CHRISTS
COMBATE
AND
Conquest
:
OR
,
The
LYON
of
the
tribe
of
IVDAH
,
vanquishing
the
Roaring
Lyon
,
assaulting
him
in
three
most
fierce
and
hellish
Temptations
.
EXPOVNDED
,
AND
now
(
at
the
request
of
sundry
persons
)
published
for
the
common
good
,
by
THO.
TAYLOR
,
Preacher
of
the
Word
of
God
,
at
Reeding
in
Barkeshire
HEBR.
2.18
.
¶
For
in
that
he
suffered
and
was
tempted
,
hee
is
able
to
succour
them
that
are
tempted
.
Tentatus
est
Christus
,
ne
vincatur
à
Tentatore
Christianus
.
August
.
PRINTED
BY
CANTRELL
LEGGE
,
PRINTER
to
the
Vniuersitie
of
Cambridge
.
1618.
❧
TO
THE
RIGHT
Worthy
and
noble
Knight
,
Sir
FRAVNCIS
KNOLLIS
,
and
the
vertuous
Ladie
LETTICE
his
Wife
,
all
blessings
of
this
life
and
a
better
.
SIR
,
WHEN
that
great
Prophet
Moses
,
was
to
bee
confirmed
in
the
certainty
of
his
vocation
for
the
deliuerie
of
Gods
people
out
of
Egypt
,
[
a
](A13530-e200-b)
a
Act.
7.30
.
There
appeared
vnto
him
in
the
wildernesse
of
mount
Sinai
,
[
b
](A13530-e230-b)
b
Christ
himself●
so
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iust.
Ma●t
.
an
Angel
of
the
Lord
in
a
flame
of
fire
in
the
bush
:
[
c
](A13530-e270-b)
c
Exod.
3.
●
.
and
he
looked
,
and
behold
the
bush
burnt
with
fire
,
and
the
bush
was
not
consumed
.
A
sight
at
which
Moses
[
d
](A13530-e310-b)
d
Act
7.31
.
wondred
;
and
so
may
we
.
But
if
you
please
with
Moses
,
[
e
](A13530-e340-b)
e
Exod.
3
4.
to
turne
aside
to
see
this
great
sight
;
that
is
,
[
f
](A13530-e370-b)
f
Act.
7.31
.
drawe
a
little
nearer
to
consider
it
,
This
it
is
:
I.
The
bush
(
which
at
that
time
betokened
the
people
of
Israel
,
[
g
](A13530-e410-b)
g
Exod.
3.7.9
.
vnder
the
oppressions
of
Egypt
)
signifieth
the
Church
of
God
:
for
,
1.
As
a
bryar-bush
is
a
base
and
despicable
thing
,
made
for
nothing
but
the
fire
,
or
to
stoppe
a
gappe
,
or
some
other
base
vse
:
so
seemes
the
Church
and
members
to
bee
in
the
eies
of
men
;
in
so
much
as
not
the
most
eminent
members
,
the
blessed
Apostles
themselues
,
are
[
h
](A13530-e450-b)
h
1.
Cor.
4.10
.
&
●●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
despised
,
and
accounted
the
filth
of
the
world
,
and
the
off-scouring
or
out-sweepings
of
all
things
:
but
the
Head
of
it
,
our
Lord
himselfe
,
was
in
the
eyes
of
men
without
[
i
](A13530-e530-b)
i
I●a
.
●●
.
2.3
.
forme
or
beauty
,
despised
and
reiected
of
men
,
who
hid
their
eies
from
him
,
and
esteemed
him
not
.
2.
As
a
bush
pricketh
&
vexeth
him
that
deales
roughly
with
it
;
so
shall
the
Church
of
God
bee
as
a
stiffe
and
prickly
bramble
,
to
vex
,
and
wound
at
length
,
all
the
proud
enemies
of
it
,
so
as
[
k
](A13530-e600-b)
k
Zach.
12.3
.
all
that
lift
at
it
shall
be
torne
,
though
all
the
people
of
the
earth
should
be
gathered
against
it
.
3.
As
the
creatures
for
their
owne
safetie
make
their
neasts
and
muses
in
a
bush
;
so
the
mightie
Creator
(
not
for
his
,
but
the
bushes
safetie
)
vouchsafeth
[
l
](A13530-e630-b)
l
Deut.
33.16
.
to
dwell
in
this
bush
of
the
Church
.
This
bush
was
in
mount
[
m
](A13530-e660-b)
m
Exod.
3
1.
Famous
for
sixe
memorable
things
in
Moses
done
there
.
1.
This
vision
.
2.
Fasting
there
forty
daies
and
nights
.
3.
Receiuing
the
law
there
.
4.
Striking
the
rocke
for
water
.
5
Lifting
hi●
hand●
against
Amalec
.
6.
Breaking
the
tables
of
stone
.
Horeb
,
and
God
was
in
the
bush
:
euen
so
the
Church
is
in
the
mountaine
of
the
Lord
,
lifted
vp
(
as
a
mountaine
aboue
the
vallies
)
in
holinesse
and
priuiledges
aboue
all
the
earth
besides
:
for
of
this
mountaine
the
Lord
hath
said
,
[
n
](A13530-e690-b)
n
Psal.
68.16
.
there
will
I
dwell
for
euer
.
II.
The
bush
burnes
with
fire
:
In
this
resemblance
is
shadowed
the
oppressed
estate
of
the
Israelites
in
the
Egyptian
furnace
:
and
by
fire
here
is
meant
,
the
most
painfull
,
and
pitifull
afflictions
and
miseries
,
which
seaze
vpon
the
Church
and
members
,
as
a
raging
and
deuouring
fire
vpon
a
drie
bush
:
for
,
1.
Fire
is
a
diffusiue
and
spreading
element
,
catching
whatsoeuer
combustible
matter
is
neere
it
:
euen
so
not
a
sprigge
of
this
bush
of
the
Church
,
shall
escape
the
flame
of
affliction
,
but
whosoeuer
will
liue
godly
in
Christ
Iesus
,
[
o
](A13530-e760-b)
o
2.
Tim.
3.12
.
shall
suffer
persecution
:
for
either
the
fierie
darts
of
Satan
shall
scorch
them
within
;
or
they
shall
bee
●inged
with
the
fierie
[
p
](A13530-e810-b)
p
1.
Pet.
4.12
.
trialls
of
the
worlds
hatred
;
or
at
least
,
they
must
looke
to
bee
be-smeared
,
and
blacked
in
their
names
,
with
the
colli●
and
smoake
of
odious
,
false
,
and
scandalous
imputations
:
and
what
are
[
q
](A13530-e840-b)
q
Quid
aliud
sumus
quam
flamm●
pabulum
?
Gods
people
(
saith
one
)
but
the
fe●el
of
the
wicked
worlds
fierie
indignation
?
2.
Fire
shineth
and
enlighteneth
:
so
the
afflictions
of
the
Church
,
as
fire
enlighten
the
minde
,
[
r
](A13530-e860-b)
r
Psal.
119.71
.
teach
the
statutes
.
The
rodde
and
correction
(
saith
Salomon
)
[
s
](A13530-e900-b)
s
Prou.
29.15
.
giue
wisedome
:
and
the
Lord
[
t
](A13530-e930-b)
t
Iob.
33.16
.
&
36.9
.
openeth
by
correction
,
(
saith
Elihu
)
the
eares
of
man
which
he
had
sealed
:
in
which
vse
,
this
fire
of
affliction
becomes
as
an
other
[
u
](A13530-e970-b)
u
Exod.
13.21
.
pillar
of
fire
,
to
enlighten
and
guide
the
Israel
of
God
,
in
the
night
of
their
wandring
through
the
wildernes
of
this
world
,
towards
their
land
of
promise
that
heauenly
Canaan
.
3.
Fire
giueth
heate
and
warm'th
:
so
the
heat
of
this
fire
of
affliction
melteth
and
thaweth
our
frozen
hearts
,
condensed
and
congealed
by
the
pinching
aire
of
cold
securitie
:
this
fire
kindleth
deuotion
,
enflameth
our
zeale
,
[
x
](A13530-e1010-b)
x
Isa.
26.16
.
&
Hos.
5.15
.
warmeth
our
praiers
,
and
makes
vs
hote
s●tors
for
releefe
.
4.
Fire
softneth
and
smodreth
mettalls
:
[
y
](A13530-e1040-b)
y
Exod.
9.27
.
Pharohs
steely
heart
will
melt
and
soften
while
it
is
in
this
hote
furnace
:
yea
,
in
the
same
man
it
separateth
drosse
from
pure
mettall
,
and
like
that
fire
which
burnt
only
the
[
z
](A13530-e1070-b)
z
Dan
▪
3.
●7
.
Ignis
non
perdit
s●d
purgat
.
bands
of
them
that
were
cast
in
,
but
not
their
bodies
▪
so
it
only
consumeth
the
corruptions
,
but
preserueth
aliue
the
children
of
God
,
who
onely
walke
at
more
libertie
and
further
enlargement
in
the
fire
,
then
they
did
out
of
it
;
and
as
gold
,
come
forth
more
purified
,
more
glorious
.
5.
Fire
is
a
climbing
and
ascending
element
:
so
the
fire
of
affliction
marketh
the
heart
to
ascend
,
and
raiseth
the
thoughts
to
heauen-ward
.
Miserie
maketh
the
prodigall
[
a
](A13530-e1130-b)
a
Luk.
1●
.
17
.
bethink
himselfe
of
his
Fathers
house
,
when
he
is
a
great
way
from
it
:
and
this
is
the
fire
which
Moses
saw
seazing
vpon
the
bush
.
III.
The
bush
burning
is
not
consumed
:
[
b
](A13530-e1190-b)
b
Stabilitatem
populi
ex
veritate
promissionum
dei
adumbraui●
.
Iunius
in
analys
.
signifying
the
preseruation
of
the
Church
and
members
(
as
Israel
in
Egypt
)
in
the
hottest
furnace
of
their
afflictions
.
Well
may
we
wonder
,
that
so
flaming
and
terrible
a
fire
,
falling
vpon
so
contemptible
a
bush
,
and
so
dry
and
despicable
a
shrub
,
should
not
presently
turne
it
into
ashes
:
for
why
?
is
the
fire
too
weake
;
or
is
the
bush
so
strong
as
to
defend
it selfe
;
or
is
it
not
disposed
or
apt
to
bee
burnt
and
consumed
by
so
fierce
a
fire
?
Certainly
it
is
not
from
the
impotencie
of
the
fire
,
nor
from
the
strength
or
constitution
of
the
bush
(
which
is
in
the
matter
of
it
as
combustible
as
any
chaffe
,
and
as
easily
destroyed
as
any
stubble
)
that
it
is
not
consumed
.
But
,
1.
This
fire
is
not
kindled
against
the
bush
,
out
of
the
sparks
of
Gods
wrath
,
and
indignation
(
which
is
indeed
a
[
c
](A13530-e1260-b)
c
Heb
12
29.
consuming
fire
)
but
of
his
fatherly
affection
and
loue
,
not
for
the
hurt
of
the
bush
,
but
for
the
[
d
](A13530-e1280-b)
d
Heb.
12.10
.
profit
of
it
:
not
to
destroy
the
persons
,
but
the
sinne
for
the
persons
sake
.
We
haue
indeed
kindled
,
and
blowne
vp
our selues
a
[
e
](A13530-e1310-b)
e
Heb.
10.27
.
violent
and
deuouring
fire
,
which
God
might
send
into
our
[
f
](A13530-e1340-b)
f
Lament.
1.13
.
bones
,
to
burne
vs
vp
,
as
fire
burneth
the
[
g
](A13530-e1370-b)
g
Psal.
83.14
forrest
,
and
as
the
flames
set
the
mountaines
on
fire
:
But
the
[
h
](A13530-e1400-b)
h
Lam.
3.22
.
mercie
of
God
is
as
water
to
quench
this
fire
,
(
for
else
would
it
burn
to
the
bottome
of
hell
)
and
in
stead
of
a
[
i
](A13530-e1430-b)
i
Ezec.
22.22
.
furnace
of
furie
which
melteth
away
his
enemies
,
he
setteth
vp
in
Zion
,
a
furnace
of
fauour
,
onely
to
melt
the
mettall
,
[
k
](A13530-e1470-b)
k
Isa.
27.9
.
consume
away
the
drosse
,
and
refine
his
chosen
ones
to
become
vessells
of
honour
.
2.
Because
the
fewell
of
the
consuming
fire
of
Gods
wrath
are
slaues
,
not
sonnes
:
those
wicked
brambles
,
which
if
they
escape
one
fire
(
saith
the
[
l
](A13530-e1540-b)
l
Ezek.
15
7.
Prophet
)
they
fall
into
another
,
which
shall
consume
them
:
but
not
this
bush
,
which
is
onely
made
brighter
and
better
by
the
flame
,
but
not
blacker
,
not
worser
.
The
chaffe
and
stubble
must
feede
the
fire
of
wrath
,
neuer
to
come
foorth
more
;
but
the
pure
mettall
is
cast
into
the
furnace
to
come
foorth
so
much
the
purer
,
as
it
hath
beene
the
longer
tryed
.
3.
Because
the
[
m
](A13530-e1590-b)
m
Exod.
3.2
.
Angell
of
God
is
in
the
bush
.
This
Angell
was
Iesus
Christ
,
the
Lord
of
the
holy
Angells
,
and
the
great
Angell
of
the
Couenant
.
For
Moses
saith
expressely
of
this
vision
,
ver.
4.
The
Lord
appeared
vnto
Moses
:
and
,
God
called
vnto
him
out
of
the
middest
of
the
bush
:
and
S.
Luke
,
[
n
](A13530-e1670-b)
n
Act.
7.31
.
agreing
with
Exod.
3.6
.
recording
the
same
vision
;
after
that
he
had
called
him
an
Angell
,
bringeth
him
in
,
saying
,
I
am
the
Lord
of
Abraham
,
&c.
This
same
presence
of
the
Sonne
of
God
,
was
noted
the
cause
why
cast
vpon
one
kinde
of
serpent
,
they
kill
him
:
so
much
more
〈◊〉
it
is
,
that
the
lea●es
of
Gods
word
,
which
properly
belong
to
the
bush
of
the
church
,
and
opposed
to
Satans
poysoned
temptations
,
ouercome
and
master
them
.
And
thus
as
[
g
](A13530-e1700-b)
g
Deut.
33.16
.
Moses
requested
that
the
blessing
of
him
that
dwelt
in
the
bush
,
might
come
upon
the
head
of
Ioseph
;
euen
so
,
the
good
will
of
him
that
dwelt
in
the
bush
,
come
vpon
your
head
,
vpon
the
head
of
your
vertuous
Lady
,
vpon
the
heads
of
your
children
,
to
the
sweetning
,
vers.
23.
and
crowning
of
your
age
:
And
blessed
of
the
Lord
be
your
portion
,
for
the
sweetnes
of
heauen
,
and
for
the
sweetnes
of
the
earth
,
vers.
23.
till
you
be
satisfied
with
fauour
,
and
filled
with
the
blessing
of
the
Lord
.
Amen
.
Reeding
,
Octob.
28.
1618.
Your
Worship●
in
the
Lord
to
〈…〉
▪
THO.
TAYLOR
.
In
CHRISTS
Temptation
consider
,
-
1.
The
preparation
:
parts
,
3.
-
1
Christs
entring
the
lists
:
Here
,
-
1
Time
:
Then.
-
1
When
he
had
been
baptized
.
-
2
When
he
vndertooke
his
high
office
.
-
3
When
the
Spirit
had
descended
vpon
him
-
4
When
he
had
receiued
testimonie
from
heauen
that
he
was
,
-
The
Sonne
of
God
.
-
The
Teacher
of
the
Church
.
-
2
Person
:
Iesus
.
-
3
Guide
of
his
way
:
was
lead
of
the
Spirit
.
Here
,
-
1
The
Guide
:
the
Spirit
.
-
2
The
manner
:
was
lead
.
-
4
Place
:
into
the
wildernesse
.
-
5
Ende
:
to
be
tempted
of
the
Deuill
.
Here
,
-
1
Author
,
the
deuill
.
-
2
End
it selfe
:
to
be
tempted
.
-
2
His
expectance
of
the
enemie
:
Here
three
things
:
-
1
How
he
was
furnished
:
He
was
filled
with
the
holy
Ghost
,
Luk.
4.1
.
-
2
His
companie
:
He
was
with
the
wilde
beasts
,
Mark
.
1.13
.
-
3
His
employment
:
-
1
He
was
tempted
within
that
time
,
Luk.
4.2
.
with
lighter
onsets
.
-
2
He
fasted
:
in
his
fast
,
-
1
Time
:
forty
daies
and
forty
nights
.
-
2
Effect
:
he
was
afterward
hungry
.
-
3
Entrance
of
the
aduersaaie
:
where
,
-
1
The
time
,
then
,
when
Christ
had
fasted
,
and
was
hungry
.
-
2
The
name
of
the
aduersarie
,
the
Tempter
.
-
3
The
manner
of
his
entrance
,
he
came
:
in
an
assumed
shape
,
externally
.
-
2
The
combate
it self
,
in
3
fierce
onsets
.
-
First
consists
of
an
-
1
Assault
:
in
it
-
1
The
ground
:
If
thou
be
the
Sonne
of
God
.
-
2
The
inference
:
Command
these
stones
to
be
made
bread
.
Here
,
-
1
Facilitie
,
Commaund
.
-
2
Readinesse
of
obiect
,
these
stones
.
-
3
Vtilitie
,
to
be
made
bread
.
-
2
Repulse
:
in
it
-
1
The
manner
:
it
was
,
1.
reasonable
,
2.
meeke
,
3.
modest
.
-
2
The
affection
,
negatiue
;
But
:
coniunction
discretiue
.
-
3
The
matter
,
a
testimonie
of
Scripture
,
It
is
written
.
-
4
Parts
of
the
testimonie
;
-
1
Negatiue
,
Man
liueth
not
by
bread
onely
.
-
2
Affirmatiue
,
but
by
euery
word
which
proceedeth
,
&c.
-
Second
consists
of
-
1
Preparation
:
here
-
1
The
time
:
then
.
-
2
The
place
,
set
downe
,
-
1
in
generall
,
the
holy
Citie
:
Luke
expresseth
it
to
be
Ierusalem
.
-
2
in
speciall
,
a
pinacle
of
the
Temple
.
-
3
The
manner
how
Christ
was
conueied
thither
,
in
2.
things
,
-
1
Hee
tooke
him
vp
.
-
2
Hee
set
him
on
the
pinacle
.
-
2
Temptation
:
in
it
,
-
1
Assault
:
in
it
,
-
1
The
ground
,
If
thou
be
the
Sonne
of
God
.
-
2
The
matter
,
Cast
thy selfe
downe
.
Here
,
-
1
the
action
,
Cast
downe
.
-
2
the
agent
,
thy selfe
.
-
3
the
place
whence
,
from
hence
,
saith
Luke
,
where
mean
-
3
The
argument
to
perswade
him
,
a
testimonie
of
Scripture
,
in
which
-
1
Generall
consideration
,
It
is
written
.
-
2
Speciall
matter
:
-
1
As
abused
by
Satan
.
-
2
In
his
right
vse
.
Here
,
-
1
Angels
ministerie
,
keep
thee
.
-
2
Who
seales
their
commission
,
He
〈◊〉
-
3
The
limitation
,
in
all
thy
wayes
.
-
4
The
manner
,
they
shall
beare
thee
in
〈◊〉
-
2
Repulse
:
in
it
,
-
1
Resistance
:
Iesus
said
vnto
him
.
-
2
Reason
;
-
1
Scripture
alledged
:
for
it
is
written
to
the
contrarie
.
-
2
In
the
allegation
,
-
1
who
must
not
tempt
,
thou
.
-
2
who
must
not
be
tempted
,
-
The
Lord
.
-
Thy
God
.
-
3
action
of
tempting
.
-
Third
:
in
it
-
1
Assault
:
in
it
,
-
1
Preparation
;
in
it
-
1
Choise
of
a
fit
place
:
Here
-
1
What
place
it
was
;
the
toppe
of
an
exceeding
high
mountaine
.
-
2
How
Christ
came
thither
;
the
deuill
tooke
him
unto
,
&c.
-
3
Why
he
chose
that
place
.
-
2
A
vision
represented
:
Here
-
1
What
it
was
,
All
the
kingdomes
of
the
world
,
and
the
glory
of
them
.
-
2
How
he
represented
them
,
Hee
shewed
him
.
-
3
How
long
the
fight
lasted
,
in
a
moment
,
saith
Luke
.
-
2
Dart
it selfe
:
in
it
-
1
A
profer
:
All
these
will
I
giue
thee
.
-
2
A
reason
:
for
they
are
mine
,
and
to
whom
I
will
,
I
giue
them
:
in
Luke
.
-
3
The
condition
:
in
it
-
1
the
matter
,
worship
me
.
-
2
the
manner
,
fall
downe
:
if
it
be
but
externally
.
-
2
Repulse
:
in
it
,
-
1
The
deniall
;
But
Iesus
answered
.
-
2
The
manner
;
Auoid
Satan
:
sharpe
in
the
-
Title
Satan
.
-
Commaundement
,
Auoide
.
-
3
The
reason
:
from
a
testimonie
of
Scripture
;
in
it
,
-
1
Allegation
:
It
is
written
.
-
2
Precept
:
in
it
-
1
Person
to
whom
,
thou
,
-
euery
man
.
-
the
whole
man
,
in
-
soule
.
-
bodie
.
-
2
Matter
:
shalt
worship
and
serue
,
.i.
diuine
worshippe
.
-
3
Obiect
:
the
Lord
thy
God
,
and
him
onely
.
-
3
The
issue
,
-
1
Christs
victorie
:
-
1
The
time
;
when
the
deuill
left
him
;
Then.
-
1
When
Christ
had
stoutly
resisted
.
-
2
When
all
the
temptations
were
ended
:
in
Luke
.
-
3
When
Christ
had
said
,
Auoid
Satan
.
-
2
The
manner
:
he
departed
from
him
.
-
3
How
long
:
for
a
season
,
saith
Luke
.
-
2
His
triumph
-
1
A
note
of
attention
set
as
a
starre
before
it
:
And
behold
.
-
2
What
we
must
behold
,
-
1
The
comming
of
the
Angels
vnto
Christ
:
here
-
1
When
they
come
.
-
2
To
whom
they
come
.
-
3
Manner
of
their
comming
.
-
2
Their
ministerie
vnto
him
;
where
-
1
How
they
ministred
vnto
him
,
by
-
Adoring
him
as
Conquerour
-
Comforting
his
-
Soule
〈◊〉
-
Bodie
〈◊〉
-
2
Why
they
did
so
,
-
Not
for
necessitie
on
Christs
part
;
-
But
their
owne
duty
,
as
to
-
Their
Lord
.
-
The
Head
of
〈◊〉
MATTH.
4.
VERS.
1.
THen
was
Iesus
led
aside
of
the
spirit
into
the
wildernesse
,
to
be
tempted
of
the
deuill
.
2.
And
when
he
had
fasted
fourtie
daies
and
fourtie
nights
,
he
was
afterwards
hungrie
.
3.
Then
came
the
Tempter
to
him
,
and
said
,
If
thou
be
the
Sonne
of
God
,
commaund
that
these
stones
be
made
bread
.
4.
But
he
answering
,
said
,
It
is
written
.
Man
shall
not
liue
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
5.
Then
the
deuill
tooke
him
vp
into
the
holy
Citie
,
and
set
him
on
a
pinacle
of
the
Temple
,
6.
And
said
vnto
him
,
If
thou
be
the
Son
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
that
he
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shal
lift
thee
vp
,
least
at
any
time
thou
shouldst
dash
thy
foot
against
a
stone
.
7.
Iesus
said
vnto
him
,
It
is
written
againe
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
8.
Againe
the
deuill
tooke
him
vp
vnto
an
exceeding
high
mountaine
,
and
shewed
him
all
the
Kingdomes
of
the
world
,
and
the
glorie
of
them
,
9.
And
said
vnto
him
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
,
and
worship
me
.
10.
Then
said
Iesus
vnto
him
,
Auoide
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
11.
Then
the
Deuill
left
him
,
and
behold
,
the
Angels
came
and
ministred
vnto
him
.
