fine foolish virgins who carried burning lamps but tooke no oile with them neuer minding that till it was too late and so doe most men content themselues with the blazing lampe of an outward profession neuer looking for the oile of grace till the time of grace he past The vse Heereby then wee are all taught in speciall maner to beware of presumption this is the common snare of the Diuel wherein he intangles many a soule It is true indeed that he oft preuailes by bringing men to desperation but a thousand perish through presumption almost for one by desperation for despaire is a painfull thing to flesh and bloud and as the Diuell knowes well doth sometimes turne to a mans more sound conuersion but to presume is sweet and pleasant to the flesh and most agreeable to mans corrupt nature in regard whereof wee ought to keepe out heart with all watch ward as Dauid praieth Keepe thy seruant from presumptuous sinnes Ps. 19. 13. Againe obserue the order of Satans temptations by comparing this with the former There he sought to ouerthrow Christs faith to bring him to distrust the trueth of Gods word vttered from heauen but finding hee could not that way preuaile heere he takes the cleane contrary course and seekes to bring him to presume This serues to discouer vnto vs the deepe guile and subtilty of the Diuell that can so cunningly turn himselfe from one extreame vnto another And looke as he dealeth here with Christ the head so doth hee continue towards all his members if he cannot bring them to one extreame he will assay them hard in the other If hee cannot bring a man to couetousnesse and keepe his heart to the loue of money then let him beware of riot and prodigality Is a man giuen to pleasures and delight and an length is depriued of them then let him beware the Diuell swallow him not vp with ouermuch griefe as he sought to do with the incestuous person of Corinth Doth a man come to loue religion that formerly was giuen to loosenesse of life then if it be possible the Diuell will carrie him to schisme heresie The Diuel cannot abide that a man should keepe the meane according to Gods word Isay 30. 21. He would haue our first parents to be Gods or no body Gene. 3. 5. And so still he laboureth to bring a man to some extreame We therefore in all estates during life must labour to keepe the golden meane as Christ heere did neither doubting on the one hand nor presuming on the other but retaining still that blessed faith whereby his blessed heart was firmly setled in these assaults Thus much for Satans drift Now come to the words of this temptation If thou be the sonne of God then cast thy selfe downe that is shew by this miracle that thou art the sonne of God Marke here the Diuell perswades him not to shew himselfe to be the sonne of God by doctrine in the execution of his ministerie but Cast thy selfe downe shew a miracle wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons they affect Christes miracles but they care not for his doctrine Herod longed to see Christ and was glad of his comming when Pilate sent him yet not to heare his doctrine for that he could not endure els he would not haue imprisoned Iohn and also put him to death but he hoped to see a miracle The wicked Iewes desire a signe that put Christ to death for his doctrine yet if be will come downe from the crosse and so miraculously saue himselfe then they will beleeue Mark 15. 32. And this venom of the olde serpent hath poisoned the hearts of many students in the Scriptures who care not at all to ground themselues in the fundamentall points of religion as faith and repentance and yet are woonderfull eager after quidditles and difficulties wherein may appeare some outward shew of wit and learning like the hypocriticall Pharisies that would tithe mint and rue and yet passe ouer iudgement and the loue of God Luk. 11. 42. And the cause hereof is the want of sound grace for naturall men indeed can not sauour the things of the spirit of God the knowledge of Christ crucified seemes foolishnesse vnto them Secondly the Diuell tooke occasion of his former temptation from Christs infirmitie of hunger but perceiuing Christs sure faith in his fathers word by his gratious answer to that assault heere he borrowes his temptation from that profession of his faith as if he should say thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of God and if that be true indeed then shew it by this miracle Cast thy selfe downe Heere then behold another tricke of Satan if he cannot preuaile by assaults drawen from our infirmities then will he assay vs by temptations drawen from Gods good gifts and graces in vs If he cannot keepe a man in ignorance that hath good gifts of wit memory then will hee seeke from his knowledge to puffe him vp with pride and so mingling his poison with Gods good gifts doth cause many a one to become a bane to Gods church that otherwise might haue prooued an excellent instrument therein as might easily be shewed in sundry particulars Thirdly heere marke how Satans malice is restrained and his power limited By Gods permission he is able to carrie Christ from the wildernes to Ierusalem and there to set him in a most dangerous place on a wing of the temple the thing hee now desireth is his destruction by casting downe head long but that he can not doe and therefore perswades Christ to cast himself down wherein we see the speciall prouidence of God ouer Christ Iesus in all these temptations restraining his enemy in the thing he most desired And the same prouidence doth he still continue ouer his Church for the effectuall preseruation of Christs members in all their temptations The Diuels vnwearied desire drift is to bring contentions hurliburlies and ruines into all societies in Church and Common-wealth therfore the peace and tranquillity of these is and so must bee acknowledged a notable fruit of Gods blessed prouidence restraining the spite and malice of Satan Againe hence it is euident that in temptation Satan cannot go beyond the permission of
fountaine of truth that they either fal into error themselues or be lesse able to discerne and confute it in others And hence come dissentions and errors into the schooles of the Prophets which cannot be auoided while men leaue the text of scripture addict themselues so much to the writings of men for thereby hee can more cunningly conuey strange conceits into mens minds and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text Secondly Gods ministers must heereby be admonished to be carefull in alleadging any text of Scripture that the same be fit and pertinent for to wrest the same from the proper meaning of the holy Ghost to serue their owne conceit is the practise of Satan which euery seruant of God must be farre from and therefore must not do it hand ouer head Which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon for as in many words there cannot want iniquity as Salomō saith so in affected multiplicity of quotations can the abuse of Scripture bee hardly escaped If we deliuer but a mans testimony honesty will compell vs as neere as we