SATANS
SOPHISTRIE
ANSWERED
BY
OVR
SAVIOVR
CHRIST
.
MATH.
4.
1.
Then
was
Iesus
led
aside
of
the
Spirit
,
&c.
IN
the
eleuen
first
verses
of
this
Chapter
,
are
recorded
and
set
downe
vnto
vs
the
seuerall
temptations
of
our
Sauiour
Christ
:
and
in
them
we
are
to
consider
three
especiall
points
:
First
,
the
preparation
vnto
the
combat
▪
vers.
1.
and
2.
Secondly
,
the
combat
it selfe
in
three
seuerall
temptations
,
vers.
3.
4.
5.
6.
7.
8.
9.
10.
Thirdly
,
the
issue
and
effect
of
this
combat
,
vers.
11.
The
preparation
hath
two
parts
:
first
,
the
going
forth
of
Christ
into
the
wildernesse
,
in
the
first
verse
.
Secondly
,
his
abode
and
conuersation
in
the
wildernesse
,
in
the
second
verse
.
The
going
forth
of
Christ
into
the
wildernesse
,
is
set
out
by
sundrie
circumstances
:
first
,
the
time
,
then
.
Secondly
,
the
mouing
cause
,
whereby
he
was
caried
thither
,
namely
he
was
led
of
the
spirit
.
Thirdly
,
the
place
,
the
wildernesse
.
Fourthly
,
the
end
,
to
be
tempted
of
the
diuell
.
Then
was
Iesus
led
]
In
the
Chapter
going
before
is
set
downe
the
baptisme
of
our
Sauiour
Christ
,
as
also
the
great
honour
of
his
Baptisme
.
And
it
pleased
him
to
be
baptized
,
to
shew
that
he
was
now
installed
into
the
office
of
a
Mediator
:
and
for
the
greater
solemnitie
of
his
baptisme
,
he
was
proclaimed
by
the
voice
of
God
the
Father
from
heauen
,
to
be
the
chiefe
Doctor
,
and
the
true
Prophet
of
the
Church
of
God
:
for
chap.
3.
17.
it
is
said
:
There
came
a
voice
from
heauen
,
saying
,
this
is
my
welbeloued
Sonne
,
in
whom
I
am
well
pleased
.
And
also
it
is
said
,
that
the
Spirit
of
God
in
the
likenesse
of
a
Doue
descended
and
light
vpon
him
.
Now
so
soone
as
Christ
was
installed
into
his
office
of
Mediator
,
and
thus
solemnely
baptized
,
and
proclaimed
,
euen
from
heauen
,
to
be
the
sole
Doctor
and
Prophet
of
the
Church
of
God
,
presently
without
delay
,
as
is
Marke
1.
12.
he
was
led
aside
to
be
tempted
of
the
Diuell
.
In
that
Christ
is
no
sooner
baptised
,
put
vpon
vs
the
whole
complete
armour
of
God
.
Ephes.
6.
11.
But
most
men
will
say
,
this
doctrine
is
not
true
:
for
they
neuer
felt
any
such
combat
in
themselues
,
though
they
haue
bin
baptized
many
yeares
.
I
answer
;
such
men
whatsoeuer
they
be
,
they
haue
onely
the
outward
baptisme
of
water
,
and
neuer
receiued
the
inward
baptisme
of
the
Spirit
:
and
such
men
do
indeed
weare
Christs
liuerie
,
but
do
seruice
to
the
Diuell
his
enemie
.
And
therefore
let
such
persons
reforme
them selues
,
turne
from
their
wicked
and
sinfull
liues
,
and
seeke
to
serue
the
Lord
,
and
then
they
shall
find
this
doctrine
most
true
.
For
the
children
of
Israel
so
long
as
they
liued
vnder
Pharaoh
in
Egypt
,
they
were
not
persecuted
by
Pharaoh
:
but
when
they
did
set
their
faces
towards
the
land
of
Canaan
,
then
presently
he
pursued
them
with
all
his
malice
and
might
.
So
all
the
while
men
liue
in
Egypt
▪
that
is
,
in
sin
and
wickednesse
,
and
serue
the
diuell
,
he
will
let
them
be
at
quiet
:
but
if
euer
we
once
set
our
hearts
on
that
heauenly
Canaan
,
and
giue
our selues
to
the
seruice
of
God
,
then
he
will
with
open
mouth
pursue
vs
,
follow
vs
with
many
armies
,
and
cast
an
hundred
temptations
in
our
way
.
And
as
a
poore
bird
which
cometh
to
the
shop
,
and
when
she
thinketh
to
get
away
,
then
cometh
all
her
paine
,
and
the
net
is
spread
ouer
her
:
so
when
men
begin
to
leaue
their
euill
courses
,
and
to
set
themselues
to
serue
the
Lord
,
presently
the
Diuell
doth
spread
his
net
to
intangle
them
.
This
must
teach
vs
to
watch
and
pray
,
that
we
enter
not
into
temptation
.
Secondly
,
Maister
,
saue
vs
,
or
else
we
perish
.
And
this
the
Lord
doth
in
great
wisdome
:
for
by
this
meanes
he
sheweth
a
man
that
he
is
not
able
of
himselfe
to
execute
the
duties
of
his
particular
calling
without
the
speciall
grace
of
God
:
and
by
these
temptations
and
trials
,
the
Lord
stirreth
vp
a
greater
loue
of
his
Maiestie
in
the
hearts
of
his
children
,
and
with
it
many
other
graces
,
as
prayer
,
patience
,
&c.
and
maketh
these
graces
the
better
to
shew
themselues
.
Seeing
that
our
Sauiour
Christ
begins
his
propheticall
office
of
teaching
the
Church
of
God
with
temptations
:
Zach.
3.
1.
He
was
a
lying
spirit
in
the
mouth
of
foure
hundred
false
Prophets
:
Fight
not
against
small
or
great
,
but
against
the
king
of
Israel
:
so
Satan
fighteth
not
against
any
so
much
,
as
the
Prophets
of
Israel
,
the
Ministers
of
the
Church
.
So
then
we
may
see
,
that
temptations
are
necessary
for
the
Ministers
of
the
word
,
that
they
may
both
know
what
they
be
,
and
also
learne
how
to
comfort
others
in
time
o●
temptation
.
Also
to
teach
vs
the
true
vse
of
the
word
of
God
,
and
the
force
of
it
in
resisting
temptation
.
For
certaine
it
is
,
that
temptations
teach
men
many
things
which
they
could
neuer
learne
by
bare
studie
.
So
that
one
sayd
well
:
Reading
,
meditation
,
prayer
,
and
temptations
,
these
foure
make
a
Diuine
.
The
second
point
to
be
considered
,
is
,
what
was
the
cause
which
moued
our
Sauior
Christ
to
go
into
the
wildernesse
:
which
was
the
leading
of
the
Spirit
:
Iesus
was
led
aside
of
the
spirit
:
Luke
.
4.
1.
or
as
the
word
signifieth
,
he
was
caried
apart
,
Mark
.
1.
12.
not
by
a
forced
,
but
a
voluntary
motion
.
This
was
not
a
locall
transportation
of
the
bodie
of
Christ
,
as
that
of
Eliah
,
and
of
Philip
from
the
Eunuch
:
but
by
the
inward
instinct
of
the
holy
Ghost
he
was
mooued
and
made
willing
to
go
,
And
by
the
Spirit
here
,
is
not
meant
the
Diuell
or
an
euill
spirit
,
but
the
holy
Spirit
of
God
,
euen
the
third
person
in
the
Trinitie
.
And
so
we
see
that
Christ
may
both
guide
the
Spirit
,
and
be
guided
by
the
Spirit
:
for
Christ
as
he
is
man
is
led
and
guided
by
the
Spirit
;
but
as
he
is
God
,
he
doth
guide
and
send
his
Spirit
.
Obiection
.
Christ
sendeth
the
holy
Ghost
,
Hence
we
may
behold
the
exceeding
holinesse
of
the
manhood
or
humane
nature
of
Christ
,
as
many
as
are
not
led
by
the
Spirit
of
God
,
the
same
are
none
of
his
,
Rom.
8.
9.
And
therefore
let
vs
all
become
plyable
to
the
motions
and
directions
of
Gods
blessed
spirit
,
so
as
we
can
say
as
Dauid
saith
:
When
thou
saydst
,
Seeke
ye
my
face
:
my
heart
answered
vnto
thee
:
O
Lord
,
I
will
seeke
thy
face
.
Againe
,
Iam.
1.
2.
Accompt
it
exceeding
ioy
when
we
are
tempted
for
the
triall
of
our
faith
and
obedience
.
And
also
seeing
they
come
by
Gods
appointment
,
it
should
moue
vs
all
to
endure
them
patiently
,
seeing
they
cannot
be
auoyded
.
Seeing
Christ
was
led
to
be
tempted
:
Paul
went
bound
in
the
spirit
to
Ierusalem
:
Here
may
be
demaunded
,
Although
some
be
so
venturous
and
bold
that
they
feare
nothing
,
This
may
serue
to
reprooue
those
men
who
say
they
care
not
into
what
companie
they
come
,
for
they
perswade
themselues
that
no
companie
can
hurt
them
:
but
let
such
men
beware
;
for
how
can
it
be
but
they
shall
be
infected
with
the
sinnes
of
those
whose
companie
they
vsually
do
haunt
and
vse
?
He
that
walketh
with
the
wise
,
shall
be
wise
:
but
a
companion
of
fooles
shall
be
like
vnto
them
.
He
that
toucheth
pitch
,
shall
be
defiled
:
and
if
sinners
intice
thee
,
yeeld
not
vnto
them
.
Againe
,
Hence
then
we
must
learne
,
that
when
we
are
appointed
of
God
to
any
speciall
office
,
either
in
Church
or
Common-weale
,
we
must
then
become
new
men
fit
for
those
places
,
and
carie
our selues
sutable
to
our
callings
.
Thus
when
Saul
was
annointed
to
b●
King
,
he
became
another
man
;
thus
whe●
Dauid
became
of
a
shepheard
a
King
,
he
behaued
himselfe
as
a
King
;
thus
the
Apostle
at
the
first
were
poore
ignorant
fisher-men
but
being
called
to
be
Apostles
,
they
le●●
their
old
trade
and
became
new
men
,
eue●
messengers
of
Christ
to
preach
the
Gospel
to
all
nations
.
This
confuteth
those
which
pleade
extraordinary
callings
,
Elias
,
Iohn
Baptist
,
&c.
for
if
thes●
were
such
men
,
and
had
such
extraordinari●
callings
,
they
should
be
endued
with
extraordinarie
gifts
fit
for
their
calling
;
but
they
are
not
,
nay
we
see
they
be
but
ordinary
men
.
Againe
,
by
nature
we
be
all
borne
the
children
of
wrath
and
enemies
to
God
,
but
by
grace
are
called
to
be
Christians
:
now
the●
it
behoueth
vs
all
to
become
new
men
,
to
leade
new
liues
fitting
and
sutable
to
our
holy
calling
,
giuing
our selues
wholy
to
the
seruice
and
worship
of
God
.
Now
if
any
aske●
how
Christ
was
furnished
with
these
gifts
:
●
answer
out
of
S.
Luke
,
that
he
was
filled
with
the
holy
Ghost
,
chap.
4.
vers.
1.
If
any
furthe●
obiect
,
that
if
he
were
so
filled
after
his
baptisme
,
then
he
was
not
filled
before
:
I
answer●
againe
,
that
as
in
his
infancie
he
had
a
mea●ure
of
gifts
fit
for
that
age
;
so
from
time
to
●●me
he
increased
in
grace
,
and
after
his
bap●●sme
had
a
greater
appearance
and
measure
●f
gifts
then
before
his
calling
to
preach
.
It
followeth
,
Into
the
wildernesse
.
Here
is
●he
third
circumstance
,
namely
the
place
,
into
●he
wildernesse
or
desert
place
:
which
place
Christ
did
of
purpose
choose
to
be
tempted
●n
.
There
be
diuers
opinions
concerning
this
place
,
some
thinke
it
to
be
a
litle
wildernesse
betwixt
Ierusalem
and
Iericho
;
others
iudge
●t
to
be
the
desert
of
Arabia
,
where
Elias
fa●ted
fortie
dayes
and
fortie
nights
,
and
where
●he
children
of
Israel
wandred
fortie
yeares
.
But
seeing
the
holy
Ghost
doth
not
shew
what
wildernes
it
was
,
we
are
not
curiously
●o
inquire
after
it
,
but
onely
know
it
was
a
desert
and
solitary
place
.
Let
vs
rather
seeke
the
reasons
wherefore
he
was
tempted
in
the
wildernesse
:
Againe
,
he
went
into
the
wildernesse
,
tha●
he
might
not
onely
the
more
easily
incounter
,
but
more
victoriously
ouercome
his
enemie
the
Diuell
:
for
if
Satan
had
seene
him
i●
his
glorie
,
he
durst
not
so
fiercely
and
so
eagerly
haue
set
vpon
him
;
and
therefore
dot●
as
the
fisherman
,
who
hideth
the
hooke
and
sheweth
onely
the
baite
:
so
Christ
he
sheweth
his
manhood
,
but
couereth
as
it
wer●
with
a
mantle
his
Godhead
,
so
that
the
Diu●●
seeing
him
in
the
base
estate
of
humiliation
might
be
the
more
fierce
in
his
temptation●
and
he
might
get
a
more
glorious
victorie
.
Another
reason
why
Christ
was
tempte●
in
the
wildernes
,
was
this
,
that
he
might
giu●
the
Diuell
the
aduantage
of
the
place
,
and
〈◊〉
ouercomming
,
might
giue
him
the
greate●
foyle
:
for
in
the
wildernesse
we
want
the
societie
and
fellowship
of
men
to
comfort
v●
and
such
places
be
noted
as
solitarie
an●
voide
of
comfort
,
and
such
Satan
will
choo●●
especially
:
Fourthly
,
Lastly
,
From
this
practise
of
Christ
his
going
into
the
wildernesse
,
To
be
tempted
of
the
diuell
:
]
Now
this
action
,
to
tempt
,
is
ascribed
t●
God
,
Gen.
22.
1.
Abraham
was
tempted
by
God
when
he
offered
his
sonne
.
Secondly
,
Thirdly
,
But
how
could
Christ
be
tempted
,
The
Diuel
tempts
men
either
by
conueying
into
their
minds
some
secret
suggestion
,
or
else
moues
them
by
some
outward
obiect
,
that
he
may
put
into
them
some
conceipt
of
that
sin
which
he
would
haue
them
commit
:
as
vnto
Iudas
,
the
Diuel
cast
this
vile
thought
into
his
heart
,
Iudas
betray
thy
maister
,
Iohn
13.
27.
So
here
the
Diuell
suggests
vnto
the
mind
of
Christ
these
motions
,
to
moue
him
to
vnbeleefe
,
idolatrie
and
couetousnesse
.
But
here
is
the
difference
:
first
,
that
Christ
his
most
holy
heart
withstands
all
Satans
temptations
.
Againe
,
as
these
wicked
motions
disquiet
and
trouble
mens
minds
,
and
bring
molestations
vpon
them
;
so
it
befell
our
Sauiour
Christ
,
for
he
was
moued
with
these
temptations
,
but
yet
without
all
sin
.
Thirdly
,
men
when
they
are
tempted
,
though
they
do
not
altogether
receiue
and
approoue
of
the
temptations
,
yet
they
be
tainted
with
them
:
but
yet
Christ
was
neuer
so
much
as
any
whi●●
tainted
,
nor
his
holy
heart
did
euer
approue
of
them
in
any
sort
,
but
constantly
repelled
them
.
As
if
a
man
cast
a
match
into
tinder
,
〈◊〉
will
catch
fire
and
burne
;
but
cast
it
into
water
,
it
will
quench
it
:
so
temptations
coming
into
our
hearts
which
be
like
vnto
tinder
,
we
are
easily
tainted
with
them
,
though
we
d●
not
altogether
entertaine
them
:
but
the
most
holy
heart
of
Christ
was
as
water
to
quench
them
at
the
first
.
The
Diuell
tempts
men
with
sundry
blasphemous
,
horrible
,
and
vncleane
thoughts
.
Now
that
we
may
discerne
them
,
and
keepe
our selues
from
despaire
when
we
find
them
in
vs
,
we
must
know
that
in
the
mind
there
be
many
cogitations
which
arise
of
the
flesh
,
and
from
our
owne
corrupt
hearts
,
and
these
be
sinne
.
Besides
these
there
be
other
cogitations
conueyed
and
suggested
vnto
vs
by
th●
Diuell
,
and
these
be
the
Diuels
temptations
▪
but
no
sinnes
to
vs
,
vnlesse
we
entertain●
them
,
receiue
and
approoue
of
them
:
they
b●
indeed
our
crosses
,
but
Satans
sinnes
:
fo●
Christ
was
tempted
by
the
Diuell
,
but
with
standing
and
repelling
his
temptations
,
an●
not
giuing
the
least
approbation
of
them
,
h●
was
free
from
sinne
,
and
remained
holy
aft●●
he
was
thus
tempted
.
The
causes
wherfore
Christ
was
tempted
,
First
,
because
he
was
to
vanquish
the
diuel
in
his
owne
kind
,
Secondly
,
Againe
,
seeing
Christ
the
head
was
tempted
,
Lastly
,
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
?
Secondly
,
the
Diuel
accuseth
man
to
God
,
and
is
therefore
called
the
Accuser
of
the
brethren
;
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
,
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
:
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
third
is
a
miraculous
fast
,
when
any
one
shall
fast
many
dayes
,
and
that
beyond
the
course
of
nature
:
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
.
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
,
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
,
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
,
Out
of
this
subtile
dealing
of
the
Diuel●
that
he
begins
with
lesser
temptations
,
The
fourth
and
last
point
in
the
abode
〈◊〉
Christ
in
the
wildernesse
,
He
was
afterward
an
hungrie
:
that
is
,
when
h●
had
by
the
diuine
power
and
vertue
of
h●●
Godhead
fasted
forty
daies
and
forty
night●
he
was
at
the
last
hungry
.