OVr
Lord
Iesus
Christ
hauing
passed
the
former
part
of
his
preparation
to
his
ministrie
and
office
,
by
his
most
holy
baptisme
,
(
of
which
we
haue
spoken
at
large
in
the
former
words
;
)
now
hee
proceedeth
to
the
second
,
which
standeth
in
temptation
:
For
as
in
the
former
he
publikely
reuealed
himselfe
to
be
that
Messiah
so
long
expected
,
in
whom
saluation
is
purchased
to
all
beleeuers
of
Iewes
and
Gentiles
:
so
herein
he
sheweth
himselfe
most
euidently
to
be
that
promised
seede
of
the
woman
,
who
was
to
breake
the
serpents
head
,
and
him
who
was
set
apart
and
sent
from
his
Father
,
to
destroy
and
dissolue
the
workes
of
the
deuill
.
And
therefore
this
holy
doctrine
,
bringing
vs
such
glad
tidings
of
Satans
confusion
,
and
our
owne
rescue
out
of
his
hands
,
must
be
most
welcome
to
vs
;
whereof
if
we
would
tast
the
sweetnesse
and
benefit
,
we
must
stirre
vp
our
best
attentions
,
affections
,
petitions
,
to
heare
with
readines
,
receiue
with
gladnesse
,
and
practise
with
fruitfulnesse
,
such
holy
instructions
as
this
Treatise
will
abundantly
affoard
vnto
vs
.
Wherein
must
be
handled
three
things
:
-
1.
The
preparation
to
Christs
combate
,
vers.
1.2
.
-
2.
The
combate
it selfe
,
with
the
seuerall
assaults
,
from
v.
3.
to
v.
11.
-
3.
The
issue
and
euent
,
v.
11.
The
preparation
hath
three
parts
:
1.
Christs
entring
the
lists
,
by
going
into
the
wildernes
.
2.
His
expecting
of
the
enemie
,
by
his
abode
and
conuerse
there
.
3.
The
entrance
of
his
aduersarie
.
The
first
part
is
enlarged
by
sundrie
circumstances
;
as
1.
the
time
when
this
combate
was
,
Then.
2.
the
person
opposed
,
Iesus
.
3.
his
guide
,
he
was
lead
by
the
spirit
.
4.
the
place
,
into
the
wildernesse
.
5.
the
ende
why
he
came
thither
,
to
be
tempted
of
the
deuill
.
In
the
second
part
,
three
points
are
affoarded
out
of
the
three
Euangelists
:
1.
How
he
was
furnished
,
hee
was
full
of
the
holy
Ghost
,
Luk.
4.1
.
2.
What
company
he
had
,
he
was
with
the
wilde
beasts
,
Mark
.
1.13
.
3.
What
was
his
employment
:
1.
he
was
tempted
,
Luk.
4.2
.
2.
hee
fasted
fortie
dayes
and
fortie
nights
,
and
afterward
was
hungrie
;
which
was
both
the
effect
of
his
fast
,
and
the
occasion
of
the
first
temptation
.
The
third
generall
part
,
namely
the
entrance
of
our
Sauiours
aduersarie
,
stands
in
three
circumstances
:
1.
the
time
,
then
.
2.
the
name
of
the
aduersarie
,
the
tempter
,
before
called
a
deuill
.
3.
the
manner
of
his
entrance
,
he
came
.
The
first
circumstance
in
the
preparation
is
the
circumstance
of
time
,
noted
in
the
word
Then
;
which
is
not
a
word
of
supplement
,
but
of
reference
vnto
the
former
historie
of
Christs
baptisme
,
which
this
immediately
succeedeth
:
as
Mark.
1.12
.
Immediately
the
spirit
driueth
him
(
note
the
present
tense
)
into
the
wildernesse
:
so
as
Christ
went
directly
from
Iordan
into
the
wildernesse
.
Then
]
1.
When
Christ
vndertooke
his
high
office
.
2.
When
he
was
baptized
.
3.
When
the
spirit
had
descended
vpon
him
.
4.
When
he
had
receiued
testimonie
from
heauen
,
that
he
was
the
Sonne
of
God
,
and
Doctor
of
his
Church
.
Hence
note
,
that
The
more
God
doth
grace
any
man
,
or
aduance
him
in
gifts
or
place
,
set
apart
to
his
office
,
therein
to
glorifie
God
,
and
gratifie
man
,
but
he
is
set
vpon
by
Satan
,
a
deadly
enemy
to
both
.
Moses
was
quiet
enough
till
God
set
him
apart
to
deliuer
his
brethren
,
and
after
that
he
was
neuer
at
quiet
.
The
like
may
be
said
of
Dauid
,
an
eminent
type
of
Christ
:
while
he
kept
his
fathers
sheepe
,
he
was
at
rest
;
but
if
he
will
set
vpon
Goliah
,
and
be
anointed
King
by
Samuel
,
let
him
looke
to
himselfe
;
Saul
will
hunt
him
like
a
partrich
,
and
so
narrowly
espie
his
haunts
,
that
himselfe
will
say
,
he
must
surely
one
day
fall
by
the
hand
of
Saul
.
Zach.
3.1
.
when
Iehoshuah
the
High
Priest
(
another
type
of
Christ
)
commeth
to
stand
before
the
Lord
in
his
seruice
,
the
Deuill
commeth
and
standeth
at
his
right
hand
to
resist
him
.
The
Apostle
Paul
,
so
long
as
he
was
of
the
strict
sect
of
the
Pharisies
,
he
was
highly
esteemed
,
and
liued
quiet
enough
:
but
when
he
became
an
elect
vessel
to
carrie
the
Gospel
among
the
Gentiles
,
then
he
was
tryed
and
buffeted
;
now
he
knowes
that
bonds
and
imprisonment
abide
him
euery
where
,
2.
Cor.
7.5
.
and
6.5
.
1.
Satans
hostility
against
God
,
and
his
glory
,
It
will
be
the
wisedome
therefore
of
euery
Christian
,
vndertaking
any
commendable
action
,
so
to
looke
and
begin
with
God
,
that
euer
he
haue
another
eye
vpon
Satan
and
his
malice
,
both
to
expect
it
,
and
resolue
,
not
to
be
beaten
off
for
it
.
Shall
the
Israelites
beeing
set
out
of
Egypt
runne
backe
againe
,
because
Pharaoh
pursues
them
?
no
,
but
hie
them
more
hastily
away
.
The
more
publike
a
mans
calling
is
,
Now
because
the
deuill
vseth
two
speciall
weapons
against
those
in
higher
place
,
to
make
them
vnprofitable
or
hurtfull
,
one
open
,
the
other
secret
,
it
behooueth
Magistrates
and
Ministers
to
watch
against
them
both
,
and
fully
resolue
against
both
.
1.
Satan
will
stirre
vp
his
instruments
openly
against
them
:
Let
either
or
both
rebuke
the
world
of
sinne
,
contentious
man
with
the
whole
earth
,
both
Moses
and
Aaron
take
too
much
vpon
them
.
What
?
must
men
now
,
because
they
must
be
counted
peaceable
,
suffer
euery
man
to
doe
what
he
list
,
as
though
there
were
no
God
nor
King
in
Israel
,
till
iniquity
so
abound
as
it
know
no
bounds
,
bankes
,
nor
bottome
?
No
,
but
we
must
looke
both
to
the
commandement
,
and
to
the
promise
:
Ier.
1.18.19
.
If
sinners
be
obdurate
as
iron
,
and
of
brasen
and
impudent
foreheads
,
we
must
be
as
brasen
walls
to
make
their
wickednesse
recoyle
and
bound
vpon
them
;
and
with
the
palme
tree
rise
against
the
burden
that
lyeth
vpon
vs
.
2.
If
this
will
not
weary
them
,
but
they
hold
on
with
courage
,
then
he
workes
more
secretly
,
more
dangerously
:
If
he
see
them
inclined
to
gaine
,
he
will
offer
them
commodities
and
profits
:
If
ambitious
,
he
will
choake
them
with
preferments
:
If
giuen
to
ease
or
pleasure
,
he
can
easily
perswade
them
to
a
course
of
fauouring
themselues
:
And
experience
shewes
how
commonly
Satan
preuailes
with
men
some
of
these
wayes
:
and
who
would
thinke
him
now
an
enemie
,
or
in
the
field
,
and
yet
he
hath
wonne
a
fort
,
which
open
force
could
not
attaine
?
in
thy
wayes
.
3.
Let
them
pray
to
God
for
power
and
successe
,
notwithstanding
their
trialls
;
which
they
shall
doe
,
if
they
see
the
need
of
Gods
strength
as
the
Apostle
did
,
Eph.
6.19
.
Pray
for
mee
;
and
besought
the
Saints
for
Christs
sake
and
the
loue
of
the
spirit
,
to
striue
with
him
in
prayer
to
God
.
Seeing
high
estates
are
so
dangerous
,
Lastly
,
this
serues
to
comfort
Christians
,
who
are
acquainted
with
temptations
in
the
beginning
of
their
conuersion
,
The
second
circumstance
,
is
the
person
opposed
,
Iesus
.
]
This
will
seeme
strange
,
if
we
consider
in
our
Lord
Iesus
;
1.
The
perfection
of
his
nature
;
he
was
free
from
all
originall
corruption
,
by
his
most
holy
conception
,
by
the
ouershadowing
of
the
Holy
Ghost
;
as
also
from
actuall
sinne
:
1.
Pet.
2.22
.
he
did
no
sinne
,
neither
was
any
guile
found
in
his
mouth
:
And
though
he
had
our
substance
,
and
our
infirmities
,
yet
with
one
exception
,
without
sinne
,
Heb.
4.15
.
2.
The
perfection
of
grace
:
for
he
was
now
full
of
the
Holy
Ghost
,
indued
with
infinite
knowledge
,
wisedome
,
holines
,
and
grace
;
and
it
might
seeme
that
there
was
no
place
or
roome
for
temptation
.
3.
The
perfection
of
his
power
,
beeing
the
Creator
and
preseruer
of
all
things
,
the
Lord
of
hosts
,
by
whose
very
word
or
becke
,
all
creatures
,
as
they
be
sustained
,
so
might
be
brought
to
nothing
;
who
beeing
at
the
weakest
,
was
able
by
one
word
to
cast
down
to
the
earth
all
that
came
to
apprehend
him
,
and
compell
the
very
deuils
to
begge
fauour
of
him
.
4.
The
perfection
of
his
fathers
loue
,
hauing
immediately
before
testified
,
that
hee
was
his
beloued
Sonne
,
in
whom
he
was
well
pleased
;
who
as
in
his
priuate
estate
he
encreased
in
fauour
with
God
,
Luk.
2.52
.
so
now
much
more
hath
he
gained
his
fathers
loue
,
as
we
haue
heard
.
And
yet
●esus
must
not
escape
the
tempter
.
Iob
,
Lot
,
Aaron
,
Moses
,
Dauid
,
Peter
,
none
of
them
could
escape
this
onset
.
Satan
desires
to
winnow
the
Disciples
as
wheat
,
euen
at
the
side
of
Christ
,
Luk.
22.31
.
Nay
,
our
first
Parents
,
Adam
and
Eue
,
created
in
absolute
perfection
,
concerning
present
righteousnesse
and
holinesse
,
met
with
a
serpent
euen
in
innocencie
,
in
paradise
.
If
neither
holinesse
of
person
nor
place
,
can
priuiledge
a
man
from
temptation
,
but
Prophets
,
Apostles
;
yea
the
first
Adam
,
and
the
second
Adam
also
must
be
tempted
,
who
can
expect
immunitie
from
the
tempter
?
Yee
shall
be
hated
of
all
men
for
my
sake
,
For
thy
sake
are
wee
killed
all
the
day
long
,
Psal.
44.22
.
Whence
it
must
follow
,
that
the
nearer
any
man
is
to
God
,
more
graced
,
or
more
like
him
,
the
more
is
Satans
malice
kindled
against
him
,
and
he
is
lesse
exempted
from
temptation
;
the
nearer
Christ
,
the
more
desirous
is
he
to
winnow
him
.
3.
Gods
prouidence
so
ordereth
the
matter
,
that
where
he
giues
greater
strength
and
grace
,
there
should
be
greater
exercise
,
If
Satans
malice
and
impudencie
set
vpon
the
greene
tree
,
Temptation
is
no
signe
of
Gods
hatred
,
but
of
the
deuils
.
Papists
vse
the
name
of
Iesus
,
vttered
in
so
many
letters
and
syllables
,
to
be
powerfull
to
hinder
the
entrance
of
deuills
,
and
to
driue
them
out
beeing
entred
.
For
(
say
they
)
when
it
is
vttered
,
the
authoritie
of
Christ
is
present
,
which
they
cannot
resist
.
But
I
answer
;
1.
Neuer
did
the
Apostles
acknowledge
any
great
miracle
or
worke
to
be
done
by
the
name
Iesus
,
but
as
Peter
saith
,
Act.
3.6.13
.
by
faith
in
his
name
,
which
goes
beyond
the
bare
repeating
of
it
.
2.
Satan
delights
to
see
sillie
people
,
being
deluded
,
to
abuse
both
this
name
,
and
all
the
names
of
God
to
sorcerie
;
which
is
the
cause
,
that
when
he
is
raised
by
the
sorcerer
,
he
is
content
to
be
adiured
by
all
the
holy
names
of
God
in
the
Scripture
,
as
though
they
bound
him
:
whereas
he
deludes
them
the
more
,
and
exerciseth
his
malice
against
God
in
an
high
measure
,
and
his
holy
titles
.
The
like
they
speake
of
the
reliques
of
Saints
,
bones
,
apparell
,
&c.
which
the
deuill
cannot
abide
.
I
answer
:
1.
they
haue
few
or
no
true
reliques
of
Saints
,
but
false
collusions
:
2.
if
they
had
,
what
warrant
,
word
,
or
calling
haue
they
for
the
vse
of
them
?
what
is
the
vse
of
dead
bodies
or
bones
in
Scripture
,
but
to
be
buried
;
The
Iesuites
teach
at
this
day
,
that
the
Apostles
appointed
the
manner
of
hallowing
water
,
and
that
beeing
hallowed
it
hath
power
to
pardon
sinnes
,
to
driue
away
deuills
and
diseases
,
and
by
it
they
haue
wrought
many
miracles
.
But
I
prooue
the
contrary
:
1.
Their
owne
Polidore
Virgill
affirmes
,
all
sinne
,
1.
Ioh.
1.7
.
then
hallowed
water
cleanseth
not
veniall
sinne
,
as
they
tearme
it
.
3.
If
the
weapons
of
our
warfare
be
not
carnall
,
but
spirituall
,
2.
Cor.
10.4
.
then
hallowed
water
cannot
driue
away
deuills
.
Faith
is
our
sheild
,
prayer
is
our
buckler
,
and
the
word
of
God
our
sword
;
where
is
their
holy
water
?
4.
Their
miracles
are
either
false
relations
,
or
collusions
,
or
magicall
,
of
no
other
vse
,
but
whereby
we
may
know
and
discerne
,
as
by
sure
notes
,
the
false
prophets
and
champions
of
Antichrist
,
of
whom
the
spirit
hath
prophecied
,
Matth.
24.
and
2.
Thess.
2.
5.
The
vse
of
water
is
,
1.
naturall
and
externall
:
2.
by
institution
,
sacramentall
and
significatiue
:
the
Scripture
acknowledgeth
no
other
:
If
their
holy
water
be
hallowed
,
then
it
is
hallowed
by
the
word
and
prayer
:
let
them
shew
this
for
their
practise
,
if
they
can
.
6.
In
this
vse
of
it
,
it
is
one
of
the
strange
gods
of
spirituall
Egypt
,
or
mysticall
Babylon
:
and
there
is
a
vaine
confidence
in
the
creature
,
which
is
due
to
the
creator
.
Obiect
.
Elisha
tooke
salt
,
and
healed
the
waters
,
2.
King
.
2.21
.
Answ.
1.
That
was
common
salt
,
not
hallowed
.
2.
that
effect
was
extraordinary
,
for
that
occasion
onely
,
neuer
since
that
time
produced
by
any
.
When
we
haue
a
pleasant
city
infested
with
naughty
and
deadly
water
,
and
a
Papist
will
come
and
heale
it
with
his
hallowed
salt
,
Tho
Haukes
.
we
wil
beleeue
their
doctrine
,
and
hearken
to
their
exorcismes
,
not
before
.
The
third
particular
in
the
preparation
,
is
,
the
guide
which
Christ
had
in
this
combate
with
Satan
;
he
was
led
by
the
Spirit
.
]
Here
consider
1.
the
name
of
the
guide
,
the
Spirit
,
2.
the
manner
of
his
guidance
,
he
was
led
by
him
.
I.
By
the
Spirit
indefinitely
set
downe
,
what
is
meant
?
Answ.
A
spirit
is
either
created
,
spirit
that
ruleth
in
the
children
of
disobedience
,
Eph.
2.2
.
a
lying
spirit
,
1.
King
.
22.
an
vncleane
spirit
,
Luk.
11.24
.
such
spirits
are
all
the
wicked
Angels
.
2.
Angelicall
,
comforting
Christ
;
and
these
are
the
good
Angels
,
which
now
vnchangeably
cleaue
vnto
God
,
called
ministring
spirits
,
Heb.
1.14
.
3.
Humane
,
hungring
,
the
soule
of
Christ
,
which
(
as
other
soules
of
men
are
)
was
a
spirit
;
as
,
Father
,
into
thy
hands
I
commend
my
spirit
:
and
the
humane
and
reasonable
spirit
of
man
returneth
to
God
that
gaue
it
,
Eccles.
12.7
.
None
of
these
are
here
meant
,
but
the
diuine
and
vncreated
spirit
,
euen
the
third
person
in
Trinity
,
euen
that
spirit
which
had
now
descended
vpon
Christ
like
a
doue
,
and
that
holy
spirit
whereof
Luke
saith
he
was
full
,
led
by
the
holy
Spirit
.
II.
The
manner
,
he
was
led
;
not
by
any
locall
transportation
from
Iordan
to
the
wildernes
,
as
Elias
from
earth
to
heauen
;
or
carried
through
the
aire
,
as
the
spirit
carried
Philip
from
the
Eunuch
,
Act.
8.39
.
but
as
one
led
by
the
hand
;
so
he
was
by
a
strong
instinct
of
the
spirit
forced
to
goe
thither
.
And
for
the
strength
of
the
motion
,
S.
Marke
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
spirit
driueth
him
out
:
and
S.
Luke
vseth
another
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
led
out
:
not
that
any
thing
befell
Christ
beeing
forced
to
it
or
vnwilling
(
for
all
his
obedience
was
a
free-will
offering
,
)
but
he
is
driuen
or
drawn
as
the
faithfull
are
drawne
by
the
Father
:
Ioh.
6.44
.
none
can
come
to
me
,
vnlesse
my
Father
draw
him
;
namely
by
the
effectuall
and
forcible
working
of
his
spirit
in
their
hearts
:
not
as
stocks
and
stones
without
wills
,
But
Christ
sends
the
third
person
:
All
Satans
temptations
are
appointed
and
limited
by
God
.
It
is
the
spirit
of
God
that
here
leadeth
the
Son
of
God
into
temptation
,
1.
Gods
prouidence
so
watcheth
ouer
his
creatures
,
spirit
led
him
to
be
tempted
,
and
so
committed
him
vnto
him
;
so
neither
against
his
members
.
of
the
Lord
vexed
Saul
;
that
is
,
so
farre
as
it
was
a
iust
punishment
,
it
was
of
God
,
and
Satan
was
Gods
instrument
in
executing
his
iudgements
so
farre
as
it
was
a
punishment
:
but
God
left
the
malice
of
it
to
the
wicked
instrument
working
after
his
owne
manner
.
But
to
come
to
the
very
point
:
In
the
deceiuing
of
Ahab
and
the
false
Prophets
,
1.
King
.
22.22
.
God
not
onely
nakedly
and
idly
permitted
,
but
expresly
commanded
the
wicked
and
lying
spirit
,
saying
,
Goe
,
and
deceiue
,
and
preuaile
:
Where
we
must
distinguish
betweene
the
righteous
action
of
God
as
a
iust
iudgment
,
and
reuenge
of
God
,
and
most
properly
ascribed
vnto
him
;
and
the
malice
of
it
,
which
was
the
deuills
infusing
corruption
instigating
to
wickednesse
;
which
very
wickednes
the
wisedome
of
God
directed
and
turned
to
the
execution
of
his
most
righteous
iudgement
.
This
serues
to
rectifie
our
iudgements
in
trialls
,
and
cleare
our
eyes
to
see
this
hand
of
God
in
them
:
Why
doth
this
dead
dogge
curse
the
King
?
But
Dauid
could
tel
him
,
v.
10.
the
Lord
hath
bid
him
curse
:
that
is
,
he
hath
so
decreed
and
ordained
,
and
in
his
secret
will
bid
him
.
Let
vs
willingly
submit
our selues
vnto
temptations
,
led
by
the
spirit
:
hee
was
lead
,
he
was
not
forced
and
drawne
to
it
,
though
the
triall
was
as
great
and
fierce
,
as
Satan
could
make
it
:
and
so
let
it
be
with
vs
.
For
,
1.
As
we
must
be
cheerefull
in
doing
the
will
of
God
,
so
also
must
we
be
cheerefull
in
suffering
it
.
True
it
is
,
that
tryalls
and
persecutions
come
often
by
the
deuills
meanes
,
but
neuer
from
the
deuill
.
2.
The
Lord
knoweth
best
in
his
diuine
wisedome
,
what
is
best
for
vs
,
and
in
his
fatherly
goodnesse
disposeth
to
vs
what
hee
knoweth
so
to
be
.
3.
He
that
leadeth
vs
into
the
lists
,
measureth
our
temptations
,
weigheth
our
strength
,
and
will
not
suffer
vs
to
be
tempted
aboue
that
we
are
able
:
he
giueth
shoulders
and
fitteth
the
burden
.
4.
Hee
hath
promised
his
presence
with
vs
in
6.
dangers
,
and
in
7.
and
goeth
out
with
vs
into
the
field
,
not
as
a
looker
on
,
but
to
supply
vs
with
newe
strength
and
wisedome
,
to
helpe
our
infirmities
,
and
vphold
vs
vnto
victorie
.
These
considerations
are
forcible
to
worke
in
vs
a
contentment
of
minde
with
Gods
fatherly
appointment
,
without
which
we
can
neuer
be
chearefull
in
trials
:
for
nature
will
be
working
in
Peter
himselfe
,
and
when
he
is
an
old
Disciple
,
he
shall
be
led
where
he
would
not
;
What
was
it
else
that
mooued
Christ
in
that
bitter
triall
,
when
otherwise
he
could
haue
wished
the
cup
might
passe
from
him
,
to
say
,
Yet
not
as
I
will
,
but
as
thou
wilt
,
but
the
remembrance
that
he
came
to
suffer
,
as
well
as
to
doe
the
will
of
his
heauenly
Father
?
What
else
added
such
courage
to
Paul
,
Act.
21.13
.
as
to
say
,
What
doe
ye
weeping
and
breaking
my
heart
?
I
am
readie
not
onely
to
be
bound
,
but
also
to
die
at
Ierusalem
for
the
name
of
the
Lord
.
What
else
made
the
Martyrs
so
inuincible
in
suffering
,
that
often
,
when
they
might
,
they
would
not
be
deliuered
,
but
that
they
found
themselues
led
and
bound
by
the
spirit
,
yea
strengthned
to
all
long-suffering
with
ioyfulnes
?
the
spirit
lead
thee
:
for
this
is
a
sure
ground
of
comfort
,
and
hath
assured
hope
in
it
of
a
good
ende
.
Christ
was
not
lead
into
temptation
by
priuate
motion
,
neither
did
he
thrust
himselfe
vnto
it
:
no
more
must
we
rashly
runne
into
,
or
pull
dangers
vpon
vs
,
or
thorough
presumption
obiect
our selues
vnto
temptations
:
If
therefore
thou
wouldest
find
comfort
in
troubles
,
And
this
duty
is
necessary
,
1.
in
regard
of
the
vnregenerate
,
who
are
blind
and
in
darkenes
,
and
without
a
guide
know
not
what
way
to
goe
:
the
naturall
man
perceiues
not
the
things
of
God
.
2.
in
regard
of
the
regenerate
,
who
are
but
as
little
children
,
weake
and
feeble
,
and
cannot
goe
without
a
leader
.
And
therefore
all
of
vs
need
the
leading
of
the
spirit
.
Into
the
wildernes
.
]
This
is
the
fourth
circumstantiall
point
.
A
wildernes
is
taken
in
the
Scripture
two
wayes
:
1.
For
a
place
inhabited
,
although
not
fully
peopled
,
as
Iosh.
15.61
.
six
cities
of
the
Priests
in
the
wildernes
:
and
Iohn
Baptist
came
preaching
in
the
wildernes
of
Iudea
,
because
Zacharie
his
fathers
house
was
there
:
and
1.
King
.
2.