can to keepe both his words and his meaning much more should conscience moue vs in alledging the testimony of the Lord to haue carefull respect to the euidence of truth and therfore that sparing course is very commendable whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning lest by deprauing his word they become followers of Satan And thus much for the maner of Satans allegation The true and proper meaning of that text is now briefly to be discussed The ninety-one Psalme from whence it is alledged is a most heauenly part of scripture penned for the comfort of Gods people in the time of some grieuous plague or sickenesse and it containes a notable preseruatiue against the plague and by consequent against any iudgement of God to wit true affiance and confidence in the Lord that is the ground of all comfortable safety thereto among many other is this gratious promise made of the protection of Gods holy Angels which the Diuell doth heere alledge who shall be as carefull for the safety of Gods children in common calamities of famine plague pestilence c. as the nurce is ouer her tender child to hold it in her hands and beare it vp in her armes lest it should fall and hurt it selfe alwaies prouided that the child of God keepe himselfe in his waies that is in obedience to Gods commandements and in the duties of his lawfull calling It is true indeed that iudgement begins at the house of God and the righteous are taken away from the euill to come yea many times the same outward iudgement lights vpon the good that doeth vpon the bad yet this taketh not from Gods child the comfort of this protection in common calamities for all promises of temporall blessings must be vnderstood with the exception of the crosse as heere Gods Angels shall guard his children in time of plague famine and pestilence vnlesse it please God heerewith to chasten them for some sinne past or to preuent some sin or greater euill to come or to make triall of their faith and patience in which cases also the child of God doth greatly differ from the wicked for through the fruition of Gods loue in Christ the euill of the punishment is taken away and the outward smart thereof sanctified to the greater good of his soule but out of this case their protection is certaine see Exod. 12. 23. Psal. 105. 16. 17. Ezek. 9. 4. 6. The vse The consideration of this gratious protection of Gods Angels ouer such as keepe themselues in their waies must moue euery one to labour to know and practise the duties of his calling both generall of Christianity and particular for the state of his life in all good conscience so doing let come what will in all dangers hee shall haue safety for Gods angels pitch their tents about him they are as watchfull ouer him as a nurce ouer her child but if wee forsake our waies wee lose the comfort of their protection expose our selues to all Gods iudgements VERSE 7. Iesus said vnto him Againe it is written Thou shalt not tempt the Lord thy God HEere is the third generall point in this conflict to wit Christs answer and repulse made to Satans assault taken as the Diuels temptation was from a text of scripture for hee saith Againe it is written where yet hee meaneth not to oppose scripture to scripture but to confute the abuse of scripture by scripture after this sort as if he had said to Satan It is true indeed that God hath made many worthy promises of aid and protection to his children in his word yet they shal not be performed to those that presume to tempt God as thou wouldest haue me to do From this dealing of Christ with Satan we may obserue that the scriptures of God are sufficient in themselues truely to interpret and expound themselues The Diuel alledging scripture did wrest it from the true sense this our Sauiour Christ sheweth by alledging another text out of Moses which being applied to the place which the Diuel abused doth shew the true meaning thereof So Ezra expoūding the law vnto the Iews read distinctly in the law of God and as the words do signifie gaue the sense by scripture and caused the people to vnderstand much more then at this day may the scriptures be thought sufficient for the expounding of themselues sith to the Canon there of since Ezra his time there is added the whole new Testament by the hand of God wherein the deepe things of God are plainelie reuealed The Church of Rome cannot away with this that Scripture should be sufficient to expound it selfe And therefore against it they reason thus That which must expound Scripture must haue iudiciall power to determine of the sense thereof but the scriptures haue no such ludiciall power for they are but a dumb letter and therfore no sufficient iudge to determine of their owne sense and meaning Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning for they speake euidently to all that are inlightned by Gods spirit and therby made able to know what the Scripture saith wee know a man may speake to his friend not only by word of mouth but also by letter and thereby expresse his meaning sufficiently euen so though God speake not now vnto his Church by created voice yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them and therefore it is a shamefull slander and blasphemy against the Scriptures to call them an inkie letter and dumbe iudge And let them shew if the Scripture be not where is that speaking iudge
to behaue our selues against all enemies to the truth that would allure vs to heresie as to Popery Anabaptisme or such like namely to stick fast to the text of Scripture and not to suffer our selues by any meanes to bee drawen from it It may bee thou art vnlearned and thine enemie both learned and eloquent yet heere is thy refuge cleaue the faster to this written word and if thou haue one text for thy truth make more account thereof then of all the restimonies of councels fathers or men whatsoeuer This instruction is needfull for it may bee God will suffer seducers to try his children and then vnlesse they keep sure this ground of faith they shall surely be seduced The text which Christ alledgeth for his answer is taken out of Deutr. 6. 