And
this
Christ
di●
for
our
sakes
:
for
though
Christ
was
the
So●
of
God
,
yet
for
our
good
he
was
content
t●
take
our
nature
vpon
him
,
and
became
tru●
man
like
vnto
vs
in
all
things
excepting
sin●
and
had
not
onely
the
will
,
mind
,
affection
▪
and
conscience
of
man
,
but
also
tooke
vpon
him
the
infirmities
of
humane
nature
,
so
farre
foorth
as
they
be
without
sinne
:
and
therefore
he
was
subiect
to
hunger
and
thirst
.
The
causes
wherefore
our
Sauiour
Christ
was
hungrie
,
Secondly
,
he
was
thus
hungrie
,
that
by
this
meanes
he
might
cast
vnto
the
diuell
an
ob●ect
to
worke
on
,
and
giue
him
occasion
to
be
more
fierce
in
his
assaults
.
Then
came
to
him
the
Tempter
,
and
said
.
Here
begins
the
first
combat
betweene
the
Diuel
and
Christ
,
Then
came
to
him
the
Tempter
,
and
said
.
Secondly
,
the
temptation
it selfe
,
in
these
words
:
If
thou
be
the
Sonne
of
God
,
commaund
that
these
stones
be
made
bread
.
Thirdly
,
the
answer
and
repulse
of
Christ
,
vers.
4.
In
the
preparation
note
,
first
the
author
,
the
Tempter
:
secondly
,
the
time
,
then
:
thirdly
the
occasion
of
this
temptation
,
namely
,
the
hunger
of
Christ
:
fourthly
,
the
diuels
coming
vnto
Christ
.
The
author
is
here
intituled
the
Tempter
,
Well
then
,
seeing
we
know
it
is
the
diuels
study
night
and
day
to
tempt
vs
,
It
is
our
dutie
to
seeke
to
be
as
vnlike
the
Diuell
as
possibly
we
can
,
because
he
is
the
patterne
of
al
euill
.
Now
we
see
it
is
the
diuel●
study
to
hinder
men
from
the
kingdome
of
heauen
,
and
so
to
bring
them
to
hell
:
then
o●
the
contrary
,
seeing
he
labours
to
draw
me●
from
seruing
of
God
,
we
should
quicken
vp
our selues
in
the
seruice
and
worship
of
God
▪
and
to
be
more
careful
to
seeke
the
kingdom
of
God
our selues
,
and
to
draw
others
to
the
same
.
We
must
beware
,
that
we
be
no
meanes
to
draw
any
from
embracing
of
true
religion
,
and
from
the
seruice
and
worship
of
God
;
for
if
we
do
,
we
become
euen
diuels
incarnate
.
When
Christ
went
vp
to
Ierusalem
to
performe
the
worke
of
mans
redemption
,
Peter
he
begins
to
disswade
him
from
it
,
and
bids
him
fauour
himselfe
:
2.
The
second
thing
is
the
time
when
the
Diuell
sets
vpon
Christ
,
Oh
then
,
The
third
point
in
the
diuels
preparation
,
Now
then
seeing
the
diuell
takes
occasion
to
tempt
Christ
,
euen
from
the
infirmitie
of
his
humane
nature
,
as
he
was
man
:
hence
we
learne
whence
the
diuell
hath
the
ground
of
all
his
temptations
,
namely
from
our selues
▪
and
from
our
own
nature
,
and
we
our selues
affoord
him
the
matter
of
his
temptations
;
h●
brings
the
fire
and
bloweth
it
,
but
we
affoord
him
the
fewell
to
set
it
a
work
.
The
diuell
obserueth
the
nature
of
men
,
their
dispositions
inclinations
and
behauiours
,
and
continually
prieth
into
their
dealings
,
and
like
vnto
a
prudent
Captain
,
who
besieging
a
citie
,
marketh
where
it
is
most
weake
and
of
least
resistance
,
and
there
he
bends
all
his
forces
,
and
placeth
his
greatest
ordinance
,
Euen
so
the
diuel
watcheth
vs
and
our
behauiours
,
to
obserue
vnto
what
sin
we
be
most
addicted
,
and
by
nature
most
inclined
,
&
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
constitutions
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
wil●
feare
a
man
with
heauy
&
dumpish
thoughts
and
great
feares
and
cares
in
his
mind
.
And
thus
he
dealt
with
the
poore
man
that
wa●
lunatick
:
This
being
Satans
cunning
&
his
dealing
▪
it
must
warne
euery
man
to
search
his
own●
heart
,
The
fourth
point
in
the
preparation
of
the
Diuell
vnto
his
temptations
,
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
God●
to
be
true
:
and
thus
he
dealt
with
Euah
.
Gen.
●
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
,
o●
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
to●
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
th●
Son
of
God
:
so
he
labours
to
perswade
God●
children
that
they
are
not
the
sonnes
and
daughters
of
God
:
he
labours
to
make
m●
doubt
of
their
adoption
.
And
therefore
seeing
the
Diuel
aimeth
at
this
one
thing
especially
,
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
?
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
diuel●
fell
,
and
for
his
pride
was
cast
downe
out
of
heauen
,
he
beares
a
deadly
hatred
against
the●
Lord
God
himselfe
,
and
we
shall
see
that
〈◊〉
this
question
he
doth
notably
bewray
hi●
spite
against
God
:
for
when
as
the
Lord
ha●
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
.
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
;
That
these
stones
]
S.
Luke
saith
this
stone
,
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
,
Vers.
4.
But
he
answering
,
said
,
Man
shall
●ot
liue
by
bread
onely
,
but
by
euerie
word
that
●roceedeth
out
of
the
mouth
of
God
.
These
words
containe
the
most
wise
and
heauenly
●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
written
:
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
,
It
is
written
]
Here
we
see
whence
our
Sauior
Christ
tooke
his
answer
:
though
that
〈◊〉
could
haue
confounded
Satan
by
the
lea●●
word
of
his
mouth
,
and
could
(
if
he
had
〈◊〉
pleased
)
called
for
many
legions
of
Angel●
from
heauen
to
haue
guarded
him
,
being
th●
true
and
onely
son
of
God
:
yet
he
mak●
choise
of
this
weapon
,
It
is
written
.
And
th●
he
did
to
teach
vs
,
that
the
most
sufficien●
weapon
to
beat
back
all
Satans
temptation●
and
to
quench
all
the
fierie
darts
of
the
diue●
is
the
word
of
God
written
:
&
therefore
〈◊〉
bids
vs
take
vp
the
sword
of
the
spirit
,
whi●
is
the
word
of
God
,
both
to
defend
our
selu●●
and
also
to
put
Satan
to
flight
,
Ephes.
6.
16.
Hence
from
the
example
of
Christ
we
ma●
learne
sundry
instructions
:
We
see
here
the
miserable
estate
of
all
such
●en
or
women
,
which
do
either
contemne
●r
neglect
the
knowledge
of
the
word
of
God
:
they
do
wilfully
betray
themselues
in●o
the
hands
of
the
Diuell
,
lay
themselues
o●en
as
a
prey
vnto
him
:
so
as
they
hauing
no
●eapon
to
defend
themselues
,
nor
to
repell
●atan
,
thus
he
smites
them
&
wounds
them
,
●ea
euen
cuts
the
throat
of
their
poore
soules
●efore
they
be
aware
.
We
may
hence
gather
what
is
the
cause
why
●o
many
sins
abound
in
euery
place
,
namely
,
●e
vile
and
grosse
ignorance
of
the
word
of
God
,
Hos.
4.
1.
3.
The
want
of
the
knowledge
of
the
Gospell
and
the
word
of
God
,
is
the
●ery
cause
that
sin
so
abounds
in
al
places
:
for
●he
word
of
God
should
be
vnto
vs
as
Sauls
●eare
which
he
vsed
to
set
at
his
beds
head
,
〈◊〉
that
if
any
enemy
set
vpon
vs
on
the
sodain
,
●ur
weapon
might
be
euer
at
hand
in
readines
●hat
we
might
answer
the
Diuel
in
his
instruments
if
he
tempt
vs
to
any
sin
whatsoeu●●
that
as
here
Christ
said
,
It
is
written
;
so
〈◊〉
must
say
,
I
may
not
lie
,
sweare
,
commit
ad●●tery
,
&c.
for
it
is
written
.
&c.
Seeing
Christ
by
his
own
practise
,
teache●
vs
that
the
word
of
God
written
,
beleeue●
vnderstood
,
&
truly
applied
,
is
the
most
al●
and
all-sufficient
weapon
to
resist
the
diue●
how
ought
this
to
stirre
vp
all
men
to
serio●●
studie
of
the
word
of
God
?
How
should
moue
euery
man
as
he
loueth
his
soule
,
to
●●
bor
for
a
sound
knowledge
&
vnderstanding
of
the
holy
Scripture
,
seeing
this
is
the
b●
weapon
to
foile
the
diuell
?
If
we
knew
th●
any
man
had
vowed
our
death
and
sough●
our
liues
,
how
careful
wold
we
be
to
proui●
the
best
weapons
we
could
get
,
and
also
〈◊〉
learne
how
to
handle
them
and
to
vse
the●
so
as
we
might
be
able
to
defend
our selues
when
we
meet
with
our
enemy
?
Wel
,
we
〈◊〉
not
be
ignorant
that
the
diuell
is
the
swo●●
enemy
of
our
soules
,
he
lies
in
waite
conti●●ally
seeking
our
bloud
:
oh
then
if
men
〈◊〉
that
care
of
their
poore
soules
that
they
oug●●
to
haue
,
how
prouident
would
it
make
the●
to
store
themselues
with
this
most
sufficie●●
weapon
,
euen
the
true
knowledge
of
the
w●●
of
God!
and
therfore
it
must
moue
all
of
v●
●eare
the
word
continually
,
to
study
it
,
to
lay
●t
vp
in
our
hearts
against
the
time
of
need
,
●o
resist
the
diuell
when
he
assaults
vs
.
It
is
lamentable
to
consider
how
poore
ignorant
people
deceiue
them selues
;
they
●ooth
themselues
,
and
say
,
they
defie
the
di●uel
,
they
spit
at
him
:
but
alas
,
what
if
two
men
that
be
enemies
meet
together
,
the
one
well
appointed
with
weapons
of
death
,
the
other
hauing
nothing
in
his
hand
to
defend
himself
,
but
defies
his
enemy
,
spits
at
him
;
wil
this
do
him
any
good
,
will
not
the
other
wound
him
and
kil
him
?
And
so
though
poore
ignorant
people
say
they
defie
the
diuell
,
&
spit
at
him
,
he
wil
shew
them
no
pity
,
but
giue
them
their
deadly
wound
,
and
they
shall
neuer
know
who
hurt
them
till
it
be
too
late
.
Now
follow
the
words
of
Christs
answer
:
Man
shall
not
liue
by
bread
onely
,
&c.
This
answer
of
Christ
is
taken
out
of
Deut.
8.
3.
where
Moses
shews
the
children
of
Israel
,
who
were
now
in
great
extremitie
,
pinched
sore
with
famine
,
and
had
nothing
to
eate
,
that
the
Lord
fed
them
with
Manna
,
to
teach
them
that
man
liues
not
by
bread
only
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
Man
shall
not
liue
]
That
is
,
man
shall
not
preserue
his
naturall
or
temporall
life
in
t●●
world
:
I
say
his
natural
or
temporal
life
,
fo●
is
not
meant
of
his
spiritual
life
,
by
bread
〈◊〉
that
is
,
all
things
necessary
for
the
naturall●
of
man
,
as
meate
,
drinke
,
clothing
,
sleep
,
p●●
sick
,
&c.
euen
all
naturall
and
ordinary
mea●
vsed
of
man
for
his
temporall
life
,
is
meant
b●
bread
.
But
by
euery
word
]
He
saith
not
in
genera●
by
the
word
,
but
by
euery
word
.
Now
〈◊〉
hath
diuers
acceptions
in
the
scriptures
:
first
it
is
taken
for
the
second
person
in
the
Trinity
Iohn
.
1.
1.
Secondly
,
for
the
word
of
God
,
Is●
40.
6.
but
neither
of
these
is
vnderstood
i●
this
place
.
Thirdly
,
the
word
is
taken
for
th●
decree
and
wil
of
God
,
for
his
prouidence
〈◊〉
the
good
wil
&
pleasure
of
God
:
and
so
m●●
we
vnderstand
it
in
this
place
,
where
our
sauiour
Christ
saith
,
man
shall
liue
by
eue●●
word
,
that
is
,
euery
decree
and
blessing
o●
God
for
the
life
of
man
:
so
it
is
taken
Heb.
1.
3
▪
where
Christ
is
said
to
beare
vp
all
things
by
his
mightie
word
,
that
is
,
as
the
Lord
ha●
created
al
things
,
so
doth
he
vphold
and
preserue
them
by
his
decree
and
prouidence
.
Now
Gods
word
and
decree
concerning
the
life
of
man
,
may
thus
be
distinguished
▪
namely
,
that
God
hath
decreed
that
some
men
should
liue
by
bread
,
that
is
,
by
ordinary
meanes
:
secondly
,
some
should
liue
without
ordinary
bread
,
that
is
,
without
all
ordinary
meanes
:
thirdly
,
that
some
should
liue
without
any
means
at
al
,
either
ordinary
or
extraordinary
,
as
Moses
,
Eliah
,
our
Sauiour
Christ
,
in
their
fortie
dayes
fast
:
fourthly
,
that
some
should
liue
against
meanes
,
and
contrary
to
the
course
of
nature
,
as
Daniel
in
the
Lions
den
,
&
the
three
children
in
the
fiery
fornace
.
Which
proceedeth
out
of
the
mouth
of
God
:
That
is
,
by
euery
decree
of
God
,
by
euery
blessing
&
decree
that
God
giueth
out
concerning
the
life
of
man
.
So
then
we
see
the
meaning
of
the
words
.
If
any
say
,
Now
let
vs
see
how
this
answer
of
Christ
is
applied
to
the
diuels
temptation
.
The
diuel
had
labored
to
proue
that
Christ
was
not
the
sonne
of
God
,
his
argument
was
this
:
If
th●●
be
the
sonne
of
God
,
commaund
that
the●●
stones
be
made
bread
;
but
thou
canst
no●
make
these
stones
bread
,
therefore
thou
〈◊〉
not
the
sonne
of
God
.
Our
Sauior
Christ
doth
alleage
this
plac●
of
Scripture
,
and
doth
deny
the
proposition
or
first
part
of
the
diuels
argument
:
for
where●as
the
diuell
takes
this
for
graunted
,
that
if
●
man
be
hungry
,
he
must
haue
bread
by
an●
meanes
to
preserue
his
life
:
Christ
answers
,
〈◊〉
is
not
necessary
,
because
a
mans
life
is
no●
preserued
by
bread
onely
,
but
it
is
maintained
by
the
special
decree
&
blessing
of
God
▪
And
indeed
this
is
a
speciall
point
and
wo●
thy
lesson
to
be
learned
,
as
may
appeare
i●
that
the
Lord
was
no
lesse
then
fortie
yeares
teaching
it
to
the
children
of
Israel
,
Deu.
8.
3.
The
vse
of
this
doctine
is
manifold
:
For
what
reason
is
there
,
that
bread
which
hath
no
life
in
it
,
should
nourish
our
bodies
,
giue
life
&
strength
to
vs
:
and
that
that
which
hath
no
heate
in
it
,
as
our
clothes
,
should
keepe
vs
warme
,
were
it
not
for
Gods
word
and
decree
,
and
his
blessing
vpon
them
?
And
that
we
may
know
,
that
it
is
not
so
much
bread
that
preserueth
mans
life
,
as
Gods
blessing
vpon
bread
by
vertue
of
his
word
and
decree
,
we
may
see
it
plainely
,
in
that
the
poore
mans
child
which
fareth
hardly
,
&
●is
but
meanely
clothed
,
is
as
well
legged
and
〈◊〉
,
and
likes
as
well
,
euen
as
the
child
of
the
Prince
:
now
the
reason
is
,
because
God●
blessing
is
all
in
all
vpon
the
poore
fare
of
the
poore
mans
child
,
aswell
as
the
Kings
.
2
Againe
,
seeing
it
is
not
so
much
bread
,
as
Gods
blessing
vpon
bread
,
that
preserueth
mans
life
,
it
should
teach
vs
al
sobriety
in
the
vse
of
Gods
creatures
:
for
neither
meate
,
nor
drinke
,
nor
clothing
,
can
do
vs
good
,
vnlesse
the
Lord
send
out
his
word
and
decree
,
and
giue
a
blessing
vnto
them
,
euen
to
euerie
b●●
of
bread
we
put
into
our
mouthes
.
Now
if
we
abuse
the
good
creatures
of
God
,
in
sur●etting
and
excesse
,
how
can
we
looke
that
the
Lord
should
blesse
them
vnto
vs
?
nay
we
may
rather
feare
he
will
curse
them
for
our
abuse
and
intemperancie
,
so
that
they
shall
hurt
,
yea
choake
vs
rather
then
do
vs
good
.
3.
We
must
learne
from
hence
,
to
vse
the
creatures
of
God
with
inuocation
vpon
his
name
for
a
blessing
vpon
them
;
for
seeing
it
is
not
the
substance
of
bread
that
nourisheth
vs
,
but
the
blessing
of
God
vpon
the
bread
▪
who
seeth
not
,
that
we
ought
before
we
vse
the
creatures
of
God
,
to
craue
a
blessing
〈◊〉
God
vpon
them
?
4.
This
should
teach
vs
to
be
content
with
our
estate
,
to
moderate
our
affections
,
and
to
take
heed
we
do
not
so
eagerly
desire
&
see●
for
abundance
:
for
the
blessing
of
God
is
riches
enough
,
5.