Ioab
was
buried
in
his
owne
house
in
the
wildernesse
.
2.
For
a
place
vtterly
desolate
,
not
inhabited
or
frequented
of
men
,
but
possessed
onely
of
wilde
beasts
:
and
thus
it
is
here
to
be
taken
,
as
Mar.
1.13
.
he
was
with
wilde
beasts
,
vtterly
separate
from
the
society
of
men
.
This
place
Christ
makes
choice
of
by
the
motion
of
the
spirit
,
for
these
reasons
:
1.
In
opposition
to
the
first
Adam
,
2.
That
Christ
might
manifest
both
his
willingnes
to
be
tempted
,
and
his
courage
against
his
enemie
:
the
former
,
in
that
hee
appointeth
a
place
wherein
Satan
might
take
al
aduantage
against
him
:
the
latter
,
in
that
like
a
champion
hee
challengeth
the
field
where
they
two
alone
might
try
it
out
.
A
coward
will
be
ready
to
draw
in
the
streets
,
that
dares
not
looke
a
man
in
the
face
in
the
field
:
But
Christ
appoints
a
field
,
where
Satan
may
haue
all
his
power
against
him
,
and
he
no
helpe
at
all
:
and
by
both
these
hee
shewes
himselfe
the
promised
seed
,
appointed
to
bruise
the
serpents
head
.
3.
That
Christ
beeing
knowne
to
be
the
onely
combatant
and
maintainer
of
the
fight
,
all
the
praise
of
the
conquest
ouer
Satan
might
be
ascribed
to
him
alone
,
and
to
bring
in
no
compartners
with
him
,
as
the
Papists
doe
the
Virgin
Mary
and
other
Saints
;
whereas
Christ
was
therefore
the
onely
conquerour
,
because
he
was
of
infinite
power
,
as
they
are
not
.
4.
In
imitation
of
Moses
at
the
giuing
of
the
law
,
and
Elias
at
the
restoring
of
it
,
the
one
beeing
40.
dayes
in
the
mountaine
,
the
other
40.
dayes
in
the
caue
of
Horeb
:
Christ
at
the
bringing
in
of
the
glorious
Gospell
would
be
answerable
to
those
figures
of
him
,
who
(
as
they
)
commeth
now
out
of
a
sequestred
place
,
wherein
he
was
fitting
himselfe
to
vndertake
so
weighty
a
busines
as
this
is
.
Vse
.
1.
Seeing
the
whole
compasse
of
the
earth
is
Satans
circuit
,
Vse
.
2.
This
sheweth
the
vanity
and
delusion
of
the
Papists
,
who
thinke
the
deuill
is
barred
out
of
Churches
by
their
crucifixes
,
consecrated
hoasts
,
crosses
,
and
holy
water
:
2.
Note
,
Two
are
better
then
one
,
and
woe
be
to
him
that
is
alone
;
if
he
fall
,
hee
hath
none
to
helpe
him
vp
:
and
,
two
are
stronger
then
one
,
a
threefold
cord
is
not
easily
broken
.
Nay
,
God
himselfe
did
see
disaduantage
of
solitarie
life
,
when
he
said
,
It
is
not
good
for
man
to
be
alone
.
When
did
Satan
assault
Eue
,
but
when
she
was
alone
?
when
did
he
Dauid
,
but
being
alone
on
his
gallery
?
when
Lots
daughters
,
but
when
they
were
alone
in
the
caue
?
Gen.
19.30
.
And
therefore
the
deuill
is
delighted
to
walke
through
solitarie
places
,
Matth.
12.43
.
if
he
possesse
any
,
he
carrieth
them
into
solitarie
places
,
Luk.
8.29
.
and
where
doe
coniurers
and
sorcerers
talke
with
the
deuill
,
but
in
woods
and
wildernesses
,
where
Satan
most
easily
appeareth
.
For
these
reasons
:
1.
Because
beeing
a
Prince
of
darkenesse
,
he
hates
the
light
,
and
passeth
all
his
exploits
in
as
much
darkenes
,
secrecie
,
and
silence
as
he
can
.
2.
He
sees
how
easily
we
sinne
,
when
there
is
none
by
to
hinder
vs
from
it
by
feare
or
shame
.
Vse
.
1.
This
ouerthrowes
the
dotage
of
the
Papists
,
who
approoue
and
magnifie
as
meritorious
,
Iohn
Baptist
,
and
Christ
himselfe
,
both
whom
they
finde
in
the
wildernesse
,
we
will
a
little
cleare
this
place
.
Iohn
Baptist
,
whom
Bellarmine
saith
for
his
fare
▪
apparell
,
and
strict
manner
of
liuing
,
was
a
right
patterne
of
true
Eremits
.
True
it
is
,
his
life
was
austere
,
as
his
office
and
calling
was
singular
and
extraordinarie
,
and
no
ground
for
any
ordinary
office
and
order
in
the
newe
Testament
;
wherein
he
is
no
more
to
be
imitated
,
then
in
his
springing
in
the
wombe
at
Maries
presence
,
which
was
an
extraordinarie
testimonie
of
an
extraordinary
person
.
Besides
,
Iohn
beeing
no
minister
of
the
newe
Testament
(
for
the
least
Minister
in
the
kingdome
of
God
is
greater
then
he
:
)
but
the
last
of
the
Prophets
,
and
greater
then
any
of
them
,
how
can
any
order
of
Euangelicall
Ministers
be
raised
from
his
example
?
Further
,
whereas
Christ
himselfe
the
Head
of
our
profession
,
came
eating
and
drinking
,
and
familiarly
conuersed
among
men
for
good
,
why
should
we
not
rather
hold
our selues
to
his
example
,
into
whose
name
we
are
baptized
,
then
Iohns
who
was
an
extraordinarie
forerunner
of
him
?
Lastly
,
we
haue
heard
that
the
wildernesse
wherein
Iohn
liued
,
was
not
such
a
wildernes
as
they
dreame
of
,
vtterly
remote
from
the
societie
of
men
;
but
a
wildernes
,
in
which
were
houses
&
cities
,
yea
his
fathers
house
;
a
wildernesse
though
lesse
peopled
then
the
frequented
places
of
Iudea
,
yet
not
without
people
,
because
it
was
a
wildernesse
wherein
Iohn
preached
,
who
preached
to
men
,
[
*
](A13530-e8190-b)
*
As
their
S.
Francis
did
,
to
shew
his
great
humility
and
charity
.
And
not
to
beasts
;
a
wildernes
wherein
Christ
among
a
multitude
of
people
was
baptized
:
and
so
it
scarce
affordeth
a
colour
of
their
Eremiticall
Orders
,
vowing
such
a
solitary
life
separate
from
all
men
,
which
Iohn
neuer
did
.
not
forsaking
the
assemblies
,
as
the
manner
of
some
is
:
implying
that
to
be
an
vnlawfull
calling
,
which
cannot
but
faile
against
such
duties
of
charity
as
these
be
.
It
were
to
be
wished
,
that
because
the
world
receiueth
no
seasoning
from
them
,
the
vnprofitable
burdens
of
the
earth
were
cast
out
vpon
the
dunghill
,
the
place
which
Christ
himselfe
assigned
vnto
them
.
Vse
.
2.
It
teacheth
those
that
are
troubled
with
temptations
,
to
beware
of
solitary
and
secret
places
,
because
Satan
is
there
the
strongest
:
and
much
lesse
must
they
thrust
themselues
into
desert
places
,
forgetting
their
weaknesse
,
as
though
they
would
with
Christ
offer
battell
,
and
tempt
the
tempter
:
for
this
his
practise
is
no
warrant
for
vs
:
but
they
must
auoide
the
place
so
soone
as
they
can
,
and
get
into
the
society
and
fellowship
of
men
.
Vse
.
3.
Yet
if
God
shall
by
vertue
of
our
calling
draw
vs
into
solitary
places
,
we
must
be
carefull
so
to
carry
our selues
as
wee
may
say
with
Scipio
,
1.
Watch
the
benefit
of
time
,
to
spend
it
best
in
musing
vpon
heauenly
things
,
and
enioy
the
sweet
liberty
of
conuersing
with
God
.
2.
Know
that
no
time
must
be
spent
in
rouing
and
rangeing
thoughts
,
but
must
be
redeemed
from
euill
,
and
vnprofitablenesse
:
and
therefore
choice
must
be
made
of
obiects
presented
,
and
as
little
time
as
may
bee
,
spent
in
worldly
and
indifferent
things
;
and
then
with
as
little
delight
as
may
be
.
Holy
wisedome
is
euer
diminishing
the
loue
of
earthly
things
.
3.
Consider
the
danger
of
sinne
in
thy
solitarines
,
when
feare
,
shame
,
witnesses
,
and
counsellers
are
remooued
,
and
that
there
are
no
open
sinnes
which
are
not
secretly
first
hatched
and
warped
:
and
therefore
,
if
we
muse
on
any
sinne
,
let
it
be
to
ouercome
it
,
and
beware
of
secret
allurements
.
4.
Consider
the
slipperines
and
busines
of
the
heart
,
which
is
a
wandring
thing
,
like
a
mill
euer
grinding
,
euer
in
motion
,
still
setting
vs
on
worke
with
moe
commaundements
then
euer
God
did
:
and
therefore
,
giuing
it
leaue
to
muse
,
we
must
the
better
watch
it
.
To
be
tempted
of
the
deuill
.
]
This
is
the
fift
circumstantiall
point
,
namely
the
end
of
Christs
going
into
the
wildernes
.
Here
consider
two
things
:
1.
the
author
of
the
temptation
,
the
deuill
:
2.
the
end
it selfe
,
to
be
tempted
of
him
.
The
deuill
]
that
is
,
a
wicked
spirit
,
the
Prince
and
captaine
of
the
rest
,
as
we
may
gather
out
of
Matth.
25.41
.
A
wicked
spirit
,
not
by
creation
,
but
by
defection
:
Full
of
wickednes
,
whence
Elima●
the
sorcerer
is
called
the
child
of
the
deuill
,
Act.
13.10
.
because
he
was
full
of
deceit
and
wickednes
:
Full
of
malice
,
a
red
dragon
,
full
of
poysons
,
seeking
nothing
but
destruction
:
Full
of
craft
,
an
old
serpent
,
more
craftie
then
all
the
beasts
of
the
field
:
Full
of
power
,
called
the
Prince
and
God
of
the
world
,
and
the
power
of
darkenesse
:
the
strong
man
keeping
the
●old
:
Principalities
,
powers
,
&c.
The
word
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
traijcio
,
calumnior
;
accuseth
them
before
God
day
and
night
,
Reu.
12.10
.
and
no
maruell
,
seeing
he
durst
accuse
God
himselfe
as
an
enuier
of
mans
happy
estate
,
and
carelesse
of
Christs
estate
here
.
But
especially
he
accuseth
,
1.
Man
to
God
,
as
he
did
Iob
,
Man
to
man
,
stirring
vp
strife
and
contention
from
one
against
another
;
Man
to
himselfe
:
when
he
hath
drawne
a
man
to
many
loathsome
sinnes
,
Cain
,
Achitophel
,
and
Iudas
,
whom
he
brought
to
confesse
their
sinne
,
but
to
deny
Gods
mercy
.
Whence
note
,
1.
the
miserable
estate
of
wicked
men
,
that
serue
such
a
Lord
and
Master
as
the
deuill
is
;
2.
Note
,
how
expressely
Satan
hath
stamped
this
qualitie
as
his
owne
marke
vpon
his
children
,
who
so
liuely
resemble
him
,
as
that
they
haue
his
name
also
giuen
them
,
Tit.
2.3
.
and
2.
Tim.
3.3
.
and
1.
Tim.
3.11
.
For
how
quicke
and
nimble
are
men
to
goe
between
man
and
man
with
tales
and
accusations
,
to
cast
bones
of
enmitie
?
Sometimes
charging
men
openly
or
secretly
with
things
vtterly
vntrue
and
false
,
as
Ziba
dealt
with
Mephibosheth
,
2.
Sam.
16.3
.
sometimes
blazing
infirmities
,
which
loue
would
haue
couered
:
sometimes
aggrauating
with
vehemency
of
words
,
facts
or
speeches
,
which
charity
would
giue
a
fauourable
construction
vnto
,
as
Doeg
pleaded
against
Ahimelec
,
1.
Sam.
22.9
.
sometimes
deprauing
the
truth
by
adding
to
mens
speeches
;
and
this
cost
Christ
his
life
,
his
enemies
adding
,
I
will
destroy
this
Temple
,
and
make
another
in
three
dayes
,
made
with
hands
:
or
diminishing
it
,
by
concealing
that
which
might
make
for
a
man
.
All
which
are
Satanicall
practises
,
who
beeing
the
father
of
lyes
,
would
chase
all
truth
out
of
the
world
.
Thou
shalt
not
walke
about
with
tales
among
thy
people
:
and
consider
,
that
whispering
and
backbiting
are
the
sinnes
of
men
of
a
reprobate
sense
,
Rom.
1.29
.
2.
Receiue
no
false
accusation
:
receiuers
of
stollen
goods
are
accessarie
to
the
theft
:
if
there
were
no
receiuers
,
there
would
be
no
theeues
;
if
no
hearers
,
no
informers
.
Driue
away
the
slaunderer
with
an
angry
countenance
,
as
the
Northwind
driueth
away
raine
,
Prou.
25.23
.
haue
no
pleasure
in
this
sinne
of
another
man
,
Rom.
1.32
.
3.
Doe
thine
owne
busines
,
looke
to
the
duties
of
thine
owne
calling
:
busie-bodies
and
pratlers
are
ioyned
together
,
1.
Tim.
5.13
.
4.
Take
heed
of
enuie
:
malice
neuer
spoke
well
,
it
is
alwaies
suspitious
,
euer
traducing
.
Embrace
the
loue
of
thy
neighbours
person
.
5.
Deale
with
an
other
mans
good
name
,
as
thou
wouldst
haue
him
deale
with
thine
,
if
it
came
in
his
way
.
Consider
thou
maiest
restore
his
goods
,
but
neuer
his
name
:
once
broken
,
euer
a
scarre
.
A
fellon
is
more
tolerable
in
a
commonwealth
then
a
slaunderer
.
6.
In
receiuing
reports
,
excuse
the
person
so
farre
as
thou
canst
;
construe
the
speech
or
fact
in
the
most
fauourable
sense
;
doe
as
thou
wouldst
be
done
to
:
and
if
thou
canst
not
,
aduise
the
reporter
to
looke
to
himselfe
,
Vide
Perald
.
●om.
2.
p.
56●
.
de
detractore
.
and
tell
him
that
in
many
things
we
sinne
all
.
7.
Curse
not
the
deafe
,
saith
the
Scripture
:
now
a
man
that
is
absent
is
a
deafe
man
.
Obiect
.
But
I
speake
the
truth
.
Answ.
But
not
truely
:
1.
without
ground
,
thou
art
vncalled
and
vnsworne
;
thou
doest
it
not
by
way
of
charitable
admonition
to
the
partie
himselfe
or
others
.
2.
Not
in
a
good
manner
,
without
loue
,
pitie
,
sorrow
;
nay
,
thou
reioycest
rather
in
thy
tale
.
3.
Not
to
any
other
end
but
to
fill
mens
mouths
with
prattle
,
and
bring
thy
brother
into
contempt
.
And
why
speakest
thou
no
good
of
him
as
well
as
euill
,
but
art
like
a
swine
in
a
garden
,
that
leaues
all
the
sweet
flowers
to
digge
or
wallow
in
a
dunghil
.
Motiues
to
lay
aside
and
abhorre
calumniation
and
slaundring
.
1.
Charity
is
not
suspitious
,
2.
Wee
haue
a
common
prouerbe
,
A
man
museth
as
he
vseth
;
as
himselfe
vseth
to
doe
,
so
he
imagineth
of
another
:
and
therefore
to
iudge
lewdly
of
another
vpon
bare
suspition
,
is
commonly
a
note
of
a
lewd
person
:
those
that
are
so
readie
to
taxe
men
of
hypocrisie
,
commonly
are
hypocrites
themselues
.
3.
It
is
a
question
among
the
schoolemen
,
whether
a
man
that
hath
impayred
anothers
good
name
,
be
bound
to
restore
as
hee
that
hath
pilfered
his
goods
;
and
it
is
concluded
by
all
the
Doctors
,
that
he
is
bound
in
conscience
,
because
a
good
name
is
better
then
all
riches
,
saith
Salomon
:
and
because
it
hath
more
enemies
then
our
goods
,
euen
this
law
of
restitution
and
satisfaction
should
be
of
force
to
keep
them
off
vs
:
and
if
the
law
bind
him
that
steales
our
goods
,
to
restore
5.
fold
,
certainly
he
that
stealeth
our
name
,
is
bound
to
restore
50.
fold
,
because
it
is
so
farre
aboue
a
mans
substance
,
and
the
blot
is
neuer
wiped
away
.
If
serpents
sting
vs
,
or
mad
dogges
,
or
venemous
beasts
bite
vs
,
there
is
some
remedy
;
but
against
the
tongue
of
the
slaunderer
there
can
none
be
found
.
4.
It
is
one
of
the
sinnes
against
the
ninth
commaundement
,
to
heare
our
neighbour
falsly
accused
,
and
not
to
cleare
him
if
we
be
able
.
Ionathan
when
he
saw
Saul
stirred
vp
by
tale-bearers
against
Dauid
,
spake
boldly
in
his
defence
;
and
said
,
Why
shall
he
die
?
what
euill
hath
he
done
?
And
Nicodemus
,
when
he
saw
the
Scribes
and
Pharises
so
set
against
Christ
,
that
they
would
haue
condemned
him
beeing
absent
and
vnheard
,
stood
vp
,
and
said
,
Doth
our
law
condemne
any
before
it
heare
him
,
and
know
what
he
hath
done
?
A
good
rule
for
vs
how
to
carry
our selues
towards
all
Christians
.
5.
We
must
hold
vs
to
our
rule
,
to
iudge
no
man
before
the
time
,
1.
Cor.
4.5
.
and
if
no
man
,
then
,
1.
No●
our
superiours
:
people
must
not
bolt
out
opprobrious
words
against
their
Pastors
and
Teachers
:
sinne
is
aggrauated
by
the
person
against
whom
it
is
committed
:
to
reuile
an
ordinary
man
is
odious
,
but
much
more
to
reuile
the
father
of
our
soules
or
bodies
,
Pastors
or
Parents
.
2.
Not
godly
men
and
professors
of
the
Gospell
,
as
to
charge
them
with
hypocrisie
,
and
traduce
with
violence
that
which
would
receiue
a
charitable
construction
.
Heb.
6.9
.
3.
Not
such
as
in
whom
Gods
graces
shine
more
eminently
then
in
others
,
through
pride
or
enuie
:
this
is
a
high
sinne
,
and
cost
Christ
his
life
:
yea
to
disgrace
and
obscure
Gods
gifts
,
which
ought
to
be
acknowledged
with
thankfulnesse
,
is
in
the
skirts
of
that
vnpardonable
sinne
,
and
had
need
be
stayed
betimes
:
for
it
is
to
hate
goodnesse
;
and
if
it
did
hate
it
because
it
is
goodnesse
,
it
were
farre
more
dangerous
.
3.
Note
:
seeing
Satan
is
such
an
Arch-accuser
,
and
that
his
speciall
hatred
is
against
goodnes
,
Luther
,
Caluin
,
Beza
,
Bucer
,
and
the
rest
,
as
the
layers
of
sedition
and
rebellion
;
and
as
lamentable
,
that
such
as
preach
the
same
holy
doctrine
as
they
did
,
should
vnder
the
titles
of
Puritans
and
Schismatikes
be
coupled
with
Papists
,
yea
accounted
worse
.
And
no
maruell
,
if
the
whole
profession
of
religion
be
accused
,
and
religious
persons
made
the
songs
of
the
abiect
,
and
scum
of
the
land
,
because
the
deuill
is
an
accuser
.
When
the
deuill
layes
off
his
name
and
nature
,
and
ceaseth
to
be
a
deuill
,
it
will
be
otherwise
,
but
not
till
then
.
But
let
such
as
would
be
wise
by
Gods
wisedome
,
labour
to
see
Satans
malice
in
all
this
;
and
that
,
if
to
be
accused
bee
sufficient
,
who
can
be
innocent
?
4.
Note
:
seeing
Satan
is
such
an
accuse●
of
vs
in
himselfe
and
his
instruments
,
to
God
,
to
men
,
and
to
our
owne
consciences
;
how
carefull
ought
we
to
be
in
our
whole
conuersation
to
stop
Satans
mouth
,
Rules
to
become
inoffensiue
and
vnreprooueable
,
and
so
stop
the
mouth
of
Satan
:
To
be
tempted
.
]
The
word
to
be
tempted
is
spoken
of
,
1.
God
,
2.
Man
,
3.
Satan
;
all
tempt
.
I.
God
tempteth
,
1.
when
he
prooueth
the
graces
of
his
children
:
so
hee
prooued
Abraham
,
Gen.
22.1
.
and
Iob.
c.
7.
v.
18.
2.
when
he
discouereth
the
sinne
and
corruption
which
lurketh
in
them
:
and
thus
God
tempted
the
Israelites
,
who
,
when
their
desires
in
the
wildernes
were
not
satisfied
,
vsually
broke
out
into
murmuring
and
impatiencie
,
and
shewed
naughty
hearts
,
full
of
distrustfulnes
.
And
thus
God
is
said
to
lead
into
temptation
,
when
beeing
prouoked
to
wrath
,
he
withdraweth
his
grace
,
that
so
his
children
by
their
falls
might
see
their
weaknes
,
as
Dauid
and
Peter
;
and
that
the
wicked
might
in
iustice
be
prepared
to
iudgement
,
as
Pharaoh
burst
into
blasphemie
,
Achitophel
hanged
himselfe
through
impatiencie
,
and
Saul
vsed
vnlawfull
meanes
to
escape
his
crosse
.
II.
Man
tempteth
,
1.
God
,
two
wayes
.
2.
Man
,
Man
tempteth
others
,
1.
When
vpon
iust
occasion
,
Man
tempteth
himselfe
two
wayes
:
III.
Satan
tempteth
,
and
in
his
tempting
goeth
beyond
all
these
:
Now
thus
God
cannot
tempt
to
euill
:
he
withdraweth
his
spirit
,
by
outward
occasions
he
brings
to
light
the
sinnes
of
men
;
and
punisheth
one
sinne
with
an
other
,
but
mooueth
no
man
to
euill
,
and
much
lesse
driueth
him
to
it
,
and
least
of
all
infuseth
wickednesse
into
any
mans
heart
;
which
to
thinke
were
high
blasphemie
.
So
men
by
tempting
may
stirre
vp
corruption
in
others
,
but
to
infuse
wickednesse
into
the
heart
,
belongs
onely
to
Satan
,
because
of
his
spirituall
nature
,
and
ready
entercourse
with
our
spirits
.
Now
seeing
these
temptations
of
the
deuil
are
so
wicked
,
comming
from
euill
,
and
tending
to
euill
,
two
points
are
worthy
our
consideration
:
1.
How
Christ
,
beeing
so
holy
and
powerfull
,
could
be
tempted
of
the
deuill
.
2.
Why
he
would
bee
so
tempted
.
For
the
former
.
1.
It
is
not
against
the
holinesse
of
Christ
to
be
subiect
to
temptation
without
sinne
,
Christ
was
tempted
,
and
like
vs
in
all
things
,
yet
without
sinne
:
and
Christ
himselfe
,
Ioh.
14.30
.
The
Prince
of
this
world
commeth
,
and
hath
nought
in
mee
,
that
is
,
no
sinne
at
all
:
yet
it
is
hard
to
be
conceiued
,
and
therefore
we
will
explaine
it
by
these
propositions
.
1.
That
temptation
that
wholly
riseth
from
another
,
and
not
from
a
mans
selfe
,
is
not
necessarily
mixed
with
sinne
:
But
such
were
the
temptations
of
Satan
to
Christ
,
wholly
hatched
by
the
deuill
:
for
there
was
no
manner
of
euill
thought
,
no
corruption
in
the
holy
person
of
Christ
for
any
such
to
rise
forth
of
.
We
indeed
haue
many
temptations
arising
out
of
our
owne
corruptions
,
which
are
sinne
in
the
beginning
,
though
no
consent
be
giuen
vnto
them
,
but
are
presently
resisted
:
but
no
such
thing
could
be
in
the
holy
nature
of
Christ
.
A
fire
kindled
within
the
house
is
dangerous
;
but
the
lightning
comming
from
without
,
beeing
but
a
flash
,
is
without
danger
.
Ioseph
allured
by
the
words
of
his
Mistresse
,
resisted
and
fled
away
,
Gen.
