feeling the waight and daunger of temptations he might be a mercifull high Priest to helpe vs in our temptations as the Apostle doth witnesse The next point to be noted is the cause and author of his temptation He was tempted of the diuell This name Diuell signifieth a cauililer a slaunderer a priuie accuser for he accuseth God to man as he did to Euah Gen. 3 ◠Hath God said indeed ye shall die Nay but it is because God loues you not for when ye eate of the tree God knoweth ye shal be like vnto God Secondly the Diuel accuseth man to God and is therefore called the Accuser of the brethren one which ceasseth not to put vp bils of accusation against vs and to accuse vs vnto God as he dealt with Iob. Thirdly the Diuell accuseth one man to another by raising suspitions and bad surmises and by backbiting one another And seeing the holy Ghost calleth Satan an accuser let vs all beware of accusing our brethren of slaundering and backbiting for such men become like vnto the Diuell Againe it must admonish al men to beware that they do not by any accusations or slanders seeke to draw men from embracing the Gospell for they which take this course make themselues Diuels incarnate Of this sort was Elyma◠the sorcerer Act. 13. 10. whom Paul therefore calleth the child of the Diuel And thus much of the first part of the preparation Now followeth the second part viz. the abode of Christ in the wildernesse which is set out by three circumstances First by his fasting forty daies and forty nights Secondly by his companie there namely the wild beasts Manke 1. 12. Lastly by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes Luke 4. 2. though the particulars be not set downe by the Euangelists The first point is Christs fasting in the wildernesse the space of fortie dayes There be three sorts of fastings First a dayly fast which is nothing else but the vertue of sobrietie or a moderate vsing of the creatures of God with abstinence and this kind of fasting all men must vse continually and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse Rom 13. 12. The second kind of fasting is a religious fast when we abstaine from meate and drink for a certaine time that we may be more fit for the exercises of repentance prayer and duties of religion and this kind of fasting the Iewes vsed sometimes for one meale sometimes for two or three sometimes for many as 1. Sam. 31. 13. they fasted seuen dayes The third is a miraculous fast when any one shall fast many dayes and that beyond the course of nature thus Moses fasted fortie daies and fortie nights in the mountaine and so fasted Elias Now there is no man able to fast so long by the course of nature Indeed Paul did fast three dayes after his conuersion and those which were with Paule in the ship in that dangerous voyage Act. 27. 33. are said to haue fasted foureteene dayes which though some thinke is not meant of abstaining from all sustenance but that they did eate very litle yet the words are plaine that they did eate nothing for the space of foureteene dayes And though it be true that Phisitions affirme that a man may liue seuenteene dayes without meate yet he cannot endure longer as twentie or thirtie dayes Now our Sauiour Christ fasted fortie dayes and fortie nights and for all this his complexion was not changed nor the strength of his bodie weakened nay he was not hungrie till the end though men cannot fast a short time but it wil weaken them and make them hungry which doth proue this fast of Christ was miraculous Now there be some reasons why Christ fasted so long and no longer First that when he came to preach the Gospell he might come with more authoritie and reuerence as when Moses had fasted fortie dayes and brought the two tables the people receiued him with greater reuerence So likewise Elias when he was to restore Religion he fasted forty dayes and forty nights Secondly he fasted so long that he might answer vnto the time that Moses and Elias fasted Thirdly he fasted no longer lest any man should call into question his humanitie whether he was true man yea or no if he had fasted threescore or an hundred dayes From this miraculous fast of Christ the Papists fondly gather their superstitious fast in Lent being but an apish imitatiō of Christ and in truth their fasting is no fast but a plaine mocke-fast seeing they eate as liberally and fare as daintily then as at any other time of the yeare whereas Christ abstained from all vse of meate and drinke Secondly Christ was moued thereunto by the instinct of Gods holy spirit they haue no word to warrant them Thirdly Christ did thus fast but once in all his life but their fast is continuall euery yeare and therefore these reasons proue that their collection is friuolous The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse is his conuersing with the wild beasts Marke 1. 