13. where the words are thus read Thou shalt feare the Lord thy God and serue him At the first it may seem that Christ misalledgeth that text and corrupteth it for where Moses saith Thou shalt feare the Lord thy God Christ saith Thou shalt worship the Lord thy God and to the latter part Christ addeth the word onely saying him onely shalt thou serue for that which Moses saith and serue him But the truth is heere is no corruption but a most worthy allegation as wee shall plainly see if wee consider two things first that Christ and his Apostles in alledging the Scriptures of the old Testament did not so much respect the words as the true and proper meaning of the place Secondly that they oft expound the places which they alledge and therupon do sometimes vary in word but stil retaine the true sense and meaning So it is in this text alleaged Moses saith thou shalt feare the Lord thy God vnderstanding by feare religious awe and reneronce And Christ saying thou shalt worship or adore the Lord thy God vnderstandeth by worship outward adoration in bowing of the body whereby we testifie the inward awe and reuerence of the heart as when we humble our selues to call vpon God by praier And this change of words by Christ serues for excellent vse in this place to wit to let vs more clearly see what this feare of God is To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord either to praise God for benefits receiued or to pray vnto him for gifts and graces needfull Againe for the word which he addeth therein is no fault at all for the ful sense and true meaning of Moses text must needs include so much as the prohibition annexed in the verse following doth plainly shew for saying thou shalt feare the Lord thy God and serue him and adding Thou shalt not walke after other Gods vers 14. is it not all one as if hee had said thou shalt serue him only so that we haue inst cause to blesse God for the true and plaine explaning of the words and not to surmise the least corruption in the alledging of them Now then for our further instruction in this text alledged consider two points first what worship and seruice is secondly to whom it belongeth First worship in generall betokeneth the exhibiting and giuing of reuerence and honour to another This worship is two-fold Ciuill or Diuine Ciuill worship is that outward reuerence and honour which one man giues to another as by prostrating the body bowing the knee c. The end of Ciuill worship is to testifie and acknowledge superiority and preheminence in another either for authority and office as the subiect worships his king and gouernour or for gifts and graces or for old age as inferiours in gifts and yonger in age by due reuerence must acknowledge In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau thereby acknowledging him for his superiour and better Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites Gen. 23. 7. And Lot vnto the Angels that came into Sodome taking them to be but men Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes to testifie our subiection vnto them and loyall acknowledgement of their preheminence ouer vs vnder God Diuine worship is the ascribing of Diuinity to the thing we honour wherby we make it vnto vs some diuine thing aboue the order of any creature A man may ascribe Diuinity vnto a thing foure waies first by attributing the Godhead vnto it or giuing vnto it such honour whereby he acknowledgeth the same to be God Secondly by ascribing vnto it the attributes of God as omnipresence omnipotency to bee most iust to know all things c. Thirdly by accepting and acknowledging it to be the Creator and Gouernour of all things Fourthly by acknowledging it to bee the giuer of all good things the defender and deliuerer from all euill And to whatsoeuer thing in worship a man ascribes any of these to the same doth he ascribe Diuinity This diuine worship doth principally consist in religion and piety for by religion which indeed is Gods worship and by piety do men ascribe vnto a thing diuine and religious honour Diuine worship is two fold Inward in the mind or outward in the body Inward diuine worship is whē a man giues his heart soule to any thing deuoting thereto the affections of his heart as loue feare ioy hope faith and confidence and that because he conceiueth it to be God hauing diuine properties as omnipotency infinite wisedome iustice mercy c. or being the Creator and Gouernour of all or the giuer of all good things vnto him and his preseruer from all euill This deuoting of the heart and soule vnto God with the faculties affections therof is the ground and substance of all diuine worship and indeed can be giuen to nothing but to that which is God or conceiued of as God Outward diuine worship is when a man shall any way bow prostrate or cast downe his body to any thing thereby to testifie that his mind and heart are deuoted to it as that hee holds it to be God to be omnipotent c. Creator and gouernour and his preseruer and therfore hee doth repose his trust and affiance therein set his loue joy and feare thereon aboue all other things And heere wee may obserue a difference betweene Ciuill worship and Diuine By outward ciuill worship we only acknowledge preheminence and superiority in another in regard of authority of gifts age or such like But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues Againe wee must heere also remember that outward diuine worship serues onely to restifie the inward euen to make knowen what thing it is which wee conceiue to be God and whereto wee haue deuoted the affections of our hearts Thus we see what worship is and the kinds thereof And heere we must vnderstand our Sauiour Christ
or occasion from vs of all the aduantage he hath against vs his temptations are like fire and bellowes and our infirmities and corruptions are wood and fewell The vse I. Hence then we may behold our miserable estate by reason of sinne for thereby it comes to passe that we beare about vs those darts wherewith the diuel doth wound vs. And sith Satans craft and malice is such to take aduantage from vs for to worke our wo we must labour the more diligently to be throughly acquainted with our naturall dispositions and inclinations yea with our bodilie infirmities for the Diuell will search vs and when wee haue truly found out our own estate we must set a strong watch and guard about our owne hearts in respect of our infirmities and so shall we be the better able to breake the necke of Satans temptations The fourth thing in this preparation is Satans comming to Christ The Tempter came vnto him By which phrase it is probable though not certaine that the Diuell tooke vpon him the forme of some creature and so appeared vnto Christ thus he came to Eue in Paradise abusing the serpent to further his assault against the first Adam And it is like that in his combat with the second Adam he came in the shape of some creature for otherwise he could not properly be said to come and speake Some indeed thinke that these temptations were inward in minde onely and by vision others thinke they were altogether visible and done actually but the safest way is to holde that they were in part actually done in bodily maner and partly shewed in vision And thus much for the preparation to the first conflict II. Point The temptation it selfe conteining matter of great importance being indeed the maine temptation of all in these words If thou be the Sonne of God command that these stones be made bread The Diuell being well prouided for time and place and aduantaged also by Christs bodily hunger doth heere assault our Sauiour Christ like a cunning Sophister and frame his argument Syllogistically thus If thou be the sonne of God thou canst make these stones bread But thou canst not make these stones bread Therefore thou art not the sonne of God The ground of this temptation is this It is no reason that the Sonne of God should starue for want of food but thou must starue vnlesse thou canst make these stones bread and therefore vnlesse thou canst do so thou maist