39.12
.
this
was
not
his
sinne
.
And
Hezekiah
,
prouoked
to
distrust
by
Rabshakies
rayling
letter
,
resisted
and
was
confident
,
2.
King
.
19.10
.
it
was
not
his
sinne
:
the
temptation
was
wholly
without
.
2.
Those
temptations
,
which
are
offered
by
others
,
either
by
voice
,
gesture
,
or
outward
obiects
;
or
else
by
inward
thoughts
,
vtterly
abhorred
,
without
the
least
liking
,
are
not
the
sinnes
of
them
that
are
tempted
;
their
exercises
and
trialls
they
be
,
not
their
sinnes
:
But
such
were
the
temptations
of
Christ
;
hee
was
troubled
and
vexed
with
them
,
as
appeares
by
his
Auoide
Satan
;
and
the
voices
and
obiects
carried
to
his
eare
and
eye
;
yea
motions
to
infidelitie
,
couetousnesse
,
and
idolatrie
,
to
his
mind
;
but
yet
by
the
perfect
light
of
his
minde
,
and
the
vnchangeable
holinesse
of
his
will
,
were
instantly
repelled
,
and
gained
not
the
least
affection
,
and
much
lesse
left
the
least
infection
behind
them
.
True
it
is
,
that
euill
thoughts
cast
into
our
mindes
,
can
hardly
be
cast
out
without
some
taint
:
for
we
are
ready
as
tinder
to
receiue
such
sparkles
;
we
must
pause
vpon
them
,
till
they
gaine
some
delight
,
if
not
content
.
But
it
was
not
so
with
Christ
,
whose
perfect
holinesse
was
as
water
to
quench
all
such
sparkles
.
3.
Of
temptation
there
are
three
degrees
:
Hence
note
:
1.
Seeing
Christ
himselfe
of
so
holy
condition
was
subiect
to
be
tempted
,
let
no
man
liuing
looke
to
be
exempted
from
temptations
.
Our
Lord
Iesus
that
had
no
inward
corruption
to
stirre
vp
any
motion
in
him
,
cannot
auoide
outward
obiects
and
perswasions
to
sinne
.
But
our
case
is
farre
otherwise
:
for
suppose
there
were
no
deuill
assayling
vs
,
no
outward
obiect
that
could
be
presented
to
vs
,
yet
we
are
tempted
and
led
away
by
our
owne
concupiscence
;
we
need
no
moouing
or
stirring
,
but
runne
headlong
of
our selues
into
sinne
.
If
we
had
no
enemies
to
batter
downe
our
wals
and
holds
without
vs
,
we
haue
inward
and
domesticall
rebels
and
traytors
,
which
continually
betray
vs
.
Where
is
the
man
now
that
boasts
he
was
neuer
tempted
,
and
hee
hath
so
strong
a
faith
,
and
is
of
such
holinesse
,
as
he
defieth
Satan
,
and
will
spit
in
his
face
,
and
he
neuer
was
molested
by
him
?
But
pitifull
is
this
delusion
:
Is
thy
faith
stronger
,
thy
holines
greater
then
Christs
?
No
,
no
,
Satan
is
gone
away
with
all
,
the
strong
man
hath
all
in
peace
,
els
thou
shouldst
heare
of
him
,
and
tell
me
an
other
tale
.
This
example
of
Christ
well
considered
,
would
teach
thee
another
lesson
,
namely
,
like
a
wise
man
,
1.
to
expect
temptations
.
2.
learne
to
resist
them
as
Christ
did
.
3.
that
the
greatest
temptation
of
all
is
,
2.
Note
hence
,
that
all
Satans
temptations
,
bee
they
neuer
so
hellish
and
violent
,
yet
cannot
hurt
vs
if
we
yeeld
not
to
them
.
He
neuer
more
fiercely
assailed
any
then
Christ
himselfe
,
yet
Christ
,
giuing
no
way
to
him
,
was
a
little
troubled
and
grieued
,
but
not
hurt
.
3.
Note
:
in
that
therefore
Christ
fully
ouercame
,
and
was
not
touched
with
temptation
,
because
by
the
perfection
of
his
holinesse
he
resisted
at
the
first
,
we
must
learne
this
wisedome
;
if
wee
would
not
fall
by
temptation
,
to
resist
the
first
motions
,
and
beat
backe
the
first
assault
,
which
is
a
great
aduantage
.
For
,
if
Sathan
can
get
vs
to
rest
vpon
his
suggestion
,
he
presently
hopes
for
consent
,
and
then
hasteneth
the
execution
forward
:
for
the
partie
is
wonne
,
and
the
meanes
of
executing
shall
not
be
farre
to
seeke
.
Hence
are
we
commaunded
,
to
giue
no
place
to
the
deuill
,
but
to
breake
the
head
of
the
serpent
,
hit
Goliah
in
the
forehead
,
tread
on
sinne
in
the
shell
,
and
dash
Satans
brood
against
the
stones
while
they
are
infants
.
For
,
to
be
ruled
at
his
will
.
It
is
in
the
recouerie
of
the
soules
health
,
as
in
the
bodies
;
it
is
more
easily
obtained
,
if
the
disease
be
met
with
at
the
first
assault
.
The
second
point
considerable
is
,
Why
Christ
would
bee
tempted
.
For
we
must
thinke
,
We
may
well
assure
our selues
,
that
it
beeing
in
his
power
,
he
would
neuer
so
voluntarily
haue
yeelded
himselfe
to
such
an
vnpleasant
combate
with
so
fowle
an
enemie
,
had
there
not
been
very
waighty
and
vrgent
causes
.
And
these
we
shall
see
most
specially
respecting
vs
rather
then
himselfe
:
he
was
incarnate
,
not
for
himselfe
,
but
for
vs
:
he
suffered
in
our
nature
,
not
for
himselfe
,
but
for
vs
,
that
by
his
stripes
we
might
be
healed
:
he
subdued
and
vanquished
the
deuill
,
not
for
himselfe
,
who
was
neuer
vnder
his
power
,
but
for
vs
;
and
so
was
tempted
,
not
for
himselfe
,
but
for
vs
;
and
that
for
these
reasons
:
1.
That
he
might
through
temptation
winne
that
,
which
the
first
Adam
through
temptation
lost
,
and
that
as
our
fall
was
begun
by
temptation
,
so
also
might
our
deliuerance
;
that
as
the
serpent
by
tempting
the
woman
,
bereaued
vs
of
our
happinesse
;
so
the
same
serpent
,
by
tempting
this
seed
of
the
woman
,
might
against
his
will
helpe
vs
to
our
happinesse
againe
.
2.
That
by
his
temptation
he
should
not
onely
ouercome
ours
,
as
by
his
death
he
destroyed
ours
;
but
by
his
resistance
to
leaue
vs
a
patterne
how
to
resist
the
deuill
.
He
is
the
cheife
doctor
,
who
not
onely
teacheth
by
precept
,
but
by
vnfayling
example
,
how
we
may
rise
from
vnder
temptation
.
He
might
haue
driuen
backe
the
deuill
with
a
word
,
but
then
had
we
wanted
the
benefit
of
his
example
,
which
hath
both
shewed
vs
our
coat-armour
,
and
the
right
manner
of
vsing
it
as
he
did
.
As
a
faithfull
captaine
,
hee
traines
his
souldiers
,
and
as
Gideon
said
to
his
souldiers
,
What
yee
see
me
doe
,
that
doe
you
.
3.
That
he
might
be
more
able
to
succour
them
that
be
tempted
.
Heb.
2.18
.
for
in
that
he
suffered
,
and
was
tempted
,
he
is
able
to
succour
them
that
are
tempted
:
And
Christ
by
beeing
tempted
was
enabled
thereunto
sundry
wayes
:
the
tempter
,
and
of
the
misery
,
danger
,
weaknes
of
the
tempted
,
so
farre
as
without
sinne
he
could
,
he
had
not
beene
so
able
to
succour
them
that
are
tempted
,
as
now
he
is
.
4.
That
by
his
temptation
he
might
minister
sundrie
grounds
of
comfort
vnto
vs
:
as
1.
That
our
temptations
and
trialls
are
not
signes
of
Gods
wrath
,
no
more
then
they
were
to
Christ
,
of
whom
he
had
immediately
before
witnessed
that
he
was
the
sonne
of
his
loue
:
but
exercises
,
which
the
Lord
in
wisedome
vseth
for
the
good
of
his
children
.
If
it
had
beene
euill
to
be
tempted
,
Seeing
Christ
was
tempted
,
vnder
our
feet
too
,
Rom.
16.20
.
Obiect
.
Oh
but
we
are
yet
mightily
assailed
,
and
in
great
perplexity
.
Answ.
God
suffereth
Satan
still
to
tempt
and
trie
vs
,
and
he
doth
it
busily
,
because
his
time
is
short
:
but
yet
,
though
the
Lord
will
haue
our
graces
tryed
,
and
will
see
our
courage
and
valour
,
yet
he
hath
him
vnder
his
feet
,
and
in
his
cheine
,
so
as
we
resist
a
conquered
aduersarie
;
and
,
a
little
exercise
beeing
ouerpast
,
we
shall
also
haue
him
vnder
our
feete
.
In
that
Christ
was
pleased
to
be
assailed
with
sundry
temptations
,
The
former
,
that
we
might
drawe
power
and
vertue
from
him
to
ouercome
as
he
did
,
The
latter
,
that
we
might
not
giue
place
to
the
deuill
,
though
hee
should
assault
vs
againe
,
and
againe
,
no
more
then
Christ
did
;
that
we
might
learne
of
him
what
weapon
to
vse
,
and
in
what
manner
to
vse
it
,
both
to
defend
our selues
,
and
offend
our
enemie
;
therefore
would
he
not
onely
ouercome
one
temptation
,
but
many
,
one
in
the
necke
of
another
,
for
our
instruction
and
imitation
:
And
hence
we
are
commanded
to
looke
vp
to
Iesus
that
endured
such
speaking
against
of
sinners
,
Heb.
12.3
.
Hence
we
haue
a
notable
proppe
of
our
faith
,
that
we
haue
an
High
Priest
,
HAuing
spoken
of
Christs
entrance
into
the
wildernes
,
which
is
the
former
part
of
his
Preparation
to
the
combate
,
we
come
now
to
the
latter
,
which
is
the
expecting
of
his
enemie
:
and
in
this
there
are
to
bee
●●nsidered
,
1.
His
furniture
,
or
how
hee
was
appointed
:
2.
His
companie
,
or
how
he
was
attended
:
3.
His
exercise
,
or
how
he
was
employed
.
The
first
Luke
hath
,
chap.
4.
v.
1.
he
was
full
of
the
holy
Ghost
.
The
second
Marke
hath
,
chap.
1.
v.
13.
he
was
among
the
wilde
beasts
.
The
third
is
twofold
:
1.
that
he
fasted
40.
dayes
,
and
40.
nights
,
as
all
the
Euangelists
say
.
2.
that
all
that
while
he
was
tempted
with
lesser
onsets
,
as
S.
Luke
hath
it
,
chap.
4.
v.
2.
First
,
Christ
went
armed
to
the
combate
with
Satan
,
hee
was
full
of
the
Holy
Ghost
;
which
had
formerly
lighted
vpon
him
in
the
shape
of
a
doue
,
and
had
so
extraordinarily
fenced
him
with
graces
of
sanctification
aboue
measure
,
that
there
was
no
roome
to
fasten
any
temptation
vpon
him
.
The
vessell
that
is
full
,
no
more
liquor
can
be
conueyed
into
it
:
Christ
was
so
full
of
the
Holy
Ghost
,
his
nature
so
perfectly
holy
and
fully
sanctified
,
as
that
not
a
contrary
motion
could
once
inuade
him
.
Obiect
.
But
some
of
the
Saints
,
as
Iohn
Baptist
and
Steuen
,
haue
been
full
of
the
holy
Ghost
,
and
yet
haue
been
foyled
by
temptation
.
Answ.
There
is
a
twofold
filling
:
1.
absolute
and
perfect
,
which
is
beyond
all
measure
;
a
speciall
priuiledge
of
Christ
,
who
must
be
filled
for
himselfe
and
all
his
members
.
2.
comparatiue
and
imperfect
,
in
measure
:
so
those
holy
men
in
respect
of
themselues
at
some
other
time
,
or
in
respect
of
other
common
men
,
might
be
said
to
be
filled
,
namely
aboue
the
ordinary
measure
:
But
neuer
was
any
Saint
so
filled
but
that
he
had
great
emptines
,
and
much
roome
for
Satan
,
to
frame
and
forge
his
temptations
in
.
When
God
doth
bring
his
children
into
the
wildernesse
,
that
is
,
into
temptation
,
he
armeth
them
with
sufficient
power
to
withstand
it
.
2.
Cor.
12.8
.
when
Paul
was
vexed
with
an
extraordinarie
temptation
,
he
prayed
thrice
,
or
often
;
and
answer
was
giuen
,
My
grace
is
sufficient
for
thee
:
where
by
grace
,
is
not
meant
the
free
fauour
of
God
,
as
in
many
places
,
but
the
power
and
strength
of
the
Holy
Spirit
,
which
was
a
gift
of
grace
,
enabling
him
to
stand
vnder
it
.
And
this
is
that
which
Gods
children
may
expect
;
not
to
be
exempted
from
temptation
,
nor
from
much
molestation
,
nor
from
many
knocks
,
and
foiles
,
which
bring
them
much
sorrow
:
but
yet
at
length
God
,
whose
hand
is
vnder
them
,
brings
them
through
all
.
For
so
it
is
in
1.
Cor.
10.13
.
God
is
faithfull
,
and
will
not
suffer
you
to
be
tempted
aboue
that
ye
are
able
,
but
with
euery
temptation
will
giue
an
issue
.
In
which
place
the
Apostle
distinguisheth
of
temptations
;
Some
are
so
deadly
and
diabolicall
,
as
a
man
is
drowned
and
neuer
swimmes
out
of
them
:
these
we
must
pray
against
,
Lead
vs
not
into
temptation
:
Others
rise
of
humane
imbecillity
,
and
are
such
as
men
can
beare
,
by
which
God
tryeth
the
graces
of
his
,
and
manifesteth
their
infirmity
,
and
out
of
which
his
grace
giueth
euasion
and
deliuerance
,
seeme
they
neuer
so
dangerous
:
as
for
example
;
what
a
great
temptation
was
that
of
Israel
in
the
red
sea
?
yet
God
brought
them
out
of
it
.
So
for
euill
of
sinne
;
What
strong
temptations
were
they
that
seased
on
Peter
,
Dauid
,
Salomon
,
wherein
they
seemed
vtterly
lost
?
Yet
the
Lord
held
vnder
his
hand
,
and
left
them
sufficient
grace
to
raise
them
againe
:
Gods
faithfulnes
was
such
to
Dauid
and
Salomon
;
and
Christs
prayer
,
that
Peters
faith
did
not
vtterly
faile
.
1.
We
are
the
Lords
souldiers
and
seruants
,
and
therefore
he
will
helpe
vs
:
O
thou
my
God
,
saue
thy
seruant
,
that
trusteth
in
thee
.
And
this
is
Gods
manner
of
dealing
:
When
he
hath
a
great
worke
or
triall
for
his
children
,
he
armes
them
with
boldnes
,
constancie
,
and
courage
;
as
Sampson
,
when
he
was
to
encounter
many
Philistims
,
what
a
measure
of
strength
was
he
endued
withal
?
When
the
Prophets
were
to
be
sent
to
rebellious
and
stubborne
people
,
the
Lord
made
their
faces
as
brasen
walls
,
Ierem.
1.18
.
and
as
adamants
,
Ezek.
3.9
.
The
Apostles
,
beeing
called
to
the
great
function
of
calling
in
the
whole
world
,
the
Holy
Ghost
fell
first
vpon
them
,
&
furnished
them
with
singular
gifts
fit
for
that
calling
.
How
boldly
Peter
preached
and
professed
Christ
at
Ierusalem
to
the
beards
of
those
that
had
put
him
to
death
,
euen
the
Rulers
and
Elders
,
appeares
in
Act.
4.8
.
but
the
cause
of
this
was
,
that
hee
was
full
of
the
Holy
Ghost
.
The
like
we
may
obserue
in
Elias
his
reforming
of
Gods
worship
;
and
in
the
restoring
of
religion
by
Luther
,
who
was
wonderfully
gifted
,
1.
with
vndaunted
courage
,
as
appeares
in
his
burning
the
Popes
decrees
,
and
his
disputation
at
Wormes
:
2.
with
feruent
prayer
:
3.
with
admirable
and
heauenly
preaching
.
So
the
faithfull
witnesses
and
Martyrs
that
are
called
to
a
hote
brunt
,
are
first
armed
with
a
singular
spirit
,
as
that
Protomartyr
Steuen
,
Act.
6.8.10
.
who
was
full
of
the
Holy
Ghost
,
full
of
faith
and
power
,
full
of
wisedome
and
grace
,
that
they
were
not
able
to
resist
the
wisedome
and
spirit
by
which
he
spake
.
And
was
it
not
so
in
Q
Maries
daies
,
that
poore
creatures
were
lifted
vp
with
such
excellent
spirits
,
as
that
all
the
learning
and
wisedome
of
the
Doctors
,
or
all
the
power
of
authoritie
could
not
daunt
them
,
but
onely
those
vnmercifull
arguments
of
fire
and
faggot
,
could
put
them
to
silence
?
2.
The
battell
and
cause
is
Gods
,
3.
He
hath
armed
vs
with
his
owne
armour
,
and
furnished
vs
with
his
owne
strength
,
the
sword
of
the
Spirit
is
not
so
blunt
,
the
sheild
of
faith
is
not
so
dull
,
the
breast-plate
of
righteousnesse
is
not
so
thinne
,
as
to
receiue
euery
bullet
that
comes
,
to
hurt
vs
.
4.
Christ
hath
made
vs
members
of
his
owne
body
:
and
when
the
head
can
with
patience
suffer
the
members
,
Obiect
.
2.
Cor.
1.8
.
We
were
pressed
out
of
measure
,
passing
strength
,
insomuch
that
we
despaired
euen
of
life
.
Answ.
1.
The
Apostle
speakes
of
humane
strength
,
which
could
neuer
haue
passed
through
those
trialls
:
but
the
power
and
strength
of
God
shewed
them
an
issue
.
2.
The
Apostle
speakes
according
to
the
sence
of
his
flesh
,
and
what
they
were
in
their
owne
feeling
;
as
it
is
plaine
in
the
reason
of
his
deliuerance
in
the
next
words
,
That
we
should
not
trust
in
our selues
,
but
in
God
that
raiseth
the
dead
.
3.
The
very
scope
of
the
place
is
to
shew
,
not
the
vnmeasurablenesse
of
affliction
,
but
a
great
measure
of
them
,
thereby
to
amplifie
Gods
mercy
.
Vse
.
We
should
not
be
discouraged
,
though
our
trialls
be
very
great
:
for
we
shall
not
want
sufficient
strength
to
carrie
vs
through
them
.
Yea
,
let
vs
checke
our
weaknes
,
while
we
torment
our selues
with
needles
feares
,
that
God
takes
little
or
no
knowledge
of
our
trialls
,
or
will
withdraw
his
grace
,
and
absent
himselfe
for
euer
.
No
,
he
tenders
the
weakenes
of
his
chosen
,
on
whom
although
the
Spirit
fall
not
so
visibly
as
vpon
Christ
,
yet
by
vertue
hereof
they
haue
the
secret
distilling
,
and
sensible
,
yea
forcible
working
of
the
Spirit
in
their
hearts
;
such
graces
of
faith
,
hope
,
patience
,
and
boldnes
(
in
case
they
keepe
their
watch
)
as
whereby
they
may
as
surely
perswade
themselues
of
victory
,
as
if
they
had
receiued
the
Holy
Ghost
visibly
as
Christ
did
.
Therefore
wee
may
trust
perfectly
on
this
grace
,
and
waite
Gods
time
for
his
full
manifestation
of
it
:
the
iust
liueth
by
faith
,
and
maketh
not
hast
:
Iob
,
if
the
Lord
killed
him
,
would
still
trust
.
Remember
M.
Robert
Glou●r
that
blessed
Martyr
at
Couentry
,
crying
to
his
friend
Austen
,
He
is
come
,
he
〈◊〉
come
:
●e
looked
for
the
Holy
Ghost
two
or
three
dayes
before
,
and
made
great
moane
that
he
came
not
;
yet
he
continued
waiting
,
and
he
came
at
length
,
but
not
before
he
came
to
the
sight
of
the
stake
.
Secondly
,
of
the
company
of
Christ
,
and
how
he
was
attended
:
Marke
addeth
that
circumstance
,
chap.
1.
v.
13.
He
was
also
with
the
wilde
beasts
.
Which
is
not
to
be
passed
without
vse
,
because
the
Spirit
of
God
pleased
to
record
it
.
The
Popish
writers
say
,
that
the
cause
hereof
was
,
that
the
wilde
beasts
should
come
and
doe
homage
to
him
their
Lord
,
as
they
did
to
Adam
.
But
this
is
a
deuise
of
mans
braine
:
for
although
Christ
deserued
honour
and
homag●
from
all
creatures
,
men
and
Angels
,
yet
this
is
not
the
time
and
place
to
receiue
it
:
yea
they
forget
,
that
Christ
went
into
the
wildernesse
to
be
humbled
in
a
speciall
manner
.
Besides
,
the
text
mentioneth
other
businesse
wherein
Christ
was
for
those
40.
dayes
employed
,
as
in
the
next
branch
we
are
to
heare
.
But
the
true
and
proper
causes
were
these
:
the
wildernesse
.
And
we
know
,
that
there
were
some
figures
,
which
might
shadow
▪
the
temptation
in
this
place
;
as
Exod.
17.7
.
it
is
called
the
place
of
temptation
,
Massah
and
Meribah
,
because
of
contending
and
tempting
the
Lord
;
here
the
Lord
was
contended
with
and
tempted
.
Againe
,
Exod.
16.4
.
this
was
the
place
wherein
the
Lord
shewed
them
,
that
man
liueth
not
by
bread
alone
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
:
compare
it
with
,
Deut.
8.3
.
This
also
was
the
wildernesse
,
in
which
Moses
and
Elias
fasted
40.
dayes
;
and
if
it
were
not
the
same
,
it
must
needs
be
figured
by
it
.
But
it
is
no
article
of
faith
,
to
be
stood
vpon
or
contended
about
.
2.
This
circumstance
of
history
is
added
,
to
shew
how
helpelesse
Christ
was
,
without
all
helpe
and
comfort
of
man
,
where
he
could
looke
for
no
succour
from
any
earthly
creature
or
worldly
means
,
nay
all
the
meanes
against
him
.
3.
To
shew
that
his
power
was
so
much
the
more
manifest
,
in
that
when
Satan
had
him
at
the
greatest
aduantage
,
and
all
the
meanes
set
against
him
,
yet
he
goes
away
victor
;
and
that
none
could
share
with
him
in
the
praise
of
the
victory
,
but
it
belonged
to
him
of
all
the
seed
of
women
.
4.
To
shew
the
power
of
the
Son
of
God
,
who
could
liue
peaceably
among
the
wilde
beasts
,
who
,
if
he
had
been
a
common
and
weake
man
,
had
beene
certainly
eaten
vp
of
them
.
Quest.
How
could
Chist
liue
peaceably
and
safely
among
the
wilde
beasts
?
Answ.
When
Daniel
was
cast
into
the
den
,
the
Lyons
spared
him
,
but
not
through
the
disposition
of
their
nature
(
for
presently
they
deuoured
his
enemies
)
but
the
text
ascribeth
it
to
two
causes
:
1.
to
the
Angel
of
God
,
that
stopped
their
mouths
.
2.
because
he
beleeued
in
his
God
,
which
,
besides
the
faith
whereby
he
was
iustified
,
was
euen
a
faith
in
the
miracle
,
by
which
he
was
strengthned
at
this
time
.
But
I
take
it
,
another
reason
may
be
giuen
of
Christs
peaceable
conuerse
among
the
sauage
creatures
,
namely
,
because
he
was
endued
with
the
perfect
image
of
God
,
and
they
did
acknowledge
him
as
their
Lord
,
euen
as
they
did
Adam
before
the
fall
;
which
is
a
speciall
priuiledge
of
the
state
of
innocencie
.
Vse
.
This
should
both
humble
vs
,
to
see
the
little
good
that
is
left
in
our
nature
,
and
also
vrge
vs
to
seeke
the
renewing
of
it
.
