God in the land This Dauid knew well and therefore said He hid Gods saying in his heart that he might not sinne against him Psal. 119. 11. For as Sauls speare stood in readinesse at his head euen when he slept so should Gods word which is the sword of the spirit be euer in our hearts as it were ready drawen that to what sinne soeuer the Diuell allures vs we may be able to say for our defence It is written through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties Lastly this excellent vse of the word vnderstood beleeued and obeied must moue all ignorant persons to labour for knowledge heerein and with all endeuor after growth in knowledge by holy obedience to shew foorth their faith If we had an enemy that had sworne our death and vowed to see our bloud how carefull would we be for our naturall life both to get vs weapons and also some knowledge to vse the same not only for our defence but also for the annoyance of our deadly foe Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God and to learne to vse aright this sword of the spirit that when we meet with Satan our irreconciliable enemy in the field of temptation which is this miserable world we may be able both to award his blowes and to wound his head It is lamentable to see how ignorant people will blesse themselues in their ignorance and say they defie the Diuell and spit at him in defiance and yet they know not how they are intangled in his snares of their owne sinnes he little regards such defiance so long as their soules lie naked and bare before his deadly darts let two men meet that be at enmity the one armed the other naked what will it auaile for the naked man to defie his enemie with bigge words while in the meane time his armed enemy takes away his life Lo Satan is this strong man armed and ignorant persons are poore naked caâ—â—ffes they defie the Diuell and spit at him with their mouth but in the meane time the diuel wouÌ„ds their soules vnto death They wil say they feele no such wounds and therefore they feare him not but they must know that the lesse they feele the more cause they haue to feare for Satans wounds are most deadly when they are least felt The third point is Christs Answer it selfe Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God This answer is borrowed from Deuteron 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger The words are something hard and therefore I will shew the meaning of them Man shall not liue that is shall not preserue his temporall life in this world for of eternall life neither Moses nor Christ did intend to speake By bread only that is onely by such ordinary meanes as food and raiment sleepe physicke c. which God hath appointed in his prouidence for the ordinary preseruation of natural life But by euery word that proceedeth out of the mouth of God This title word betokens diuers things in scripture I. The substantiall word of God the second person in Trinity Ioh. 1. 1. In the beginning was the word and the word was God II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament 1. Pet. 1. 25. Thirdly it is sometime taken for Gods will and decree and it is called his good pleasure so Heb. 1. 2. Christ sustaineth all things by the word of his power that is according to his will and decree by his powerfull appointment and by this word were all things made in the beginning and heerby haue they been preserued euer since this is that word that melteth the Ice Psal. 147. 18. And in this last sense must we vnderstand word in this place meaning that man doth not preserue this naturall life by ordinarie meanes onely but withall by Gods good pleasure will and decree sanctifying the meanes for his good Note further that it is said by euery word and therein lieth the substance of this sentence for the vnderstanding whereof wee must know that this powerfull working word of God may be distinguished according to the matter whereabout it is occupied Thus sometime God will haue men to liue by bread the ordinary food of naturall life and this is his ordinary word Sometime his will and appointment is that man shall liue by extraordinarie meanes as the Israelites did in the wildernesse while they liued vpon Mannah and this is his extraordinary word Otherwhiles hee ordaines that man shall liue without all meanes as Moses did in mount Sina Elias in mount Horeb and our Sauiour Christ in this wildernesse for the space of fortie daies and fortie nights together And lastly he ordains sometime that man shall liue against meanes and contrary to the course of nature Thus Daniell liued in the Lions denne and the three children in the firy furnace both which last may be called Gods miraculous word So that wee see good reason of this clause euery for heereby we learne that man doth not preserue his life only by ordinary means ordained of God but likewise by euerie word proceeding out of the mouth of God that is by euery appointment and decree of God whether extraordinary aboue the vsuall meanes or miraculous without all means or against the course of nature this we must