perswade thy selfe it was but a false voice which thou heardest from heauen This is my welbeloued Sonne c. The scope and drift of Satan in this temptation standes in two things First hee labours to ouerthrow the faith of Christ. Secondly to bring him to a practise of vnbeleefe For the first By faith I meane a gift or grace in Christ wherby as he was man he beleeued his Fathers words to be true which said This is my beloued Sonne in whom I am well pleased whereby wee may see what the Diuell aimes at principally in his temptations against Gods children for these his assaults against our Sauiour Christ are set down for our instruction in this behalfe Satans maine drift then in temptation is to ouerthrow our faith whereby wee beleeue euerie part and parcell of Gods word to be true See this in his tempting of Eue first he labours to weaken her faith in the trueth of Gods threatning which done he easily brought her to actuall disobedience in eating the forbidden fruit The same course hee holdeth at this day first he will seeke to nuzzell men in ignorance that he may keepe them in vnbeliefe if he faile that way then will he endeuour to plunge their soules into some damnable errour and heresie and by one of these meanes doth he destroy the faith of many for while a man remaines in ignorance he can haue no saith and if he misse of the trueth of God he wants ground for his faith Now the reason why the Diuell labours so much against our faith is because we cannot truely relie vpon Gods mercie nor depend vpon his prouidence nor yeeld any acceptable obedience to his commandements vnlesse we beleeue his word More particularly we are to obserue that special branch of Gods word which the Diuell would haue Christ not to beleeue euen that voice of his Father which a little before Christ heard from heauen at his baptisme This is my welbeloued Sonne in whom I am well pleased And this hath the holy Ghost recorded in great wisedome and mercie to Gods Church for heereby doth appeare a main drift of Satan against Christs members in his temptations namely to make them doubt of their adoption and to destroy this perswasion in them that they are the sonnes and daughters of God for if heerein he spared not the head doubtlesse the members shall not escape his hands This appeares by his vsual assault against them specially when God shall lay vpon them any lingring crosse or affliction either in mind in body or in goods then the diuel will suggest this into their minds If thou werst the childe of God he would neuer lay his hand vpon thee so long a time and in so grieuous maner neuer was any child of God in this case that thou art in But God laies his hand thus heauie on thee and therefore thou maiest perswade thy selfe that thou art not the child of God The vse The consideration heereof must mooue vs aboue all things to labour for assurance of our adoption euen to haue our consciences assured out of Gods word that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vs and therefore our endeuour must be to confirme and settle our hearts heerein This is the charge of the holy Ghost vpon euerie childe of God 2. Pet. 1. 10. Giue all diligence to make your calling and election sure that is get the assurance thereof sealed vp in your hearts by the comfortable fruition and practise of the sauing graces of Gods spirit ioyning vertue with your faith and with your vertue knowledge with your knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue vers 5. 6. 7. And indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie let vs labour for the knowledge of our adoption This will be our ioy in want in wealth in bondage in freedome in sicknesse in health in life and in death Heerein is that ioy of Christ which neuer can be taken from vs Ioh. 16. 22. We cannot doe the Diuell a greater pleasure then to neglect the getting of this assurance for heereupon he will take occasion specially in time of distresse fearefully dangerously to seeke to breake the necke of our soules he cares not much otherwaies what men professe and what knowledge and other common giftes of the spirit they haue
God he can tempt Christ yea transport his body and set him in a dangerous place for thus far God permits him to goe but to cast Christ downe from the pinnacle he cannot therein comes Gods restraint So it fareth with Gods children for the triall of his graces in them and to chastise them for some sinnes he suffers Satan to buffet them but yet one iotte of his malice beyond Gods permission he cannot shew as in Iobs affliction by him may notably appeare Which wee must carefully remember for our special comfort in our most grieuous assaults Gods will permitting Satan so farre must make vs patient and yet his power restraining Satan from doing worse must giue vs comfort Thus much for the temptation itselfe The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture For it is written he shall giue his Angels charge ouer thee c. Satan hearing Christ alledge scripture for his defence against the first assault comes now vpon him with his owne weapon that if it were possible he might foile him after this sort Thou shewest thy selfe to be the Doctor of the Church by thine alleadging of Scripture and that it seemes thou makest the rule of thine actions well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God for it is written he shall giue his Angels charge ouer thee and with their hands they shall lift thee vp c. From this dealing of Satan wee are taught not to embrace an opinion in religion because a shew of proofe by testimony of Scripture may bee giuen for it But we must trie the spirits that is the doctrines of men whether they be of God or not 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption and it is his vsuall practise when he caries men into schisms errors and heresies Reason with a man that minds to liue in sinne and tell him of that dangerous state by reason of the shortnesse and vncertainty of this life will he not tell you straight he will doe as he does and repent when he is old for it is written At what time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance saith the Lord And some thinke three or foure good words at a mans last end wil serue his turne for the thiefe on the crosse said no more but Lord remember me when thou comest into thy kingdome And all such as are trained vp in the schoole of Satan can easilie alledge scripture to further them in euil But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise at the first not omitting so much as this particle for which might haue beene left out and yet nothing haue been wanting to the force of his reason But heerein is the deepenesse of his policy to cause Christ not to suspect any falshood afterward for towards the end hee leaueth out that on which the promise is grounded of being kept by the Angel to wit to keepe thee in all thy waies that is in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others to such as so walke in their waies doth that promise belong Heere then behold Satans notable fraud and craft that can so cunninglie