13. Some say the cause of his conuersing among the wild beasts was that they might do him that homage which is due to the Creator but this opinion hath no warrant out of the word of God and litle truth in it for though it be true that Iesus Christ is worthy of all homage yet he came not to this end into the world but rather to take on him the shape of a seruant But the true cause is this whereas there be two kinds of wildernesses one which was inhabited and where Iohn Baptist did baptize preach and another not inhabited where liued all kinds of wild beasts as Lions Tygers Beares c. Christ made choise of that which was without the societie of men wherein were onely the wild beasts to beare him companie that so in this great combat against the Diuell he might shew he had no aide nor comfort of any man but that he ouercame by his owne power and therefore 〈◊〉 the honour and praise of the victory belonged to Christ Iesus alone And besides in the person of Christ we may behold the estate of Gods church here vpon earth that she liueth here with wicked men which be no better then wild beasts as Esay 11. 6. doth testifie The third circumstance whereby the abode of Christ in the wildernesse is described be those temptaions which befell him within the compasse of the forty dayes for before the three great conflicts Luke 4. 2. there is mention made of other temptations which though they be not specified yet it is very likely that the Diuell did set vpon Christ by sundrie small light and weaker temptations thereby making an entrance to his fiercer and stronger temptations For it is the diuels maner to go on and
then he followes our humor and feeds vs in our owne vaine As if a man be impatient of pouertie he will egge him to stealing and to vnlawfull shifts to helpe himself if a man be couetous he wil help to prick him forward that way that he may by hook or crooke inrich himselfe and so in other sins according as he finds men affected he will fit his temptations Nay the diuell is so skilfull by the experience of so many hundred yeares that he will be prying into mens complexions and the very constitutious of their bodies and finding what humour doth most a bound he can giue a shrewd guesse to what sinne a man is inclined As if he perceiue a man to be of a cholericke complexion then the diuell will stirre him vp to quarrelling fighting and killing If he find a mans complexion to be sanguine then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes or at the least with immoderate mirth 〈◊〉 a man be subiect to melancholy then he wilâ— feare a man with heauy dumpish thoughts and great feares and cares in his mind And thus he dealt with the poore man that waâ— lunatick for the Diuel tooke occasion by the course of the Moone and the humour of hiâ— bodie to moue him to cast himselfe into the fire and into the water And in a word lookâ— how many infirmities weaknesses we haue we do as it were giue the diuel so many darâ— to wound vs withall for we giue him the matter of all his temptations and he taketâ— aduantage of our weaknesse and infirmities This being Satans cunning his dealing it must warne euery man to search his ownâ— heart to find what be his speciall infirmities and corruptions to which he is most pronâ— by nature and when we know them we muâ—â— labour against them to represse and subduâ— them otherwise they will be so many dartâ— and weapons which Satan will turne against our owne selues to hurt and wound vs and therefore it must be our wisdome to weakeâ— these infirmities and to labour by all gooâ— meanes to preuent the Diuell in these hiâ— temptations The fourth point in the preparation of the Diuell vnto his temptations is his coming vnto Christ. And by this that it is said the Tempter came vnto him it appeareth that he came in some visible forme as he did come to Euah in the shape of a Serpent so it is very likely he came in some bodily shape to our Sauiour Christ seeing it is said here that he came and spake vnto him If thou be the Sonne of God c. The Diuel hauing made this solemne preparation and hauing made choise of the fittest place and time and taken aduantage of the infirmitie of our Sauiour Christ now he sets vpon him and incounters Christ with his first temptation wherein the cunning Diuel disputeth like a subtill Sophister and disputeth very syllogistically and his syllogisme may be framed thus If thou be the Sonne of God then thou canst commaund that these stones be made bread but thou canst not make these stones bread therefore thou art not the son of God The maine scope of the diuels disputation in this his first temptation was this to bring Christ to distrust of his Fathers prouidence to ouerturne the faith of Christ that is that gift in Christ whereby he as he was man did beleeue in God his father and depend vpon him And in this dealing of the diuel with Christ we may behold what is the maine and principall end of all Satans temptations in the children of God viz. he labors to bring vs if it be possible to this to make shipwracke of faith whereby we beleeue the word of Godâ— to be true and thus he dealt with Euah Gen. â— he did labor to bring her to call Gods word into question and so to deny credence to it And thus he dealeth with all men seeking to keepe them in ignorance and blindnesse oâ— else in errors and wickednesse that they may not beleeue the truth of Gods word and 〈◊〉 performe obedience to it The special part of the word of God which the Diuell aymed at and which he labored toâ— bring Christ to deny credit too is that voice of God the Father coming from heauen This is my beloued Sonne in whom I am well pleased And here let vs see the practise of Satan against all