And
it
should
terrifie
wicked
men
,
who
,
resisting
Christ
in
his
word
,
members
,
graces
,
yea
persecuting
him
in
his
Saints
,
shew
themselues
more
sauage
then
the
creatures
:
the
wilde
beasts
will
acknowledg
him
that
doth
him
good
;
but
the
wicked
man
spurns
against
him
.
Daniel
was
more
safe
among
the
lyons
then
his
enemies
;
and
Dauid
was
compassed
with
ramping
lyons
.
Note
.
2.
This
affoardeth
vs
a
ground
of
comfort
,
that
when
the
state
of
the
Church
is
afflicted
,
led
into
the
wildernesse
,
enuironed
with
men
for
their
dispositions
as
wilde
and
fierce
as
Tygres
,
Lyons
,
Leopards
,
Cockatrices
(
for
so
naturall
men
are
described
,
Isa.
11.
)
yet
it
is
in
no
worse
state
then
Christ
himselfe
once
was
:
and
as
Christ
was
in
the
midst
of
wilde
beasts
,
and
was
not
hurt
,
so
shall
his
members
be
;
they
may
be
molested
and
afraid
of
danger
by
them
,
yea
assaulted
and
slaine
,
but
not
hurt
.
If
the
Spirit
lead
thee
into
the
wildernesse
as
he
did
Christ
,
thou
mayest
be
secure
;
if
for
good
conscience
and
Gods
religion
thou
beest
set
vpon
,
thou
shalt
not
be
hurt
,
as
the
Martyrs
were
not
.
Note
.
3.
In
that
our
Sauiour
now
is
safe
enough
,
when
all
the
meanes
of
safety
and
comfort
are
set
against
him
,
we
must
learne
to
depend
vpon
him
,
if
we
shall
come
into
the
like
case
:
when
we
haue
no
way
to
help
our selues
,
all
meanes
faile
,
Rules
to
carry
our selues
by
faith
in
the
outward
meanes
:
I.
Where
they
be
.
1.
Faith
neglecteth
not
good
meanes
where
they
be
,
Note
4.
NOw
we
come
to
the
third
point
in
Christs
expectation
of
his
enemie
,
namely
,
his
imployment
;
and
that
out
of
the
Euangelists
is
gathered
to
be
twofold
:
1.
Fasting
,
to
which
he
ioyned
praier
without
all
doubt
:
this
S.
Matthew
hath
,
that
he
fasted
forty
dayes
&
forty
nights
.
2.
Temptation
,
by
lighter
onsets
,
as
Luke
saith
plainely
,
he
was
forty
daies
there
tempted
of
the
deuill
,
and
after
that
he
was
hungry
;
and
then
began
these
three
temptations
.
In
his
fast
,
consider
three
things
:
1.
what
kind
of
fast
it
was
.
2.
the
reasons
of
it
.
3.
the
continuance
,
fourty
dayes
,
and
fourtie
nights
.
For
the
first
.
Of
fasts
there
are
three
kinds
1.
Ciuill
,
as
when
men
f●st
for
the
health
of
their
body
;
or
when
men
are
so
intent
vpon
their
affaires
,
as
they
take
no
time
to
eate
and
drinke
:
thus
Saul
fasted
pursuing
the
Philistims
,
1.
Sam.
14.24
.
and
those
fourtie
,
that
vowed
not
to
eate
till
they
had
slaine
Paul
,
so
intent
they
were
vpon
their
wickednes
,
Act.
23.14
.
This
is
voluntarie
:
there
is
also
one
involuntarie
fast
,
when
men
want
what
to
eat
or
drinke
,
as
Elias
fasted
,
1.
Kin.
17.5
.
This
is
not
here
meant
.
2.
Religious
,
which
is
an
abstinence
from
meates
,
drinkes
,
and
all
delights
,
to
testifie
our
true
humiliation
before
God
,
to
fit
vs
vnto
prayer
,
and
to
further
and
witnesse
the
truth
of
our
repentance
.
And
this
is
either
publike
or
priuate
,
of
one
or
of
moe
,
for
one
day
or
longer
time
.
But
neither
is
this
meant
here
:
for
,
1.
Christ
had
no
corrupt
,
wanton
,
or
rebellious
flesh
to
mortifie
or
chastise
.
2.
Christ
had
nothing
to
repent
of
,
no
amendement
of
life
,
no
hardnes
of
heart
,
no
want
of
faith
to
bewaile
,
no
guiltines
to
confesse
by
it
.
3.
He
had
no
need
of
fasting
to
helpe
him
in
praier
:
for
neither
needed
he
any
grace
,
which
he
had
not
by
the
liting
of
the
spirit
vpon
him
,
neither
had
he
any
sluggishnesse
or
dulnesse
in
his
nature
to
hinder
his
prayer
,
neither
did
he
euer
make
a
prayer
,
which
did
not
merit
of
it selfe
to
be
heard
,
or
wherein
he
was
not
heard
.
3.
Miraculous
,
which
is
aboue
the
strength
of
man
,
and
is
sometime
giuen
to
the
Saints
,
to
commend
their
doctrine
;
as
vnto
Moses
,
Exod.
24.18
.
and
to
Eliah
,
1.
King
.
19.8
.
And
of
this
kind
was
our
Sauiours
fast
;
because
no
man
can
fast
so
long
,
or
halfe
so
long
,
and
remaine
aliue
;
and
much
lesse
can
a
man
fast
so
long
,
and
not
be
hungry
all
the
while
,
as
it
is
said
of
Christ
.
Secondly
,
the
reasons
of
this
fast
are
,
1.
Negatiue
:
2.
Affirmatiue
.
I.
Negatiue
.
1.
It
was
not
to
commend
fasting
,
as
the
Papists
teach
:
for
it
is
no
commendation
to
fast
when
one
hath
no
stomacke
,
or
is
not
hungrie
,
as
Christ
was
not
.
Besides
,
it
is
in
it selfe
no
worship
of
God
,
but
a
thing
indifferent
,
and
onely
commanded
and
commendable
,
so
farre
as
it
is
an
help
to
religious
exercises
.
2.
Much
lesse
that
we
should
imitate
him
,
as
the
Papists
doe
in
their
Lent-fast
:
For
1.
it
is
none
of
the
morall
imitable
actions
of
Christ
,
but
effected
as
other
miracles
by
a
power
transcending
the
strength
of
men
and
Angels
,
yea
by
the
same
power
whereby
he
gaue
sight
to
the
blind
,
and
legges
to
the
lame
;
he
is
as
imitable
in
one
as
in
the
other
.
2.
If
they
wil
imitate
Christ
,
they
must
abstaine
from
all
food
,
not
onely
from
flesh
,
and
that
for
40.
dayes
and
40.
nights
:
for
Christ
all
this
while
ate
nothing
:
yea
,
and
they
must
not
be
hungry
all
the
while
,
as
he
was
not
,
Luk.
4.2
.
3.
Christ
did
not
fast
once
a
yeare
as
they
doe
,
but
once
in
all
his
life
.
4.
There
is
no
proportion
,
no
agreement
betweene
Christs
fast
and
their
Lenten
fast
:
for
,
1.
Christs
was
a
total
fast
,
an
vtter
abstinence
;
theirs
is
a
mock-fast
:
they
glut
themselues
in
the
time
of
their
fast
with
most
dainty
meates
and
drinkes
,
in
fulnes
and
delicacy
.
I
fast
twice
a
weeke
,
&c.
5.
Christ
fasted
not
as
counting
some
meates
vncleane
,
which
are
all
good
,
and
ought
not
to
be
refused
,
as
vncleane
;
but
receiued
with
thanksgiuing
,
as
sanctified
by
the
word
and
prayer
,
1.
Tim.
4.3.4.5
.
They
fast
with
condemning
of
flesh
and
whatsoeuer
commeth
of
it
,
as
vncleane
for
that
time
:
which
is
more
Iewish
then
Iudaisme
it selfe
:
for
euen
in
the
ceremoniall
law
,
those
things
that
were
pronounced
vncleane
,
were
neuer
to
be
refused
as
vncleane
in
themselues
,
but
onely
in
regard
of
the
commandement
:
But
much
more
now
,
all
difference
of
meates
beeing
taken
away
;
according
to
Peters
vision
,
Act.
10.11
.
may
all
be
lawfully
vsed
at
all
times
for
the
nourishment
of
man
:
and
the
contrary
is
a
doctrine
of
deuills
.
6.
Christ
fasted
not
without
instant
prayer
:
for
euen
the
Saints
of
God
alwaies
when
they
did
fast
,
ioyned
prayer
,
which
otherwise
were
but
a
bodily
exercise
,
1.
Tim.
4.8
.
And
hence
fasting
is
often
put
for
fasting
and
prayer
,
Hester
,
4.3.16
.
But
they
fast
in
want
of
extraordinary
prayer
,
and
when
no
neede
or
occasion
is
aboue
ordinary
.
7.
Christ
did
not
fast
as
placing
the
Kingdome
of
God
in
meates
and
drinkes
;
whereas
they
account
the
obseruation
of
their
fasts
a
thing
meritorious
,
to
satisfie
for
sinne
,
and
purchase
the
Kingdome
of
heauen
;
which
is
their
common
doctrine
:
Wherein
what
else
doe
they
,
then
attribute
the
Kingdome
of
God
to
meate
and
drinke
?
8.
Let
them
shew
where
the
people
of
God
euer
presumed
to
imitate
the
fasts
of
Moses
or
Elias
:
if
they
cannot
,
how
dare
they
embolden
themselues
to
imitate
Christ
,
and
inioyne
the
meanest
of
their
Disciples
so
to
doe
vnder
paine
of
damnation
?
for
this
is
the
boldnesse
of
Bernard
,
saying
,
As
Christ
forty
dayes
after
his
resurrection
ascended
to
heauen
,
so
none
can
ascend
thither
that
fasteth
not
these
fourty
dayes
.
And
yet
here
I
condemne
not
the
Lent-fast
among
vs
,
so
it
be
obserued
onely
as
a
ciuill
and
politike
ordinance
,
and
not
as
any
religious
fast
or
obseruation
:
for
I
esteeme
it
as
lawfull
for
a
King
for
a
time
to
forbid
his
subiects
some
sorts
of
meat
,
and
inioyne
others
as
he
seeth
most
fit
for
his
Common-wealth
,
as
for
a
Physitian
to
prescribe
a
diet
to
his
patient
,
forbidding
some
meates
,
and
appointing
others
for
the
health
of
his
body
.
Much
lesse
doe
I
condemne
all
fasting
in
generall
,
but
wish
it
were
more
obserued
then
it
is
,
so
it
be
rightly
:
But
this
fast
of
the
Papists
,
in
the
institution
,
obseruation
,
causes
,
manner
,
and
end
of
it
,
is
wicked
and
sacrilegious
.
1.
To
prepare
himselfe
by
fasting
and
praier
to
his
most
weighty
calling
:
for
although
Christ
was
full
of
the
holy
Ghost
,
and
seemed
not
to
need
the
benefit
of
fasting
and
prayer
to
fit
him
,
yet
he
tooke
on
him
our
infirmities
with
our
nature
,
and
as
man
needed
such
help
as
our selues
doe
.
2.
To
teach
vs
,
not
rashly
and
headily
to
enter
vpon
or
vndertake
any
calling
,
but
by
fasting
and
prayer
to
prepare
our selues
,
who
haue
more
need
of
preparation
then
Christ
had
,
and
to
get
Gods
blessing
on
the
same
:
but
especially
this
concernes
the
Magistrate
and
Minister
.
Ob.
You
said
this
fast
was
not
for
our
imitation
.
Ans.
True
,
it
was
not
in
the
extent
,
but
in
the
end
it
was
:
in
the
former
Christ
is
to
be
admired
,
in
the
latter
to
be
imitated
.
3.
To
set
out
his
miracles
and
diuine
power
,
for
the
honour
and
authority
of
his
person
and
doctrine
,
to
shew
himselfe
the
Sonne
of
God
.
Obiect
.
Moses
and
Elias
fasted
this
fast
,
and
yet
were
meere
men
.
Answ.
They
did
it
by
his
power
,
he
by
his
owne
:
they
were
vpheld
by
the
power
of
God
,
but
hee
by
his
diuine
power
:
their
fasting
was
but
a
type
and
shadow
of
this
.
But
to
make
euery
man
able
to
imitate
this
fast
,
obscures
Christs
glory
,
and
this
miracle
,
and
the
Gospell
it selfe
.
4.
That
hereby
he
might
bid
battell
,
offer
opportunity
,
and
prouoke
his
aduersary
to
the
combate
:
for
this
was
the
end
both
of
his
fasting
,
and
going
into
the
wildernesse
,
and
of
his
hunger
.
Wherein
also
this
fast
of
Christ
may
not
be
imitated
:
for
we
are
not
to
offer
any
opportunities
or
aduantages
to
Satan
,
who
is
ready
enough
to
seeke
and
take
enough
:
as
we
may
not
tempt
God
,
so
we
may
not
tempt
the
tempter
,
but
pray
that
we
may
not
be
lead
into
temptation
by
him
,
and
watch
least
we
fall
into
temptation
,
Mark
.
14.38
.
yea
we
must
cut
off
and
preuent
his
aduantages
,
and
shunne
all
occasions
wherein
he
might
assault
vs
,
as
knowing
our
owne
weakenes
.
The
third
thing
in
Christs
fast
is
the
continuance
of
time
,
forty
dayes
and
fortie
nights
.
]
Quest.
Why
did
he
fast
so
long
?
Quest.
Why
is
it
added
,
that
he
fasted
fourty
nights
?
Answ.
For
these
reasons
:
1.
To
shew
that
it
was
not
such
a
fast
as
the
Iewes
vsed
to
keepe
,
who
fasted
many
dayes
together
,
Turne
you
with
all
your
heart
,
with
fasting
and
weeping
.
2.
the
grace
of
prayer
;
for
as
prayer
sanctifieth
fasting
,
so
fasting
strengtheneth
praier
.
Otherwise
,
to
place
Gods
worship
in
fasting
,
is
to
make
the
belly
the
God
.
3.
it
helpes
forward
the
knowledge
of
the
mysteries
of
God
and
godlinesse
:
Dan.
9.3
.
conferred
with
20.21
.
as
Daniel
was
praying
and
fasting
,
Gabriel
was
sent
to
instruct
him
,
and
reuealed
to
him
the
mysterie
of
the
70.
weekes
.
4.
it
addes
strength
and
courage
in
the
Christian
combate
betweene
the
flesh
and
the
spirit
;
it
is
as
a
third
,
that
comes
in
to
take
the
spirits
part
,
and
so
helpeth
to
the
victorie
by
subduing
the
flesh
.
3.
Daily
experience
shewes
the
necessity
of
religious
fasting
:
This
serues
to
rebuke
the
great
want
of
this
so
needfull
a
dutie
.
This
should
mooue
vs
to
performe
so
needfull
a
duty
as
this
is
,
Moabites
,
Ammonites
,
and
they
of
mount
Seir
;
whereupon
he
proclaimed
a
fast
throughout
all
Iudah
,
and
prayed
earnestly
,
2.
Chron.
20.2.17
.
and
before
they
had
ended
their
praier
,
the
Spirit
of
the
Lord
came
vpon
Iahaziel
a
Leuit
,
who
by
the
spirit
of
prophecie
foretold
the
victorie
,
saying
,
Yee
shall
not
need
to
fight
in
this
battell
,
O
Iudah
,
and
Ierusalem
:
Feare
yee
not
,
but
to
morrowe
goe
out
against
them
,
and
the
Lord
will
be
with
you
:
and
so
it
came
to
passe
:
for
the
enemies
slew
one
an
other
,
and
the
Iewes
gathered
the
spoyle
,
and
returned
and
praised
God
in
the
valley
of
Beracha
,
that
is
,
of
blessing
;
so
called
euer
after
.
2.
The
ordinary
praiers
of
Gods
children
haue
preuailed
much
,
and
much
more
can
their
fasting
and
praier
bring
greater
blessings
.
When
Peter
was
in
prison
,
sleeping
betweene
two
souldiers
,
the
night
before
he
should
be
brought
out
to
death
,
beeing
bound
with
two
chaines
,
and
the
Keeper
before
the
doore
watching
the
prison
,
at
the
ordinary
prayer
of
the
Church
,
an
Angel
smote
Peter
,
saying
,
Arise
quickely
,
and
his
chaines
fell
off
,
and
he
was
deliuered
,
Act.
12.5
.
much
more
can
extraordinarie
prayer
,
ioyned
with
fasting
,
preuaile
.
3.
Many
things
are
not
obtained
,
but
by
that
prayer
which
is
ioyned
to
fasting
:
Matth.
17.14
.
this
kind
(
of
deuils
)
is
not
cast
out
but
by
prayer
and
fasting
,
that
is
,
by
a
most
feruent
kind
of
prayer
,
to
which
fasting
is
ioyned
as
a
whetstone
to
sharpen
it
,
and
set
an
edge
on
it
.
Some
things
,
as
those
that
are
pretious
,
cost
a
greater
price
;
and
some
suits
must
be
obtained
of
men
,
not
without
long
and
instant
supplication
:
so
here
,
many
things
are
long
sought
by
ordinary
prayer
,
which
beeing
extraordinary
fauours
,
might
by
extraordinarie
prayer
haue
been
sooner
had
.
4.
God
hath
rewarded
the
wicked
,
who
haue
vsed
this
ordinance
in
hypocrisie
;
and
much
more
will
he
those
his
seruants
that
vse
it
in
truth
.
1.
King
.
21.21
.
Ahab
fasting
for
the
destruction
threatened
by
Elijah
,
humbled
himselfe
;
and
this
fast
of
his
not
ioyned
with
true
repentance
,
but
onely
kept
in
the
outward
ceremonie
,
in
abstaining
from
meate
,
in
sackecloath
,
and
giuing
some
testimonie
of
outward
sorrow
,
was
not
vnrewarded
,
but
obtained
a
repriue
of
the
execution
of
the
sentence
til
his
sonnes
dayes
.
How
much
more
respect
shall
we
obtaine
of
God
,
if
we
ioyne
to
the
outward
fast
the
inward
graces
of
humility
,
repentance
,
faith
,
and
feruencie
?
5.
Were
this
exercise
in
request
sometimes
in
families
,
it
would
preuent
many
iugdements
,
and
many
sinnes
the
procurers
thereof
,
in
gouernours
,
children
,
and
seruants
;
as
adulterie
,
fornication
,
drunkennesse
,
swearing
,
riot
,
and
profanenesse
;
these
might
bee
kept
out
aswell
as
cast
out
by
this
meanes
:
and
vnspeakeable
were
the
good
that
might
hereby
be
procured
,
as
release
from
many
euils
,
life
,
health
,
&c.
6.
We
haue
the
example
of
the
Iewes
,
who
besides
all
other
mooueable
fasts
vpon
speciall
occasion
,
must
haue
one
set
fast
in
a
yeare
,
Leuit.
16.29
.
1.
Because
many
great
sinnes
of
all
sorts
might
be
committed
in
a
yeare
,
for
which
they
needed
to
be
humbled
.
2.
Once
a
yeare
God
might
shew
some
tokens
of
displeasure
,
publike
or
priuate
,
that
they
might
know
that
once
a
yeare
they
had
cause
to
be
humbled
.
Obiect
.
That
was
a
ceremony
.
Answ.
The
day
was
,
not
the
thing
,
the
equity
of
which
binds
vs
as
well
as
them
,
because
the
ends
and
causes
bind
vs
.
And
in
the
Gospel
we
haue
the
example
of
Iohn
and
his
Disciples
,
who
fasted
often
:
and
Christs
Disciples
must
fast
,
when
the
bridegroome
is
gone
,
and
causes
of
mourning
come
.
Beside
these
,
we
haue
sundry
other
motiues
to
religious
fasting
:
as
,
1.
Shall
Christ
fast
for
vs
,
and
not
we
for
our selues
?
2.
Shall
the
Pharisies
fast
twice
a
weeke
in
hypocrisie
,
and
we
not
once
in
our
liues
in
sincerity
?
3.
Can
we
chearefully
betake
vs
for
our
bodily
health
to
fasting
,
diet
,
or
abstinence
so
long
as
the
Physition
will
prescribe
,
and
will
we
do
nothing
for
our
soules
health
?
4.
Can
worldly
men
for
a
good
market
fast
from
morning
to
euening
,
and
can
Christians
be
so
carelesse
as
to
dedicate
no
time
to
the
exercise
of
fasting
and
prayer
,
to
increase
their
gaine
of
godlines
?
5.
Is
not
this
a
seasonable
exhortation
?
hath
not
God
sounded
the
Trumpet
to
fasting
?
Matth.
9.16
.
when
the
bridegroome
is
taken
away
,
it
is
time
to
fast
:
But
now
,
1.
Sinnes
abound
,
as
drunkennes
,
pride
,
and
high
wickednes
,
and
there
is
no
more
feare
of
Gods
wrath
in
the
Church
and
land
.
2.
The
word
and
ministery
is
more
despised
then
euer
,
and
lesse
loued
;
Preachers
and
Professors
of
the
Gospell
are
scorned
,
as
in
the
dayes
of
Noah
;
the
heauenly
Mannah
is
contemned
,
and
the
contempt
of
it
threatneth
a
finall
departure
of
the
bridegroome
.
3.
Papists
increase
in
numbers
,
in
boldnes
,
in
pride
,
in
power
,
and
are
so
farre
from
beeing
conuerted
by
the
light
,
as
they
are
daily
more
peruerted
and
peruerse
,
notwithstanding
the
glorious
Gospell
of
God
,
and
the
wholesome
lawes
of
the
land
.
Adde
vnto
these
the
swarmes
of
Atheists
,
Macheuilians
,
carnall
and
colde
Protestants
among
vs
.
4.
Who
hath
not
smarted
in
the
common
iudgements
of
the
land
,
lingring
by
many
yeares
in
plagues
,
vnseasonable
weather
,
fires
,
waters
,
and
the
like
,
all
of
them
forerunners
of
greater
misery
?
Who
can
forget
the
warning
of
gun-powder
,
and
the
present
vnfeelingnes
of
it
?
And
were
not
these
publike
euills
,
how
many
euery
one
of
vs
bewaile
Christs
hiding
of
himselfe
from
our
soules
?
His
gratious
beames
shine
not
on
vs
with
such
comfort
as
they
might
,
his
word
is
not
so
fruitfull
in
the
best
as
it
should
,
dullnes
and
conformitie
with
the
times
creepe
in
vpon
the
best
;
the
Sun
and
Moone
,
great
lights
in
the
ministry
are
darkened
,
and
the
starres
loose
their
light
among
professors
.
Is
it
not
time
to
awake
our selues
,
if
euer
,
and
to
betake
our selues
to
sackecloth
and
ashes
,
to
fasting
and
prayer
,
if
the
Lord
may
be
intreated
to
draw
neerer
vs
,
and
our
soules
nearer
him
?
The
second
part
of
Christs
employment
,
while
he
expected
his
enemy
,
was
temptation
by
lighter
onsets
,
which
is
plaine
,
in
that
S.
Luke
saith
he
was
40.
dayes
tempted
of
the
deuill
;
and
then
recordeth
Satans
solemne
onsets
vpon
him
in
these
three
most
fierce
temptations
.
Whence
we
may
obserue
his
subtilty
and
pollicie
,
who
hath
a
deepe
fetch
in
it
:
for
,
is
it
not
a
little
one
?
and
is
there
any
great
hurt
in
it
?
3.
He
knowes
by
little
things
how
to
obtaine
great
,
easily
winding
himselfe
by
little
and
little
into
the
heart
,
as
a
cunning
theefe
,
if
he
can
finde
roome
but
for
the
point
of
a
wrinch
,
will
quickely
make
strong
doores
to
flie
open
.
4.
He
will
trie
if
by
small
things
he
can
make
vs
secure
,
and
negligent
to
put
on
all
Gods
armour
to
fence
vs
,
because
we
easily
thinke
that
smaller
things
neede
no
great
resistance
.
Euen
so
to
draw
a
man
from
God
and
religion
,
he
will
begin
with
lesser
things
,
he
will
not
bid
a
man
hate
religion
at
the
first
,
but
first
to
doubt
of
this
point
or
that
,
or
hate
,
not
all
at
first
,
but
this
minister
or
that
;
he
sets
before
his
eyes
some
infirmities
,
which
breed
dislike
,
then
he
mooues
him
to
take
counsell
against
him
,
then
to
scorne
,
raile
,
persecute
him
.
When
Saul
was
commanded
vtterly
to
destroy
the
Amalekites
,
men
and
cattell
,
and
spare
none
,
the
deuill
thought
it
bootlesse
to
goe
against
the
whole
commaundement
of
God
,
by
moouing
him
to
spare
all
;
but
he
might
thinke
it
reasonable
to
spare
some
,
the
King
,
and
the
fatte
beasts
,
especially
vpon
so
good
an
intention
as
to
sacrifice
:
but
this
was
enough
to
depose
him
from
his
Kingdome
.