leaue out that which makes not for his purpose and so peruert the true meaning of scripture this is his vsuall practise in enmity against the word to depraue the true meaning by cutting off some part when hee cannot vtterly ouerthrow the whole The like is the dealing of all heretickes who by cutting off and leauing out play legerdemaine with the scripture The Arrian holds the Bible for the word of God but such places as serue to proue the godhead of Christ he doth notably abuse and peruert The familie of Loue also doth hold the bible for the word of God but come to the true meaning of it therein they faile turning all into Allegories euen most true histories as the fall of our first Parents and such like which are maine grounds of religion in their naturall sense and the Apostaticall Church of Rome doth hold with vs the bookes of the old and new Testament but yet they put in and take out at their pleasure and take from it all sense and meaning which agrees not with the determination of their holy father the Pope and thereby they ouerturne the word of God and strongly maintaine their mystery of iniquity This dealing of Satan and his wicked miscreants with the scripture must make all Gods children willing to spend their strength in searching out the Scripture for that is the onely way to descrie their fraude in deprauing of it This caused Christ to bidde the people in his time to search the Scriptures to learne to know him to bee the true Messias which the Iewish teachers did then deny In regard whereof wee must say with Moses oh that all the Lords people were Prophets and that the Lord would put his spirit vpon them oh that all could reade and vnderstand the word of God! This is it wherein all that either be or intend to be ministers must labour especially euen to get sound knowledge and iudgement in the text of Scripture The Minister must not only be able to teach the truth but also to discerne to discouer and to confure errors and heresies which hee can neuer foundly doe without good vnderstanding in the text it selfe The Diuell knowes the whole Scripture and he will spare no text therein it hee can corrupt it therfore to resoue Gods truth out of his hands who is the father of lies the Minister must shew himselfe a good souldier of Iesus Christ as Paul exhorteth Timothy giuing such attendance to the word that all men may see his profitting therein yea with Ieremie the Minister must eat the bookes of God and digest them in his vnderstanding and rejoice therein labouring to feele them the joy of his heart The Diuell knowes that Scripture truely vnderstood and well applied is the onely engine for the battery of his kingdome and therefore euen from the beginning but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them hee it is that hath brought men from the reading of the Scriptures to betake themselues to the writings of men as schoolemen fathers and such by this meanes hee hath for many yeares euen to this day in the Church of Rome locked vp the Scripture in an vnknowen tongue yea euen in Gods church the Diuel works mightily this way by stealing away the affections of yong students from the Bible and rauishing them with delight in the writings of men for thus he keeps them from the
who hath power iudiciall to expound the scripture Indeed their answer is that the Church is this Iudge and that we must consult at her mouth for the true meaning of the Scripture Answ. The church hath a ministery and dispensation committed vnto her in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people but that is not from any iudiciall authority committed vnto her to determine of the sense of Scripture of her selfe but onely by comparing scripture with scripture and expounding one place out of another euen as the Lawyer giues the sense of the law not from any iudicial power giuen vnto him aboue the law but by obseruing the words with the scope and circumstances of the law But heere I would know if the Church must needs bee iudge by what meanes must she determine They answer by the rule of faith the consent of Councels and Fathers and if these faile then by the Pope Answ. By their rule of faith they vnderstand vnwritten traditions that is such truth beside Scripture as hath beene kept by tradition from hand to hand since the primitiue Church But these are meere forgeries and shame it were to subiect the truth of God to the deuice of man if these bee made iudge of Scripture then shall the faith of the church depend vpon the wisedome of man and not vpon the power of God a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend Secondly for their consent of Fathers and Councels that is no sufficient meanes to determine of the true sense of Scripture for their seuerall errors and contradictions one to another many times to themselues shew that they wanted the immediate assistance of the Spirit And the same is true of the Pope as might easily be proued at large by their grosse ignorance errors And therfore it remaines that the true iudge and expounder of Scripture is Scripture it selfe as Christ himselfe by his practise sheweth in this place The place alledged by Christ is this commandement of God vnto his people Thou shalt not tempt the Lord thy God For the vnderstanding whereof we must search out three things first what the tempting of God signifieth secondly the manner how God is tempted and thirdly the cause and root thereof For the first to tempt God signifieth to make triall and experience of God and to prooue whether hee be so true iust mercifull prouident and powerfull as his word reporteth him to be Thus did the Israelites often tempt God as the Lord saith When your fathers tempted me proued me and saw my workes which latter words shew what it is to tempt God euen to seeke to haue proofe by his works whether he be such a one as his word saith he is If any shall say we are commanded to taste and see how gratious the Lord is Ps. 34. 8. yea the Lord bids his people proue him Malach. 3. 10. Answ. Those places do sufficiently expound themselues for Dauids taste and sight is by the grace of true faith and affiance for in the same verse he pronounceth such blessed and in Malachie the Lord bids them prooue him but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances Therefore we must know for the second point that euery triall of God is not simply euill but that which is needlesse when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence Thirdly the root of this sinne is an vnbeleeuing heart whereby a man doubts of the truth of Gods word of his power presence and prouidence Ps. 78. 