the faithful children of God namely as he dealt with our Sauior Christ to perswade him if he could that he was not thâ— Son of God so he labours to perswade Godâ— children that they are not the sonnes and daughters of God he labours to make mâ— doubt of their adoption And therefore seeing the Diuel aimeth at this one thing especially to ouerturne our faith in Gods promises it should stir vs all vp to an earnest care to make our calling and election sure euen to haue it sealed vp by comfortable assurance to our soules and this will be a most sweet comfort vnto vs in time of affliction if we can find this blessed and setled perswasion that we are the sonnes and daughters of God And the diuell he careth not what men professe no though they haue all the common gifts of Gods spirit to heare the word to vnderstand to giue assent vnto it so that they want this blessed assurance of Gods speciall loue in Christ. Againe in this first temptation the Diuell tempts Christ to practise a worke of vnbeleefe For now Christ wanting bread the Diuell tempts him in the absence and want of bread to make bread of stones and so by vnlawfull meanes to help himselfe And as the Diuell dealt here with Christ seeking to tempt him to practise a work of vnbeleefe so doth he deale with vs to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues As in time of pouerty and want when men see not ordinary means such as they desire he will tempt them to shift for themselues to filch and pilfer from their neighbors and to get bread by bad meanes In time of sicknesse when men cannot find help in the lawfull vse of phisick then he labours to draw them to seeke to the diuell for helpe by sending men to wise men and women as they call them and so by wicked meanes to seeke recouery of their health If thou be the Sonne of God What moued the Diuell to moue this question vnto Christ rather then any other Ans. First because the Diuel knew right wel that if Christ were the Son of God then he was that promised Messiah and Sauiour of the world and if he were that promised Messiah then he knew it was he that should bruise the Serpents head Gen. 3. 15. Now of all things the Diuell could not abide to heare of that and therfore he makes choise of this question before all other to proue or at
least to go about to proue that Christ was not the Sonne of God Another reason may be this since the diuelâ— fell and for his pride was cast downe out of heauen he beares a deadly hatred against theâ— Lord God himselfe and we shall see that 〈◊〉 this question he doth notably bewray hiâ— spite against God for when as the Lord haâ— spoken from heauen saying This is my 〈◊〉 beloued Sonne in whom I am well pleased here the Diuell comes and contradicts the voice of God nay goeth about to proue God a lier in that he would make Christ beleeue that he was not the true Sonne of God Hence we may by this practise of Satan learne to discerne false teachers There haue bene many both excellent and learned men which haue denied Christ to be the sonne of God as Ebeon Cerinthus and others onely affirming that Christ was an excellent man and a worthy Prophet Now seeing they denie Iesus Christ to be the true Son of God they shew themselues to be false teachers and such as be the diuels scholers for so saith the Apostle Iohn 1. Iohn 4. 1 2 3. Again in that the diuel seekes to perswade Christ that he is not the son of God though God by his owne voice from heauen had immediatly before proclaimed him to be his Son hence we may perceiue the impudent malice of Satan who seeketh in all things to contradict God himself For if the Lord pronounce a blessing vpon any man the diuell he wil presently pronounce cursing and damnation If God testifie to a mans soule that he is the child of God the Diuell he wil labour to perswade him that he is not the child of God If the Lord affirme a wicked man to be out of Gods fauor and no child of God the diuel will labour on the contrary to perswade him that he is in good estate shal be saued and so fils his heart with extreme presumption maketh him more bold then he ought to be Commaund That is as if Satan should haue said to Christ Bid this or do but speake the word and it shall be done And herein appeareth the maruellous pollicy of Satan who in these few words the better to bring his purpose to passe toucheth three especiall points of Diuinitie First that he which is the son of God is true God equal to the Father which many heretickes haue denied and the Pharisies also did not graunt for to worke a miracle it is the proper and peculiar work of God alone Secondly the diuell confesseth that God is able to make all things of nothing and that without all meanes matter or helpers by his almightie power Thirdly he confesseth that God can effect a true miracle and that is proper to God alone neither can any creature whatsoeuer worke a miracle Now when the diuel acknowledged al this one would haue thought he should haue intended no harme in these words but the truth is we shall see that in the propounding of these points his pollicy was to ouerthrow the faith of Christ and he in propounding of the truth doth it not for any loue or liking to it but that he might more easily deceiue our Sauiour to bring him to doubt whether he was