If
mans
life
stands
not
in
abundance
,
and
our
life
is
not
preserued
by
bread
alone
,
though
a
man
had
all
the
bread
in
the
world
,
vnlesse
God
infuse
a
blessing
into
it
:
this
teacheth
vs
,
that
we
may
not
be
so
much
intangled
with
the
things
of
this
life
:
we
must
not
so
eagerly
seeke
after
meat
,
drinke
,
clothing
,
lands
,
liuings
,
gold
,
siluer
,
&c.
for
in
taking
too
much
care
for
these
things
,
we
see
many
mens
harts
are
so
caried
away
,
that
no
grace
can
take
place
in
them
.
But
you
will
say
,
6
Seeing
man
liues
not
by
bread
alone
,
that
is
,
mans
life
is
not
maintained
by
these
outward
meanes
,
but
by
Gods
blessing
vpon
them
:
this
must
teach
vs
all
to
be
content
with
that
estate
the
Lord
sends
vs
,
though
it
be
poore
and
meane
:
and
we
must
learne
patience
in
extreame
miseries
and
afflictions
.
And
if
the
Lord
should
deal●
with
vs
as
he
did
with
his
seruant
Iob
,
euen
〈◊〉
all
from
vs
,
yet
we
must
be
content
,
and
take
heed
that
we
do
not
suffer
our selues
to
be
swallowed
vp
of
too
much
griefe
.
For
our
life
is
not
maintained
by
these
outward
meanes
of
themselues
,
but
by
Gods
blessing
vpon
them
,
which
is
all
in
all
:
and
when
all
meanes
faile
,
the
Lord
can
preserue
our
life
euen
without
bread
▪
and
against
meanes
too
,
if
he
please
▪
Indeed
if
a
man
wanted
the
outward
meanes
and
the
inward
meanes
too
,
namely
,
Gods
blessing
,
then
he
had
some
cause
to
be
grieued
:
but
seeing
the
Lord
can
saue
our
liues
both
without
all
outward
meanes
,
and
against
meanes
:
though
we
want
bread
,
yet
let
vs
cast
our selues
vpon
the
Lord
,
and
neuer
distrust
his
mercie
;
but
say
with
Iob
:
Though
the
Lord
kill
me
,
yet
will
I
trust
in
him
.
And
let
vs
know
,
the
Lord
can
increase
the
poore
womans
cruse
of
oile
,
7
This
should
teach
vs
all
to
moderate
our
affectiones
,
and
to
carrie
an
euen
saile
,
so
as
neither
in
the
estate
of
wealth
and
abundance
,
we
be
not
puffed
vp
with
pride
:
nor
yet
in
pouertie
to
be
ouerwhelmed
with
sorrow
.
For
though
a
man
haue
abundance
,
it
followes
not
that
he
is
therefore
blessed
;
nor
if
he
be
poore
and
want
riches
,
that
he
is
therfore
cursed
,
and
wants
the
blessing
of
God
:
but
in
wealth
and
pouertie
,
the
blessing
of
God
is
all
in
all
to
make
men
happie
.
8
Lastly
,
this
should
teach
euery
one
of
vs
to
labour
all
our
life
long
to
know
the
prouidence
of
God
,
and
to
depend
vpon
it
in
all
estates
of
life
,
whatsoeuer
the
Lord
shall
send
vs
:
and
when
we
can
see
this
prouidence
of
God
,
we
must
then
hang
vpon
it
,
as
well
in
aduersitie
as
prosperitie
,
in
sicknes
and
health
,
in
life
and
death
.
True
it
is
,
men
can
acknowledge
Gods
prouidence
in
prosperitie
:
but
we
must
learne
to
see
the
prouidence
of
God
aswell
in
aduersity
,
and
then
to
hang
vpon
it
with
both
the
hands
of
faith
,
Then
the
diuell
tooke
him
into
the
holy
citie
,
&c.
]
Now
followeth
the
second
conflict
betwixt
the
diuell
and
Christ
,
in
the
5.
6.
7.
verses
.
Now
though
S.
Luke
chap.
4.
9.
placeth
this
temptation
in
the
last
place
,
yet
doth
this
breede
no
great
difference
betwixt
the
Euangelists
:
for
Luke
in
penning
of
the
words
and
deeds
of
Christ
,
sets
them
downe
as
the
Spirit
of
God
directed
him
,
not
regarding
precisely
the
time
when
they
were
done
,
but
sometime
setting
that
first
which
was
done
last
:
but
Mathew
he
sets
then
down
in
order
as
they
were
performed
by
our
Sauiour
Christ
.
Then
the
diuell
tooke
him
,
&c.
]
In
this
second
conflict
,
we
are
to
consider
three
points
.
First
,
the
diuels
preparation
to
the
combat
,
vers.
5.
Secondly
,
the
temptation
it selfe
,
vers.
6.
Thirdly
,
the
answer
of
Christ
,
vers.
7.
In
the
diuels
preparation
:
first
,
the
time
,
then
:
secondly
,
the
parts
of
his
preparation
,
which
be
two
.
First
,
he
tooke
Christ
from
the
wildernesse
,
and
caried
him
to
the
holy
citie
.
Secondly
,
he
setteth
him
there
vpon
a
pinnacle
of
the
temple
.
First
,
in
the
circumstance
of
time
,
then
:
that
is
,
as
soone
as
Satan
had
taken
a
repulse
and
was
foiled
of
Christ
in
the
wildernesse
,
he
presently
setteth
vpon
him
afresh
,
and
caries
him
to
the
holy
citie
to
tempt
him
there
.
By
this
we
may
perceiue
the
malice
of
the
diuell
,
Againe
,
hence
we
learne
,
that
when
we
haue
ouercome
in
one
temptation
,
we
must
presently
prepare
our selues
for
another
:
we
must
not
look
to
be
at
ease
when
we
haue
giuen
the
diuell
the
foile
:
for
he
will
set
vpon
vs
afresh
,
and
tempt
vs
againe
and
againe
.
Nay
,
our
life
is
a
continuall
warfare
against
sinne
and
Satan
:
&
therfore
we
must
euer
be
in
a
readines
to
encounter
with
our
enemie
.
And
if
this
lesson
were
well
learned
,
and
as
well
practised
,
men
would
not
be
so
impatient
in
temptations
when
they
befall
them
:
then
temptations
would
be
farre
more
easie
to
them
,
so
as
a
man
wold
willingly
and
chearefully
indure
them
,
&
vndergo
them
though
neuer
so
many
.
The
diuell
tooke
him
to
the
holy
citie
:
Here
is
the
first
part
of
the
diuels
preparation
.
Now
by
the
holy
citie
is
meant
Ierusalem
,
as
Luk.
4.
9.
it
is
plaine
.
But
how
did
the
diuell
carie
our
Sauiour
Christ
from
the
wildernesse
to
Ierusalem
?
First
,
by
vision
,
as
it
was
vsuall
in
the
time
of
the
prophets
.
Secondly
,
our
Sauiour
Christ
might
be
led
by
the
ordinarie
way
,
and
so
indeed
the
words
will
beare
it
:
but
I
take
it
,
it
is
not
the
sense
and
meaning
of
this
place
.
For
if
the
diuell
led
our
Sauior
from
the
wildernesse
to
Ierusalem
,
then
either
with
or
against
his
will
;
either
of
his
owne
accord
,
or
else
at
the
perswasion
of
the
diuell
.
But
he
went
not
of
his
owne
accord
:
for
seeing
he
was
led
into
the
wildernesse
,
and
came
to
be
tempted
there
,
he
now
being
in
the
conflict
,
and
it
being
not
yet
ended
,
he
would
not
of
his
owne
accord
depart
thence
to
Ierusalem
.
Secondly
,
he
would
not
go
at
the
perswasion
of
the
diuell
:
for
we
neuer
reade
that
he
would
do
any
thing
at
the
diuels
perswasion
,
though
in
it selfe
lawfull
.
Thirdly
,
the
Diuell
might
conuey
and
carie
the
bodie
of
our
Sauiour
Christ
in
the
aire
,
from
the
wildernesse
to
Ierusalem
:
and
this
is
the
opinion
of
the
best
Diuines
,
that
the
diuell
had
power
by
Gods
permission
,
to
transport
the
bodie
of
Christ
in
the
aire
,
from
the
wildernesse
to
the
holy
citie
:
and
this
seemeth
to
be
confirmed
by
the
words
following
,
where
it
is
said
,
that
the
diuell
set
him
on
a
pinnacle
of
the
temple
.
Now
it
is
as
likely
that
he
caried
Christ
from
the
wildernesse
thither
,
as
that
the
diuel
had
power
to
place
and
set
him
on
the
top
of
the
temple
.
Now
then
if
the
diuell
had
permission
to
transport
the
bodie
of
Christ
from
the
wildernesse
to
Ierusalem
:
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
mans
bodie
,
though
he
be
neuer
so
true
a
beleeuer
?
If
he
had
power
in
the
head
,
why
not
in
the
members
?
if
he
had
power
to
annoy
Iob
,
to
kill
his
children
&
destroy
them
,
though
they
were
no
doubt
the
holy
seruants
of
God
,
why
may
not
the
diuell
haue
power
ouer
our
bodies
,
to
carie
a
man
from
one
place
to
another
?
If
the
Diuell
could
by
Gods
permission
torment
the
bodie
of
one
that
was
a
daughter
of
faithfull
Abraham
,
And
this
may
serue
to
admonish
those
,
To
the
holy
citie
]
That
is
Ierusalem
,
This
church
at
Ierusalem
though
it
hao
many
corruptions
in
it
,
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
.
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
coniured
bread
,
and
the
signe
of
the
crosse
,
and
such
stuffe
can
driue
away
the
Diuel
from
their
houses
,
and
from
their
persons
:
and
yet
we
see
here
,
that
neither
the
holinesse
of
Christs
person
,
nor
yet
of
the
place
,
could
hinder
Satan
,
but
he
did
tempt
him
Againe
,
we
see
it
is
to
small
purpose
,
to
the
ende
wee
may
bee
freed
from
temptations
,
to
change
the
place
,
or
to
change
the
aire
;
for
what
place
is
there
so
holy
,
or
so
sound
and
wholesome
,
where
Satan
cannot
and
will
not
set
his
temptation
on
foote
and
assault
vs
?
Indeed
to
remoue
the
diseases
of
the
body
,
these
may
be
of
some
force
,
to
change
the
ayre
,
&c.
but
to
cure
the
conscience
,
and
to
help
the
diseases
of
the
soule
,
this
and
such
like
can
do
nothing
at
all
.
And
set
him
on
a
pinnacle
of
the
temple
.
]
Here
is
the
second
part
of
the
Diuels
preparat●on
,
who
hauing
caried
Christ
from
the
wildernes
to
Ierusalem
,
now
he
placeth
him
vpon
a
pinnacle
of
the
temple
,
or
a
litle
wing
of
the
temple
.
Some
think
that
it
was
a
sharpe
broach
gilded
to
some
especiall
vse
:
but
it
is
either
the
battlements
which
were
made
by
Gods
commaundement
,
least
any
should
fall
,
because
their
houses
had
flat
roofes
,
o●
else
some
corner
of
the
temple
;
howsoeuer
,
it
was
a
dangerous
place
.
If
thou
be
the
sonne
of
God
,
cast
thy selfe
downe
,
&c.
]
In
this
verse
is
set
downe
the
second
temptation
,
and
in
a
syllogisme
it
may
be
thus
concluded
▪
If
thou
be
the
sonne
of
God
,
then
cast
thy selfe
downe
:
but
thou
sayest
,
and
art
perswaded
that
thou
art
the
sonne
of
God
,
therefore
thou
mayest
cast
thy selfe
downe
.
Here
we
must
marke
the
scope
of
the
Diuell
in
this
second
temptation
,
which
is
this
,
to
tempt
our
sauiour
Christ
to
presumption
,
to
perswade
him
to
presume
of
Gods
mercy
,
and
to
bring
him
to
a
vaine
confidence
in
his
fathers
protection
,
without
vsing
lawfull
meanes
.
And
in
this
second
temptation
we
may
obserue
one
especial
thing
,
This
being
so
,
And
it
is
to
be
noted
,
that
when
the
Diuell
had
in
the
former
temptation
laboured
to
bring
Christ
to
despaire
of
his
Fathers
prouidence
,
now
he
labours
the
cleane
contrary
,
to
bring
him
to
presume
of
Gods
prouidence
.
And
here
we
may
see
the
Diuels
exceeding
cunning
,
that
he
fought
to
cary
our
Sauiour
Christ
from
one
extreame
to
another
.
And
thus
doth
the
Diuell
deale
with
all
men
,
he
seeks
to
draw
men
either
to
presumption
or
else
to
despaire
,
and
labors
to
cary
them
from
one
extreame
to
another
,
as
from
couetousnes
to
prodigalitie
,
and
so
of
the
rest
.
And
therefore
we
must
labour
to
auoide
both
the
extreames
,
Cast
thy selfe
downe
.
]
He
would
haue
Christ
not
to
shew
by
his
doctrine
,
but
to
worke
a
miracle
,
that
he
may
know
him
to
be
the
son
of
God
.
This
shewes
the
nature
of
all
wicked
men
;
they
care
not
for
the
doctrine
of
God
,
but
they
crie
out
for
miracles
:
as
we
may
see
in
Herod
,
he
desired
to
see
our
Sauiour
Christ
worke
some
miracle
,
but
he
contemned
his
word
and
doctrine
.
And
the
Iewes
who
persecuted
Christ
and
his
Gospel
,
yet
when
he
was
vpon
the
crosse
,
they
would
haue
him
worke
a
miracle
,
to
come
downe
when
he
was
nailed
hand
and
foote
.
And
all
wicked
men
are
of
the
same
nature
,
more
to
regard
and
desire
a
miracle
,
then
to
heare
the
blessed
doctrine
of
Iesus
Christ
.
Cast
thy selfe
downe
]
The
Diuel
hauing
proued
before
the
faith
of
Christ
to
be
most
constant
,
that
he
would
not
so
much
as
doubt
of
his
fathers
prouidence
in
his
greatest
need
,
now
he
takes
occasion
from
the
graces
and
gifts
of
Christ
to
bring
him
to
presume
,
and
to
haue
a
vain
confidence
of
his
fathers
protection
.
And
so
wil
the
Diuel
deale
with
all
the
members
of
Christ
;
if
he
cannot
preuaile
by
our
weaknesses
to
bring
vs
to
despaire
,
then
he
wil
take
occasion
by
the
graces
and
gifts
he
sees
in
vs
,
to
make
vs
presume
:
as
often
he
preuailes
by
this
meanes
to
make
men
swell
and
thinke
highly
of
themselues
for
some
grace
they
haue
receiued
,
of
learning
,
wit
,
eloquence
,
&c.
to
puffe
men
vp
with
satanicall
pride
and
ouerweening
o●
themselues
.
Then
cast
thy selfe
downe
.
]
The
Lord
gaue
the
Diuel
permission
to
place
Christ
in
a
dangerous
place
:
but
yet
the
Diuell
coul●
not
go
any
further
to
hurt
Christ
there
;
〈◊〉
cast
him
downe
he
had
no
power
,
but
perswades
him
to
cast
himselfe
downe
.
Where
we
see
,
the
Diuels
power
is
limited
,
his
power
is
not
so
great
as
his
malice
is
to
mankind
;
but
the
Lord
doth
limit
Satans
power
,
and
in
all
things
hath
care
of
his
owne
children
,
that
Satan
can
do
them
no
harme
.
For
the
Diuel
,
though
he
had
set
Christ
vpon
the
top
of
the
temple
,
could
not
for
his
life
cast
him
downe
;
where
we
may
see
,
the
Diuell
for
all
his
malice
can
go
no
further
then
God
giues
him
leaue
.
And
this
must
comfort
vs
:
for
as
God
the
Father
limits
Satan
in
respect
of
Christ
our
head
,
so
doth
he
in
vs
his
members
.
Now
followes
the
reason
which
the
Diuel
vseth
,
the
better
to
perswade
Christ
to
yeeld
vnto
his
temptation
:
For
it
is
written
,
he
shall
giue
his
Angels
charge
ouer
thee
.
When
as
the
Diuell
heard
our
Sauiour
Christ
alleage
Scripture
;
he
like
an
ape
imitates
Christ
,
and
begins
to
alleage
Scripture
roundly
as
wel
as
he
.
Scriptum
est
,
very
ready
,
and
can
tel
them
,
At
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinne
,
he
shall
haue
mercie
:
and
truly
by
his
abusing
of
Scripture
he
preuailes
with
many
.
The
wordes
which
the
diuell
alleageth
are
taken
out
of
the
fourescore
and
eleuenth
Psalme
,
the
eleuenth
verse
:
For
he
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
wayes
,
&c.
Now
the
Diuell
in
alleaging
and
propounding
the
words
is
very
precise
,
and
sheweth
himselfe
very
carefull
in
repeating
of
the
words
:
in
so
much
as
he
will
not
leaue
out
no
not
this
particle
[
For
]
which
might
well
haue
bene
left
out
.
Yet
in
the
end
he
stickes
not
to
leaue
out
a
whole
clause
,
which
is
the
maine
point
and
ground
of
Gods
promise
:
namely
,
this
:
to
keepe
thee
in
all
thy
wayes
.
Where
we
may
see
,
how
the
diuell
doth
most
vil●ly
abuse
the
Scriptures
of
God
:
and
it
is
vsuall
with
him
in
his
allegations
,
to
put
in
,
or
to
put
out
something
,
or
some
way
or
other
to
depraue
them
,
or
to
corrupt
the
sense
and
meaning
of
the
Scriptures
,
to
serue
his
owne
turne
.
And
as
this
is
the
diuels
manner
in
his
alleaging
and
dealing
with
the
Scriptures
,
so
do
the
Papists
as
his
scholers
.