labour to know and be perswaded of Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes But nature knowes not this that God preserueth mans life by his worde aboue meanes without meanes yea against meanes The beleeuing hart will hardly yeeld to this which Moses would teach the Israelites and therefore wee must take the more paines to be resolued of it If any shall thinke hereupon that a man may liue by the written word without meat and drinke he is deceiued for Christ meaneth not that euery word that God hath spoken shall preserue naturall life but that whatsoeuer way he hath appointed whereby man shal liue whether by ordinary or extraordinary meanes whether without meanes or against meanes the same shall be effectuall for mans preseruation Thus much for the meaning The applying of this testimony to the Diuels temptation is thus to be conceiued the Diuels temptation was this If thou be the sonne of God then commaund these stones to be made bread But thou canst not make these stones to become bread Therefore thou art not the sonne of God To this Christ answers by denying the proposition or first part of this argument the ground whereof was this which the Diuell tooke for granted that when a man is hungry
so that they want this blessed assurance and therefore with the Apostle Paul we must account all other things to be but drosse and dung in respect of this excellent knowledge of Christ to be our Sauiour and Redeemer True it is that vnto many this exhortation will seeme needlesse for ignorant persons that haue nothing in them but meere presumption will bragge most of this perswasion but they that haue felt the smart of temptation doe know what it is that will stand vs in stead euen that assurance only which is rightly founded vpon the word of God and therefore forsaking the vaine conceits of our ignorance let vs with all diligence vnfeinedly endeuour to get this resolution if we cannot of our selues attaine vnto it we must vse the direction and helpe of Gods faithfull Ministers for howsoeuer it pleaseth some to thinke otherwise yet this is the vndoubted truth of God that a man in this life may ordinarilie be resolued and assured of his saluation The second thing which the Diuel aimed at in this temptation was to bring Christ to a practise of vnbeleefe namely in want of bread to turne stones into bread for the present satisfying of his hunger for the Diuell would needs perswade our Sauior Christ that he must haue bread to saue his life and therefore in the want of bread would haue brought him to this distrustfull course to turne stones into bread And as the Diuell heere deales with Christ so he assaies to doe with all his members as he labors to worke vnbeliefe in their hearts so he seeks to bring them to the practise of vnbeliefe in their liues See the truth hereof in the course of the world Is a man oppressed with outward want and pouertie the Diuell will tell him he must needs liue and therefore will perswade him to robbe and steale and to filch for his liuing If a man be sicke and want present helpe in lawfull meanes or els be afflicted somewhat extraordinarily then will the Diuell mooue him to seeke to Wizards and Witches suggesting this into him by one meanes or other that they can do more good in such a case then all the Physicians in the world This is a most vile practise of vnbeliefe and yet too common in the world wherein men for the remoouall of some outward euill will not sticke to hazzard the losse of their soules We therefore must labour to be acquainted with these wiles of Satan and by the practise of faith in our liues labour to expresse the power of faith in our hearts as in all manner of godly conuersation so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse But to come more particularly to the words of this temptation If thou be the Sonne of God command these stones c. It may be demaunded why the Diuell should make choise of this question wherewith to tempt our Sauiour Christ rather then any other Answer The reasons heereof may be these First he knew well that if Christ were the true and proper sonne of God then he must needs be the true Messias and if he were that anointed of God then also he it was that must accomplish that old and ancient promise made to our first Parents for the bruising of the serpents head This was the thing that of all other the Diuell was most afrayed of and could not endure to heare and therefore by mouing this question he intends to infringe yea and if he could quite to ouerthrow our Sauiour Christ in the right of this title Secondly The Diuell since his fall beares an vnspeakable deadly hatred against God himselfe and according to his nature as occasion serues he cannot but shew the same Now in this question hee doth notably bewray his malice and spite against God for wheras in Christs baptisme a little before God had proclaimed him to be his beloued sonne in whom hee was well pleased hereby the Diuell goes about to proue the cleane contrary and so as much as in him lieth seekes to make God a lier which because