Here
therefore
remember
these
rules
:
1.
To
giue
no
place
to
the
deuill
,
Eph.
4.27
.
And
seeing
we
giue
him
place
three
wayes
,
He
was
afterwards
an
hungrie
]
In
these
words
is
set
downe
the
effect
of
Christs
fast
;
After
he
had
fasted
fourtie
dayes
and
fourtie
nights
,
he
began
to
be
hungry
:
all
the
while
before
he
was
not
hungry
,
neither
did
he
want
power
to
haue
fasted
longer
,
and
by
his
diuine
power
vpheld
his
humane
nature
,
if
he
pleased
:
but
now
the
miraculous
fast
beeing
finished
,
he
begun
to
hunger
.
Quest.
How
could
Christ
be
hungry
,
seeing
he
was
able
to
feed
so
many
thousands
with
seauen
loaues
and
two
fishes
?
Besides
,
Ioh.
4.34
.
he
saith
,
My
meat
is
to
doe
the
will
of
him
that
sent
me
,
and
to
finish
his
worke
.
Or
if
he
could
be
hungry
,
why
would
hee
?
Ans.
Some
haue
thought
that
Christ
needed
not
to
eate
,
sleep
,
&c.
as
we
need
when
our
bodily
strength
is
exhaust
by
labour
,
by
fasting
,
and
watching
.
And
some
of
the
Fathers
,
as
Ambrose
,
and
Theophylact
,
vpon
Mar.
11.12
.
hold
that
Christ
onely
by
dispensation
gaue
his
body
leaue
to
be
hungry
when
he
pleased
;
as
though
hee
neither
was
wont
,
nor
could
nor
ought
to
be
ordinarily
hungry
as
other
men
,
nor
necessarily
forced
to
eate
.
But
we
must
knowe
,
that
Christ
tooke
vpon
him
a
true
humane
body
,
and
the
forme
of
a
seruant
,
in
which
he
was
obnoxious
to
all
our
infirmities
,
onely
sinne
excepted
.
And
the
infirmities
which
hee
vndertooke
not
,
are
these
:
1.
He
was
not
to
take
any
which
might
hinder
the
perfection
of
his
soule
or
body
.
Of
his
soule
,
as
vices
,
sinnes
,
Of
his
body
,
because
it
was
extraordinarily
conceiued
and
created
of
the
Holy
Ghost
,
who
being
of
infinite
wisedome
and
power
,
could
not
erre
,
or
not
bring
his
body
to
perfection
.
Therefore
he
was
not
to
be
blind
,
lame
,
deafe
,
&c.
which
are
infirmities
in
many
other
men
.
2.
Christ
was
not
to
take
all
infirmities
in
generall
:
for
1.
Some
arise
of
particular
causes
,
which
could
not
be
in
Christ
;
3.
Christ
was
to
take
vpon
him
all
naturall
and
indetractable
infirmities
(
as
the
Schoolemen
call
them
)
and
onely
them
:
Naturall
,
that
is
,
such
as
follow
common
nature
,
infirmities
common
to
all
men
:
And
indetractable
,
or
inculpable
,
which
detract
not
from
the
perfection
of
his
person
,
nor
of
his
grace
,
nor
of
the
worke
of
our
redemption
.
Of
this
kinde
are
hunger
,
thirst
,
labour
,
wearines
,
sleep
,
sorrow
,
sweat
,
and
death
it selfe
:
all
these
are
common
to
all
men
.
Now
hunger
beeing
a
common
infirmitie
,
incident
to
all
men
,
yea
to
Adam
in
innocency
,
(
who
was
hungrie
and
did
eate
,
as
Gen.
1.39
.
euery
tree
bearing
fruit
shall
be
to
you
for
meat
:
and
slept
,
c.
2.
v.
21.
a
heauie
sleep
fell
on
the
man
;
yet
without
molestation
:
)
therefore
Christ
did
necessarily
hunger
as
other
men
doe
,
not
by
an
absolute
necessity
(
for
1.
hee
needed
not
haue
taken
our
nature
,
or
beene
incarnate
:
2.
as
he
was
God
,
he
could
haue
exempted
himselfe
from
all
the
abasement
and
miseries
that
he
suffered
:
)
neither
by
a
coacted
necessity
;
for
he
willingly
submitted
himselfe
to
this
necessity
:
But
by
a
necessity
ex
hypothesi
,
or
conditionate
;
hauing
taken
our
nature
to
redeeme
it
,
he
was
necessarily
to
take
on
him
all
our
weaknesses
,
sinne
onely
excepted
;
for
these
reasons
:
2.
This
was
a
part
of
his
obedience
,
and
consequently
of
our
redemption
,
that
he
suffered
the
same
thnigs
as
we
doe
,
both
in
body
and
in
mind
:
verè
pertulit
languores
nostr●s
,
he
hath
truly
borne
our
infirmities
,
Isa.
53.4
.
3.
That
he
might
sanctifie
vnto
vs
these
infirmities
,
and
take
away
the
sting
of
them
,
least
we
should
be
wearied
,
and
faint
in
our
mindes
,
Heb.
12.3
.
and
that
we
might
haue
an
example
in
suffring
,
1.
Pet.
2.21
.
4.
That
he
might
be
a
compassionate
High
Priest
,
Heb.
2.17.18
.
touched
with
infirmity
,
yea
cloathed
with
our
fraile
nature
,
that
we
should
not
doubt
of
his
grace
,
who
vouchsafed
to
be
so
abased
for
vs
.
5.
Himselfe
confirmeth
the
same
,
in
that
he
tooke
not
on
him
such
a
body
of
ours
as
Adam
had
before
sinne
,
but
such
a
one
as
hee
retained
after
his
fall
,
so
farre
as
it
was
obnoxious
to
all
incriminall
paines
of
sinne
;
namely
,
such
as
was
subiect
to
wearines
,
Ioh.
4.6
.
to
sorrow
,
teares
,
and
weeping
,
as
ouer
Ierusalem
,
Luk.
19.41
.
and
at
the
raising
of
Lazarus
,
Ioh.
11.35.38
.
and
in
his
agonie
,
when
he
shed
teares
and
vsed
strong
cries
,
Heb.
5.7
.
to
sweating
water
and
blood
in
the
garden
,
yea
to
death
it selfe
:
from
all
which
Adams
body
was
free
before
the
fall
.
And
by
these
his
body
was
by
a
true
necessity
ouercome
as
ours
are
;
and
this
not
for
a
short
time
or
space
,
at
his
pleasure
,
but
all
the
time
of
his
life
till
he
breathed
out
his
holy
spirit
;
yea
thirsting
vpon
the
crosse
it selfe
,
Ioh.
19.28
.
Neither
was
this
onely
to
confirme
the
truth
of
his
humane
nature
,
but
to
fulfill
all
righteousnesse
,
and
carrie
away
all
the
punishment
of
our
sinnes
,
and
so
worke
a
perfect
saluation
for
vs
.
Therefore
Christ
truely
and
necessarily
was
hungrie
,
as
we
vse
to
bee
.
As
for
that
place
,
in
Ioh.
4.34
.
I
answer
:
Quest.
Answ.
1.
They
are
all
punishments
of
our
sinne
in
vs
,
but
not
punishments
of
his
sinne
in
him
.
2.
His
humane
nature
beeing
holily
conceiued
,
was
in
it selfe
free
from
them
all
,
Non
habuit
ex
debito
pe●cati
.
Aquin.
and
they
doe
not
necessarily
attend
it
in
respect
of
it selfe
:
But
our
nature
beeing
tainted
with
originall
sinne
hath
contracted
them
inseparably
,
seeing
by
one
man
sinne
came
in
,
and
death
(
of
which
these
are
forerunners
)
by
sinne
went
ouer
all
.
3.
Christ
vndertooke
them
by
a
voluntary
necessitie
;
but
in
vs
the
necessity
is
forced
and
absolute
:
will
we
,
nill
we
,
we
must
carrie
them
.
4.
In
vs
they
be
the
effects
of
our
sinne
,
in
Christ
effects
of
mercy
.
5.
Ours
are
often
miserable
,
acquisite
,
rising
from
particular
causes
,
or
sinnes
;
but
so
were
not
Christs
.
Obiect
.
If
Christ
tooke
not
all
our
infirmities
,
what
say
you
to
Damascens
argument
,
Quod
est
in
assumptibile
,
est
incurabile
?
how
could
Christ
cure
all
our
defects
,
and
not
assume
them
all
?
Answ.
All
particular
defects
rise
out
of
the
generall
corruption
and
infirmity
,
which
Christ
vndertooke
and
cured
,
and
therein
these
also
;
euen
as
he
which
stops
a
fountaine
in
the
head
,
stops
all
the
streames
without
more
adoe
.
Vse
.
1.
Note
the
wonderfull
humility
of
our
Lord
Iesus
,
who
would
not
onely
take
vpon
him
our
nature
,
but
euen
our
infirmities
,
and
was
not
onely
a
man
,
but
a
seruant
also
.
If
he
had
descended
,
beeing
the
Lord
of
glory
,
to
haue
taken
the
nature
of
Angels
,
or
(
if
of
man
)
such
as
Adam
was
in
innocencie
,
it
had
beene
admirable
humility
,
and
such
as
hath
no
fellow
:
But
to
be
a
worme
rather
then
a
man
,
is
lower
then
humility
it selfe
.
Let
the
same
minde
be
in
vs
that
was
in
Christ
,
Phil.
2.5
.
Vse
.
2.
His
infinite
loue
is
herein
set
forth
:
he
was
able
to
feed
many
thousands
with
a
few
loaues
and
little
fishes
,
yet
he
would
want
bread
and
be
hungry
himselfe
:
he
could
and
did
giue
legges
to
the
lame
,
yet
he
would
be
weary
himselfe
for
vs
:
he
could
fill
the
hearts
of
others
with
the
ioyes
of
heauen
,
yet
he
would
sorrow
:
he
raised
others
from
death
,
and
yet
he
died
.
And
as
this
commends
his
loue
to
vs
,
so
should
it
breed
in
vs
a
loue
of
him
,
to
expresse
it
in
embracing
a
base
estate
for
him
,
and
in
giuing
vp
at
his
call
our
comforts
,
our
liberty
,
our
bodies
,
and
liues
:
so
did
he
for
vs
.
Vse
.
3.
This
is
a
great
comfort
for
the
poore
,
and
men
in
want
,
seeing
Christ
and
his
Disciples
not
sieldome
wanted
what
to
put
in
their
bellies
:
Matth.
12.1
.
The
Disciples
plucked
the
eares
of
corne
,
and
beganne
to
eate
.
Christ
the
Lord
of
glory
hath
sanctified
thy
want
,
thy
hunger
,
thy
penurie
by
his
:
If
thou
beest
in
the
world
as
in
a
barren
wildernes
,
and
liuest
among
hard-hearted
and
cruell
men
,
as
so
many
wilde
beasts
,
thinke
on
Christ
in
this
estate
;
thou
art
no
better
,
of
no
better
desert
then
he
,
nor
better
loued
of
God
then
he
,
and
yet
thou
farest
no
worse
then
he
:
Oh
murmure
not
,
nor
repine
,
but
say
with
that
blessed
Martyr
,
If
men
take
away
my
meate
,
God
will
take
away
my
stomacke
;
he
feeds
the
young
rauens
,
and
will
he
neglect
mee
?
Onely
turne
all
thy
bodily
hunger
into
a
spirituall
hunger
after
Christ
and
his
merits
,
and
then
thou
shalt
bee
sure
not
to
starue
and
die
euerlastingly
,
bee
satisfied
with
the
hidden
Mannah
of
God
.
Vse
.
4.
Let
rich
men
learne
,
that
it
is
not
good
alwaies
to
bee
full
,
and
preuent
hunger
,
but
to
feele
it
,
and
know
what
it
means
:
Christ
was
God
,
and
might
haue
auoided
it
,
but
beeing
man
ought
not
,
and
would
not
,
that
he
might
haue
sense
and
feeling
of
our
infirmities
,
and
so
be
a
compassionate
High
Priest
.
What
els
is
it
that
breeds
hardnes
of
heart
in
rich
men
,
but
want
of
feeling
of
the
afflictions
of
Ioseph
?
Gluttonous
Diues
tooke
not
to
heart
Lazarus
his
want
;
and
where
are
the
poore
most
neglected
,
but
where
there
is
fine
and
delicate
diet
euery
day
?
Especially
the
Ministers
of
Christ
should
learne
to
endure
want
and
hunger
;
as
Paul
had
learned
to
want
and
abound
,
and
to
be
contented
in
euerie
estate
;
else
they
will
doe
but
small
good
in
their
ministerie
.
Vse
.
5.
Christ
is
daily
hungrie
in
his
members
;
Lazarus
lieth
still
at
our
gates
,
and
is
not
yet
quite
dead
:
therefore
let
vs
put
on
the
bowels
of
compassion
towards
him
.
Would
we
not
haue
releiued
Christ
,
if
we
had
liued
when
he
did
?
or
would
we
not
now
if
he
should
be
in
need
?
Oh
yes
,
(
we
say
)
we
would
,
else
it
were
pitie
we
should
liue
.
Well
then
,
whatsoeuer
we
doe
to
one
of
his
little
ones
we
doe
it
to
himselfe
,
and
so
he
accepts
it
,
saying
,
I
was
hungrie
and
yee
gaue
me
meate
,
I
was
thirstie
and
ye
gaue
me
drinke
.
Despise
not
thy
poore
fellow-member
,
and
turne
not
thine
eye
from
beholding
his
penurie
,
nor
thine
eare
from
hearing
his
moanes
and
deep
sighes
:
If
thou
shouldest
heare
Christ
himselfe
say
,
I
thirst
,
(
as
once
he
did
on
the
crosse
)
wouldest
thou
giue
him
vinegar
and
gall
to
drinke
?
is
that
it
he
thirsteth
after
?
no
,
it
is
thy
conuersion
and
compassion
that
will
satisfie
him
;
therefore
vse
him
kindly
in
his
members
.
VERS.
3.
Then
came
the
Tempter
to
him
,
and
said
,
If
thou
be
the
Sonne
of
God
,
command
that
these
stones
be
made
bread
.
WEe
haue
heard
how
our
Lord
Iesus
Christ
entred
into
the
place
of
combate
,
how
he
was
furnished
,
attended
,
and
exercised
all
the
time
while
he
expected
his
enemie
:
Now
we
come
to
the
entrance
of
his
aduersary
,
and
after
to
the
onset
.
In
this
entrance
obserue
,
1.
The
time
,
Then.
2.
The
name
of
the
aduersary
,
the
Tempter
.
3.
The
manner
of
his
ent●ance
,
he
came
.
I.
The
time
,
then
,
that
is
,
when
Christ
had
fasted
40.
dayes
and
40.
nights
,
and
was
now
hungrie
.
He
was
willing
and
ready
to
tempt
him
before
,
and
so
he
did
now
and
then
cast
a
dart
at
him
,
as
we
heard
;
but
now
supposing
him
to
be
weake
,
&
hungry
also
,
he
comes
vpon
him
with
might
and
maine
,
and
thence
strengthneth
himselfe
,
and
sharpeth
his
temptation
.
3.
Satan
well
knowes
,
that
though
he
can
tempt
vs
,
yet
he
cannot
force
vs
,
and
if
he
ouercome
,
As
Satan
watcheth
all
opportunities
to
mischiefe
vs
,
How
vnhappily
and
foolishly
doe
men
cast
off
all
this
care
to
the
time
of
weaknes
and
sicknes
,
wasting
all
the
time
of
their
health
and
strength
in
the
world
or
other
wretched
courses
?
Now
they
haue
the
day
,
Let
vs
learne
of
Satan
to
watch
our
owne
weaknesses
,
and
our
personall
corruptions
:
to
giue
place
to
the
deuill
,
and
brings
forth
manifold
euills
,
as
raylings
,
reuenges
,
quarrells
,
murther
,
&c.
For
if
Satan
by
reason
of
naturall
●nfirmities
,
as
hunger
,
pouerty
,
and
the
like
,
can
take
his
aduantage
against
Christ
himselfe
,
much
more
can
he
worke
his
aduantage
against
vs
by
such
immoderate
and
vnruled
passions
.
2.
Play
not
with
the
obiects
of
sinne
:
it
is
not
without
danger
for
the
fish
to
play
with
the
baite
.
Turne
away
thine
eyes
from
beholding
vanity
,
thine
eares
from
hearing
lewd
things
,
shut
the
doores
,
and
keep
the
threshold
of
thy
heart
,
make
Gods
feare
the
porter
of
thy
soule
,
let
not
death
enter
in
at
the
windowes
of
thy
senses
,
as
Eue
did
.
Delight
brings
practise
,
and
repetition
,
an
habite
.
3.
Watch
thy
naturall
desires
with
all
carefulnesse
,
because
in
them
a
man
is
most
frequent
,
and
most
impotent
,
and
a
thousand
to
one
thou
fallest
by
these
.
The
naturall
desire
of
meat
and
drink
is
ordinarie
,
and
as
Satan
here
lay
in
ambush
against
Christ
in
them
,
so
he
doth
against
all
other
men
,
good
and
bad
.
See
we
not
in
the
example
of
Esau
,
that
beeing
wearie
and
hungrie
after
his
hunting
,
he
was
so
sharpe
set
,
that
he
made
a
most
childish
and
gracelesse
match
?
euen
for
one
messe
of
pottage
he
did
forgoe
the
birthright
,
whereby
he
had
not
onely
title
to
an
earthly
inheritance
,
but
to
be
one
of
the
Fathers
and
Patriarkes
,
and
one
of
the
promised
seed
,
which
profanely
,
and
not
without
too
late
repentance
he
reiected
.
Nay
,
we
want
not
examples
of
Gods
deare
children
,
who
not
watching
their
naturall
appetite
,
haue
beene
fowly
foyled
.
How
did
Lot
suffer
himselfe
to
be
drunken
time
after
time
?
and
then
how
strongly
did
Satan
assaile
him
,
and
preuaile
against
him
to
commit
incest
with
his
owne
daughters
?
It
is
a
natural
desire
to
seeke
and
lay
together
the
things
and
wealth
of
this
world
;
and
herein
how
doth
Satan
striue
to
bring
in
inordinacy
vpon
euery
man
?
&
who
is
he
that
weakens
not
himselfe
much
,
and
giues
aduantage
vnto
the
aduersarie
,
by
sinfull
and
inordinate
desires
of
riches
?
for
this
is
a
roote
of
all
euill
,
and
those
that
will
bee
rich
(
saith
S.
Paul
)
fall
into
diuerse
temptations
and
snares
.
Whence
our
Sauiour
aduiseth
vs
to
take
heed
,
that
our
hearts
bee
not
oppressed
with
surfeting
,
drunkennesse
,
or
the
cares
of
this
life
;
with
which
many
are
become
as
drunk
,
as
others
with
beastly
quaffing
.
It
is
a
naturall
desire
for
a
man
after
labour
of
body
or
mind
,
to
vnbend
and
refresh
himselfe
with
some
recreation
or
sport
:
but
here
how
doth
the
deuil
watch
,
either
to
thrust
some
vnlawfull
exercise
into
mens
hands
?
or
,
if
lawfull
,
to
vse
them
vnlawfully
,
wasting
their
time
and
goods
,
louing
pleasure
and
pastime
,
or
choosing
swearing
,
drinking
,
or
idle
company
,
and
then
they
are
presently
ouermastred
.
When
did
Satan
set
vpon
Peter
?
not
so
long
as
he
was
among
good
company
of
Christ
or
his
fellow-disciples
,
whose
presence
might
haue
vpheld
him
;
but
when
he
runnes
among
a
company
of
rake-hels
,
and
sits
him
downe
among
the
high
priests
seruing-men
by
a
warme
fire
,
now
he
is
fit
to
bee
wrought
vpon
,
and
be
brought
from
denying
his
Lord
,
to
forsweare
him
;
&
from
that
to
curse
himselfe
.
Many
such
knockes
are
they
sure
to
meete
with
,
who
turne
themselues
out
of
their
way
and
calling
,
and
promiscuously
runne
into
all
companies
,
and
all
exercises
,
where
God
and
Christ
is
not
,
but
Sathan
and
his
instruments
with
a
whole
band
of
temptation
.
4.
Watch
thy selfe
narrowly
in
thy
outward
estate
,
what
euer
it
be
:
for
in
all
estates
Sathan
hath
his
baites
laid
;
and
indeed
few
there
be
that
can
vse
their
estate
aright
.
God
giues
a
man
prosperitie
,
honour
,
and
wealth
in
the
world
:
here
now
is
an
opportunitie
to
set
forth
the
glorie
of
God
,
to
do
good
to
others
that
need
,
and
to
further
his
owne
reckoning
by
being
rich
in
good
workes
,
and
laying
vp
in
store
a
good
foundation
against
the
time
of
need
,
1.
Tim.
6.19
.
but
how
doth
Satan
peruert
it
to
be
an
occasion
of
forgetfulnesse
of
God
,
when
he
most
remembers
vs
,
to
enuie
our
betters
and
equals
,
to
disdaine
our
inferiours
,
to
mischiefe
our selues
by
securitie
,
presumption
,
pride
,
wantonnesse
,
and
all
riotous
behauiour
?
Contrarily
,
God
disposeth
a
meane
and
poore
estate
vnto
others
:
here
is
a
fit
opportunitie
to
bring
to
a
man
the
knowledge
of
himselfe
,
to
traine
him
vp
in
humilitie
,
to
whet
vp
his
prayers
,
to
vrge
him
to
make
God
his
portion
,
&
to
a
diligent
seeking
of
heauenly
treasures
;
to
exercise
his
faith
,
patience
,
hope
,
diligence
in
his
calling
,
and
other
graces
.
But
Sathan
by
his
malice
vseth
this
as
a
small
opportunity
to
drawe
men
to
grudging
,
murmuring
,
impatience
,
despaire
,
iniustice
,
stealth
,
wronging
men
,
and
blaspheming
God
.
And
all
this
comes
to
passe
,
because
men
haue
no
care
to
learne
S.
Pauls
lesson
,
Phil.
4.11
.
to
bee
full
and
hungry
,
to
abound
and
to
want
,
to
be
abased
and
to
bee
aduanced
,
and
in
euery
thing
to
be
content
.
Iob
,
when
he
had
lost
his
goods
and
children
,
and
was
sore
afflicted
,
then
the
deuill
set
vpon
him
by
himselfe
,
and
Iobs
friends
,
to
distrust
God
.
5.
Keepe
thy
watches
in
the
performance
of
the
parts
of
Gods
worship
:
for
euen
then
(
as
here
he
dealt
with
Christ
,
when
by
fasting
and
prayer
he
had
prepared
himselfe
to
his
ministeriall
function
,
he
set
on
him
)
he
will
assaile
thee
:
he
will
be
with
thee
to
keep
thee
from
Church
;
and
if
thou
must
come
for
shame
,
he
will
come
with
thee
,
to
make
prayers
,
preaching
,
and
all
vnprofitable
:
he
came
with
Iudas
before
Christ
,
so
that
all
his
holy
doctrine
was
intercepted
from
his
heart
;
the
sower
sowed
good
seed
,
he
sowed
tares
.
We
shall
be
sure
of
him
,
not
onely
when
we
are
idle
,
as
Dauid
,
but
when
we
are
best
occupied
:
which
is
the
cause
,
that
when
we
haue
most
strictly
kept
the
Sabbath
,
and
endeauoured
our
best
,
in
all
our
duties
publike
and
priuate
,
we
haue
much
matter
of
humilitie
;
and
this
may
serue
as
an
hammer
against
spirituall
pride
.
The
Tempter
]
II.
The
second
thing
in
the
entrance
of
this
aduersarie
,
is
his
name
,
which
is
here
changed
;
before
he
was
called
a
deuill
,
now
a
Tempter
,
but
with
emphasis
,
that
Tempter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
distinguish
him
from
other
tempters
.
For
first
,
God
tempteth
man
,
sometimes
by
afflictions
,
which
are
called
temptations
,
Iam.
1.2
.
sometimes
by
some
speciall
commandement
,
as
he
tempted
Abraham
:
sometime
by
occasioning
obiects
,
as
2.
T●ess
.
2.11
.
God
sends
strong
delusions
,
that
is
,
obiects
enticing
and
deluding
.