indeed that Sonne of God or not This must admonish vs to take heed that we do not alwayes giue credit to the diuel listen vnto him though he speake the truth for such is Satans pollicie that when he wold seeme most to speake the truth then he meaneth to deceiue vs most and by speaking the truth he seeketh most to ouerthrow our faith in the truth But as our sauiour Christ did refuse their testimonie though the diuels spake the truth and as Paul did not suffer the Diuel to speak in the maid though he did acknowledge the Apostles to be the seruants of the true God so we must beware how we listen to Satan euen when he speakes the truth for he neuer speakes the truth because he loueth the truth but that speaking the truth he might be sooner beleeued and more easily deceiue vs and do vs the greater harme That these stones S. Luke saith this stone in the singular nomber To reconcile these two places whereas Mathew speaks in the plural number of many stones this we must vnderstand that he speakes of Satans temptations as he first set vpon Christ and then in the beginning of his temptation he bids Christ to turne all these stones into bread Luke he saying this stone speaking but of one must be vnderstood as the Diuell vrged and inforced his temptation the better to perswade Christ to yeeld vnto it as if the Diuell should haue said It may be thou thinkest it too much to turne all these stones being so many into bread do but turne this one stone into bread because I would not trouble thee ouermuch that so I may beleeue thou art the son of God By this dealing of the diuel with Christ we may learne that when the diuell hath once begun his temptation then he will be more instant in vrging of it he is very loth to haue the repulse and therefore will vrge it and follow it but if he can gaine but a litle ground at least in some smaller matter he would be content as here to perswade Christ though he would not turne many stones into bread that he would turne but this one stone into bread And therefore we must learne that as the diuell is very instant to inforce and vrge his temptations so we must be as instant to resist them and yeeld no not in the least matter that he tempts vs to Vers. 4. But he answering said Man shall â—ot liue by bread onely but by euerie word that â—roceedeth out of the mouth of God These words containe the most wise and heauenly â—nswer of our Sauior Christ to the first temptation of the diuell and in this answer of his note three points first the answer it self And Iesus answering said secondly whence our Sauior Christ took his answer It is writteÌ„ thirdly the words of his answer Man shal not liue c. First the Spirit of God sets downe the answer of Christ to shew that he was not onely willing to incounter the Diuell but that he was most able to vanquish foile the diuell Now what a singular comfort is this to Gods Church and children to remember that our Lord and Sauior Christ Iesus was in â—his base estate of a seruant wheÌ„ he liued here vpon earth able to incounter with Satan to ouercome the diuell notwithstanding all his might and malice how much more is Iesus Christ able now being aduanced vnto the right hand of God his Father in heauen hauing all power and maiestie and being King of Kings and Lord of all Lords how much more able is he now to confound Satan to destroy al the works of the diuel in his members And this may be a great comfort vnto euery
in the world that the diuell can carrie a man or woman from one countrey to another if God giue him leaue but so as he cannot do it with such celeritie and expedition as men imagine Some foolishly thinke he can carrie one many hundred miles in an houre which is a thing impossible for such a violent motion would stop a mans breath as we see if a man fall from the toppe of an high steeple his wind is gone ere he come halfe the way to the ground Againe hence we see that the diuell may by Gods permission haue power ouer the bodies of godly men and those which haue greatest graces and strongest faith in God For seeing he had power ouer the bodie of Christ to transport it from place to place by the permission of God why may he not if God giue him leaue haue power of any mās bodie though he be neuer so true a beleeuer If he had power in the head why not in the mēbers if he had power to annoy Iob to kill his childrē destroy thē though they were no doubt the holy seruants of God why may not the diuell haue power ouer our bodies to carie a mā frō one place to another If the Diuell could by Gods permissiō tormēt the bodie of one that was a daughter of faithfull Abraham and euen 18. yeares afflict her so as she was bruised and bowed together by Satan then no doubt he can do the lesse to remoue mens bodies from place to place And this may serue to admonish those who thinke their faith is so strong that the diuel cannot annoy thē or any way bewitch them But if the diuell haue power by Gods permission to torment the bodies of the faithfull yea to destroy the bodies of Iobs childrē who no doubt were the true seruants of God he may if God giue him leaue bewitch the godliest man that liueth For we know what the holy Ghost faith that all things fall out and all things come alike to good and bad and there is no difference in outward things oftentimes betweene the children of God and the wicked To the holy citie That is Ierusalem Luk. 4. 