it fitted his nature so well he makes choise of at this time The vse I. In this practise of the diuel we may learne what to iudge of sundrie false teachers for as well in the Primitiue Church as also since that time there haue beene sundry men of great same for wisdome and learning as Ebion Cerinthus Carpoorates Samosatenus and Arrius who haue all laboured seuerally to prooue that Iesus Christ the Sonne of Marie was not indeed the Sonne of God verie God but onely a woorthie Prophet Now of them we may safely thinke with the church of God in former times that they were false prophets heretikes and seducers yea the professed enemies of Christ guided by the spirit of Satan for heerein they doe directly tread in his steps II. In this his practise we may obserue the malicious and contradicting spirit of Satan against God himselfe for heere he labours to conclude that Christ was not the Sonne of God notwithstanding God himselfe had a little before auouched that he was And this is his continued practise vnto this day for where God in his church pronounceth grace mercie and loue there on the contrarie will the Diuell pronounce a curse hatred and damnation Againe where God denounceth his curse and iudgement there will the diuell seeke to perswade a conceit of grace and fauour If a man be the childe of God and haue receiued the seale of grace for his assurance thereof the Diuell will seeke to weaken this assurance and perswade him if he can that he is the childe of wrath And if a man be voide of grace and so indeed the childe of the Diuell then will Satan suggest into his heart presumptuous thoughts and make him thinke he is the childe of God so that euerie way hee shewes himselfe contrarie to God Yet marke the diuels words a litle further If thou be the sonne of God command these stones c. that is doe but say the word and bid these stones to become bread and it will be done And here in the very propounding of this temptation we may obserue the deepe policie of Satan for in these few words the better to effect his purpose he coucheth three most true and notable points in Diuinitie First that he that is the Son of God by nature is also true and verie God for heere he ascribeth vnto the Sonne of God the true prerogatiue of God himselfe a point wherin the Pharisees withstood our Sauiour Christ and which many heritikes since haue denied Secondly that the true God can without paine or labour yea without all meanes at his verie becke doe whatsoeuer hee will and by his word only make stones become bread Thirdly that to worke a miracle of himselfe is a property and prerogatiue of him alone that is true God as to turne stones into bread in this place Now when the Diuell acknowledgeth all
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
to meane outward diuine worship as if hee should say Thou shalt religiously submit bow or prostrate thy body vnto God in praier or thanksgiuing thereby testifying that thou hast deuoted thy heart and soule vnto him not onely conceiuing him to be the diuine essence omnipotent infinite c. but also that thou doest rest and relie on him as on thy Creator who doth blesse thee with all good things and preserue thee from all euill Besides this worship Christ doth mention a seruing of God which being distinguished from worship must needs import some other thing Seruice in generall is nothing else but the giuing and performing of obedience to the commandement of another This seruice is twofold absolute or in part Absolute seruice is when a man obeies the commandement of another without any condition or exception and that not only in body outwardly but in soule and conscience in thought will affection And this absolute seruice is proper to God alone for wee must neuer call his commandements into question but looke what God commands and as hee commands it so must we simply and absolutely yeeld obedience thereto not only outwardly in body but inwardly in soule and spirit with the powers and faculties thereof and in all the affections of our heart Seruice in part is that which is due to gouernours and superiors from their inferiours in the Lord for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates in yeelding obediēce wherunto their inferiors must doe them seruice yet not absolutely but with restraint to wit in the Lord so far foorth as their commands agree with the wil of God and crosse not his command Againe our obedience vnto them is in body and outward conuersation indeed we must from the heart yeeld seruice and obedience vnto them but yet the conscience properly cannot bee bound by mens lawes they only concerne the outward man in speech gesture and behauiour Now of these two kinds of seruice our Sauior Christ speaketh here of simple and absolute seruice whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of God Wee see what worship and seruice is heere required Now wee must obserue the person to whom the same is to be giuen in these words The Lord thy God Diuine worship whether inward or outward and absolute seruice of the whole man must be