But
neither
is
this
to
tempt
to
sinne
,
nor
a
stirring
vp
to
it
,
but
rather
a
proofe
what
is
in
vs
,
and
a
tryall
what
we
will
doe
;
this
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Secondly
,
man
tempteth
God
,
when
he
makes
triall
of
Gods
power
and
iustice
,
whether
he
can
or
will
helpe
or
hurt
;
Exod.
17.2
.
Wherefore
doe
ye
tempt
the
Lord
?
this
is
by
curiositie
,
presumption
,
or
distrust
;
as
vers.
7.
Thou
shalt
not
tempt
the
Lord
thy
God
.
Thirdly
,
man
tempteth
man
,
by
seeking
matter
and
occasion
against
an
other
,
to
accuse
and
reprehend
:
so
the
Pharises
and
Herodians
tempted
Christ
by
captious
and
subtile
questions
,
to
bring
him
into
danger
:
or
by
perswading
to
sinne
,
as
Iosephs
Mistresse
euery
day
tempted
him
:
But
,
Satan
is
called
a
tempter
by
eminencie
,
because
,
an
olde
serpent
.
2.
He
makes
a
trade
of
tempting
;
euer
since
it
is
his
profession
,
and
no
maruell
if
he
be
denominated
from
his
profession
:
he
spends
his
whole
time
,
policie
,
&
strength
in
tempting
to
euill
,
and
the
scope
of
all
his
actions
is
to
bring
men
to
sinne
against
God
.
As
he
begun
betime
,
so
he
will
continue
as
long
as
time
lasteth
.
3.
He
is
the
author
or
abettor
of
all
other
euill
temptations
:
for
he
tempteth
not
onely
by
himselfe
,
but
by
his
instruments
;
as
Eue
by
the
serpent
,
Adam
by
Eue
;
Ahab
by
his
Prophets
.
4.
He
is
furnished
and
stored
with
all
arts
to
deceiue
:
he
can
change
himselfe
into
an
Angel
of
light
:
he
takes
occasion
from
our selues
to
seduce
vs
,
and
lead
vs
away
by
our
own
concupiscence
:
he
hath
the
world
his
faithfull
armour-bearer
;
in
it
he
hath
false
doctrine
,
heresie
,
wicked
counsell
,
wicked
company
,
wicked
example
:
on
the
right
hand
,
wealth
,
honour
,
power
:
on
the
left
contempt
,
persecution
,
vaine
presumption
,
and
rash
confidence
,
despaire
,
&c.
he
hath
all
sinnes
that
are
neere
of
kin
to
vs
.
The
former
the
Apostle
Peter
commends
vnto
vs
,
that
seeing
our
aduersarie
goeth
about
continually
seeking
to
deuoure
vs
,
we
must
watch
and
resist
,
1.
Pet
5.8
.
If
our
aduersarie
were
capable
of
ende
of
dayes
,
or
ende
of
malice
,
we
might
be
secure
;
or
if
he
were
wearied
with
continuall
ranging
,
or
did
take
rest
or
truce
.
But
the
Apostle
tells
vs
,
that
so
long
as
there
is
a
world
,
there
shall
be
a
deuill
;
and
so
long
as
he
is
a
tempter
,
he
will
continually
compasse
vs
,
whatsoeuer
wee
are
about
:
if
a
good
thing
,
to
hinder
it
;
as
he
stood
at
Iehoshuahs
right
hand
:
if
an
euill
,
to
hatch
,
contriue
,
and
thrust
it
forward
;
and
beeing
done
,
to
drawe
and
spin
out
as
much
wickednes
from
it
as
may
be
.
So
where
euer
we
be
,
we
are
not
without
a
tempter
,
at
home
or
abroad
,
in
the
street
or
in
the
field
,
alone
or
in
company
,
in
our
callings
or
recreations
,
in
our
eating
and
drinking
,
in
our
preaching
or
hearing
,
reading
or
praying
,
the
tempter
spares
no
attempt
against
vs
.
The
latter
our
Sauiour
teacheth
vs
,
namely
to
pray
that
we
be
not
lead
into
temptation
,
that
seeing
our
enemy
is
mightie
,
subtile
,
and
euery
way
furnished
for
the
assault
,
God
would
giue
vs
strength
to
resist
euill
,
and
perseuere
in
good
waies
to
the
end
.
This
is
a
speciall
vse
to
ministers
,
For
this
cause
,
when
I
could
no
longer
forbeare
,
I
sent
to
knowe
your
faith
,
least
by
some
meanes
the
tempter
haue
tempted
you
—
.
And
how
iealous
was
he
ouer
the
Corinths
,
2.
Cor.
11.3
.
saying
,
I
feare
least
as
the
serpent
beguiled
Eue
through
subtiltie
,
so
your
minds
should
be
corrupt
from
the
simplicitie
of
Christ
?
and
hauing
written
against
the
incestuous
person
,
that
he
should
be
deliuered
to
Satan
,
to
humble
him
;
he
writes
in
his
second
Epistle
,
c.
2.11
.
that
they
should
now
receiue
him
againe
,
least
Satan
circumuent
vs
,
for
we
are
not
ignorant
of
his
wyles
.
The
Apostle
knew
there
was
a
tempter
that
did
mightily
and
continually
assay
,
to
bring
in
corruption
of
doctrine
and
manners
;
that
would
hinder
them
from
the
word
,
and
choake
it
in
them
;
and
therefore
he
the
was
more
carefull
.
Thus
should
euery
good
shepheard
watch
his
flocke
against
this
rauening
wolfe
,
and
reside
and
abide
with
them
as
he
is
sure
the
tempter
doth
.
How
vnsafe
and
destitute
are
many
people
left
to
the
tempter
by
the
absence
of
them
,
who
haue
taken
their
charge
,
is
plaine
by
the
parable
of
the
tares
;
that
when
the
husbandman
slept
,
the
enuious
man
sowed
tares
:
hee
slept
a
little
and
slumbred
,
but
he
was
present
:
and
if
the
tempter
take
the
aduantage
of
a
little
negligence
in
the
presence
of
a
Pastor
,
how
wil
he
bestirre
him
in
his
absence
?
what
an
haruest
of
tares
must
be
reaped
by
that
?
It
is
sure
the
tempter
will
not
be
absent
,
neither
moneth
,
nor
quarter
;
and
therfore
the
Pastor
had
need
,
not
onely
to
be
still
present
,
but
also
watchfull
,
to
espie
the
state
of
his
people
,
to
helpe
them
out
of
sinne
,
and
teach
them
to
resist
the
tempter
.
Come
behind
me
Satan
:
in
which
words
he
shewes
,
that
none
can
tempt
to
euill
,
or
from
good
,
but
Satan
,
or
one
led
by
him
.
So
the
Apostle
Paul
called
Elymas
,
who
sought
to
disswade
the
Gouernour
from
the
faith
,
the
child
of
the
deuill
,
Act.
13.10
.
because
,
as
Christ
said
of
the
Iewes
,
his
workes
he
did
.
What
a
number
of
deuils
are
now
in
the
world
,
continuall
instruments
of
wickednes
,
alluring
and
drawing
men
from
God
and
goodnesse
?
yea
their
trade
is
to
allure
vnto
euill
,
as
those
that
drawe
men
to
strumpets
,
and
are
bawds
to
that
filthy
sinne
;
so
to
ale-houses
,
and
there
prouoke
them
to
drinke
,
and
to
excesse
;
those
that
draw
men
to
ordinarie
gaming
houses
;
such
as
stirre
vp
mens
spirits
to
reuenge
;
such
as
withdrawe
men
from
Gods
house
,
and
good
exercises
;
such
as
disswade
from
religion
and
strict
courses
;
such
as
commend
onely
loose
and
disordered
mates
for
boone
companions
.
In
all
these
the
speech
is
true
,
Homo
homini
daemon
,
one
man
playes
the
deuill
with
another
.
All
of
them
are
plaine
deuils
incarnate
,
tempters
▪
and
as
the
deuils
company
is
to
be
auoided
,
so
is
theirs
.
That
we
may
be
most
vnlike
vnto
Satan
,
we
must
be
continually
prouoking
and
moouing
one
another
to
loue
and
good
workes
,
bond
of
nature
;
all
are
one
mold
,
and
one
flesh
,
and
the
law
of
nature
binds
vs
to
pitie
and
releiue
their
bodily
wants
,
and
much
more
their
soules
,
if
we
can
:
If
their
beast
lay
vnder
a
burden
,
thou
wert
bound
to
help
it
vp
;
but
thy
brothers
soule
is
vnder
the
burden
of
sinne
.
A
good
Samaritan
will
not
passe
by
the
wounded
man
like
the
Priest
and
Leuite
,
but
will
step
neare
him
,
and
haue
compassion
on
him
.
2.
the
bond
of
the
spirit
,
which
yet
ties
vs
nearer
:
for
if
we
must
doe
good
to
all
,
much
more
to
the
houshold
of
faith
:
this
bond
makes
Christians
to
be
of
one
body
,
and
therefore
,
as
members
of
one
body
,
to
procure
the
good
and
saluation
one
of
another
:
they
are
children
of
one
father
,
brethren
in
Christ
,
who
haue
one
faith
,
one
hope
,
one
food
,
one
garment
,
and
one
inheritance
:
will
one
member
refuse
to
impart
his
help
,
his
life
,
his
motion
and
gifts
to
another
?
3.
Consider
the
excellent
fruit
that
ensueth
this
godly
care
of
prouoking
one
another
to
good
:
he
that
conuerteth
a
sinner
from
going
astray
,
shall
saue
a
soule
,
Iam.
5.20
.
and
,
the
fruit
of
the
righteous
is
as
a
tree
of
life
,
and
he
that
winneth
soules
,
is
wise
,
Pro.
11.30
.
4.
Consider
these
dull
and
backesliding
times
,
full
of
deadnes
and
coldnes
,
wherein
we
see
a
generall
decay
of
zeale
,
loue
,
delight
in
the
word
,
sinne
bold
and
impudent
,
and
piety
almost
ashamed
of
her selfe
and
name
.
Ah
we
haue
great
cause
to
quicken
one
another
,
as
trauellers
will
call
forward
the
weary
and
faint
,
and
encourage
them
both
to
speed
and
perseuerance
:
&
as
souldiers
will
animate
and
encourage
one
another
against
the
common
enemy
,
so
must
we
in
our
spirituall
fight
against
sinne
and
Satan
.
The
tempter
is
so
much
the
more
busie
,
because
his
time
is
short
:
and
we
must
be
the
more
diligent
,
because
the
time
is
so
dead
.
Came
to
him
,
]
Here
may
a
question
be
mooued
,
How
Satan
came
to
Christ
,
Scribes
,
Sadduces
,
Herodians
and
Peter
;
or
else
by
himselfe
in
some
assumed
bodily
shape
.
Now
after
what
manner
was
Christ
tempted
?
I
answer
:
Howsoeuer
some
good
men
thinke
Christs
temptation
was
onely
in
motion
inwardly
,
and
not
externally
and
visibly
;
yet
I
thinke
it
was
cheifely
externally
,
and
in
a
bodily
shape
assumed
.
Their
reasons
for
their
opinion
are
two
:
1.
Because
in
the
words
following
,
the
deuill
shewed
Christ
all
the
Kingdomes
of
the
world
in
a
moment
,
which
to
doe
in
a
corporall
manner
were
impossible
;
and
therefore
it
was
but
in
motion
and
cogitation
.
But
that
is
but
to
insist
in
the
question
;
and
when
God
shall
bring
vs
to
that
place
,
we
shal
see
that
euen
this
was
done
really
,
&
not
only
in
imagination
.
2.
Reason
out
of
,
Heb.
4.19
.
where
it
is
said
,
that
Christ
was
tempted
in
all
things
like
vs
:
now
(
say
they
)
our
temptations
be
inward
by
cogitations
and
suggestions
:
and
therefore
so
was
his
.
But
this
is
much
weaker
then
the
former
:
for
if
he
were
in
all
things
tempted
like
vnto
vs
,
it
is
plaine
he
was
externally
tempted
as
we
bee
;
Adam
by
Sathan
in
the
externall
shape
of
a
serpent
,
Saul
by
Satan
in
Samuels
shape
;
and
it
is
the
generall
confession
of
witches
,
that
their
spirits
appeare
in
an
externall
shape
of
cats
,
mice
,
&c.
Our
reasons
which
probably
conclude
the
contrary
(
for
it
is
no
fundamentall
point
,
necessarily
and
stiffely
to
be
held
,
because
the
Scripture
is
not
plaine
in
it
)
are
these
:
2.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
imploy
a
corporall
accesse
;
by
which
these
temptations
differed
from
the
former
,
wherewith
he
was
exercised
in
the
40.
dayes
of
his
fast
:
for
they
were
lighter
skirmishes
,
and
leser
on
sets
by
suggestion
sent
out
like
scouts
;
but
now
he
comes
in
person
with
all
his
strength
,
and
thus
he
now
came
and
not
before
.
3.
Some
good
Diuines
make
difference
between
Christs
temptations
and
his
members
,
which
giueth
good
light
in
this
question
;
that
whereas
our
temptations
are
chiefly
inward
,
because
they
finde
good
entertainment
in
vs
,
(
our
disposition
beeing
like
a
mutinous
city
,
that
is
not
onely
besieged
with
strong
enemies
without
,
but
with
false
traytors
within
ready
to
betray
it
;
)
contrarily
,
Christs
temptations
,
if
not
onely
,
yet
chiefely
are
externall
,
presented
by
outward
voices
and
obiects
to
his
outward
senses
;
but
presently
,
by
the
perfect
light
of
his
minde
,
and
vnchangeable
holines
of
his
will
,
discerned
and
repelled
,
that
they
could
not
get
within
him
,
and
much
lesse
to
be
mooued
and
affected
with
them
.
4.
This
is
an
historie
,
wherin
the
lettet
is
so
far
to
be
kept
as
it
is
not
repugnant
to
the
analogie
of
faith
,
or
true
interpretation
of
other
Scriptures
:
But
that
Satan
should
come
bodily
,
or
assume
a
shape
,
is
not
against
the
scripture
,
but
confirmed
in
the
example
of
Eue
and
Samuel
.
If
it
be
further
asked
in
what
bodily
shape
he
came
,
here
I
am
with
the
scripture
silent
.
Onely
he
came
not
in
a
Monkish
habit
(
as
the
grosse
Papists
say
)
because
there
was
no
such
in
vse
in
the
world
then
,
nor
many
hundred
yeares
after
.
1.
Note
hence
what
mooued
Satan
thus
to
come
,
namely
his
owne
voluntary
motion
and
will
,
he
came
vnsent
for
:
led
of
the
spirit
,
Satan
comes
of
himselfe
.
And
the
same
difference
is
to
be
obserued
betweene
them
that
are
led
by
the
spirit
of
God
,
and
by
this
vnclean
spirit
.
Those
that
are
led
by
Gods
spirit
,
whatsoeuer
they
be
about
,
they
will
looke
to
the
motion
,
what
warrant
they
haue
for
it
,
whence
it
is
,
and
whether
it
tends
,
whether
they
be
led
,
or
vndertake
things
of
their
owne
head
:
they
looke
whether
the
thing
be
good
in
it selfe
,
whether
good
in
them
,
whether
conuenient
in
circumstances
,
whether
it
belong
vnto
them
:
and
hence
they
do
it
chearfully
,
and
with
a
blessing
on
it
.
Whereas
whom
Satan
caries
,
they
looke
for
no
warrant
,
they
set
themselues
on
worke
,
and
execute
their
owne
lusts
,
humours
,
and
desires
;
yea
in
the
things
they
doe
best
,
they
looke
for
no
warrant
;
and
therefore
,
if
it
be
in
any
thing
that
is
good
,
euery
thing
is
begun
as
with
a
left
hand
,
they
are
without
blessing
and
protection
.
See
this
difference
betweene
Ahab
,
and
Iehoshaphat
,
1.
King
.
22.
Ahab
saith
,
Let
vs
goe
vp
to
Ramoth
Gilead
;
but
Iehoshaphat
said
,
I
pray
thee
let
vs
aske
counsell
of
the
Lord
:
and
was
there
not
as
much
difference
in
the
issue
?
yes
,
Ahab
was
strangely
slaine
,
a
mighty
man
by
chance
drawing
a
bow
hit
into
a
ioynt
of
his
armour
,
and
slew
him
;
but
Iehoshaphat
was
marueilously
deliuered
.
And
therefore
look
to
your
warrant
in
your
actions
,
aske
your
hearts
whether
you
be
led
by
the
spirit
,
or
come
of
your selues
:
and
then
you
come
of
your selues
,
when
either
you
haue
no
word
,
or
attempt
any
thing
against
the
word
,
seeing
Gods
spirit
and
word
crosse
not
one
another
,
and
one
neuer
directs
but
by
the
other
.
So
if
you
be
crossed
in
your
actions
or
attempts
,
cast
an
eye
backe
to
that
which
mooued
you
to
it
,
or
whether
you
went
by
warrant
,
or
vpon
your
owne
head
.
If
you
haue
gone
and
the
spirit
not
leading
you
,
what
could
you
expect
but
to
be
crossed
?
2.
Note
.
Obserue
the
impudencie
and
boldnes
of
the
deuill
that
thus
visibly
comes
against
Christ
.
Had
he
not
heard
the
voice
from
heauen
?
or
had
he
forgot
it
whilest
it
yet
sounded
?
no
,
he
begun
all
his
temptations
thus
,
If
thou
be
the
Sonne
of
God
.
Or
did
he
doubt
that
he
was
the
Sonne
of
God
?
no
,
the
deuills
confesse
him
so
to
be
,
Matth.
8.
and
he
knew
by
all
the
prophesies
and
accomplishments
,
that
Christ
was
he
;
the
scepter
was
gone
from
Iudah
,
he
was
borne
of
a
Virgin
at
Bethlehem
,
whom
Iohn
went
before
in
the
spirit
of
Elias
;
he
knew
the
shepheards
testimony
,
yea
the
Angels
at
his
birth
;
he
knew
well
he
was
the
Son
of
God
.
He
which
thus
emboldned
himselfe
to
come
against
Christ
,
wil
not
feare
to
come
to
thee
,
be
thou
as
iust
as
Iob
,
yea
wert
thou
as
innocent
as
the
Lamb
of
God
.
It
is
Gods
great
mercy
,
that
hee
comes
not
so
bodily
and
visibly
to
vs
as
to
Christ
:
we
know
,
if
God
giue
him
leaue
,
he
can
possesse
euen
any
of
our
bodies
,
as
appeares
in
all
those
demoniaks
:
he
can
assume
a
body
also
to
terrifie
or
delude
vs
withall
,
if
God
suffer
him
,
as
we
see
in
Sauls
example
.
So
in
Gods
iust
iudgement
,
when
men
giue
vp
Gods
seruice
,
and
vndertake
to
bee
agents
for
Satan
,
he
giues
power
to
the
deuill
to
come
to
them
in
a
bodily
shape
for
his
better
familiarity
with
them
,
as
to
witches
,
and
the
like
.
It
is
Gods
mercy
that
he
comes
not
thus
as
he
did
to
Christ
,
so
ordinarily
as
he
hath
done
in
ignorant
and
Popish
times
;
and
we
must
pray
,
that
euen
in
visible
shapes
he
may
neither
terrifie
,
nor
delude
,
nor
grow
familiar
with
vs
.
But
the
light
of
the
Gospell
hath
forced
him
to
come
to
vs
more
secretly
and
spiritually
,
by
wicked
motions
and
suggestions
,
partly
from
himselfe
immediately
,
and
partly
mediately
from
others
.
And
seeing
we
cannot
hinder
his
comming
to
vs
,
we
must
be
so
much
the
more
watchfull
,
that
when
he
comes
,
he
may
find
vs
prepared
against
him
.
For
as
we
cannot
hinder
birds
from
flying
in
the
aire
,
but
we
may
hinder
them
from
making
nests
on
our
heads
:
so
we
cannot
hinder
the
flying
motions
of
Satan
,
but
we
neede
not
suffer
them
to
settle
in
vs
.
Quest.
How
shall
I
know
when
the
tempter
comes
?
Answ.
By
obseruing
these
two
rules
:
1.
Whensoeuer
thou
art
perswaded
to
any
thing
that
is
euill
,
now
comes
the
tempter
,
Gods
spirit
neuer
perswades
that
any
sinne
is
little
.
Sometimes
by
the
vtility
&
commodity
of
it
;
Oh
it
is
profitable
,
by
one
oath
or
lie
thou
maiest
be
a
great
gainer
,
and
why
shouldest
thou
be
so
nice
?
but
now
the
tempter
is
come
:
for
the
holy
Spirit
commaunds
thee
not
to
sweare
at
all
,
nor
to
lie
for
Gods
greatest
aduantage
,
much
lesse
thine
owne
:
and
,
what
profit
is
it
to
winne
the
world
with
the
losse
of
ones
soule
?
Sometimes
from
the
pleasure
of
it
:
Wilt
thou
defraud
thyselfe
of
thy
pleasure
?
is
it
not
as
sweete
as
hony
?
why
,
thou
art
but
young
,
thou
mayest
game
,
and
sweare
,
and
drinke
,
and
be
wanton
:
now
thou
hast
an
occasion
of
lust
,
take
thy
time
,
thou
canst
not
haue
it
euery
day
.
But
here
the
tempter
is
plainely
come
:
for
the
Spirit
of
God
would
wish
thee
to
remember
,
that
for
all
these
things
thou
must
come
to
iudgement
:
&
,
that
neither
adulterers
nor
whoremongers
shall
enter
into
the
Kingdome
of
God
.
Sometimes
by
remoouing
the
punishment
and
terror
:
Why
who
sees
?
God
is
mercifull
,
and
easily
intreated
;
you
are
a
Christian
,
and
no
condemnation
is
to
them
that
are
in
Christ
Iesus
,
and
repentance
wipes
off
all
scores
.
Here
the
tempter
is
come
:
for
Gods
Spirit
saith
,
There
is
mercie
with
thee
that
thou
maiest
be
feared
:
and
,
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
:
but
withall
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
.
2.
Rule
.
When
thou
art
disswaded
from
any
good
belonging
to
thee
,
the
tempter
commeth
;
who
as
he
can
make
vice
seeme
beautifull
,
so
vertue
to
seeme
vgly
.
He
can
disswade
men
from
religion
in
great
friendlines
:
1.
From
a
supposed
impossibility
;
How
canst
thou
(
poore
weakling
)
beare
such
a
yoke
?
certeinly
thou
wilt
neuer
endure
such
strictnes
,
thou
mayest
set
thy
hand
to
the
plough
,
but
thou
wilt
soone
looke
backe
,
and
prooue
an
Apostate
.
But
here
is
a
tempter
come
:
for
Gods
spirit
teacheth
otherwise
,
that
howsoeuer
without
Christ
we
can
doe
nothing
,
yet
it
is
God
that
beginneth
and
perfecteth
his
good
work
in
vs
,
whose
yoke
is
easie
and
his
burden
light
.
2.
From
the
great
trouble
and
small
necessity
of
it
,
from
the
disgrace
it
carries
among
men
,
and
the
contempt
of
such
as
preach
and
professe
it
.
Here
is
the
tempter
come
:
for
the
Spirit
of
God
teacheth
,
that
he
that
denies
Christ
before
men
,
shall
be
denied
of
him
before
men
and
Angels
.
Further
,
he
can
disswade
from
diligent
hearing
the
word
,
and
from
reading
the
Scriptures
,
because
they
be
exceeding
long
,
and
hard
to
be
vnderstood
.
Why
,
thine
owne
busines
is
such
as
cannot
giue
thee
leaue
euer
to
atteine
any
thing
to
the
purpose
,
especially
because
deep
knowledge
of
points
belongs
not
but
to
Diuines
;
for
an
vnlettered
and
priuate
man
a
little
knowledge
is
best
.
Here
is
a
tempter
come
:
though
he
should
speake
in
the
voice
of
an
Angel
:
for
Gods
Spirit
bids
priuate
men
search
the
scriptures
,
because
they
testifie
of
Christ
;
and
commends
priuate
Christians
,
because
they
were
full
of
knowledge
.
Further
,
he
can
discourage
the
practise
of
piety
,
by
suggesting
,
that
to
be
strict
in
life
is
to
sauour
of
too
much
purity
,
at
least
it
will
be
counted
but
scrupulousnes
&
too
much
curiosity
:
and
,
If
thou
wilt
be
singular
,
and
contemne
and
condemne
all
men
but
thy selfe
,
so
will
men
deale
with
thee
:
Why
,
thou
liuest
as
though
men
were
to
be
saued
by
good
workes
,
and
not
by
Gods
mercy
.