For
though
in
word
they
hold
the
Scriptures
,
yet
it
is
vsuall
with
them
to
put
in
,
or
leaue
out
,
or
by
some
meanes
to
corrupt
and
depraue
them
in
the
sense
and
meaning
,
as
might
be
shewed
by
example
.
Well
,
seeing
the
diuell
is
so
skilfull
in
the
Scriptures
,
and
can
alleage
them
so
readily
and
so
fitly
for
his
purpose
,
and
withall
is
so
malicious
to
mince
them
and
depraue
them
,
it
should
make
all
men
to
studie
the
holy
Scriptures
,
that
so
we
might
be
acquainted
with
them
,
and
be
able
to
disclose
and
to
descry
Satans
fallations
and
subtilties
:
and
we
should
wish
with
Moses
,
And
that
we
might
not
perceiue
Satans
subtilties
and
deceit
,
he
labours
to
keepe
men
in
ignorance
of
the
word
,
and
by
all
meanes
to
haue
the
Scriptures
hid
and
darke
:
and
if
it
were
possible
,
to
root
out
the
schooles
of
learning
,
and
that
the
Bible
might
be
burned
.
And
as
he
preuailes
in
Poperie
,
to
bring
men
to
this
,
that
all
religion
,
and
the
Scriptures
might
hang
on
mens
deuises
and
mans
learning
,
as
they
do
in
Poperie
ground
all
vpon
Lumbard
the
maister
of
the
Sentences
,
and
barre
the
common
people
from
the
Scriptures
,
locking
them
vp
in
an
vnknowne
tong
:
so
with
Christians
he
taketh
the
like
course
,
for
he
perswades
them
,
that
the
Scriptures
are
hard
to
be
vnderstood
,
and
very
obscure
and
troublesome
,
and
therfore
he
drawes
men●
minds
from
the
studie
of
them
,
to
reade
the
writings
of
men
,
because
they
seeme
to
be
more
pleasant
and
delectable
;
that
so
〈◊〉
being
not
acquainted
with
the
text
,
might
not
descrie
his
deceipts
and
subtilties
.
Againe
,
It
is
written
,
and
that
he
can
bring
in
Scripture
fit
for
his
purpose
;
what
a
shame
is
it
for
Christians
,
if
they
do
not
labor
so
to
know
the
Scriptures
of
God
,
that
they
may
alleage
them
as
occasion
shall
serue
:
&
that
not
as
some
do
,
to
heape
place
vpon
place
without
all
reason
,
but
to
alleage
them
fitly
and
to
the
purpose
?
Lastly
,
seeing
this
is
a
diuellish
and
satanicall
practise
,
in
alleaging
the
Scriptures
to
depraue
and
corrupt
them
,
to
leaue
out
and
put
in
at
his
pleasure
,
it
must
warne
vs
,
that
when
we
are
lawfully
called
,
we
do
speake
and
vtter
the
words
of
other
men
,
euen
all
,
&
no
more
but
all
,
neither
putting
to
them
nor
taking
from
them
,
and
that
without
changing
their
words
or
the
sense
and
meaning
of
them
.
He
shall
giue
his
Angels
charge
ouer
thee
]
The
true
sense
of
the
place
is
this
,
that
the
Lore
had
a
speciall
care
of
his
people
;
and
when
he
sent
any
iudgement
vpon
the
Israelites
,
he
gaue
them
this
comfortable
promise
,
that
in
the
middest
of
all
their
troubles
he
himselfe
would
protect
them
.
And
as
this
promise
was
made
to
them
,
so
it
is
generall
to
the
whole
Church
of
God
,
and
belongs
to
vs
.
For
in
all
common
iudgements
and
calamities
,
the
children
of
God
which
walke
in
his
waies
,
shal
be
sure
to
haue
protection
and
securitie
:
for
the
Angels
of
God
,
by
his
appointment
,
do
hold
them
vp
,
as
it
were
in
their
hands
.
In
which
words
there
is
a
comparison
taken
from
nurses
,
who
hauing
children
committed
to
their
care
,
do
hold
them
very
charily
and
tenderly
in
their
hands
,
and
dare
not
let
them
go
out
of
their
armes
:
euen
so
the
Angels
of
God
by
his
appointment
▪
become
euen
as
nurses
to
his
children
in
all
their
lawful
wayes
,
It
is
true
indeed
,
that
iudgement
begins
at
the
house
of
God
,
and
he
often
afflicts
his
dearest
children
to
trie
their
faith
and
patience
,
yet
is
is
most
certaine
,
that
in
common
calamities
the
children
of
God
shall
haue
protection
and
security
:
yea
the
Angels
of
God
(
as
it
were
nurses
)
shal
hold
them
in
their
hands
,
and
defend
them
,
so
long
as
they
keepe
themselues
in
the
wayes
of
God
,
and
within
the
compasse
of
his
will
in
his
word
▪
But
if
they
leaue
the
way
of
Gods
commandements
,
and
wander
in
by-paths
,
and
go
out
of
their
lawfull
callings
,
they
haue
no
assurance
of
Gods
protection
,
neither
haue
Gods
Angels
any
charge
to
watch
ouer
them
,
Seeing
then
God
hath
made
so
mercifull
a
promise
of
protection
,
to
all
them
that
walke
in
his
wayes
,
and
within
the
compasse
of
his
commaundements
,
it
should
warne
vs
all
to
beware
how
we
go
out
of
our
wayes
and
lawfull
callings
,
but
that
we
studie
the
law
of
God
,
and
as
we
looke
for
his
protection
,
to
keepe
within
the
compasse
of
it
.
Iesus
said
vnto
him
,
It
is
written
againe
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
]
In
these
words
is
contained
the
answer
of
our
Sauiour
Christ
,
to
the
second
temptation
of
the
Diuell
;
wherein
he
doth
oppose
Scripture
against
Scripture
.
But
to
expound
that
place
which
the
Diuell
alleaged
,
and
to
shew
how
vilely
Satan
abuseth
the
word
of
God
,
he
alleageth
another
place
of
Scripture
,
wherein
our
Sauiour
Christ
answers
the
Diuell
,
that
it
is
true
,
God
hath
made
sundry
promises
in
his
word
,
of
protection
to
his
people
,
but
yet
so
,
as
if
they
refuse
to
walke
in
the
commandements
of
God
,
and
to
vse
such
lawfull
meanes
as
he
prescribeth
in
his
word
,
he
is
not
bound
to
performe
them
,
for
they
be
made
vpon
that
condition
,
Againe
it
is
written
,
]
Seeing
our
Sauior
Christ
doth
alleage
another
place
of
Scripture
,
to
expound
that
the
Diuel
brought
against
him
,
and
to
shew
how
he
abused
Scripture
:
hence
we
gather
,
that
the
holy
Scriptures
are
of
themselues
sufficient
to
interprete
themselues
,
Nehem.
8.
9.
(
Iunius
.
)
Now
if
the
seruants
of
God
could
do
this
in
the
old
Testament
,
how
much
more
may
we
in
the
new
,
wherein
many
things
are
most
plainely
opened
and
expounded
by
Christ
and
his
Apostles
?
But
the
Papists
cannot
by
any
meanes
yeeld
to
this
doctrin
,
for
they
hold
,
that
that
which
must
interprete
the
scriptures
,
must
haue
iudiciall
power
and
authoritie
to
iudge
of
the
sense
of
the
scriptures
;
but
they
hold
the
scriptures
are
but
a
dumbe
letter
,
and
therefore
are
not
able
to
iudge
of
the
sense
and
meaning
of
the
scriptures
.
Yet
for
all
that
▪
we
see
(
by
the
example
of
our
sauior
Christ
)
that
the
scriptures
are
of
sufficient
power
to
giue
the
sense
of
the
scriptures
,
to
interprete
themselues
,
and
to
shew
what
is
the
true
sense
of
the
scriptures
,
though
they
be
dumbe
.
And
as
we
see
,
that
a
man
may
aswel
shew
his
mind
to
his
friend
by
letters
and
writing
,
as
by
word
of
mouth
:
euen
so
the
Lord
God
speakes
now
to
his
people
by
the
scriptures
,
as
well
as
he
did
in
olde
time
by
his
owne
liuely
voice
from
heauen
.
But
if
the
Papists
will
yet
deny
the
scriptures
to
haue
power
to
iudge
and
determine
of
the
sense
of
the
Scriptures
;
then
would
I
know
,
who
hath
this
power
giuen
vnto
him
?
They
answer
,
the
church
must
giue
iudgement
,
and
determine
of
the
sense
of
the
scriptures
:
but
that
is
false
,
for
the
Lord
hath
not
giuen
any
such
power
to
the
Church
,
to
determine
of
the
sense
of
the
scriptures
at
her
pleasure
,
but
only
he
hath
giuen
to
the
ministery
of
the
word
,
to
open
and
expound
the
scriptures
by
the
scriptures
themselues
.
As
a
Lawyer
hath
not
that
power
to
iudge
of
the
law
of
his
Prince
,
and
to
giue
what
sense
he
listeth
,
but
onely
to
expound
the
law
,
and
to
giue
the
sense
of
it
by
the
words
of
the
law
,
and
other
circumstances
concerning
the
same
.
The
Church
of
Rome
say
further
;
they
〈◊〉
determine
of
the
sense
of
the
scriptures
,
either
by
the
rule
of
faith
,
or
the
consent
of
the
fathers
:
or
,
if
they
faile
,
then
the
Pope
he
is
〈◊〉
determine
of
them
,
as
one
that
cannot
erre
.
1
Concerning
the
rule
of
Faith
(
by
which
they
vnderstand
vnwritten
traditions
)
how
can
they
be
fit
iudges
to
determine
of
the
sence
of
the
scriptures
,
vnlesse
we
will
gi●e
more
authoritie
to
vnwritten
verities
then
to
the
written
word
of
God
?
Nay
onely
the
scriptures
must
be
the
rule
of
faith
,
and
only
the
scriptures
iudge
and
determine
of
the
sense
of
themselues
.
2
Neither
is
the
consent
of
Fathers
a
sufficient
rule
to
giue
iudgement
,
and
to
determine
of
the
sense
of
the
scriptures
:
for
we
know
that
they
being
men
,
and
many
of
them
(
hauing
not
the
knowledge
of
Hebrew
and
Greeke
,
yea
and
most
of
all
in
expounding
the
word
)
are
subiect
to
error
,
and
sometimes
do
erre
.
And
by
the
same
reason
the
Pope
is
no
meete
man
to
be
the
iudge
of
the
scriptures
,
and
to
determine
what
should
be
the
sense
of
them
,
seeing
he
is
subiect
to
manifold
errors
,
and
many
Popes
haue
erred
in
the
foundations
of
Religion
.
Now
follow
the
words
of
Christs
answer
,
taken
out
of
Deut.
6.
16.
Thou
shalt
not
tempt
the
Lord
thy
God
.
First
we
must
search
what
this
word
,
to
tempt
,
signifies
:
secondly
,
the
maner
how
God
is
said
to
be
tempted
:
thirdly
the
cause
and
root
of
this
tempting
of
God
.
First
,
Psal.
95.
9.
Your
fathers
tempted
me
,
and
proued
me
in
the
desert
.
Where
to
tempt
,
is
to
proue
Gods
iustice
and
mercie
,
whether
he
were
so
iust
and
mercifull
as
the
word
sets
him
out
to
be
,
and
as
he
promised
to
be
.
Secondly
,
for
the
manner
,
it
is
not
simply
to
tempt
and
to
make
triall
of
God
,
but
to
tempt
God
,
is
to
make
needlesse
triall
of
Gods
power
&c.
when
we
haue
no
cause
to
try
the
Lord
:
and
so
it
is
taken
here
in
the
words
of
Christ
,
Thou
shalt
not
tempt
,
that
is
,
thou
shalt
not
take
needlesse
and
vnnecessarie
experience
and
triall
of
Gods
power
and
goodnesse
.
Thirdly
,
the
cause
which
moueth
men
to
tempt
God
,
is
a
distrustfull
and
vnbeleeuing
heart
,
euen
want
of
faith
.
So
the
Israelites
tempted
God
,
Psal.
78.
ver.
18.
22.
They
tempted
God
in
their
hearts
,
and
required
meate
for
their
lust
.
And
the
reason
is
,
vers.
22.
because
they
did
not
beleeue
in
God
,
and
did
not
trust
in
his
helpe
,
because
they
did
not
relye
vpon
his
care
and
fatherly
prouidence
:
so
that
vnbeleefe
was
the
roote
of
this
their
tempting
of
God
.
So
then
to
tempt
God
,
is
to
make
needlesse
and
vnnecessarie
triall
and
experience
of
his
mercie
,
goodnesse
,
power
and
iustice
,
proceeding
from
a
distrusting
heart
.
Now
God
may
be
tempted
fiue
maner
of
wayes
.
Is
the
Lord
amongst
it
vs
or
no●
shewing
,
that
through
the
Lord
had
promised
he
would
be
with
them
,
yet
vnlesse
he
would
at
that
time
giue
them
water
in
their
need
,
they
would
not
giue
credit
to
his
promise
.
Againe
,
Psal.
78.
●0
though
the
Lord
had
giuen
them
water
,
yet
they
say
:
Can
he
giue
bread
also
,
or
prepare
flesh
for
his
people●
still
shewing
,
that
vnlesse
the
Lord
would
at
their
pleasures
,
&
now
presently
send
them
meate
,
they
were
readie
to
distrust
his
prouidence
.
And
therefore
it
must
admonish
vs
,
Secondly
,
God
is
tempted
,
when
men
will
not
beleeue
his
word
,
but
do
demaund
signes
and
wonders
from
heauen
,
as
the
Scribes
and
Pharises
did
(
Ioh.
2.
18.
)
tempt
our
Sauiour
Christ
,
not
beleeuing
his
doctrine
,
vnlesse
he
would
confirme
it
by
some
miracle
.
And
thus
all
they
tempt
God
,
who
refuse
to
beleeue
the
doctrine
of
God
,
because
it
is
not
confirmed
vnto
them
at
their
pleasure
by
signes
and
wonders
.
But
some
may
say
:
Hezechiah
.
2.
King
.
20.
8.
In
two
cases
men
may
aske
a
signe
of
the
Lord
.
First
,
when
the
Lord
giues
a
man
commaundement
to
aske
a
signe
,
then
we
may
aske
it
lawfully
:
and
thus
the
Lord
bid●
Achaz
to
ask
a
signe
,
Secondly
,
a
man
may
aske
a
signe
of
God
,
when
it
is
necessarie
for
the
confirmation
of
a
man
in
some
extraordinarie
calling
:
as
we
see
in
Gedeon
being
extraordinarily
appointed
of
God
to
be
the
Captaine
and
deliuerer
of
Gods
people
;
he
being
not
fully
perswaded
of
this
his
vocation
,
desired
a
signe
of
God
,
not
of
infidelitie
,
but
the
better
to
resolue
himselfe
of
Gods
calling
him
to
that
busines
.
And
so
it
was
in
Hezechiah
,
to
perswade
himselfe
of
Gods
extraordinarie
deliuerance
from
an
extraordinarie
di●ease
.
The
third
way
whereby
men
tempt
God
▪
is
when
men
liue
in
sinne
continually
without
repentance
,
and
so
will
trie
Gods
mercie
:
and
thus
the
Israelites
tempted
God
,
Num.
14.
18.
And
so
all
those
which
liue
in
●inne
from
day
to
day
without
repentance
,
do
indeed
tempt
God
and
abuse
his
patience
,
Mal.
3.
15.
And
therefore
seeing
that
this
is
euen
to
tempt
God
,
The
fourth
manner
of
tempting
God
,
is
to
inioyne
men
the
obseruations
of
the
ceremoniall
lawe
,
as
it
appeareth
Ast.
15.
10.
the
Iewes
are
said
to
tempt
God
,
in
that
they
vrged
the
obseruation
of
the
ceremonies
of
Moses
.
And
by
this
we
may
iudge
of
the
present
estate
of
the
Church
of
Rome
,
and
of
their
religion
;
which
stands
for
the
most
part
in
vaine
and
superstitious
ceremonies
;
and
that
which
is
worse
,
of
Iudaisme
and
Gentilisme
.
The
last
way
how
men
tempt
God
,
is
,
not
to
vse
the
lawfull
&
ordinarie
means
which
God
hath
appointed
,
either
concerning
mens
soules
,
or
concerning
their
bodies
:
and
this
is
here
vnderstood
in
this
place
,
when
Christ
saith
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
When
we
shal
refuse
such
lawfull
and
ordinarie
meanes
as
the
Lord
hath
appointed
,
and
vse
extraordinarie
;
euen
as
a
man
hauing
a
readie
way
ouer
a
bridge
,
should
leaue
that
,
and
thrust
himselfe
into
the
water
,
what
were
this
but
to
tempt
God
?
Or
when
a
man
hath
the
ordinarie
way
to
come
downe
by
the
steppes
or
staires
,
and
refusing
that
shold
cast
himselfe
downe
from
the
top
of
a
steeple
?
So
those
men
who
contemne
the
word
of
God
,
and
will
not
vouchsafe
to
heare
,
what
do
they
else
but
euen
tempt
God
;
seeing
they
refuse
the
preaching
of
the
word
,
which
is
the
ordinarie
meanes
to
saue
mens
soules
?
And
thus
Satan
tempted
our
Sauiour
Christ
to
tempt
God
.
For
hauing
now
set
him
on
the
toppe
of
the
temple
,
in
a
dangerous
place
,
he
perswades
him
to
cast
himselfe
downe
:
and
he
addeth
,
that
he
may
be
bold
to
do
so
,
because
God
hath
giuen
his
Angels
charge
to
looke
vnto
him
,
that
he
take
no
harme
.