giuen to no creature Angell or man be they neuer so excellent but to the true God alone The scope and drift of the first and second commandements is to bind euery man to giue so much to his God and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with Iohn doth shew the same thing for when Iohn fell before his feet to worship him the Angell said see thou do it not worship God Where we see the good angels do striue for the furtherance of Gods right in these duties howsoeuer this wicked spirit tempting Christ doth heerein seeke Gods great disgrace And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant for Satan requiring of Christ the prostrating of his body before the Diuell in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ is iustly repulsed by this text which bindeth euery man to giue outward diuine worship whereby the inward worship of the heart is signified to God alone and not to any creature Heere then we may learne that it is not lawfull to giue to Saint or Angel or any creature whatsoeuer outward diuine worship or adoration whereby the inward deuotion of the heart is testified This text is plaine to the contrary and the reason we haue heard because diuine prostrating of the body to any thing is a testification that we ascribe diuinity vnto it some way which without the guilt of idolatrie cannot bee done to any creature for let a man worship Saint or Angell by praier or thanksgiuing and therein he doth ascribe vnto them some propriety of the diuine nature as to know the heart to be able to heare to helpe or such like The Papists heere say they doe not thinke the Saints to whom they pray to be God neither do they worship them as God But this will helpe them little for the Diuell mouing Christ to yeeld vnto him outward diuine worship neuer meant that Christ should adore him for God but onely desired that by this outward adoration of prostrating his body before him Christ would acknowledge him to be the giuer of those kingdomes for he durst not be so bold as absolutely to desire to be worshipped for God and yet Christ tels him that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to God alone And yet the church of Rome do giue vnto Saints that which the Diuell demands and Christ denies by appropriating it vnto God for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers as the Virgin Mary from shipwracke S. Roch from the pestilence Raphael from sore aies Apollonia from the tooth-ach And Catharine for al maner of afflictions Yea they make them patrons and protectours of whole countries and kingdomes as Saint Iames for Spaine Saint Denis for France Saint Patricke for Ireland c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints than Satan demanded to be acknowledged vnto him by our Sauiour Christ yea they make them intercessours for the procuring of the sauour of God and life euerlasting they call the Virgin Mary the Queene of Heauen and pray to her that by the authority of a mother she would command her sonne to heare their praiers which is to make Christ a punie and vnderling vnto her which are greater matters then the disposing of earthly kingdomes Heere they say that they may do that to the glorious saints in heauen which is done to earthly Princes for men adore them and in their absence fall downe before their chaire of estate Answ. The adoration giuen to Princes is but a ciuill acknowledgement of their preheminence and kneeling before their chaire of estate is only a ciuil testimony of loyaltie and subiection it is not directed to the Princes person being absent but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the Lord there is no diuine propriety ascribed by either of these vnto the person or authority of the Prince But now in bowing down to pray to Saints there is religious adoration giuen them for therein be ascribed vnto them these diuine properties that they can know the heart heare and helpe afarre off pray for them in particular and such
2. Coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. 51. c. 1. 1. Thessal 2 18 41. c. 1. 3 5 12. c. 2. 1. Tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2. Â 7 13. c. 1. 6 9 22. c. 1. Â 17 22. c. 2. 2. Tim. 2 11. 12. 53. c. 2. Hebr. 1 2 20. c. 2. 2 10 53. c. 1. Â 17. 18. 9. c. 1. 54. c. 1. 11 6 13. c. 1. Iames. 1 2 4. c. 2. 53. c. 2. Â 13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. 18. c. 2. 49. c. 2. 1. Pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1. Â 8 9. c. 1. 13. c 1. 2. Pet. 1 5. 16. c. 1. Â 10 16. c. 1. 28. c. 1. 2 8 43. c. 1. 1. Iohn 4 1 29. c. 2. Iude. 0 4 27. c. 2. Reuela 2 10 41. c. 1. Â 13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1. Â 9 9. c. 1. Â 10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. A Table of the speciall points to be obserued in this Exposition The first number notes the Page the second the Columne b notes the beginning of the columne m the middle and e the end A ADoption Satan would driue vs from assurance of our Adoption 16. 1. b. We must specially labour for assurance of our adoption ibid. m. Affections how to moderate them in all estates 23. 