9. Now this citie was called holy for sundrie causes First because in Ierusalem was the temple of the Lord where were the sacrifices and other ceremonies prescribe◠by God for his own worship Secondly i◠the temple they had the law of God and the bookes of Moses and the Prophets read an◠expounded vnto them Thirdly becaus◠Ierusalem was a mother Church frō whenc◠religion did flow and was dispersed into many places of the world Now for these considerations Ierusalem is called the holy citie This church at Ierusalem though it hao many corruptions in it yet our Sauiour Christ cals it holy and it was a true Church of God Then hence I conclude that the Church of God in England though there be in it many blemishes corruptions yet may it be and in truth is the true Church of God For the Church of God in England is proprotionable to the Church at Ierusalē for as they had Moses and the Prophets read and expounded so haue we nay we haue the Gospell now soundly preached which they then had not in so plaine and plentifull manner as we haue They had the Sacraments of the old Testament so we haue Baptisme and the Supper of the Lord. Their Church was a mother church to deriue Religion to many other and though our Church cannot be called a Mother church yet it may be truly called a nourcing Church to many neighbour churches round about vs. As Christ and his Apostles did not therfore separate themselues or refuse to ioyne with them in the seruice of God because of the corruptions in this church at Ierusalem but did teach and preach in the Temple so none may therefore separate themselues and refuse to ioyne with the people of God in his seruice and worship because of some few corruptions that remaine in it Nay such as for these do separate themselues from Gods people do cut themselues from Christ himselfe seeing they seuer themselues from the Church of God If any shall say that the church of Rome is the true Church of God as well as the Church of Ierusalem seeing the Romish church hath as many priuiledges as the Church at Ierusalem I answer By examining the particulars it will appeare to the contrarie As first the Church of Rome braggeth that she hath her succession from the Apostles but I answer succession from persons without succession in the Apostles doctrine can be no true note of the Church Secondly the Church of Rome hath the sacrament of Baptisme yet that proues he◠not the true Church for in Samaria they had the Sacrament of circumcision and so in other places and yet it cannot be proued that they were the true Churches of God Besides I answer the church of Rome hath baptisme no otherwise then a theefe hath a true mans purse now it cannot be said that a theefe is therefore a true man because he hath a true mans purse Lastly though the Church of Rome haue the outward baptisme yet she in doctrine ouerturnes the inward baptisme namely the true imputed iustification and inherent sanctification of Christ by the spirit 3 The Church of Rome holdeth the Apostles Creed but it is onely in word for the truth is their God whome they worship is an Idoll and their Christ is a false counterfeit Christ forged by their owne braine as may appeare to all that will search their doctrine 4 She saith that they hold the word of God and the writings of the Apostles but it will appeare in their writings that they hold it but in shew not in truth for in the maine grounds of religion they ouerturne the doctrine of the Prophets Apostles Againe they hold the Scriptures but as a lanthorn holds the candle not for it selfe but for those that passe by so the Church of Rome haue the word of God not for themselues but for the good of Gods children which euer lye hid in the middest of Poperie 5 She brags that she is the mother-church of many Churches I answer we must consider that citie as Rome is and as Rome was the old Rome which was in the time of Paul was the true Church of God but as for that old Rome it is dead and buried and this new Rome is that whore of Babylon no mother-church but a cruell step-mother to Religion By al this we may see that the present church of Rome is no Church of God but onely in name and outward shew And seeing that the Diuell tempts our Sauiour Christ in the holy citie we learne that there is no place so holy but the Diuell can broach his temptations in it as we may see Zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the Church of Rome who teach that their charmed holy water their