18. The Israelites tempted God in their hearts there is this sinne the maner how followeth in requiring meat for their lusts c. not contenting thēselues with Gods present prouidence the root ground whereof is set downe vers 22. because they beleeued not in God and trusted not in his helpe When a man doubts of the fidelity of his seruant he wil lay something in his way as a peece of siluer his purse c. to trie him withall so when a man begins to doubt of Gods goodnesse and fidelity towards him hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence The meaning then is this Thou shalt not tempt the Lord thy God that is thou shalt not make any needlesse triall of Gods goodnesse mercy power or prouidence from a distrustfull heart in the truth of his word Heere yet further for our instruction wee are to know that God is tempted fiue waies as the word of God doth manifest first when a man shall appoint vnto God either the time when the place where or the maner how God shall helpe him and performe his word vnto him heerein he seeks experience of the truth and power of God Thus the Israelites tempted God in the wildernesse when they wanted water saying Is God among vs or no God had promised to bee with them in all their iourney to Canaan but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place And so likewise they tempted him in the want of foood Ps. 78. 19. Can God prepare a table in the wildernesse The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs to beware of limiting God as the Iewes did by prescribing vnto him time place maner for the accomplishment thereof but wait with patience his good leasure For hee that beleeueth will not make haste but wil commit his way to the Lord Ps. 37. 5. Secondly God is tempted when men require a signe at his hands Thus the Pharisies tempted Christ Matt. 12. 38. Master we would see a signe of thee meaning thereby to be certified whether hee were the Messias and Luke saith they tempted him Luk. 11. 16. And thus doe all those tempt God which refuse to embrace the doctrine of the Gospel because they cannot see the ministers therof to confirme the same by miracles Thus do many Papists plead against our religion embracing rather the mysterie of iniquity because it is confirmed vnto them by lying wonders not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God by his owne testimony thereunto in signes wonders through the hands of his Apostles Quest. Is euery asking of a signe a tempting of God for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies 2. King 20. 8. And yet we reade not that God charged them with tempring him but did condescend to their requests Answ. There be two causes
that which belongs to God alone The consideration whereof must moue vs who in all godlie conuersation must be contrary to Satan to renounce all lying and to make conscience to speake the truth from our hearts And also to abandon all vaine boasting of our selues what we are or what we can do yea rather to speake basely of our selues that so God in all good things we do may haue the glory Lying and bragging are the properties of Satan and therefore can not beseeme the tongue and heart of the children of God The second point in this temptation is the hard condition which satan would haue Christ to yeeld vnto for this gift If thou wilt fall down worship me euen to commit most abominable idolatrie in worshipping the Diuell himselfe Heerein we may obserue sundrie things First that it is a principall part of the Diuels endeuours against Gods church to seeke the ouerthrow of true religion and the pure worship of God by sowing therein the seeds of heresies and idolatries for if he dares be thus bold with Christ the head as to seeke to draw him from the worship of his Father to such abominable idolatrie what will he not attempt with silly and sinfull men The Scriptures are plentifull in shewing his indeuours this way Michaiah saw in vision an euill spirit offering himselfe vnto God to become a lying spirit in the mouth of all Ahabs prophets euen foure hundred at one time When Iehoshuah the high Priest stood before the Lord Satan stood at his right hand to resist him hee sought to hinder the building and worship of the materiall temple much more therefore will he seeke to hinder the building of the spirituall temple euen the worke of the ministery in conuersion of soules whereby they are pulled out of Satans kingdome and made pillars in the temple of the liuing God Satan is that enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman He hindred Paul from comming to the Thessalonians whereby it appeares that he did his endeuour to hinder the course of the Apostolicall ministery In the church of Smyrna he cast some into prison stirring vp wicked men so to do thereby to hinder the embracing of the Gospell Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet These are spirits of Diuels working miracles and going to the kings of the earth thither they go for the stoppage of the Gospell for if kings oppose themselues they become greatest hinderers to the Gospell of all other And these frogges by the common consent of Catholike expositors are the rabble of Popish Friers Priests and Iesuites who seeke the infection of States thorow all the world By all which the Diuels enmitie against the Church is most apparent The vse I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church II. Euery Christian must hence learne to pray not only for their owne good estate but also for the welfare of Gods Church euery where in the free passage of the Gospell in the establishing of true doctrine and in the continuance of constant obedience therunto For Satans endeuour is to subuert and corrupt the truth and to draw men from obedience and vnto him Gods children must euer oppose themselues the rather because their welfare stands in the good of Gods Church Secondlie in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him for if he durst attempt a demaund heerof at the hands of Christ who shall thinke to escape this assault when oportunity serues him And howsoeuer men thinke it impossible that Satan should thus far preuaile with any as to bring them to worship him yet doubtlesse though hee could not preuaile with Christ heerein hee attaines his purpose in the world and that with the greatest part thereof for the three religions of the Iew Turke and Papist doe at this day ouerspread the greatest part of the face of the earth and in them all such a worship of God is propounded vnto men wherein God is not worshipped but the Diuell For the euidence whereof marke these two rules First that all doctrines denised by man in the matter of religion which either directly or by iust consequence oppugne the word of God are doctrines of Diuels 1. Tim. 4. 1. 3. Doctrines repugnant to the word touching mariage and meares are doctrines of Diuels and so by proportion are all such like Secondly all deuised worship of God by man against Gods word is no worship of God but of the Diuell 1. Cor. 10. 