But
our
Sauiour
Christ
answers
him
;
That
were
to
tempt
God
,
seeing
he
had
the
lawfull
and
ordinary
way
to
go
downe
by
the
staires
,
and
therefore
he
had
no
reason
to
cast
himselfe
downe
.
In
a
word
,
all
those
tempt
God
,
which
either
refuse
the
ordinary
meanes
God
hath
appointed
,
or
do
wilfully
cast
themselues
into
daunger
,
being
not
called
thereunto
of
God
:
as
Peter
hauing
no
calling
of
God
,
went
and
thrust
himselfe
into
Caiphas
hall
,
to
see
what
became
of
his
maister
:
&
the
three
Worthies
which
ventured
through
the
hoast
of
the
Philistims
to
fetch
water
at
the
well
of
Bethell
for
Dauid
,
whereas
he
might
haue
had
it
without
danger
at
home
.
Here
some
may
aske
,
What
we
are
to
iudge
of
those
which
vse
to
walke
on
ropes
on
high
places
,
and
on
the
toppe
of
houses
:
whether
do
such
men
sin
or
not
?
Ans.
These
men
do
so
either
with
a
calling
or
without
a
calling
,
Such
as
do
it
by
vertue
of
their
lawfull
calling
,
as
Mosons
and
such
as
build
churches
and
houses
,
and
so
by
reason
of
their
trades
work
on
high
places
,
cannot
be
said
to
tempt
God
:
nay
rather
so
long
as
they
walke
faithfully
in
their
lawfull
callings
,
they
may
assure
themselues
of
Gods
blessing
and
his
protection
.
But
as
for
those
who
to
shew
their
agilitie
;
and
to
make
sport
,
walke
on
ropes
,
or
runne
vpon
the
roofe
of
houses
,
these
men
hauing
no
calling
from
God
so
to
do
,
they
cannot
looke
for
Gods
protection
;
nay
,
they
in
so
doing
tempt
God
,
casting
themselues
vpon
daunger
.
And
our
Sauiour
Christ
might
a
thousand
times
better
haue
done
this
which
Satan
wold
haue
him
here
to
do●
yet
would
he
not
put
himselfe
into
needlesse
daunger
,
lest
he
should
tempt
God
;
much
lesse
ought
any
man
else
aduenture
to
do
it
.
And
in
this
,
that
our
Sauiour
Christ
vseth
the
ordinarie
way
,
euen
the
staires
,
we
may
learne
,
that
if
any
man
looke
to
haue
Gods
protection
and
blessing
,
he
must
also
make
sure
to
vse
the
lawfull
and
ordinarie
meanes
appointed
of
God
,
&
keepe
himselfe
within
the
compasse
of
his
calling
:
yea
if
we
desire
to
find
comfort
in
any
of
Gods
gracious
promises
,
we
must
be
wary
to
keepe
our selues
within
the
compasse
of
his
commaundements
:
but
if
we
leaue
them
,
then
we
find
no
true
comfort
,
neither
haue
we
any
promise
of
protection
from
God
.
But
so
long
as
we
walke
in
obedience
of
Gods
commaundements
,
and
within
the
compasse
of
our
callings
,
we
haue
this
blessed
promise
from
God
,
that
his
Angels
shall
take
the
care
of
vs
,
to
guard
and
to
defend
vs
.
Againe
,
the
diuell
taketh
him
into
an
exceeding
high
mountaine
.
]
In
the
seuen
verses
going
before
,
we
haue
heard
of
the
two
first
temptations
of
our
sauior
Christ
;
now
followeth
the
third
.
In
this
third
temptation
we
are
to
consider
againe
three
especial
points
first
,
the
preparation
of
the
Diuel
,
ver.
8.
Secondly
,
the
temptation
it selfe
,
ver.
9.
Thirdly
,
Christ
his
answer
,
ver.
10.
And
first
of
all
seeing
the
Diuell
doth
thus
arme
himselfe
,
In
the
Diuels
preparation
note
two
parts
:
first
,
he
taketh
him
to
an
exceeding
high
monntaine
:
secondly
,
he
shewes
him
all
the
kingdomes
of
the
world
,
and
the
glorie
of
them
.
But
how
could
the
Diuel
cary
our
Sauiour
Christ
to
this
high
mountaine
?
The
reasons
why
the
Diuell
caried
our
Sauiour
Christ
to
the
mountaine
,
are
these
:
First
,
because
the
Diuell
in
all
things
desire●
to
imitate
God
,
and
to
become
as
it
were
Gods
ape
.
Now
we
reade
,
that
the
Lord
caried
Moses
to
the
mount
Nebo
,
Secondly
,
the
Diuell
caried
our
Sauiour
Christ
to
this
high
mountaine
,
as
a
most
fit
and
conuenient
place
to
broach
this
his
third
and
last
temptation
now
in
hand
.
In
that
the
Diuell
doth
carie
our
Sauiour
Christ
from
Ierusalem
to
this
hill
locally
;
hence
we
learne
,
that
he
may
by
Gods
permission
,
haue
like
power
ouer
the
deare
children
of
God
,
not
once
,
but
twise
,
nay
thrise
,
&
oftentimes
.
We
see
this
true
in
our
sauior
Christ
the
head
:
therefore
if
the
Lord
permit
Satan
,
and
by
his
permission
giue
the
Diuell
libertie
to
transport
our
bodies
from
place
to
place
,
we
must
not
be
discouraged
.
Seeing
the
same
thing
befell
the
head
,
it
may
also
befall
his
members
,
which
we
are
.
The
second
part
of
the
Diuels
preparation
,
is
this
,
that
he
shewes
him
all
the
kingdomes
of
the
world
,
&c.
Now
concerning
this
,
we
may
not
think
the
Diuell
could
do
this
in
deed
and
truth
,
to
shew
Christ
all
the
seuerall
kingdomes
of
the
world
,
as
they
be
here
placed
vpon
earth
,
for
that
is
a
thing
impossible
:
for
there
is
no
hill
so
high
,
that
a
man
might
see
them
all
.
Nay
,
if
a
man
were
as
high
as
the
Sunne
,
and
could
see
neuer
so
clearely
,
yet
he
could
but
see
the
one
halfe
of
the
earth
;
and
therefore
we
must
know
,
he
shewed
them
in
a
counterfeit
vision
.
Now
these
visions
of
the
Diuell
,
they
be
either
of
the
outward
senses
,
or
else
of
the
vnderstanding
.
Of
the
outward
senses
,
as
the
delusions
of
the
Diuel
,
making
men
thinke
they
see
that
they
do
not
see
indeed
.
So
the
Diuel
is
said
to
shew
Samuel
to
Saul
in
a
vision
in
his
proper
habite
:
and
this
was
indeed
but
a
counterfet
Samuel
,
Secondly
,
there
be
false
visions
and
deludings
of
the
vnderstanding
;
as
the
Lord
speaketh
,
Iohn
Baptist
,
&c.
Now
concerning
this
vision
of
Christ
offered
by
the
Diuell
,
he
did
it
not
onely
to
the
mind
of
Christ
,
but
also
to
his
out
ward
eye
,
and
visibly
.
By
this
practise
of
the
Diuell
we
may
behold
his
wonderfull
skill
and
power
,
in
that
he
can
resemble
to
the
outward
senses
in
such
a
strange
manner
,
euen
as
he
listeth
,
so
great
and
wonderfull
matters
.
And
the
like
is
done
by
Magicians
and
Coniurers
,
who
by
the
helpe
of
the
diuel
,
can
reueale
and
shew
things
done
in
a
farre
countrey
,
or
things
that
be
lost
,
in
a
glasse
:
or
for
things
long
passed
,
can
resemble
them
to
outward
sense
in
a
glasse
,
or
in
the
aire
.
So
that
those
are
deceiued
who
are
of
mind
,
that
they
cannot
do
this
:
for
if
the
diuell
could
shew
Christ
all
the
kingdomes
of
the
world
and
the
glorie
of
them
in
so
short
a
time
,
then
much
more
can
he
shew
some
one
particular
thing
to
the
eye
and
sense
of
man
.
Now
let
vs
marke
the
diuels
drift
in
this
temptation
,
&
setting
before
Christs
eyes
this
goodly
and
glorious
sight
:
sure
it
was
to
this
end
,
that
the
diuell
might
by
this
meanes
more
easily
wind
himselfe
into
the
heart
of
Christ
:
and
therefore
he
sets
this
thing
before
his
eyes
,
that
Christ
might
be
moued
by
them
,
and
take
some
delight
in
them
,
and
delighting
in
them
might
desire
them
,
and
so
Satan
might
in
the
end
ouercome
him
and
insnare
him
.
And
this
hath
bene
the
auncient
practise
of
the
diuell
,
as
Genes.
3.
first
,
to
moue
Evah
to
cast
her
eye
vpon
the
apple
,
to
marke
the
beautie
of
it
,
then
to
like
it
,
them
to
desire
and
lust
after
it
,
and
so
in
the
end
to
tast
of
it
.
And
thus
he
dealt
with
Christ
:
first
,
he
shewes
this
glorious
sight
,
and
the
beautie
of
all
these
things
,
that
if
he
could
,
he
might
haue
moued
him
to
desire
them
,
and
so
make
his
temptation
take
place
.
Seeing
this
is
Satans
auncient
subtiltie
,
We
had
need
therefore
to
counterguard
our
hearts
,
O
Lord
set
a
Watch
before
my
mouth
,
and
keepe
the
doore
of
my
lippes
:
and
with
holy
Iob
,
Now
when
the
diuell
shewes
our
Sauiour
Christ
this
goodly
shew
,
let
vs
mark
the
maner
:
he
shewes
Christ
all
the
beautie
,
the
glorie
and
delight
of
them
:
not
the
troubles
,
vexations
,
calamities
and
daungers
of
them
.
And
thus
will
the
diuel
deale
with
vs
;
if
he
would
tempt
any
one
to
some
sinne
,
he
neuer
shewes
but
hides
the
miserie
&
daunger
,
the
curses
and
calamities
that
will
ensue
vpon
that
sinne
:
but
he
shewes
the
profit
,
gaine
,
pleasure
,
delight
and
commoditie
that
that
sinne
will
affoord
them
:
that
by
this
meane●
he
may
bring
them
to
his
bow
,
and
moue
them
headlong
to
rush
into
the
commiting
of
sinne
.
Indeed
when
he
hath
got
his
purpose
,
and
preuailed
thus
farre
to
bring
a
man
into
sin
,
then
he
will
lay
it
open
in
most
vgly
maner
,
and
lay
before
a
poore
sinner
the
horror
and
punishment
due
to
his
sinne
,
that
so
he
may
make
a
poore
sinner
breake
the
necke
of
his
soule
in
despaire
.
Further
,
marke
how
the
cunning
diuell
shewed
not
these
goodly
and
glorious
sights
in
the
first
or
second
temptation
,
but
reserued
them
for
the
last
,
and
that
in
great
subtiltie
.
For
the
diuell
know
very
well
,
that
if
any
would
peruaile
,
then
surely
the
desire
of
honor
,
of
preferment
,
of
profit
and
pleasure
,
would
moue
the
heart
of
Christ
.
And
in
this
subtiltie
he
shewes
,
that
this
is
a
most
daungerous
temptation
which
comes
from
the
right
hand
,
that
is
,
which
proceeds
from
profit
,
pleasure
,
preferment
and
honour
.
And
by
this
temptation
he
preuailed
more
against
Dauid
,
then
he
could
when
he
was
in
great
conflict
,
and
persecuted
by
Saule
.
So
prosperitie
and
ease
in
the
Primitiue
Church
in
the
dayes
of
Constantine
,
did
more
preuaile
with
Christians
,
then
persecution
and
tribulation
could
do
for
the
space
of
three
hundred
yeares
before
.
And
those
which
could
be
moued
by
no
other
meanes
,
yet
the
hope
of
honor
,
profite
and
pleasure
hath
ouercome
and
preuailed
with
them
.
Thus
ease
slayeth
the
foolish
:
prosperitie
is
as
a
slipperie
way
:
and
few
hauing
rest
are
edified
,
and
walk
in
the
feare
of
the
Lord
,
&
the
comfort
of
the
holy
Ghost
,
Act.
9.
31.
Luke
cap.
4.
5.
he
addeth
the
circumstance
of
time
,
that
the
diuell
shewed
all
this
to
Christ
in
a
point
or
moment
of
time
,
in
so
short
a
time
as
possibly
might
be
,
with
maruellous
speed
&
celeritie
.
And
this
the
diuell
did
being
subtill
,
the
more
to
inflame
th●
heart
of
Christ
to
desire
them
:
and
therefore
he
set
his
wares
open
,
and
as
it
were
in
a
glimpse
gaue
him
the
beholding
of
the
beauty
of
them
.
So
we
see
,
if
men
see
some
st●āg●
and
beautifull
thing
,
and
haue
but
a
blush
or
a
litle
glimpse
of
it
,
they
desire
it
with
mor●
eagernesse
,
&
more
greedily
affect
it
.
Eue●
so
he
would
haue
dealt
with
our
Sauiour
Christ
,
he
would
haue
affected
his
hea●
with
this
sudden
and
glorious
spectacle
.
Now
followeth
the
temptation
it selfe
,
in
these
words
:
And
said
vnto
him
,
All
these
will
I
giue
thee
,
In
this
temptation
we
must
first
marke
the
scope
and
drift
of
the
diuell
therein
.
In
the
first
temptation
he
laboured
to
tempt
Christ
to
distrust
and
vnbeleefe
:
in
the
second
,
to
puffe
him
vp
with
vaine
confidence
and
presumption
:
now
in
this
third
,
he
tempted
Christ
to
commit
idolatrie
,
euen
to
worship
the
Diuell
.
And
truly
this
hath
euer
bene
the
practise
of
the
Diuell
,
to
seeke
to
ouerturne
religion
and
good
conscience
by
these
three
things
,
honour
,
profite
,
and
pleasures
.
Among
Protestants
and
Protestant
Ministers
he
hath
preuailed
much
by
these
meanes
.
When
as
for
the
Ministers
of
the
word
,
many
haue
in
hope
of
profit
and
preferment
,
forsaken
true
religion
&
cleane
abiured
it
,
and
taught
the
cleane
contrarie
,
euen
that
which
the
papists
hold
and
teach
:
so
we
see
that
protestant
Merchants
for
hope
of
gaine
,
do
carrie
ouer
to
the
Church
of
Rome
all
such
merchandize
of
waxe
,
&c.
as
the
Papistes
vse
to
maintaine
their
superstitions
and
Idolatrie
.
And
among
common
Professors
,
many
of
them
to
saue
their
lands
,
liuings
,
and
places
,
haue
chaunged
as
religion
hath
changed
;
now
Papists
,
now
Protestants
,
like
to
Camelions
into
any
colour
.
Of
this
we
had
experience
in
Queene
Maries
dayes
:
few
great
men
remained
Protestants
,
but
yeeded
to
the
Idolatrie
of
those
times
.
This
third
temptation
hath
two
parts
:
first
,
a
promise
:
secondly
,
a
condition
.
And
here
the
Diuell
saith
not
:
I
will
procure
thee
these
things
at
Gods
hands
;
but
in
his
own●
name
,
I
will
giue
thee
,
all
these
,
to
make
Chrit
depend
vpon
him
for
them
,
to
trust
in
him
,
and
to
deny
his
confidence
in
God
,
and
to
relie
vpon
the
diuell
for
an
inheritance
in
this
world
.
In
which
vile
practise
of
the
diuell
,
we
may
behold
his
shamelesse
boldnesse
,
who
dares
offer
Christ
the
gift
of
all
these
,
conditionally
,
if
he
would
worship
him
:
whereas
indeed
they
did
all
most
properly
belong
to
Iesus
Christ
himselfe
,
and
were
his
owne
;
neither
had
Satan
any
title
to
them
,
but
onely
by
vsurpation
.
And
as
the
diuel
here
with
Christ
,
so
he
dealeth
with
most
men
of
the
world
,
to
tempt
them
to
depend
vpon
him
for
the
wealth
of
the
world
,
and
to
make
the
Diuell
their
God
.
For
though
men
deny
this
in
word
,
and
say
,
All
they
haue
,
God
hath
sent
it
,
they
thanke
God
:
yet
their
wicked
practises
shew
the
contrarie
,
that
they
do
indeed
depend
vpon
the
diuell
for
gaine
and
profite
:
seeing
most
men
get
their
goods
by
false
waight●
and
measures
,
by
deceit
,
fraud
,
cousinage
,
by
lying
,
swearing
&
forswearing
.
Now
while
they
get
that
they
haue
thus
by
such
vile
and
wicked
meanes
,
it
plainly
shewes
that
all
they
haue
,
they
haue
it
of
the
Diuell
,
&
depend
vpon
him
for
wealth
,
&
so
make
him
their
God
,
though
in
word
they
deny
it
neuer
so
much
.
Secondly
,
the
Diuell
knew
Christ
was
a
King
,
and
that
his
kingdome
was
not
of
this
world
,
but
spirituall
,
exercised
especially
in
mens
consciences
:
now
the
Diuel
he
labours
to
tempt
Christ
to
become
an
earthly
King
,
which
if
it
had
taken
place
in
Christ
,
he
knew
then
that
he
could
not
be
that
true
Messiah
,
who
should
raigne
spriritually
in
mens
consciences
.
And
in
like
maner
deales
the
Diuell
with
the
members
of
Christ
:
for
the
church
of
God
hath
a
kingdome
,
and
that
is
spiritual
in
the
word
of
God
.
Now
the
stewardship
is
the
dispensation
and
ministery
of
the
word
preached
,
and
against
this
the
Diuell
laboureth
that
it
may
become
an
earthly
kingdome
,
not
spirituall
but
carnall
,
not
in
the
power
of
the
spirit
,
but
in
the
carnall
wisedome
of
mans
eloquence
;
and
so
by
all
means
to
ouerturne
the
true
kingdome
of
Christ
.