8. Ephes. 6. 16. Psal. 91. 13. Thou shalt walk vpon the Lion and Asp the yong Lion and the Dragon shalt thou tread vnder feete Lidia How is this resistance confirmed Paul To confirme this these preseruatiues which follow are very necessary 1. When you are tempted to sinne do not only abstaine from it but earnestly loue and follow after the contrary Iohn 8. 44. 2. Neuer yeeld or consent to Satans words whether he speake the truth accuse falsly or flatter dissemblingly Iohn 8. 44. Ye are of your father the diuell and the lusts of your father ye will do he hath bin a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof Marke 1. 24. And cried with a loud voice and said What haue I to do with thee Iesus the sonne of the most high God And Iesus said Hold thy peace and come out of him Act. 16. 17. She followed Paul and vs and cried saying These men are the seruants of the most high God which shew vnto vs the way of saluation c. August serm 241. 3. One temptation is to be looked for after another and then especially when our enemie after he hath set his snares is at rest for the diuel neuer maketh an end of his malice 1. Pet. 5. 8. Lidia I haue heard how to resist teach me I pray you what is his fall Paul The fall is whereby the souldier through infirmitie fainteth being subdued by the power of the enemie Gal. 6. 1. Brethrē if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy selfe least thou also be tempted Lidia If I fall how may I rise Paul To this appertaineth the spirituall remedie now a remedie is a thing hauing aptnesse to restore him which is fallen to his former estate Gal. 6. 1. And here two things must alwayes be thought on 1. If there be a willing mind euery one is accepted for that grace which he hath not for that which he hath not 2. Corint 8. 12 For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2. In all these things whosoeuer wil leade a godly life in Christ the power of God is to be made perfect through their infirmitie 2. Cor. 12. 9. And he said vnto me My grace is sufficient for thee for my power is made perfect through weaknesse very gladly therefore will I reioyce rather in mine infirmities that the power of God may dwell in me 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions in anguish for Christs sake for when I am weake then am I strong Lidia But since Satan is mine aduersarie instruct me how many his assaults be Paul Assaults are three-fold Lidia VVhich is the first Paul The first is about the Christian mans effectuall calling and the temptation is the enterprise of the Diuell to blindfold mans mind and to harden his hart lest the word of God should work in him to saluation Mat. 1◠4. And as he sowed some fell by the way side and the fowles came and deuoured them vp 5. And some fell vpon stonie ground where they had no◠much earth and anon they sprang vp because they had no depth of earth 6. And when the sun rose vp they were parched for lack of rooting withered away 7. And some fell among thornes and the thornes sprung vp and choked them 19. Whensoeuer a man heareth the word of the kingdome and vnderstandeth it not the euill one cometh and catcheth away that which was sowne in his heart and this is he which hath receiued the seed by the way side Lidia How may I resist this assault Paul A resistance in those that are called is wrought by the spirit of God that causeth men to lend their eares to heare and doth ingraffe the word in their hearts that the immortall seed of regeneration may spring in them Psal. 40. 6. Ioh. 6. 44. Act. 16. 14. Iam. 1. 21. Wherefore lay apart all filthinesse and superfluitie of maliciousnes and receiue with meeknes the word that is graffed in you which is able to saue your soules 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth through the spirit to loue brotherly without faining loue one another with a pure heart feruently 1. Ioh. 3. 9. Whosoeuer is borne of God sinneth not for his seed remaineth in him neither cā he sin because he is borne of God A resistance in those that are to be called is when in a sincere heart they do ioyne the word which they haue heard with faith Luke 8. 15. But that which fell in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruit with patience Heb. 4. 2. Lidia What certaine preseruatiues are to be noted in this resistance Paul 1. Premeditation of the power and vse of the word Eccles. 4. 17. Take heed to thy feete when thou entrest into the house of the Lord and be more neare to heare then to giue the sacrifice of fooles for they know not that they do euil Cha. 5. 1. Be not rash with thy mouth n◠let thine heart be hastie to vtter a thing before God for God is in the heauen and thou art 〈◊〉 the earth therefore let thy words be few 2. Diligent attentiō of the mind Act. 16. 14. 3. An hungring desire of the heart Ioh. 7. 37. Now in the last and great day of the feast Iesus stood and cried saying If any man thirst let him come to me and drinke 4. Integritie of life Psal. 26. 6. 5. The casting away of euill affections Iam. 1. 22. And be ye doers of the word and n◠hearers onely deceiuing your owne soules 6. The inward consent and agreement of the heart with the word preached Act. 2. 37. 7. An hiding of the word in the heart lest we should sinne Psalm 119. 11. I haue hid thy word in mine heart that I might not sinne against thee 8. A trembling at the presence of God in the assembly of the Church Esa. 66. 2. For all these things hath mine hand made and all these things haue bene saith the Lord and to him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words Act. 10. 33. Then sent I for thee immediatly and thou hast well done to come now therefore are we all here present before God to heare all things that are commaunded thee of God Lidia The God of power preserue me from this assault by these preseruatiues but how may I fall in this temptation Paul Your fall is either by a coldnesse in receiuing the word and a neglect therof or else by falling into errors Lidia What