20. The things which the Gentiles sacrifice they sacrifice vnto Diuels and not vnto God Doubtlesse the Gentiles intended to worship God in their images but because that worship was not according to Gods wil the Apostle respects not their intent as a thing that could nothing auaile in this case but saith peremptorily their worship was done vnto the Diuell And in reason it must bee so for why should wee thinke that God should accept that for his worship which is not agreeable to his will but denised by man according to the will of the Diuel From these two rules it will follow that the best of the three forenamed religions is no worship of God but of the Diuell for all of them haue such worship as is deuised by man not of God The Iew worships God out of Christ and so doth the Turke yea and the Papists worship God but yet out of the true Christ for as hath beene shewed elsewhere the Christ of the Papists is a counterfet Christ. And in many other points of their religion there is apparent repugnancy to the word of God yea of their sacrifice of the Masse wee may as truly say as the Apostle did of heathen idol worship that they sacrifice not vnto God but to the Diuell for therein is as vile accursed and abominable idolatrie as euer was deuised by man So that it is plaine the Diuel doth mightily preuaile in causing men to worship him Yea hee preuaileth thus not onely in the world but in Gods Church for all such as notwithstanding their outward profession haue their hearts set vpon the world more eagerly affecting the honours profits and pleasures thereof then God and his word do in deed and truth worship the Diuell for hee is the God of this world ruling in the heart of the children of disobedience by the baites of honour profit and pleasure he steales mens hearts from God and so heerein they doing the will of the Diuell must needs worship him for looke whereon a man seteth his
comming out of the sea 40. 2. m. Presumption Satan seekes to carrie men thereto 27. 2. b. Promises who may wait for Gods promises 35. 2. b. Men lauish in promising are like to Satan 39. 2. m. Two rules to be obserued in promising ibid. Prouidence how to acknowledge Gods prouidence aright 23. 1. m. R Religion two rules for the triall of religion 41. 2. e. Religion of Iew Turke and Papists are worships of Satan 42. 1. m. Disswaders from religion are Satans children 9. 2. b. and tempters 13. 1. c. Reliques ought not to be worshipped 47. 2. b. Rome is spiritual Babylon and now no church 25. 2. e. S Saints made deliuerers from diseases and dangers by Papists 47. 1. b. and protectors ibid. Saints must bee honoured three waies 47. 1. e. Satan an accuser three waies 9. 1. m. his boldnesse in clayming Gods right 39. 1. b. he makes men to rely on him for outward things 39. 1. m. Satans sophistry with Christ. 15. 1. e. His malice is restrained 29. 1. e. His power ouer the bodies of Gods children 24. 2. e. Satan seekes earnestly to keep men from scripture 30. 2. e. He seeks to bring men to worship him 41. 2. e. Hee tempts by himselfe and by his instruments 51. 1. m. Hee is vanquished by present resistance 49. 2. b. His speed in doing his enterprises 38. 1. e. Scriptures sufficient to expound themselues 32. 1. e. And to vanquish Satan 43. 2. e. To mince the scriptures a satanicall property 30. 1. e. To search them a christian duty 30. 2. b. Senses all our senses ought to bee well ordered especially seeing and hearing 37. 2. b. Seruice generally described 45. 2. e. Absolute seruice due to God only 46. 1. e. Seruice in part 46. 1. b Our seruice to God must bee ioined to his worship 47. 2. m. Sinne why it so abounds 19. 2. m. To keepe a course in sinne is to tempt God 34. 2. m. Slandering a satanicall practise 9. i. e. Spirits to try the spirits 29. 2. e. Of abode in places haunted by euill spirits 4. 2. e. T Temperance needfull in the vse of Gods creatures 21. 2. e. Temptation each Christian must looke for temptation 1 2. e. The state of those the neuer felt temptation 2. 1. m. 53. 2. b. Each one entring a speciall calling must look to be tempted 2. 2. m. Temptations come not by chāce or by the will of the Diuell but by Gods especiall prouidence 4. 1. m. The issue of temptation is good to Gods children 4. 1. e. Temptations on the right hand most dangerous 38. 1. b. Duties of Gods children in respect of Satans temptations I. To prepare for them in the day of peace 13. 2. e. and that daily 36. 1. m. II. To obserue our inclinations and bodily infirmities 15. 1. b. III. Giue Satan no credit though he speake a truth 18. 1. m. IV. Be resolute the resisting 18. 2. m. yea resist presently 49. 2. b. V. Vpon victory in one temptation prepare for a new 23. 2. e. 51. 2. b. VI. Do nothing he perswades thee vnto though good in it selfe 24. 2. b. VII Reason not with Satan but hold fast to Christ. 43. 2. m. VIII Despaire not though Satan tempt neuer so violently 50. 2. b. Tempter Satans title and why 12. 2. e. Tempting how God tempteth 7. 2. b. How man tempteth God 7. 2. b. 33. 1. e. fiue waies 33. 2. e. How the Diuell tempteth man 7. 2. m. His policy in tempting he insinuates himselfe by degrees 11. 2. m. He chuseth fit time 13. 2. m. Hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another 18. 1. m. Hee can cunningly turne himselfe from one extreame to another 28. 1. e. hee will mince the scripture for his aduantage 30. 1. m. he shews the profit and delight of sinne 37. 2. e. and hides the miserie thereof ibid. 2. e. How Satan tempted Christ. 7. 2. m. in the highest degree 50. 1. e. Wherein Christ differed from man in his temptations 8. 1 m. Why Christ was tempted 8. 2. m. Gods dearest children may bee tempted 9. 1. b. Thoughts euill thoughts twofold 8. 2. b. A ground of comfort against blasphemous thoughts 8. 1. e. V Visions Diabolicall visions bee of two sorts 36. 2. e. Vnbeliefe Satan sought to bring Christ thereto 16. 2. e. and so endeuoureth to do with men ibid. W Watch against temptations why 13. 1. b. Wildernesse Why Christ chose a wildernesse to be tempted in 6. 2. b. Satan delights in deserts ibid. e. Wild beasts why Satan conuersed with them 11. 1. b. Wisards seeking to them a vile practise of vnbeliefe 17. 1. b. Witchcraft whether it may be fall a true beleeuer 25. 1. b. Word taken diuersly in scripture 20. 2. b. Gods powerfull word distinguished 20. 2. e. How man liues by Gods word 20. 2. m. Gods word well guided is the best weapon against Satan 19. 1. m. To depriue Gods people of his ward a great iniurie 19. 1. e. Neglect of the word feareful 19. 2. b. World the hopes hereof are great enemies to religion 38. 2. m. Worldings worship the Diuell 42. 1. e. Worship described generally 44. 2. e. Ciuill worship ibid. Diuine worship 45. 1. m. due onely to God 46. 1. e. Inward worship 45. 1 e. outward worship ibid. 2. b. Difference betweene ciuil worship and diuine 45. 2. b. No creature must haue diuine worship 46. 2. m. Z Zeale against blasphemers ought to be in all Christians 43. 1. b. FINIS a Reuel 12. 7. b Dan. 12. 1. c Reuel 12. 12. d Reuel 3. 20. e Reu. 12. 12. f Reu. 3. 18. g ◠Iob. 2. 27. e Ephes. 6. 12. i 2. Cor. 11. 14. k Ioh. 8. 4◠m Iob. 1. 7. n 1. Pet. 5. 8. o Luc. 12. 19. p 2. Cor. 4. 4. q Ioh. 14. 30. r Ephes. 2. 2. s Luk. 11. 21. t 2. Sam. 13. 28. u Ephes 2. 3. x Gen 4. 8. a Ioh. 13. 2. b Ren. 12. 10. c 1. Pet. 5. 8. d Act. 13. 8. e Iob. 14. 22. f Ioh. 12. 31. g 2. Co◠2. 11. h Ioh. 3. 16. i Heb. 2. 16. i Vers. 14. k Act. 26. 18. l Ephes. 4. 15. m Iud. 20. n 1. Pet. 1. 5. o Num. 21. 6. p 1. Sam. 15. 2. q Coloss 2 15. Heb 2. 14. r Hebr. 2. 7. s 1 phes 1. 20. t 1. Cor. 15. 25. u Rom. 16. 20. x Ephes. 6. 10. y 1. Sam. 17. 49. z Rom. 15. 4 a Iudg. 7. 17. Aenead 9. Mat. 3. Mat. 4. 1. a Psa. 34. 19. b Mat. 4. 3. c Mat. 4. 6. d Mat. 4. 11. e 1. Pe. 2. 21. f 1. Pet. 5. 8. g Ioh. 15. 20 h 1. Cor. 12. 26. i Ioh. 15. 20. k Act. 14. 21 l Heb. 2. 10 m Luk. 24. 26 a Mat. 2. 14. b Mat. 3. 16. 4. 1. c Ioh. 7. 1. d Luk. 11. 15. e Ioh. 12. 27. f Ioh. 18. 28 g Luk.