Thirdly
,
we
see
here
how
the
Diuell
maketh
very
large
and
liberall
promises
,
though
he
meant
to
performe
nothing
,
neither
could
he
though
he
would
.
This
must
teach
vs
to
study
that
we
may
be
contrary
to
the
Diuel
,
and
therefore
that
we
do
warily
consider
what
promises
we
make
,
whether
the
thing
we
promise
be
lawfull
,
and
in
our
owne
power
,
and
that
we
do
it
with
sincere
harts
,
voide
of
deceit
,
and
with
purpose
to
be
as
good
as
our
word
:
and
when
we
haue
promised
,
accordingly
to
performe
our
promise
;
And
in
that
the
Diuel
shewed
all
these
vnto
Christ
,
euen
the
seuerall
kingdomes
of
the
world
,
it
is
manifest
he
knew
them
all
,
and
was
well
acquainted
,
and
had
trauelled
through
them
,
as
he
confesseth
,
Ioh.
1.
7.
And
in
that
he
could
shew
the
chiefest
glory
and
beautie
of
them
in
such
a
short
time
,
it
is
cleare
he
was
cunning
in
them
,
and
the
seuerall
estates
and
conditions
of
them
all
.
And
we
see
,
that
the
Diuel
in
propounding
all
these
glorious
kingdomes
vn●●
Christ
,
he
did
tempt
him
to
ambition
,
tha●
he
would
set
his
heart
on
them
and
so
desir●●
them
.
And
herein
note
one
of
his
most
principall
practises
,
which
is
the
ouerturning
〈◊〉
kingdomes
:
for
the
Diuell
desireth
to
do
the
greatest
harme
and
most
mischiefe
that
he
can
.
Now
in
the
ouerthrow
of
a
kingdome
,
many
go
to
wracke
;
and
to
effect
this
,
he
seekes
continually
to
puffe
men
vp
with
ambition
,
that
they
may
desire
and
gape
for
preferment
and
honor
.
The
Lord
hath
in
mercy
placed
ouer
vs
in
this
kingdome
a
gracious
Prince
and
a
Christian
Queene
,
&
the
Diuell
hath
long
enuied
this
our
prosperitie
,
and
sought
sundry
by-plots
and
manifold
practises
to
ouerthrowe
our
state
,
to
cut
off
the
head
,
and
to
cast
her
crowne
into
the
dust
.
And
to
this
purpose
he
hath
raised
vp
many
wicked
and
rebellious
subiects
:
but
the
Lord
hath
in
mercie
brought
all
to
nought
.
And
therefore
the
remembrance
of
this
should
moue
vs
all
to
thankfulnesse
,
for
this
great
mercie
of
God
in
defending
both
Prince
and
people
,
and
bringing
to
nought
all
such
rebellious
wretches
,
confounding
those
ambitious
heads
,
and
all
their
vile
and
trecherous
plots
and
deuices
:
and
we
must
shew
this
thankfulnesse
in
the
duties
of
repentance
and
sincere
obedience
.
Secondly
,
this
must
teach
vs
to
pray
vnto
God
continually
,
for
the
preseruation
of
our
Prince
and
kingdome
,
that
he
would
euermore
confound
and
bring
to
nought
all
Satans
policies
,
and
vile
plots
and
practises
of
ambitious
heads
.
And
it
is
our
duty
,
in
token
of
true
ioy
and
thankfulnesse
,
to
do
as
the
people
did
in
the
dayes
of
Salomon
,
who
shouted
so
loud
,
and
cried
out
God
saue
king
Salomon
,
And
herein
is
our
comfort
,
that
though
the
Diuell
with
all
his
malice
seekes
to
destroy
both
Prince
and
people
,
and
the
whole
kingdome
,
and
hath
his
wicked
instruments
to
effect
the
same
:
yet
the
Lord
God
hath
his
Angels
which
take
care
of
his
Church
and
people
,
and
stand
round
about
them
,
to
defend
them
both
by
sea
and
by
land
,
that
all
the
Diuels
in
hell
cannot
hurt
them
:
but
the
Angels
of
God
defend
his
children
at
home
,
and
beate
back
all
our
enemies
from
inuading
of
vs
.
All
these
will
I
giue
thee
]
These
words
are
the
very
words
of
the
Pope
of
Rome
,
who
as
Satans
vicar
,
hath
indeed
the
two
hornes
of
the
lambe
,
but
he
speakes
like
the
Dragon
:
he
makes
himselfe
equall
to
God
,
he
can
(
as
he
sayth
)
send
to
heauen
and
to
hel
,
set
vp
and
pul
downe
Princes
,
he
can
do
what
he
list
,
he
can
open
and
shut
at
his
pleasure
,
pardon
sinnes
,
and
I
know
not
what
:
which
shewes
he
speakes
the
Diuels
language
,
the
language
of
Ashdod
,
not
of
Canaan
.
Luke
.
4.
6.
The
Diuell
ads
a
reason
further
to
perswade
Christ
:
for
he
saith
,
All
these
kingdoms
are
mine
,
and
I
can
giue
them
to
whom
I
will
.
Where
first
the
Diuell
tels
a
loud
lie
,
chalenging
to
himselfe
the
right
of
all
the
kingdomes
of
the
world
:
for
it
is
the
Lord
his
right
alone
,
as
we
may
see
Dan.
4.
2●
.
where
the
Lord
speakes
to
that
proud
king
N●buchadnezar
by
the
ministerie
of
Daniel
:
I
beare
rule
ouer
the
kingdomes
,
&
I
alone
(
sayth
the
Lord
God
)
can
giue
them
to
whom
I
please
.
So
then
the
Diuell
hath
no
power
to
giue
them
,
neither
hath
any
title
to
them
,
that
he
can
bestow
them
at
his
pleasure
:
no
,
that
belongs
to
God
alone
:
yet
we
see
Satan
will
be
an
vsurper
at
large
.
Secondly
,
marke
the
Diuels
arrogancie
and
shamelesse
boasting
,
in
that
he
dares
chalenge
all
the
kingdomes
of
the
earth
to
himselfe
,
as
though
he
were
soueraigne
Lord
of
them
,
to
do
with
them
at
his
pleasure
.
And
let
vs
all
learne
by
this
shamelesse
lying
and
notorious
boasting
of
the
diuel
,
to
take
heed
that
we
be
not
like
him
in
these
sinnes
,
but
study
to
be
contrary
to
him
:
and
therefore
we
must
desire
and
study
to
speake
the
truth
at
all
times
,
and
take
heed
of
boasting
yea
rather
let
vs
thinke
as
humbly
and
basely
of
our selues
as
possibly
we
can
,
which
is
a
good
meanes
to
humble
and
cast
downe
our
proud
hearts
:
and
let
such
know
that
are
giuen
to
these
sins
,
to
lying
and
vaine
boasting
of
this
and
that
which
they
haue
not
,
it
argues
great
pride
,
and
shewes
they
be
very
like
the
Diuell
himselfe
in
this
point
.
If
thou
wilt
fall
downe
and
worship
me
.
]
Here
is
the
second
part
of
the
temptation
:
namely
,
the
condition
,
and
the
maine
drift
of
the
Diuell
in
these
words
,
is
to
bring
our
Sauiour
Christ
to
manifest
Idolatrie
,
euen
to
worship
the
Diuell
himselfe
.
First
,
seeing
the
Diuell
durst
be
so
bold
to
tempt
our
sauiour
Christ
to
Idolatrie
,
and
to
worship
himself
;
hence
we
see
that
the
maine
scope
of
the
Diuel
is
especially
to
deface
Religion
,
and
the
true
seruice
and
worship
of
God
,
and
therefore
he
assaults
the
Church
of
God
,
and
tempts
men
to
bring
them
to
embrace
heresies
,
schismes
,
idolatry
,
that
he
might
destroy
the
church
of
God
:
and
thus
he
became
a
lying
spirit
in
the
mouth
of
foure
hundred
false
prophets
at
one
time
.
Reu.
16.
13.
14.
there
came
3
euill
and
vncleane
spirits
out
of
the
mouth
of
the
beast
,
which
entred
into
Kings
houses
,
to
turne
them
from
the
entertaining
of
the
Gospell
,
because
that
Kings
be
either
especiall
nurses
to
the
Gospell
,
or
else
if
Satan
can
preuaile
with
them
,
become
greatest
enemies
to
hinder
the
course
of
the
Gospel
.
Such
frogges
be
these
Seminarie
Priests
,
Monkes
,
Friers
,
and
popish
Iesuits
,
which
lurke
commonly
in
Kings
courts
,
and
in
the
places
of
mighty
men
.
Then
seeing
the
Diuell
is
so
painefull
to
stop
the
course
of
the
Gospell
,
to
ouerturne
true
religion
&
the
seruice
of
God
:
it
must
stirre
vp
all
the
Ministers
of
the
word
of
God
,
to
labour
and
take
paines
,
that
their
diligence
in
defending
and
vpholding
true
religion
,
and
building
the
church
of
God
,
may
counteruaile
Satans
diligence
in
hindering
of
it
.
Secondly
,
it
behooueth
all
Christians
not
onely
to
pray
for
themselues
,
but
seeing
the
Diuell
labours
the
ruine
of
the
church
,
specially
in
preuailing
with
Princes
and
great
men
,
we
must
pray
for
the
good
of
Gods
Church
and
children
,
and
euery
member
of
it
:
by
name
,
for
Kings
&
Queens
,
&c
&
good
reason
is
there
that
we
should
do
so
:
for
in
the
good
and
flourishing
estate
of
the
church
we
all
receiue
benefite
by
it
,
and
fare
the
better
for
it
.
Thirdly
,
if
Satan
durst
set
vpon
the
Sonne
of
God
,
and
tempt
him
to
idolatrie
and
to
worship
the
Diuell
,
then
much
more
will
he
be
tempting
vs
to
the
like
sinne
,
and
set
vpon
sinfull
man
to
moue
him
to
worship
him
,
and
make
him
his
God
.
But
you
will
say
,
True
it
is
,
That
it
may
appeare
,
that
these
three
sorts
of
people
do
not
worship
the
true
God
,
but
euen
the
diuell
himselfe
,
let
vs
marke
these
2
principles
.
First
,
that
al
doctrines
set
downe
and
inuented
by
man
,
concerning
Gods
seruice
and
worship
,
being
against
the
word
of
God
,
they
be
the
doctrines
of
Diuels
:
so
saith
Paule
1.
Tim.
4.
1.
3.
that
there
shall
come
false
teachers
,
which
shall
teach
doctrines
of
Diuels
:
and
what
are
these
?
Vers.
3.
he
saith
:
Such
as
forbid
to
marrie
:
and
teach
men
that
some
meates
be
holy
in
themselues
,
&
some
vnholy
and
not
lawfull
to
be
eaten
.
The
second
principle
is
this
,
all
worship
of
God
deuised
by
man
,
being
against
the
word
of
God
,
is
the
doctrine
of
Diuels
.
So
the
Gentiles
offering
to
Idols
Paule
saith
they
offered
to
Diuels
:
Now
by
these
two
principles
it
appeareth
,
that
the
worship
of
God
performed
by
the
Turkes
,
and
by
the
Iewes
,
it
is
no
worship
of
God
,
but
the
worship
of
Diuels
:
seeing
both
of
them
worship
the
Father
out
of
the
Sonne
.
And
the
worship
of
God
in
Poperie
,
it
is
no
better
then
the
worship
of
the
Diuel
,
seeing
they
worship
God
out
of
the
true
Christ
,
and
haue
forged
to
themselues
a
false
counterfeit
Christ
.
And
if
Paule
might
truly
affirme
of
the
Gentiles
,
that
they
worshipped
not
the
true
God
,
but
offered
to
diuels
:
then
mnch
more
may
it
be
auouched
of
that
abominable
sacrifice
of
the
Masse
,
that
it
is
indeed
the
worship
of
the
diuell
,
seeing
it
is
more
vile
idolatrie
then
that
of
the
Gentiles
.
Now
it
will
be
said
:
Fourthly
,
by
this
practise
of
the
diuell
,
we
see
those
men
confuted
,
who
thinke
that
the
diuell
cannot
make
a
league
with
men
,
as
with
witches
,
coniurers
,
&c.
For
we
reade
and
know
such
things
haue
bin
done
,
and
here
we
haue
a
manifest
proofe
of
it
:
for
the
Diuell
offers
a
league
to
Christ
:
there
was
nothing
wanting
but
our
Sauiour
Christ
his
consent
.
And
if
sinfull
man
had
bene
in
Christs
stead
,
questionlesse
there
had
bene
a
league
▪
and
for
so
great
gaine
he
would
haue
the
diuell
his
seruice
.
Then
said
Iesus
vnto
him
,
Auoide
Satan
,
&c.
]
Now
followeth
the
answer
of
our
Sauiour
Christ
.
And
first
in
Christs
answer
marke
,
in
propounding
of
it
he
vseth
first
a
speech
of
indignation
and
of
defiance
to
the
Diuell
and
his
offer
:
Auoide
Satan
:
as
though
Christ
should
haue
said
:
I
haue
heard
thee
blaspheme
both
me
and
my
Father
,
&
haue
thus
long
suffered
thee
,
but
I
will
suffer
thee
no
longer
,
get
thee
hence
Satan
,
I
will
not
vouchsafe
to
answer
to
thy
temptations
any
more
.
Marke
here
in
the
answer
of
Christ
,
that
he
was
content
to
endure
the
diuels
temptations
and
reproches
,
which
concerned
his
owne
person
:
but
when
he
is
so
bold
to
blaspheme
God
his
Father
,
he
can
endure
him
no
longer
.
Now
when
he
makes
challenge
and
claimes
title
to
all
the
kingdoms
of
the
world
,
as
though
he
were
Lord
of
them
,
and
could
bestow
them
at
his
pleasure
,
therin
he
blasphemed
God
his
Father
.
Then
this
teacheth
vs
,
And
as
all
men
must
be
grieued
to
heare
wicked
men
blaspheme
the
name
of
God
,
so
especially
those
that
be
gouernours
of
others
,
and
by
name
,
maisters
of
families
:
as
Dauid
saith
Psal.
101.
he
would
not
suffer
a
talebearer
in
his
house
,
much
lesse
a
blasphemer
.
And
the
Magistrate
is
especially
bound
to
looke
to
this
,
seeing
it
is
the
law
of
God
▪
that
the
blasphemer
should
be
stoned
to
death
:
now
this
law
is
perpetuall
.
And
if
a
man
for
speaking
a
word
of
disgrace
against
the
person
of
the
Prince
wittingly
and
willingly
,
shall
iustly
lose
his
life
:
then
he
that
is
a
blasphemer
,
and
speakes
to
the
disgrace
of
the
eternall
God
,
is
much
more
worthie
to
die
a
thousand
deaths
.
Secondly
,
by
this
answer
of
Christ
,
we
learne
how
to
behaue
our selues
when
any
shall
go
about
to
perswade
vs
to
depart
from
his
Church
,
to
renounce
true
religion
;
we
must
accompt
of
them
in
that
respect
as
the
instruments
of
Satan
.
If
the
father
should
seeke
to
withdraw
his
owne
child
from
the
true
religion
,
the
sonne
must
not
spare
the
father
,
but
must
cast
the
first
stone
at
him
,
Deut.
13.
And
when
Peter
would
haue
disswaded
Christ
from
going
to
Ierusalem
,
Get
thee
behind
me
Satan
:
though
he
was
an
excellent
Apostle
,
yet
in
this
Christ
accompts
of
him
as
of
the
very
diuell
.
Againe
,
in
that
Christ
bids
Satan
now
auoide
,
and
will
dispute
no
longer
with
him
▪
we
must
hereby
learne
how
to
answer
the
diuell
in
his
temptations
:
though
at
the
first
,
when
his
temptations
be
more
mild
,
we
may
reply
by
the
word
of
God
,
yet
when
Satan
shall
be
more
violent
in
his
assaults
,
we
must
imitate
our
Sauior
Christ
,
&
bid
him
auoide
,
and
dispute
no
more
with
him
.
And
whatsoeuer
he
shall
bring
against
vs
,
when
we
are
not
able
to
answer
him
,
yet
let
vs
hold
the
maine
conclusion
in
the
word
of
God
,
not
vouchsa●ing
him
an
answer
.
It
is
written
]
Seeing
our
Sauior
Christ
now
the
third
time
answers
the
Diuell
by
the
scriptures
,
saying
,
It
is
written
:
we
learne
that
the
written
word
beleeued
and
vnderstood
,
is
the
most
sufficient
weapon
to
confute
&
to
confound
Satan
&
his
vile
temptations
,
else
Christ
wold
not
now
euen
the
third
time
haue
made
choise
of
this
weapon
:
It
is
written
againe
.
This
confutes
the
Papists
,
who
make
two
Scriptures
,
one
vnwritten
and
inward
,
which
is
traditions
,
the
consent
of
the
fathers
which
haue
liued
in
all
ages
;
&
the
other
written
in
the
holy
scriptures
.
Now
they
do
make
their
vnwritten
scriptures
,
as
they
call
them
,
and
the
consent
of
fathers
,
to
be
of
equall
authoritie
with
the
written
word
of
God
,
which
our
Sauior
Christ
doth
shew
here
,
to
be
the
most
powerfull
meanes
to
repell
all
Satans
temptations
.
And
the
holy
scriptures
which
they
call
a
dead
letter
,
and
make
as
though
it
had
no
power
in
it
,
eue●
this
alone
is
the
sword
of
the
spirit
to
confound
satan
:
and
therefore
damnable
is
that
their
doctrine
,
which
so
abuseth
the
holy
Scriptures
,
&
sets
vp
the
erronious
tradition
of
sinfull
men
.
For
if
the
written
word
had
bene
but
a
dead
letter
,
our
sauiour
Christ
would
neuer
haue
made
choise
of
it
abou●
all
other
weapons
three
seuerall
times
to
confute
Satan
,
euery
time
answering
,
It
is
written
.