1. b. Alleaging of Scripture Christ and his Apostles therein respected the true meaning therof 44. 2. e. In alleaging scripture they expound it 44. 2. b. Ministers should be carefull not to wrest it in their allegations 31. 1. m. Ambition a bait for Satan in the subuersion of kingdoms 40. 1. b. Angels The bond their ministery vnto Christ and his children 51. 2. e. Their number that doe minister vnto men 52. 2. b. Each one hath not a good Angell and a bad 52. 2. m. B Baptisme why Christ was baptized 1. 2. m. Blasphemers how wee should behaue our selues towards them 42. 2. e. Blasphemers of God ought to die 43. 1. e. Boasting vaine boasting ought to be auoided 40. 2. e. C Calamity Gods children haue specaill protection in common calamities 31. 2. m. Callings A man must not leaue his calling for the trouble thereof 4. 2. e. Men set apart for speciall callings are other men 5. 1. e. Christians should walk worthy their calling of grace 5. 2. m. Whom God calleth hee fitteth thereto 6. 1. m. Carking care how auoided 22. 1. e. Cary Satan may carry men in the aire 24. 2. m. Yea God children 36. 2. m. Christstemptation The time when 1. 1. e. He was led by the spirit to be tempted 3. 2. b. How he went furnished to be tempted 3. 2. e. Christ was tempted in the highest degree that Satan could 50. 1. e. Church no iudge of scripture 32. 2. e. Euery one ought to seeke the good of Gods church 41. 2. b. Church militant in this world as in a wildernesse 11. 1. e. It hath entercourse of temptations 51. 1. e. Comforts to Gods church Christs power in subduing Satan in his humility 19. 1. b. Christ moderates their afflictions and temptations 48. 2. e. Company none ought to thrust himselfe into bad company 5. 1. b. Contentation in extreame misery how gotten 22. 2. m. D Danger no man must runne into danger without a calling 4. 2. b. Deferring of resistance to Satan very dangerous 49. 2. m. Desert see wildernesse Desertion of Spirituall desertion 52. 2. e. Despaire how Satan works it in a guilty conscience 38. 1. b. Comfort against despaire 50. 2. b. Diuell see Satan Diligence in our calling hath special prerogatiue 32. 2. b. Diuinity ascribed to a thing foure waies 45. 1. m. Doctrine Carnall men neglect Christs doctrine but affectmiracles 28. 2. m. E England Gods true church 25. 2. b. Enticers to idolatrie how to be respected 43. 2. b. How to be auoided 44. 1. m. F Faith Satan seekes especially the ruine of our faith 15. 2. m. Fasting three kinds of fasts 9. 2. e. How long a man may fast and yet liue 10. 1. e. Why Christ fasted forty daies 10. 2. b. Lent-fast misfounded on Christs fast 10. 2. e. Filled Christ was alwaies filled with the Spirit 5. 2. e. yet hee increased therein 6. 1. b. Food and raiment How to Consider rightly thereof 21. 2. b. We ought to sanctifie it vnto vs by praier 22. 1. b. Francis Spira too rashly iudged a castaway 50. 2. e. G Gainsaying of Gods truth a property of Satan 17. 2. m. Godhead of Christ infringed by satan 17. 1. e. And by his followers ibid. 2. b. Guide Gods spirit must guide vs in euery thing 4. 1. b. H Holy daies obserued to the honour of Saints vnlawfull 47. 2. m. Holinesse of Christs humane nature 3. 2. e. No holinesse of place on earth can debarre Satan from tempting 26. 2. m. Hunger Christ was an hungred 12. 1. m. and why ibid. e. I Idolatrie Satan seekes to bring Christ to commit it 38. 2. m. Hereby he seekes the ruine of religion 41. 1. m. Ierusalem why called the holy city 25. 1. e. Ignorant persons should labour for knowledge in Gods word 19. 2. e. Iudgement Rash iudgement against men that are tempted by Satan vnlawfulll 50. 2. m. and deceitful 51. 2. e. Iustification by faith onely 48. 1. m. K Kingdomes Satans enmity to Christs kingdome 39. 1. e. Satan knowes all worldly kingdomes and the policies thereof 39. 2. e. How hee seekes the ruine of worldly kingdomes 40. 1. b. Earthly kingdomes are preserued from Satans malice by Gods prouidence 40. 1. e. Kneeling before a chaire of estate 47. 1. m. L League some doe make a league with Satan 42. 2. b. Led how Christ was led to be tempted 3. 2. b. Life of a Christian a continuall intercourse of temptations 51. 2. b. Limite not God in thy praiers 34. 1. b. Lying Satans sinne 40. 2. e. M Magicians may shew strange representations 37. 1. e. Masters of families should be especially zealous against blasphemers 43. 1. e. Meanes neglected a tempting of God 34. 2. e. Melancholy Satans bait 14. 2. m. Ministers especially must looke for temptations 3. 1. b. It is good for them to be tempted and why ibid. e. They ought to get sound knowledge in the text of Scripture 30. 2. m. And be wary of wresting any text 31. 1. m. Monasticall life not warrantable by Gods word 7. 1. m. O Obedience absolute must be giuen to God 48. 2. b. And voluntary 50. 1. m. Occasions of sinne must be watched against 12. 1. b. P Papists are Idolaters 46. 2. e. And 47. 1. b. Papists tempt God in looking now for miracles 34. 1. m. They sacrifice to Satan in their Masse 42. 1. m. Pope of Rome that beast