23. 11. h Luk. 23. 24. i Mat. 27. 27. k Mat. 27. 39. l Mat. 28. 15. m Luk. 11. 16. n Act. 9. 4. a Gen 22. 1. b Iob. 1. 18. c 1. Kng. 10. 1. d Ex. 17. 3. e 1. Tim. 4. 10. f 2. Sa. 11. 4. g 1. Sa. 18. a Gen. 21. 9. b Gen. 27. 41. c Mat. 20. 23. d Mat. 10. 24. Reasons why God doth afflict his children e Ec. 3. 10. f Psal. 119. 67. g Luk. 22. 31. h Psal. 119. 71. i Psal. 39 9 40. 1. k Ge. 42. 21. l Lam. 5. 11. m Deu. 32. 15. n 2. Tim. 4. 7. o Ioh. 6. 33. p Act. 12. 7. a He. 12. 7. b 2. Pet. 2. 5. c 2. Cor. 1. 6. d Ruth 2. 8. e Ruth 1. 20. f Ioh. 1. 5. g Exod. 14. 11. h Dan. 6. 16. 22. i 2. King 6. 16. k 2 King 6. 15. m Iam. 1. 12. Ioh. 5. 17. a Pro. 3. 11. b Mat. 4. 2. c 2. Tim. 3. 12. d Psal. 119. 71. e Ps. l. 1. 4. f 2. Cor. 4. 17. g Phil. 1. 29. h Act. 14. 21. i Pet. 1. 5. k Ge. 22. 9. l Psal. 37. 37. m Ps. 126. 5. n Isa. 38. 10. o Hos. 5. 15. p Luke 24. 26. q Ecc. 1. 2. a 2. Sam. 24. 17. b Ge. 39. 9. c Act. 2. 2. d Phi. 3. 10. e Da. 3. 17. f Exod. 15. 1. g 1. Pet. 1. h Mat. 7. 7. i Iob. 21. 27. k Hab. 2. 3. l Iob. 2. m 1. Sam. 17. 37. n 1. Sa. 18. 27. o 1. Sa. 21. p Gen. 7. q Gen. 19. r Gen. 33. s Gen. 41. 14. a Exod. 9. b Exod. 12. c 1. Sa. 19. d 1. King 21 e 2. King 6. f 2. King 5. g Isa. 38. h Dan. 3. i Dan. 6. Saint Andrewes in Norwich k Mat. 6. l Act. 5. m Mat. 4. n Ro. 4. 21. o Ioh. 5. 9. p Ioh. 6. 12. q Mat. 4. 7. t Mat. 4. 11. Dan. 5. a 2. Tim. 1. 18. b 1. Sam. 309. c Hos. 6. 2. d Psal. 30. 5. e Psal. 58. 11. f Mâ—ca 7. 8. g Act. 28. 3. h Ps. 37. 24. a Psal. 25. b Iob. 5. c 1. Sam. 1. 8. d Iob. 16. 2. e Ruth 1. 16. f Ecc. 41. 1. g Luk. 16. 26. h Isa. 37. 2. i Luk. 23. k Phil. 3. 20. l Pâ—â—l 137. m Zac. 4. 6. n Mat. 8. 24. a Iud. 17. 4. b 1. Sam. 14. c Ioh. 8. d Exo. 14. e 1. Sam. 17. 52. f Mat. 2. 20. g Gen. 41. h Gen. 31. i Iob. 41. 12. k 1 Thes. 4. 18. a Iohâ— 22. The Golden chaine The Earle of Bedford The Countesse of Bedford The Countesse of Cumberland Pro. 10. 7. Euery Christian must looke to be tempted The state of those that were neuer tempted Men set apart for some speciall calling must looke for temptation a Exod. 2. 15. b 1. Sam. 18. 9. 11. c Mat. 8. 23. 24. 1 Reason why Ministers specially must looke for temptations It is good for Ministers to be tempted c 2. Cor. 2. 11. d 2. Cor. 1. 4. e Act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. King 2. 11. b Act. 8. 39. 40. c Luk. 4. 1. d Mark 1. 12. The holines of Christs manhood Temptations come not by chance e Iob. 1. 12. f Mat. 8. 32 a Act. 20. 22. Quest. Of abode in places haunted by euil spirits b Pro. 13. 20. c Pro. 1. 10. d Pro. 22. 24. e Psal. 78. 71. 72. f Acts 4. 13. g 2. Cor. 3. 6. Vse h Colos. 1. 10. a Exo. 4. 11. 12 b 1. Sam. 17. 45. c Exod. 35. 30. 31. Why Christ chose a desert for this combate a Mark 5. 5. d Eccles. 4. 10. c Gen. 2. 18. d Luk. 5. 16. a Ioh. 13. 27. Similitude Reasons why Christ was tempted b Apoc. 12 9. c 1. Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Act. 13. 10. Three kinds of fasts f Luk. 21. 34. g Iudg. 20 26. 1. Sam. 7. 6. h 1. Sam. 31. 13. 1. Chro. 10. 12. i Exod. 34. 28. k 1. King 19. 8. l Act. 27. 33. m Iubart Parad 2. decad 1. Reasons why Christ fasted fortie daies Antepaschale Ieiunium * Zanch deredempt l. 1. cap. 19. in the side quadrag Iéiunio a Isay 40. 3. b Luk. 4. 2. 3. c Gen. 4. 13. Ioh. 6. 53. Reasons why Christ was an hungred Satans preparation Vse 1. a 1. Tim. 4. 7. Satans policie in tempting b Coloss. 2. 14. 15. Satan grounds his temptations on something in vs. a Mat. 17. 15. Satans Sophistrie Satan seeks the ruine of our faith Satan seekes to depriue vs of assurance of adoption Phil. 3. 8. Satan would bring Christ to a practise of vnbeliefe a Gen. 3. 15. Satans policie in tempting Satan speakes some trueth to ouerthrow another trueth thereby a Mark 24. 25. b Act. 16. 17. 18. c Luk. 4. 3. d Ephes. 4. 27. e Iam. 4. 7. * Deutr. 8. 3. f Reu. 12. 10. The written word our best weapon against Satan g Ephes. 6. 17. 1. Sam. 26. 7. Word in scripture notes diuers things Gods powerfull word distinguished a Leuit. 26. 26. b Isai 3. 1. c Hag. 1. 6. a Luc. 12. 19. b 1. Tim. 6. 9. c 1. Sam. 30. 6. d Iob. 13. 15. e 1. King 17. 14. f Luk. 16. 19. 20. g Iob. 29. 6. h Prou. 16. 3. * Ps. 91. 11. 12. * Deut. 6. 16. a Luk. 9. 23. b Ier. 13. 4. c Ezek. 8. 3. Rule Do nothing Satan perswades thee to in temptation Satans power â—uer mens bodâ—â—â— if God permit a Eccles. 9. 2. Rome is Spirituall Babylon 2. Vse a Zak. 3. 1. Satan seeks to cary men to presumption a Rom. 6. 1. b Iude 4. a Mâ—tth 25. 1. 2. c. Satans cunning in tempting a 2. Cor. 2. 7. 11. b Luk 23. 8. Satans malice restrained Iob. 1. 12. a Ezek. 18. 17. b Luk. 23. 42. Satans mincing of the word of God a Num. 11. 29. a Prou. 10. 19. a Vers. 11. 1. Pet. 4. 17. b See Iob. 23. 10. Ps. 119. 71. Scriptures are sufficient to expound themselues a Deut. 6. 16. b Ezra 8. 8. Deut. 6. 16. To tempt God a Psalm 95. 9. God is tempted fiue waies a Exod. 17. 7. b Psal. 78. 41. c Isai. 7. 11. 12. 13. d Num. 14. 22. a Ezek. 40. 2. b Deut. 34. 1. 2. c. Satan may haue power ouer the bodies of Gods children Of Diabolicall visious a Sam. 28. a Gen. 3. 6. Looke well to seeing and hearing b Prou. 4. 23. c Psa. 119. 37. d Iob. 31. 1. Temptations from the right hand most dangerous a 2. Sam. 11. 2. b Luk 45. Satan 〈◊〉 bring 〈◊〉 to idolatry Satan enmity against Christs spirituall kingdome * Queen Elizabeth and it may fitly be applied to our present State a 1. King 1. 39. b Iosh. 5. 14. c 2. King 6. 17. Isai. 37. 36. d Reu. 13. 11. e Luk. 4. 6. f Dan. 4. 22. a 1. Kin. 22. 22. b Zak. 3. 1. c Matth. 13. 39. d 1. Thes. 2. 18. e Reu. 2. 10. e Reu. 16. 13. 14. Two rules for triall of religions a 2. Cor. 4. 4. Some make a league with the Diuell How to be have our selues towards blasphemers a 1. King 21. 9. 10. b 2. King 19. 1. c Ps. 42. 3. d 2. Pet. 2. 8. e Ps. 101. 7. f Leuit. 24. 14. g Deutr. 13. 6. 9. h Math. 16. 23. i Prou. 19. 27. Vers. 13. Worship in generall Ciuill worship Diuine worship Difference betweene ciuill worship and diuine Seruice Absolute In part a Reu. 19. 10. Vse No creature must haue diuine worship a Breuiat in missa quotid de B. Maria. b Missale Breuiar Sarisbut in missa de Sancto Rocho c Alan Cop. dial 3. 29. d Kem. exam concil Trid. part 3. cap. de inuo sanct e Iac. de Vorag â—ur leg c. 167. Worship of reliques vnlawfull a Isay. 1. 14. 15. a 2. Cor. 10. 4. 5. Christs happy issue in these temptations a 2. Sam. 7. 14. a Reu. 11. 8. 9. 10. Giue Satan no ground Satans obedience is not commendable a Luc. 4. 13. A good ground against despaire Francis Spira Luk. 4. 13. The state of Gods Church on earth Ioh. 1. 51. a Luc. 22. 4â— God will sometime hide his mercy from his children a Psal. 84. 1. 2. 3. b Psal. 120. 5. b Ps. 137. 1. 5. 6. c Iam. 1. 2. d 2. Tim. 2. 11. 12. e Mark 6. 41.