Secondly
,
by
this
answer
of
Christ
,
saying
,
It
is
written
,
we
learne
how
to
behaue
our selues
when
any
shall
seeke
to
turne
vs
from
true
Religion
,
to
embrace
false
Religion
,
though
we
cannot
answer
their
arguments
,
but
they
set
such
a
colour
on
them
by
their
wit
and
eloquence
,
and
seeme
to
dazle
our
eyes
that
we
can
not
see
their
deceits
;
yet
we
must
sticke
to
the
scriptures
,
and
clea●●
fast
to
the
text
of
the
Bible
:
and
if
we
find
but
one
sentence
in
al
the
Bible
to
perswade
vs
of
the
truth
of
Religion
,
we
must
hang
vpon
it
with
both
hands
,
and
let
not
o●
hold
go
;
nay
it
must
be
of
more
force
&
credit
with
vs
,
then
a
thousand
arguments
that
tend
to
the
contrary
.
Thou
shalt
worship
the
Lord
thy
God
only
,
]
In
these
words
is
contained
the
answer
of
our
sauiour
Christ
to
the
third
temptation
of
the
Diuell
.
The
words
are
taken
out
of
Deut.
6
▪
13.
where
they
are
read
thus
,
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
.
Now
there
may
seeme
to
be
some
difference
in
the
words
,
as
they
be
alleaged
by
Christ
:
for
in
that
place
of
Deuteronomy
it
is
said
,
Thou
shalt
feare
the
Lord
thy
God
:
our
sauiour
Christ
saith
,
Thou
shalt
worship
.
Againe
,
our
sauiour
Christ
addes
a
word
,
which
is
not
added
by
Moses
in
that
place
,
namely
,
Thou
shalt
worship
the
Lord
thy
God
onely
:
this
word
onely
is
not
in
that
text
of
Moses
.
But
if
we
vnderstand
two
points
concerning
the
alleaging
of
scripture
,
there
will
appeare
to
be
no
difference
;
the
first
is
this
,
that
Christ
and
his
Apostles
in
their
alleaging
of
scripture
,
do
not
so
much
sticke
to
the
very
●illables
,
as
aime
at
the
sense
of
the
scriptures
which
they
alleage
.
The
second
thing
is
this
,
that
our
sauiour
Christ
in
alleaging
scripture
,
seekes
to
expound
scripture
,
and
to
open
it
in
alleaging
of
it
;
and
so
doing
,
he
may
well
adde
a
word
,
when
as
the
word
he
addeth
maketh
much
for
the
meaning
of
the
text
.
And
thus
Christ
in
this
place
chaungeth
the
word
,
not
mistaking
of
it
,
but
rather
to
expound
Moses
;
for
whereas
Moses
saith
,
Thou
shalt
feare
the
Lord
,
he
meaneth
that
religious
feare
whereby
we
feare
God
,
and
worship
him
.
Now
our
sauiour
Christ
he
saith
,
Thou
shalt
worship
,
shewing
Moses
meant
that
feare
whereby
we
do
with
reuerence
and
bowing
of
the
body
and
adoring
of
God
worship
him
,
moued
thereunto
by
religious
feare
,
either
in
praying
for
some
mercy
we
want
,
or
giuing
thankes
for
some
benefite
receiued
.
Againe
,
Christ
in
alleaging
this
text
of
Scripture
,
he
addes
a
word
,
yet
so
,
as
he
doth
it
without
any
fault
:
for
though
this
word
(
alone
)
be
not
in
Moses
his
text
expresly
set
downe
,
yet
it
is
included
,
and
in
sense
it
is
vnderstood
:
for
where
he
saith
in
the
thirteenth
verse
,
Thou
shalt
feare
the
Lord
,
and
ads
no
more
;
in
the
fourteenth
verse
he
saith
,
Thou
shalt
not
walke
after
any
other
gods
;
so
that
a
man
may
easily
perceiue
he
did
in
sense
include
it
,
though
not
expresse
it
in
words
:
and
thus
we
see
our
sauiour
Christ
cleared
.
In
the
text
of
scripture
alleaged
by
Christ
,
note
two
points
:
first
,
what
this
worship
and
feare
is
:
secondly
,
to
whom
worship
is
due
.
First
,
worship
taken
generally
,
signifieth
the
giuing
of
honor
and
reuerence
to
another
.
Now
this
honour
is
either
ciuill
or
diuine
.
Ciuill
honour
is
that
outward
reuerence
we
giue
to
men
,
by
●rostrating
of
the
body
,
or
bowing
of
the
knee
;
and
the
end
of
this
ciuill
worship
is
,
that
thereby
we
might
acknowledge
another
to
be
our
superiour
:
&
therfore
it
is
giuen
of
subiects
to
Princes
,
or
of
inferiours
to
those
that
by
some
meanes
are
their
superiours
.
And
thus
Iacob
worshipped
,
that
is
,
gaue
ciuil
worship
to
Esau
seuen
times
,
Genes.
33.
3.
This
reuerence
Abraham
gaue
to
the
Hittites
,
Gen.
23.
7.
&
Lot
to
the
Angels
bowed
himselfe
to
the
ground
,
Gen.
19.
1.
where
he
gaue
them
onely
ciuill
worship
and
honour
.
So
then
it
is
manifest
by
these
examples
,
that
we
may
lawfully
bow
and
bend
the
knee
and
kneele
to
Princes
,
to
giue
them
this
ciuill
honour
,
thereby
shewing
we
do
acknowledge
them
to
be
placed
aboue
vs
in
authoritie
and
dignitie
in
the
world
by
God
.
The
second
kind
of
honour
is
diuine
or
religious
worship
,
when
we
giue
such
honor
to
another
,
that
thereby
we
do
ascribe
diuinitie
&
diuine
power
vnto
it
,
acknowledging
thereby
that
it
is
some
diuine
thing
aboue
all
creatures
.
And
this
we
do
first
,
when
we
ascribe
the
godhead
to
it
,
and
make
it
God
:
secondly
,
when
we
ascribe
Gods
attributes
to
it
,
as
omnipotencie
,
prouidence
,
&c.
thirdly
,
when
we
acknowledge
it
to
be
the
creator
and
maker
of
all
things
:
fourthly
,
when
we
acknowledge
it
to
be
the
giuer
of
those
good
things
we
enioy
,
and
the
defender
of
vs
from
euill
.
This
diuine
worship
is
either
inward
in
the
heart
,
or
outward
in
the
body
.
Inward
diuine
worship
is
when
a
man
giues
his
heart
to
any
thing
,
by
beleeuing
in
it
,
by
louing
of
it
,
and
reioycing
in
it
aboue
all
other
creatures
;
and
that
because
it
hath
in
it
the
god-head
,
or
diuine
nature
,
or
is
God
,
because
it
hath
the
attributes
of
God
,
because
it
is
the
Creator
and
defender
of
all
things
,
or
else
because
it
giues
vs
all
good
things
,
and
keepeth
vs
from
all
euill
.
The
outward
diuine
worship
,
is
when
a
man
any
wayes
by
prostrating
himselfe
and
bowing
of
his
body
,
doth
it
to
manifest
his
faith
,
hope
,
loue
,
confidence
,
feare
,
or
any
gift
in
his
hart
,
thereby
confessing
it
is
his
Creator
,
defender
and
preseruer
.
So
then
here
is
a
manifest
difference
betweene
outward
ciuill
worship
,
and
that
diuine
worship
which
is
outward
:
because
by
that
ciuill
worship
we
do
only
acknowledge
them
to
whome
we
do
it
,
to
be
our
superious
:
but
by
this
outward
diuine
worship
,
we
do
acknowledge
that
to
which
we
do
this
worship
to
be
God
,
Creator
and
defender
of
vs
and
all
other
things
.
Now
in
this
place
our
sauior
Christ
meaneth
not
that
ciuill
worship
,
but
he
vnderstandeth
outward
diuine
worship
.
There
is
another
seruice
mentioned
,
which
is
feare
:
when
we
giue
&
performe
obedience
to
another
,
it
is
either
a
seruice
absolute
or
in
part
:
absolute
,
when
we
obey
the
commandement
of
another
simply
without
all
exception
:
when
we
obey
another
,
not
onely
outwardly
in
body
,
but
inwardly
in
soule
,
will
,
affections
,
&
with
the
conscience
:
and
this
is
proper
to
God
alone
,
neither
may
this
absolute
obedience
be
giuen
to
any
creature
,
onely
God
alone
is
to
haue
this
absolute
worship
,
so
as
we
must
obey
him
without
all
exceptions
or
question
,
and
that
in
body
,
soule
,
will
,
affections
,
and
in
the
very
conscience
.
There
is
a
second
seruice
,
which
is
only
in
part
,
which
we
may
giue
to
men
,
as
to
the
Magistrate
being
in
authoritie
aboue
vs
,
vnder
God
;
for
God
hath
giuen
them
leaue
to
make
lawes
,
and
power
to
giue
commandements
;
and
they
must
be
obeyed
in
ciuill
things
,
yet
with
condition
,
In
the
Lord
,
so
long
as
their
commandements
stand
&
agree
with
Gods
commandements
.
Again
,
they
must
be
obeyed
onely
with
our
bodies
:
their
lawes
cannot
reach
vnto
mens
hearts
and
consciences
,
to
bind
them
.
And
of
these
two
in
this
place
,
we
are
to
vnderstand
that
obedience
which
is
absolute
,
to
obey
the
commandement
of
the
Lord
absolutely
and
simply
without
condition
or
exception
euen
in
all
things
whatsoeuer
he
commaunds
vs
:
following
herein
our
father
Abraham
,
who
to
performe
obedience
to
the
Lord
,
forsooke
his
natiue
countrey
,
&
was
ready
to
offer
his
sonne
his
onely
sonne
,
his
beloued
sonne
,
his
sonne
Izak
the
sonne
of
the
promise
.
Now
followeth
the
person
to
whom
this
worship
must
be
giuen
.
This
diuine
worship
,
whether
outward
or
inward
,
is
due
to
God
alone
,
neither
may
it
be
giuen
to
any
other
creature
,
though
neuer
so
excellent
.
And
this
is
taught
vs
plainly
by
Christ
his
answer
,
and
it
is
agreeable
to
the
first
and
second
commandements
,
where
we
are
forbidden
expresly
to
giue
this
diuine
and
religious
worship
either
to
any
creature
,
or
to
idols
,
but
we
must
haue
&
acknowledge
Iehouah
to
be
our
God
alone
.
Reuel.
19
,
10.
when
Iohn
was
about
to
worship
the
Angell
,
and
to
giue
him
some
part
of
this
diuine
worship
,
he
forbids
him
,
and
tels
him
that
he
is
but
his
fellow
seruant
,
and
chargeth
Iohn
to
worship
God
alone
.
So
then
by
this
which
hath
bene
said
,
we
see
how
fitly
our
Sauiour
Christ
answered
the
diuell
,
&
alleaged
this
place
of
Scripture
to
stop
his
mouth
.
The
diuell
had
shewed
him
all
the
kingdomes
of
the
world
and
the
glorie
of
them
all
:
and
tels
Christ
,
if
so
be
he
would
but
acknowledge
him
to
be
the
giuer
of
them
,
he
would
bestow
them
all
vpon
him
.
Now
our
Sauiour
Christ
answereth
,
that
he
may
not
giue
that
honour
to
him
,
which
belongeth
to
God
alone
and
to
none
else
.
First
,
But
the
Papists
answer
:
They
do
not
worship
Saints
with
that
worship
which
belongs
to
God
,
neither
do
they
worship
them
as
Gods
.
Why
,
no
more
would
the
Diuell
here
haue
Christ
so
to
do
,
neither
durst
he
presume
to
tempt
Christ
to
worship
him
as
God
,
but
to
acknowledge
him
to
be
the
giuer
of
all
the
kingdomes
of
the
earth
.
And
the
Diuell
requires
no
more
but
outward
worship
:
and
yet
our
Sauior
Christ
tels
him
,
that
this
outward
worship
which
he
demaunded
,
was
proper
to
God
alone
,
&
none
may
or
ought
to
haue
it
,
saue
he
alone
.
Now
the
Papists
do
giue
that
to
Saints
,
which
Christ
denyeth
to
the
Diuell
:
for
they
auouch
,
that
Saints
can
deliuer
them
from
this
disease
and
that
disease
.
They
make
them
patrons
not
onely
of
priuate
men
,
but
of
whole
kingdomes
&
countries
,
as
of
Italie
S.
Martin
,
of
Spaine
S
,
Iames
,
of
England
S.
George
.
&c.
Now
to
giue
a
kingdome
(
which
Christ
denied
to
Satan
)
is
a
lesse
matter
then
to
be
a
patron
of
a
kingdome
:
for
one
may
giue
a
kingdome
,
that
cannot
defend
a
kingdome
.
Nay
in
truth
,
whatsoeuer
they
say
,
they
make
the
Saints
gods
:
for
they
pray
vnto
them
,
they
make
them
intercessors
for
them
vnto
God
,
to
procure
them
fauour
in
things
concerning
the
life
to
come
.
They
call
the
Virgin
Mary
the
Queene
of
heauen
,
they
make
Christ
to
be
her
vnderling
&
a
punie
:
for
they
pray
her
to
commaund
her
sonne
,
&
to
cause
him
to
heare
their
prayers
,
which
is
to
make
her
euen
aboue
God
himselfe
.
And
therfore
in
truth
they
giue
more
to
Saints
,
then
the
Diuell
required
of
Christ
.
Againe
they
answer
:
That
which
may
be
done
to
earthly
Princes
,
Yet
though
we
may
not
thus
adore
Saints
as
the
Papists
do
,
Now
if
that
the
adoring
of
Saints
be
flat
vnlawfull
and
forbidden
,
We
must
mark
how
our
Sauiour
Christ
in
alleaging
and
expounding
of
Moses
ioynes
worship
and
feare
together
:
Men
commonly
think
they
haue
done
enough
if
they
come
to
church
on
dayes
appointed
,
listen
a
while
to
the
word
,
receiue
the
Sacraments
;
they
thinke
this
is
all
the
worship
of
God
that
he
requires
,
though
they
want
the
feare
of
God
in
their
hearts
:
but
alas
all
this
is
to
no
purpose
,
if
men
want
the
feare
of
God
,
&
practise
iniustice
in
their
particular
callings
.
Reade
the
first
of
Esa.
vers.
14.
The
Lord
hates
all
the
seruice
and
worship
which
the
Iewes
offered
him
:
not
simply
,
because
these
things
were
vnlawfull
in
themselues
,
Yet
though
we
may
not
thus
adore
Saints
as
the
Papists
do
,
Now
if
that
the
adoring
of
Saints
be
flat
vnlawfull
and
forbidden
,
We
must
mark
how
our
Sauiour
Christ
in
alleaging
and
expounding
of
Moses
ioynes
worship
and
feare
together
:
Men
commonly
think
they
haue
done
enough
if
they
come
to
church
on
dayes
appointed
,
listen
a
while
to
the
word
,
receiue
the
Sacraments
;
they
thinke
this
is
all
the
worship
of
God
that
he
requires
,
though
they
want
the
feare
of
God
in
their
hearts
:
but
alas
all
this
is
to
no
purpose
,
if
men
want
the
feare
of
God
,
&
practise
iniustice
in
their
particular
callings
.
Reade
the
first
of
Esa.
vers.
14.
The
Lord
hates
all
the
seruice
and
worship
which
the
Iewes
offered
him
:
not
simply
,
because
these
things
were
vnlawfull
in
themselues
,
Whereas
we
teach
that
a
man
may
be
certainely
perswaded
by
faith
of
his
election
and
saluation
:
We
see
it
is
our
dutie
not
only
to
worship
God
with
outward
worship
of
the
bodie
,
Then
the
diuell
left
him
,
In
the
victorie
we
are
to
obserue
two
things
:
First
,
that
the
Diuell
departed
from
him
:
Secondly
,
the
Angels
ministred
vnto
him
.
And
this
we
may
see
by
dayly
experience
,
some
of
Gods
children
are
visited
with
grieuous
and
fearefull
temptations
,
some
halfe
a
yeare
,
some
a
whole
yeare
,
some
,
two
,
three
,
foure
,
ten
yeares
,
yet
at
length
the
Lord
giues
them
a
good
issue
,
and
puts
an
end
to
their
miserie
;
and
in
stead
of
horror
of
conscience
,
sends
them
comfort
;
&
in
stead
of
griefe
,
ioy
vnspeakable
.
And
though
the
Lord
should
suffer
them
to
be
tempted
all
their
life
long
til
their
dying
day
,
yet
then
the
Lord
would
giue
them
a
blessed
issue
of
all
their
miseries
,
and
fill
their
soules
with
exceeding
comfort
.
Here
we
see
a
notable
difference
betweene
the
first
Adam
and
the
second
Adam
.
In
this
departure
of
the
Diuell
from
Christ
,
first
,
marke
when
he
departed
:
secondly
,
for
how
long
he
departed
.
For
the
first
,
Then
the
Diuell
left
him
,
that
is
,
after
the
three
temptations
were
ended
,
and
Christ
had
in
great
indignation
bid
him
auoide
Satan
,
for
his
blasphemous
speeches
,
then
the
Diuell
departed
.
Here
we
see
the
best
way
to
put
the
Diuell
to
flight
,
S.
Iames
saith
,
Resist
the
diuell
,
and
he
will
flie
from
thee
:
when
as
we
depend
on
Gods
word
,
and
the
blessed
promises
of
the
Gospell
,
praying
for
grace
from
God
to
resist
satan
;
he
shal
neuer
preuaile
against
vs
,
but
will
depart
.
And
therefore
it
is
but
foolishnesse
to
thinke
or
imagine
that
he
can
be
put
to
flight
by
musick
,
merry
companie
,
sports
and
pastimes
,
or
such
like
vanities
:
but
the
onely
meanes
to
cause
him
to
depart
,
is
the
word
and
prayer
,
by
them
alone
he
is
resisted
.
They
take
a
bad
course
,
who
thinke
they
may
yeeld
to
Satans
temptations
when
they
are
yong
,
and
purpose
in
their
old
age
to
resist
him
:
but
if
we
euer
yeeld
vnto
him
,
we
do
set
open
the
doore
of
our
hearts
vnto
the
Diuel
,
we
do
willingly
receiue
him
,
and
bid
him
welcom
,
and
then
he
will
not
easily
be
driuen
away
:
nay
we
shal
find
it
a
hard
matter
,
if
not
impossible
,
to
put
him
to
flight
in
our
old
age
.
But
as
men
in
a
dropsie
,
the
more
they
drinke
,
the
more
they
desire
:
so
the
more
men
yeeld
to
his
temptations
,
the
more
violently
will
he
set
vpon
them
.
After
that
our
sauiour
Christ
saith
vnto
him
,
Auoide
Satan
,
presently
he
departeth
,
and
is
obedient
to
his
commaundement
.
What
?
was
this
any
vertue
in
the
Diuel
to
obey
Christs
commandement
?
No
surely
,
it
was
no
vertue
in
the
Diuell
:
for
we
are
to
vnderstand
,
there
be
two
kinds
of
obedience
,
one
is
voluntary
and
chearfull
,
the
other
by
constraint
and
forced
.
Voluntary
obedience
is
that
,
when
any
of
the
creatures
of
God
do
willingly
through
Gods
grace
mouing
them
,
obey
the
commaundement
of
God
,
as
all
the
good
Angels
of
God
,
and
Adam
before
his
fall
,
and
all
the
children
of
God
that
be
effectually
called
,
iustified
,
and
sanctified
,
do
willingly
and
with
chearfulnesse
yeeld
obedience
vnto
God
in
part
.
Besides
this
,
there
is
a
constrained
obedience
,
when
one
is
vrged
and
compelled
whether
he
will
or
not
to
obey
another
;
as
one
that
is
a
malefactor
,
being
condemned
to
die
,
he
is
obedient
and
yeeldeth
himself
to
death
,
he
submitteth
him selfe
,
because
he
must
neither
will
nor
choose
.
So
the
Diuell
here
obeyeth
the
voice
of
Christ
,
and
departeth
at
his
commaundement
:
but
this
obedience
in
him
is
no
vertue
,
because
he
was
compelled
to
do
it
,
and
could
do
none
otherwise
.
And
that
which
here
befell
the
Diuel
,
shall
befall
all
wicked
&
impenitent
sinners
if
they
will
not
now
obey
the
commandement
of
Christ
,
to
repent
and
beleeue
the
Gospell
,
they
shall
one
day
in
spite
of
their
teeth
be
constrained
,
will
they
nil
they
,
to
obey
that
commandement
at
the
last
day
of
iudgement
,
Depart
ye
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
angels
.
The
consideration
of
this
one
point
,
should
〈◊〉
all
men
now
in
the
time
of
grace
,
to
yeeld
hearty
and
willing
obedience
to
the
voice
of
Christ
,
in
repenting
and
turning
to
God
,
le●●
one
day
we
be
constrained
to
yeeld
to
our
eternall
confusion
.
Luke
4.
13.
he
saith
,
When
the
diuel
〈◊〉
ended
all
the
temptation
,
then
he
departed
.
Where
we
may
note
,
that
before
the
Diuel●
left
our
Sauiour
Christ
,
he
imployed
all
〈◊〉
might
,
skill
,
subtiltie
and
fraud
in
tempti●●
of
Christ
.
And
from
this
malicious
pract●●
of
the
diuell
,
we
may
gather
,
that
Christ
was
tempted
with
no
smal
and
easie
temptation
,
but
that
he
was
tempted
in
the
highest
degree
that
could
be
:
for
the
Diuell
made
an
end
of
his
temptations
before
he
left
him
,
and
had
his
will
in
tempting
of
him
,
and
therefore
no
question
,
in
these
three
maine
temptations
that
we
haue
spoken
of
,
he
tempted
him
as
much
as
he
could
,
and
shewed
his
greatest
extremitie
and
fraud
.
And
this
may
appeare
,
in
that
the
Angels
were
faine
to
come
&
comfort
our
Sauiour
Christ
:
so
that
he
was
not
tempted
with
some
light
and
ordinarie
temptations
,
but
in
most
extreame
manner
,
so
as
his
heart
within
him
was
in
perplexitie
,
anguish
and
griefe
,
yet
without
all
sinne
.
And
this
may
minister
comfort
to
the
children
of
God
;
We
must
learne
from
hence
to
suspend
our
iudgements
:
Francis
Spira
,
that
he
was
a
reprobate
&
a
cast-away
,
was
penned
very
inconsiderately
,
though
he
affirmed
the
same
of
himself
;
for
there
did
nothing
befall
him
,
which
may
not
befall
a
child
of
God
:
for
we
see
that
our
Sauiour
Christ
himselfe
was
tempted
in
the
greatest
measure
that
might
be
,
and
we
haue
dayly
experience
from
time
to
time
,
that
some
of
the
deare
children
of
God
haue
bene
in
like
sort
assaulted
to
despaire
for
a
time
,
to
thinke
themselues
reprobates
and
cast-awayes
,
yet
it
hath
pleased
the
Lord
in
time
to
restore
them
to
the
feeling
of
his
loue
,
and
they
haue
continued
the
faithfull
seruants
of
God
till
their
dying
day
.
And
as
it
is
said
,
the
diuel
departed
as
soone
as
he
had
ended
all
his
temptations
:
we
may
gather
,
that
these
three
wherewith
he
assaulted
our
Sauiour
Christ
,
they
be
the
most
principall
temptations
of
the
Diuell
,
&
the
very
ground
of
all
other
his
temptations
:
and
therefore
it
shall
be
good
for
vs
to
learne
to
know
them
,
and
the
daunger
of
them
,
that
we
may
arme
our selues
by
the
example
of
Christ
against
them
especially
.
The
second
circumstance
to
be
marked
in
the
Diuels
departure
,
is
that
which
S.
Luke
addeth
,
though
it
be
not
expressed
in
Mathew
,
namely
,
that
the
Diuell
left
Christ
but
for
a
season
:
but
we
neuer
reade
that
the
Diuell
did
tempt
our
Sauiour
Christ
after
this
,
but
once
vpon
the
crosse
:
then
indeed
the
Diuell
and
all
his
Angels
set
vpon
him
,
Coloss.
2.
15.
I
answer
,
the
Diuell
tempts
either
by
himselfe
,
or
else
by
wicked
men
.
It
is
true
indeed
,
we
reade
not
that
the
Diuell
did
euer
tempt
Christ
after
his
departure
from
him
,
but
once
when
he
was
on
the
crosse
;
but
he
set
wicked
men
a
work
in
persecuting
of
him
continually
.
So
he
tempted
Euah
but
once
by
himselfe
,
but
no
doubt
he
tempted
her
after
many
times
by
other
means
Secondly
,
the
diuell
tempts
by
his
instruments
,
namely
,
by
wicked
and
vngodly
men
:
and
thus
he
tempted
Adam
,
not
by
himselfe
,
but
by
Euah
:
so
he
tempted
Iob
,
not
onely
by
himselfe
,
in
casting
the
house
vpon
his
children
,
but
also
by
his
vile
instruments
the
Sabeans
and
Caldeans
,
whom
he
set
a
work
to
rob
and
spoile
him
,
and
after
by
his
mistaking
friends
.
So
though
we
reade
not
that
the
Diuell
did
tempt
Christ
all
his
life
time
after
this
by
himselfe
,
yet
did
he
it
by
his
instruments
,
as
the
Scribes
and
Pharises
,
the
cruell
Iewes
,
yea
by
Herod
,
Pontius
Pilate
,
Annas
and
Caiphas
,
and
the
rest
:
he
neuer
ceased
tempting
of
him
after
this
;
and
these
temptations
by
his
vile●
instruments
were
very
great
and
grieuous
vnto
his
sacred
soule
.
Seeing
the
diuell
tooke
this
course
to
tempt
Christ
,
and
then
to
depart
for
a
while
,
and
after
to
returne
againe
:
we
may
see
what
is
the
estate
of
Gods
Church
in
this
world
,
namely
,
that
the
Church
of
God
vpon
earth
is
in
a
continuall
intercourse
of
afflictions
:
now
afflicted
;
after
,
the
Lord
giues
it
peace
for
a
time
:
and
then
the
Lord
sendeth
afflictions
againe
:
and
as
winter
followeth
sommer
,
so
doth
ioy
afflictions
.
This
being
the
estate
of
the
church
of
God
vpon
earth
,
a
continuall
intercourse
of
afflictions
,
we
must
then
learne
what
is
our
own
particular
estate
while
we
liue
in
the
church
,
namely
,
a
state
that
is
in
a
continuall
intercourse
of
troubles
and
afflictions
.
If
we
now
inioy
peace
and
rest
,
we
must
make
account
it
cannot
alwaies
indure
,
but
there
must
come
a
change
:
and
therefore
we
must
beware
in
time
of
peace
to
prepare
our selues
against
the
time
of
affliction
and
of
triall
,
and
perswade
our selues
the
Sunne
will
not
alwaies
shine
,
but
this
state
will
change
,
and
triall
will
come
.
It
followeth
.
And
behold
the
Angels
came
and
ministred
vnto
him
.
]
Here
is
now
the
second
part
of
the
victorie
:
when
as
our
Sauiour
Christ
had
foiled
the
Diuell
,
and
put
him
to
flight
,
then
the
Angels
come
and
minister
vnto
him
,
to
comfort
him
after
this
tedious
combat
.
Behold
]
This
word
is
a
word
of
wonder
,
and
it
sheweth
there
is
some
matter
of
moment
that
followeth
:
and
what
is
that
?
the
wonder
is
,
that
that
person
whom
the
diuell
despised
,
and
would
haue
troden
vnder
his
feete
,
euen
this
person
is
here
attended
vpon
by
the
good
Angels
of
God
,
who
are
readie
to
offer
him
their
seruice
,
and
come
to
comfort
him
.
In
this
ministerie
of
these
Angels
consider
,
first
the
bond
which
caused
them
to
attend
on
Christ
:
secondly
,
the
number
,
how
many
they
were
:
thirdly
,
the
time
when
they
came
to
him
.
First
the
bond
which
maketh
these
glorious
Angels
and
heauenly
spirits
to
attend
and
waite
vpon
our
Sauiour
Christ
,
is
this
,
that
the
man
Christ
,
not
the
manhood
of
Christ
,
but
Christ
God
and
man
,
is
Lord
of
all
creatures
,
euen
of
the
Angels
in
heauen
.
And
the
manhood
of
Christ
,
though
it
be
not
Lord
of
Angels
,
yet
it
is
farre
more
excellent
then
any
creature
whatsoeuer
,
yea
then
the
blessed
Angels
.
And
here
we
may
behold
the
great
goodnesse
of
God
,
who
hath
exalted
mans
nature
which
was
most
vile
by
reason
of
sinne
,
to
be
farre
more
excellent
then
any
Angell
in
heauen
,
as
it
is
ioyned
to
the
Godhead
in
the
person
of
Christ
.
So
then
the
Angels
minister
to
Christ
not
as
simply
man
,
but
as
God-man
,
or
God
and
man
:
and
so
they
minister
to
all
the
true
members
of
Christ
Iesus
,
which
are
truly
coupled
and
vnited
vnto
his
mysticall
bodie
.
Christ
is
that
ladder
of
Iacob
,
whereby
the
Angels
of
God
do
ascend
and
descend
,
to
do
seruice
to
all
those
which
are
truly
ioyned
vnto
Iesus
Christ
,
Gen.
28.
This
ought
to
make
vs
all
admire
the
endlesse
and
vnspeakeable
goodnes
of
God
,
This
should
moue
vs
all
to
carrie
and
behaue
our selues
reuerently
and
holily
in
all
our
actions
and
speeches
,
2
The
number
of
them
.
Mow
if
this
be
true
,
then
that
opinion
fa●leth
to
the
ground
,
which
holds
,
that
euery
man
hath
his
two
Angels
:
an
euill
Angel
to
tempt
him
,
and
his
good
Angell
to
defend
him
.
But
if
God
so
please
,
he
hath
a
legion
of
bad
Angels
to
torment
the
bad●
and
ten
thousands
of
good
Angels
to
comfort
the
good
.
The
third
point
is
the
time
when
the●●
Angels
came
vnto
Christ
;
[
Then
]
when
the
diuell
had
now
ended
all
his
temptations
not
in
the
time
of
the
temptations
whi●●
Christ
was
tempted
,
but
immediatly
after
they
were
ended
.
True
it
is
,
the
good
Angels
of
God
be
●●waies
readie
to
attend
vpon
Christ
&
to
ob●●
his
will
;
yet
here
it
is
said
,
they
came
not
〈◊〉
our
Sauiour
till
after
his
temptations
:
〈◊〉
then
when
he
had
most
need
,
they
are
〈◊〉
of
God
to
comfort
him
:
and
as
it
is
like●
they
tooke
vpon
them
some
bodily
sh●●
●●the
time
,
as
the
diuell
did
,
that
so
they
●●ght
the
better
do
him
seruice
.
And
here
in
the
person
of
our
Sauiour
Christ
we
may
obserue
the
dealing
of
God
●ith
his
children
,
euen
as
he
dealt
with
Christ
himselfe
:
namely
,
that
the
Lord
doth
sometime
conceale
his
fauour
,
and
not
●hew
his
accustomed
mercie
to
his
children
,
〈◊〉
least
the
comfortable
sense
and
feeling
of
〈◊〉
for
a
time
,
to
trie
his
children
.
As
here
the
Lord
with
held
for
a
time
the
comfort
of
his
Angels
from
our
Sauiour
Christ
,
yet
after
in
is
greatest
need
sent
them
to
comfort
him
.
●o
the
Lord
dealeth
with
his
children
,
euen
〈◊〉
a
nurse
dealeth
with
her
child
,
setteth
it
●owne
,
and
goeth
and
hideth
her selfe
for
〈◊〉
time
,
letteth
it
sit
still
,
so
as
the
child
ta●eth
a
knocke
;
and
it
may
be
hurteth
it selfe
,
so
as
it
bleedeth
againe
:
now
all
this
she
doth
,
not
because
she
loueth
not
her
child
,
〈◊〉
that
when
she
taketh
vp
her
child
againe
into
her
armes
,
it
may
loue
her
better
,
and
cling
faster
vnto
her
.
Euen
so
dea●eth
the
Lord
with
his
children
,
he
often
withdraweth
the
comfortable
feeling
of
his
mercie
,
and
doth
as
it
were
hide
himselfe
for
a
time
,
that
so
we
may
the
better
〈◊〉
what
we
are
without
his
mercie
,
and
make
more
accompt
of
it
,
when
the
Lo●●
doth
giue
vs
the
feeling
of
it
againe
,
and
〈◊〉
we
may
loue
him
euer
after
more
earne●●
and
more
constantly
.
To
conclude
,
most
men
will
say
,
There
〈◊〉
no
need
of
this
doctrine
of
temptations
:
〈◊〉
they
neuer
felt
any
such
matter
,
nor
are
〈◊〉
acquainted
with
them
:
nay
,
they
hope
(
th●
say
)
neuer
to
feele
any
such
temptations
:
〈◊〉
they
thank
God
that
they
neuer
knew
〈◊〉
temptations
meant
.
Indeed
these
po●●
soules
may
thinke
themselues
happie
,
〈◊〉
they
be
in
a
most
pitifull
case
,
and
a
mise●●ble
estate
:
for
whosoeuer
belongs
to
Ch●●●
he
must
be
made
in
some
measure
con●●●mable
;
and
if
they
be
the
true
member●
Christ
,
they
must
be
made
sutable
to
th●
head
,
Iam.
1.
2.
My
brethren
(
saith
〈◊〉
Apostle
)
accompt
it
exceeding
ioy
,
when
ye
〈◊〉
into
diuerse
temptations
.
And
those
men
which
say
,
they
neuer
〈◊〉
tempted
all
their
liues
,
alas
they
haue
a
〈◊〉
full
iudgement
of
God
vpon
them
,
〈◊〉
●●●dnesse
of
heart
,
which
makes
them
that
〈◊〉
feele
no
temptations
,
though
they
be
●●yly
tempted
by
the
Diuell
to
a
thousand
〈◊〉
and
impieties
.
As
the
Disciples
of
Christ
〈◊〉
though
they
saw
the
miracle
of
Christ
,
〈◊〉
saw
that
the
bread
was
multiplied
in
●eir
hands
,
yet
vnderstood
it
not
,
because
〈◊〉
the
hardnesse
of
their
hearts
:
so
these
blind
●●les
,
though
Satan
tempt
them
from
day
〈◊〉
day
,
yet
they
be
so
blinded
&
their
hearts
〈◊〉
hardned
,
that
they
perceiue
no
such
mat●●
.
But
if
these
men
would
learne
once
by
the
●ord
of
God
to
see
and
feele
their
miserie
,
●nd
so
repent
and
be
truly
humbled
for
their
〈◊〉
,
and
become
new
creatures
,
they
would
〈◊〉
be
of
another
mind
.
And
therefore
let
〈◊〉
such
men
pray
to
God
,
that
he
of
his
mer●le
giue
them
the
sight
of
their
wofull
mise●le
,
that
he
would
giue
them
soft
and
tender
●earts
to
be
humbled
for
their
sinnes
,
that
so
●●ey
may
feele
the
want
of
grace
;
and
they
●●il
then
confesse
it
is
not
an
vnneedful
thing
●●or
them
to
know
and
vndergo
temptations
,
and
that
vnlesse
they
be
tempted
with
Christ
,
they
can
haue
no
true
ioy
nor
sound
comfort
in
Christ
.