Here
the
tempter
is
come
:
for
the
Spirit
of
Christ
neuer
quenched
smoking
flaxe
,
but
encouraged
the
care
of
walking
in
Gods
wayes
,
though
it
be
to
walke
in
the
straite
way
and
narrow
path
that
leadeth
vnto
life
.
Lastly
,
in
all
outward
or
inward
temptations
,
let
vs
looke
to
Christ
,
who
hath
sense
of
both
,
that
he
might
be
compassionate
to
vs
in
both
.
If
thou
be
the
Sonne
of
God
,
command
these
stones
to
be
made
bread
.
In
this
first
and
fierce
assault
,
consider
two
things
:
If
thou
be
the
sonne
of
God
.
2.
the
inference
,
Commaund
these
stones
to
be
made
bread
,
which
is
on
a
good
ground
to
entice
him
to
euill
.
In
which
temptation
Satan
aimes
at
fowre
things
directly
.
1.
To
impugne
Gods
truth
,
and
word
,
and
that
notable
oracle
from
heauen
,
testifying
that
Christ
was
the
Sonne
of
God
.
2.
To
shake
the
faith
of
Christ
:
Satan
knew
well
enough
he
was
the
Son
of
God
,
and
he
makes
not
this
a
question
,
as
though
he
would
be
instructed
in
it
;
but
that
he
would
make
Christ
doubt
whether
he
was
the
Sonne
of
God
.
And
note
how
cunningly
he
ties
his
policies
together
,
as
he
did
against
the
first
Adam
;
he
calls
Gods
word
into
question
,
which
is
the
ground
of
faith
;
which
if
hee
can
bring
out
of
credit
,
faith
failes
of
it selfe
.
3.
Because
of
his
present
estate
,
to
doubt
of
his
fathers
prouidence
;
and
because
of
his
great
hunger
and
want
of
meanes
to
supply
it
,
to
call
his
own
Diuinitie
into
question
.
4.
To
vse
vnlawfull
meanes
to
releeue
and
sustaine
himselfe
.
In
these
particulars
,
standeth
the
drift
of
the
temptation
.
As
for
that
which
the
Papists
generally
say
,
that
it
was
to
bring
Christ
to
the
sinne
of
gluttonie
,
by
which
(
they
say
)
the
first
Adam
fell
;
there
is
no
sense
so
to
thinke
:
For
1.
Christs
answer
,
which
was
directly
fitted
to
the
suggestion
,
tended
nothing
to
the
sinne
of
gluttonie
.
2.
Gluttonie
is
an
excessiue
eating
of
more
then
needs
;
whereas
Sathan
desires
no
more
then
that
Christ
would
at
his
desire
eate
,
to
the
necessarie
sustaining
of
nature
:
it
is
no
great
gluttonie
to
eate
a
peice
of
drie
bread
in
extreame
hunger
;
belly-gods
and
gluttons
satiate
themselues
with
other
more
pleasant
and
delicate
dishes
.
Let
vs
therefore
know
,
that
the
proper
end
of
this
temptation
,
is
distrust
in
God
,
in
his
word
,
and
sufficient
and
due
meanes
to
releiue
his
present
estate
.
If
thou
be
the
Sonne
of
God
]
that
is
,
the
naturall
Sonne
of
God
,
equall
in
power
,
the
delight
of
the
Father
,
as
the
voice
pretends
,
then
doe
this
that
I
may
beleeue
thee
;
els
deceiue
not
thy selfe
,
because
of
the
voice
from
heauen
,
thou
art
but
a
pure
man
.
Yee
are
cleane
by
my
word
.
Further
,
his
cheife
power
beeing
in
the
sonnes
of
disobedience
,
and
in
the
hearts
of
infidels
,
here
also
the
word
clips
his
wings
,
beeing
the
word
of
faith
:
and
Ioh.
17.20
.
Christ
prayed
not
onely
for
his
disciples
,
but
for
all
those
that
should
beleeue
in
him
by
their
word
.
In
a
word
,
seeing
he
exerciseth
his
cheife
power
in
the
sonnes
of
perdition
,
who
are
giuen
him
to
rule
at
his
will
;
here
the
word
is
his
enemie
,
because
it
conuerteth
sinners
,
and
saueth
soules
,
called
therefore
a
word
of
saluation
.
3.
Hee
opposeth
Gods
word
through
the
malice
he
beareth
Gods
children
:
for
he
euer
opposed
true
professors
,
4.
It
stands
him
in
hand
to
oppose
Gods
word
:
Who
is
the
Lord
?
and
,
I
will
not
let
Israel
goe
:
but
that
he
had
brought
the
word
in
Moses
and
Aarons
mouth
into
contempt
,
further
then
the
sting
of
the
miracles
forced
him
.
When
Saul
had
once
cast
off
the
word
of
the
Lord
,
Satan
lead
him
as
in
a
chaine
,
to
hunt
Dauid
,
to
throwe
a
dart
at
Ionathan
,
to
seeke
to
the
Witch
,
against
whom
himselfe
had
enacted
a
seuere
law
.
The
like
of
Ahab
,
Herod
,
Nero
,
Domitian
,
&c.
5.
The
word
of
God
is
the
sentence
and
rule
of
righteousnes
,
It
is
a
note
of
a
man
foyled
by
the
temptation
of
Satan
,
and
of
a
deuillish
spirit
,
to
call
Gods
word
into
question
;
He
that
heareth
you
,
heareth
me
,
Luk.
10.16
.
and
that
God
speakes
in
the
mouthes
of
his
Ministers
,
2.
Cor.
5.20
.
and
that
they
haue
an
heauenly
treasure
in
earthen
vessels
.
But
how
fewe
are
of
this
minde
?
neuer
did
any
heathens
so
despise
the
voice
of
their
Priests
,
and
the
answer
of
their
Oracles
,
as
Christians
in
generall
despise
our
voice
,
in
which
God
and
Christ
professe
they
speake
.
3.
Christ
plainely
saith
,
this
word
is
the
immortall
seed
of
our
new
birth
,
the
sincere
milke
to
nourish
the
soule
,
the
bread
of
life
,
heauenly
food
.
But
who
beleeue
him
?
for
generally
men
haue
no
appetite
,
no
desire
to
it
,
and
can
well
be
content
to
let
their
soules
languish
in
grace
,
and
be
staruen
to
death
.
And
whereas
they
would
goe
as
farre
or
farther
into
other
countries
as
Iacob
and
his
sonnes
into
Egypt
,
when
there
was
no
corne
in
Canaan
,
to
supply
their
bodies
with
food
,
this
they
will
not
stirre
out
of
their
doores
for
.
Well
,
take
heed
of
calling
diuine
truths
into
question
,
stand
not
in
them
vpon
thy
reason
and
vnderstanding
,
which
are
but
low
and
shallow
,
suspect
them
in
things
thou
canst
not
reach
rather
then
the
truth
of
Scripture
,
and
make
good
vse
of
these
rules
.
1.
In
the
rising
of
any
such
temptation
,
know
,
There
is
no
God
,
Psal.
14.1
.
Satan
knowes
there
is
a
day
of
reckoning
and
iudgement
,
as
the
deuills
confessed
,
Art
thou
come
to
torment
vs
before
the
time
?
and
yet
he
so
besotteth
and
blindeth
others
,
that
they
make
but
a
mocke
of
all
,
as
those
in
Peter
,
who
mocked
and
said
,
Where
is
his
comming
?
2.
Pet.
3.1
.
Satan
knowes
,
that
God
is
all
an
eye
,
to
whom
day
and
darkenes
are
alike
:
yet
in
tempting
men
to
secret
sinnes
,
he
will
make
them
say
,
Tush
,
who
sees
vs
?
can
God
see
through
the
thicke
cloud
?
The
deuill
knowes
,
that
God
is
iust
and
will
not
take
the
wicked
by
the
hand
;
and
yet
he
makes
the
sinner
beleeue
his
case
is
good
enough
,
beeing
a
most
graceles
man
;
and
makes
one
wicked
man
say
of
another
,
as
in
Malachi
,
We
count
the
proud
blessed
,
&c.
The
deuill
knowes
,
that
he
that
goeth
on
in
sinne
,
shall
not
prosper
;
yet
he
makes
the
sinner
,
who
turnes
from
the
word
,
to
beleeue
he
shall
prosper
.
As
this
temptation
aimed
to
ouerthrow
the
word
of
God
,
so
also
the
faith
of
Christ
in
that
word
,
namely
to
bring
him
from
his
assurance
that
he
was
the
Sonne
of
God
.
Whence
we
may
learne
,
that
,
Satan
in
his
temptations
against
all
the
members
of
Christ
,
Timothie
,
that
I
might
know
of
your
faith
,
least
the
tempter
had
tempted
you
in
any
sort
.
And
hence
his
continuall
practise
is
to
bring
men
to
the
extreams
of
faith
,
in
aduersity
to
despaire
,
in
time
of
prosperity
to
presumption
.
Those
who
neuer
felt
any
temptation
,
the
father
of
all
the
faithfull
,
and
faithfull
Abraham
:
Moses
his
faith
was
shaken
,
and
his
great
sinne
was
vnbeleefe
:
Iob
in
his
miserie
was
many
waies
assailed
to
distrust
God
,
as
his
words
import
,
If
hee
kill
me
,
I
will
trust
in
him
still
:
and
Satans
aime
was
,
to
bring
him
to
blaspheme
God
,
and
die
.
As
the
deuill
laboureth
most
against
our
faith
,
so
should
we
most
labour
in
fortifying
it
.
whome
resist
stedfast
in
the
faith
:
wherein
if
a
man
sit
not
very
fast
,
Sathan
will
soone
vn-horse
him
.
And
of
all
others
let
afflicted
and
humbled
soules
lay
hold
,
and
make
vse
of
this
exhortation
;
for
Satan
doth
with
so
much
the
more
violence
assault
them
,
as
he
findeth
it
easier
to
preuaile
with
them
:
for
well
he
knowes
,
that
howsoeuer
they
heartily
detest
all
other
sinnes
,
and
much
adoe
he
hath
to
bring
them
to
his
lure
in
other
,
yet
their
spirits
beeing
oppressed
and
wounded
by
the
sense
of
sinne
,
and
Gods
dispeasure
for
it
,
he
findes
them
inclinable
enough
vpon
euery
triuiall
temptation
to
despaire
;
and
so
makes
a
wide
breach
by
their
improuidence
,
watching
narrowly
all
other
things
,
but
not
that
which
they
ought
most
of
all
,
and
which
Satan
most
of
all
impugneth
.
Quest.
How
may
I
strengthen
and
stablish
my
faith
?
Answ.
By
obseruing
these
few
directions
:
subsistence
or
foundation
,
the
houshold
of
faith
,
Gal.
10.6
.
of
which
Christ
himselfe
hath
vndertaken
to
be
the
author
and
finisher
,
and
hath
appointed
all
his
ordinances
to
breed
and
perfect
it
in
the
hearts
of
all
that
shall
atteine
the
end
of
it
,
which
is
saluation
,
namely
the
word
of
faith
,
Rom.
10.8
.
the
sacraments
the
seales
of
faith
,
chap.
4
11.
and
the
prayer
of
faith
,
Iam.
5.15
.
2.
It
is
the
beginning
of
our
blessednes
:
Ioh.
20.29
.
Blessed
is
he
that
hath
not
seene
,
and
yet
beleeueth
:
It
espouseth
vs
to
God
and
Christ
,
and
ascerteineth
vs
of
the
marriage
day
:
It
honoureth
God
,
as
Abraham
by
beleeuing
gaue
glory
to
God
,
and
makes
vs
witnesse
that
God
is
true
,
which
is
not
more
honour
to
God
then
our selues
,
Ioh.
3.33
.
3.
All
our
strength
is
from
faith
:
Heb.
11.33
.
by
faith
the
Saints
subdued
Kingdomes
,
and
were
strong
in
battell
:
faith
is
the
victory
whereby
we
ouercome
the
world
:
by
faith
we
stand
:
A
graine
of
it
can
worke
wonders
,
and
what
then
can
strong
faith
?
It
drawes
vertue
from
Christ
,
who
himselfe
was
foyled
by
it
in
the
Syrophenissan
.
All
things
are
possible
to
it
,
Mar.
9.23
.
Giue
Peter
faith
,
he
shall
not
sinke
,
but
shall
walke
on
the
sea
,
Matth.
14.29
.
4.
All
our
present
comfort
is
from
it
;
peace
with
God
,
and
peace
in
our
consciences
,
Rom.
5.1.2
.
comfort
in
afflictions
;
it
beareth
great
weights
vncrusht
,
it selfe
beeing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sound
and
sure
foundation
.
According
to
the
measure
of
faith
,
is
the
measure
of
all
other
graces
and
comforts
.
As
a
man
beleeueth
,
so
he
obeyeth
,
loueth
,
prayeth
,
and
is
heard
.
Yea
not
onely
the
measure
of
grace
here
,
but
of
glory
hereafter
is
proportioned
to
the
measure
of
faith
.
And
is
it
not
worth
preseruing
and
increasing
?
II.
Vse
meanes
to
increase
and
strengthen
it
,
and
they
be
these
:
the
word
of
faith
,
and
euery
thing
is
fed
and
preserued
by
that
whereof
it
is
begotten
;
and
the
often
hearing
,
reading
,
meditating
,
and
conferring
of
it
doth
fixe
and
digest
it
,
and
makes
it
at
hand
to
comfort
the
weary
hands
and
weake
knees
.
And
we
must
not
onely
frequent
the
audible
,
but
also
the
visible
word
,
that
is
,
reuerently
and
conscionably
vse
the
blessed
Sacraments
,
which
are
signes
and
seales
of
Gods
fauour
,
and
our
faith
.
Those
that
say
they
beleeue
,
and
yet
neglect
the
word
and
Sacraments
,
deceiue
themselues
:
for
there
is
nothing
to
saue
,
where
is
no
meanes
of
sauing
:
A
man
cares
not
greatly
for
an
empty
chest
.
Neither
can
faith
stay
where
she
sees
not
her selfe
respected
.
Oh
take
heed
of
Satans
subtilty
,
who
to
hold
men
in
infidelity
withholds
them
from
vision
,
and
to
starue
mens
soules
intercepts
their
food
:
And
in
comming
to
the
word
,
consider
the
excellent
promises
that
are
made
to
faith
,
and
take
speciall
notice
of
places
which
may
batter
the
deuills
temptations
to
vnbeleefe
.
2.
Obserue
the
tokens
of
Gods
loue
and
fauour
towards
thee
;
and
,
because
no
man
knowes
loue
or
hatred
by
things
before
him
,
labour
to
find
it
in
spirituall
things
,
how
much
thy
heart
loueth
him
,
which
is
a
reflexion
of
his
loue
,
what
ioy
of
the
spirit
,
what
assistance
in
former
trialls
,
what
strength
,
patience
,
issue
and
vse
of
them
thou
hast
.
Experience
of
God
is
a
strong
prop
,
when
the
soule
can
gather
from
former
time
a
conclusion
of
Gods
presence
,
and
aide
for
time
to
come
:
So
did
Dauid
,
Psal.
23.
vlt.
and
1.
Sam.
17.34.37
.
and
Psal.
143.4.5
.
and
77.7
.
to
13.
Hath
the
Lord
forgotten
to
be
mercifull
,
and
shut
vp
his
louing
kindnesse
in
vtter
displeasure
?
I
said
this
is
my
death
:
yet
I
remembred
the
yeares
of
the
right
hand
of
the
most
High
,
I
remembred
the
workes
of
old
.
And
how
iustly
doe
some
faint
in
trouble
for
want
of
obseruing
the
wayes
of
God
with
them
in
former
trialls
and
deliuerances
?
3.
Labour
to
get
,
and
keep
the
assurance
of
thy
adoption
:
for
then
the
gates
of
hell
shall
not
preuaile
to
hurt
thee
.
The
former
,
by
the
witnesse
of
the
Spirit
,
which
will
alway
vphold
vs
in
afflictions
,
if
our
care
be
not
to
grieue
and
quench
him
:
So
long
as
the
spirit
of
consolation
possesseth
the
heart
,
what
sound
comfort
can
be
wanting
?
but
if
he
depart
in
displeasure
,
neither
can
our
faith
or
comfort
be
long
vpheld
.
The
latter
,
by
keeping
good
conscience
:
for
faith
and
good
conscience
stand
and
fall
together
:
an
accusing
conscience
weakens
faith
,
and
destroyes
boldnes
,
that
we
dare
not
come
neere
vnto
God
;
wheras
contrarily
our
election
is
made
sure
by
good
workes
,
2.
Pet.
1.5
.
and
by
the
fruits
of
the
Spirit
.
It
stands
vs
in
hand
,
if
we
would
stand
against
Satan
in
the
day
of
triall
,
to
take
heede
of
admitting
any
thing
against
our
conscience
:
which
the
Apostle
compares
to
a
shippe
fraughted
with
precious
wares
,
such
as
faith
,
loue
,
ioy
,
with
other
graces
:
Now
if
we
cracke
our
shippe
of
conscience
,
we
make
shipwracke
of
faith
and
the
other
graces
,
which
good
conscience
had
preserued
.
4.
Faith
beeing
the
free
gift
of
God
,
who
is
the
author
and
finisher
of
it
;
a
means
to
stablish
it
is
feruent
and
continuall
prayer
,
as
the
Apostles
knew
well
enough
,
Luk.
17.5
.
saying
,
Lord
increase
our
faith
:
and
that
good
man
,
Mar.
9.24
.
Lord
I
beleeue
,
help
my
vnbeleefe
.
Christ
praies
for
the
not
failing
of
thy
faith
,
wilt
not
thou
pray
for
thy
owne
?
III.
When
thou
feelest
Satan
assalting
thy
faith
,
and
hiding
from
thine
eyes
the
loue
of
God
,
then
set
before
thine
eyes
Gods
gracious
promises
made
,
and
to
be
made
good
to
thee
in
Iesus
Christ
;
both
because
1.
of
the
generality
of
them
,
which
run
without
excepting
thee
,
if
thou
doest
not
except
thy selfe
;
as
also
,
2.
because
they
are
built
and
grounded
,
not
vpon
thy
sense
and
feeling
,
but
vpon
Gods
vnchangeable
loue
;
as
also
,
3.
because
he
hath
commaunded
thee
to
beleeue
.
Obiect
.
Oh
,
but
would
you
haue
me
beleeue
,
when
I
feele
nothing
but
corruption
in
myselfe
,
and
correction
and
displeasure
in
God
?
Answ.
Yes
:
for
faith
must
be
where
is
no
feeling
,
and
may
bee
:
one
thing
is
the
beeing
of
a
thing
,
another
the
discerning
of
it
.
Doth
not
the
sunne
shine
,
though
a
cloud
or
some
other
thing
be
betweene
our
sight
and
it
?
Nay
,
then
when
sense
and
feeling
cease
,
faith
beginnes
her
chiefe
and
most
glorious
worke
.
Was
it
not
Abrahams
commendation
,
that
he
beleeued
against
beleefe
,
and
hoped
against
hope
?
when
all
nature
and
sense
was
set
against
him
,
he
held
the
word
of
promise
against
sense
and
nature
.
Nay
,
our
blessed
Sauiour
,
in
whom
was
no
grudgings
of
infidelity
,
but
assured
faith
in
his
father
,
yet
in
respect
of
his
present
sense
and
feeling
cryed
out
.
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Dauid
beleeued
in
the
word
of
God
,
and
not
his
eyes
;
and
so
must
thou
,
that
thou
hearest
God
speake
,
and
not
that
thou
seest
.
Thomas
when
he
would
beleeue
no
more
then
that
he
saw
and
felt
,
our
Sauiour
said
to
him
,
Be
not
(
so
)
faithlesse
,
but
faithfull
.
In
the
strongest
encounter
waite
still
till
Christ
come
to
ease
thee
,
he
is
not
farre
off
,
and
commit
thy selfe
in
weldoing
into
his
hands
as
into
the
hands
of
a
faithfull
Creator
;
say
with
Hester
,
I
will
goe
to
the
King
,
if
I
perish
,
I
perish
;
it
may
be
he
will
reach
out
his
scepter
graciously
,
and
I
shall
liue
;
but
if
I
must
needs
perish
,
I
will
perish
vnder
the
wing
of
my
Lord
and
Husband
.
So
much
of
Satans
second
drift
in
the
first
temptation
.
In
the
third
place
he
seeketh
to
make
Christ
doubt
of
his
Diuinity
,
and
call
in
question
whether
he
was
the
Sonne
of
God
,
or
no
,
from
his
present
necessity
:
as
if
he
had
said
,
Seest
thou
not
in
what
famine
and
need
thou
art
?
thou
hast
fasted
here
these
40.
dayes
of
my
knowledge
;
What
is
become
of
thy
father
,
and
of
his
prouidence
,
whose
Sonne
thou
art
proclaimed
?
Is
this
the
care
thy
father
hath
of
thee
?
Doth
he
thinke
thou
canst
liue
of
aire
,
or
feed
of
winde
,
or
digest
stones
?
Art
thou
(
weake
creature
and
staruen
)
he
that
must
preuaile
against
the
gates
of
hell
?
Art
thou
the
Messiah
,
that
hast
not
a
morsell
of
bread
to
put
in
thy
mouth
?
No
,
if
thou
wert
the
Sonne
of
God
,
he
would
care
a
little
more
for
thee
:
no
naturall
father
that
had
a
drop
of
affection
,
would
leaue
his
child
so
destitute
.
Whence
we
may
learne
,
that
Satan
seeketh
to
make
the
members
of
Christ
(
as
well
as
the
Head
)
call
in
question
their
adoption
and
saluation
,
If
he
be
the
Sonne
of
God
,
let
him
come
downe
from
the
crosse
,
and
we
will
beleeue
on
him
:
Hee
trusted
in
God
,
let
him
now
deliuer
him
if
he
will
haue
him
:
for
hee
said
he
was
the
Sonne
of
God
.
As
if
they
had
said
:
Is
not
this
a
notable
deceiuer
to
say
he
was
Gods
Sonne
,
and
now
is
in
extreame
danger
,
ready
to
perish
shamefully
,
and
no
hope
of
any
deliuerance
?
If
hee
were
the
Sonne
of
God
,
would
he
suffer
him
to
perish
?
So
it
is
his
ordinarie
temptation
to
any
beleeuer
:
Doest
thou
not
see
thy selfe
poore
and
despised
,
in
want
and
sorrow
?
Seest
thou
any
one
signe
of
Gods
fauour
?
Art
thou
not
depriued
almost
of
all
the
pleasures
of
the
world
?
Seest
thou
not
that
God
cares
for
beasts
and
foules
,
which
he
feedeth
in
due
season
,
but
thou
art
neglected
?
No
man
knoweth
loue
or
hatred
by
all
the
things
afore
him
,
Eccles.
9.1
.
but
also
impeach
his
prouidence
and
care
ouer
his
children
,
who
whatsoeuer
their
outward
estate
seeme
to
be
,
are
still
as
deare
vnto
him
,
as
the
apple
of
his
eie
;
and
when
they
be
as
most
vnknown
,
yet
are
they
knowne
.
what
profit
were
it
to
serue
the
Lord
?
wisedome
good
with
an
inheritance
.
Hence
his
temptation
finds
the
easier
entrance
and
better
entertainment
.
4.
Satan
euer
in
these
temptations
hath
a
further
reach
then
he
shewes
,
This
condemnes
their
follie
,
1.
By
this
conclusion
Christ
himselfe
the
Sonne
of
God
,
who
had
all
his
fathers
loue
powred
vpon
him
,
2.
Neither
the
testimony
of
Gods
loue
,
nor
the
dignity
of
his
children
stands
in
outwards
things
,
nor
in
the
abundance
of
worldly
comforts
:
for
then
the
rich
glutton
should
haue
been
far
better
then
Lazarus
;
Abraham
,
Isaac
,
Iaacob
,
who
for
famine
were
glad
to
flie
their
countrey
,
should
bee
in
lesse
grace
with
God
,
then
the
wicked
Kings
to
whom
they
went
.
The
Apostles
,
who
were
the
lights
of
the
world
,
who
were
in
hunger
,
thirst
,
nakednes
,
buffeted
,
without
any
certeine
dwelling
place
,
reuiled
,
persecuted
,
accounted
as
the
filth
of
the
world
,
and
the
offscouring
of
all
things
,
should
haue
beene
in
no
better
account
with
God
then
with
men
.
The
Saints
in
Heb.
11.36
.
to
39.
who
were
tried
by
mockings
and
scourgings
,
by
bonds
and
imprisonment
,
were
stoned
,
hewne
asunder
,
tempted
,
slaine
with
the
sword
,
wandred
in
sheep-skins
,
&c.
beeing
destitute
,
afflicted
,
and
tormented
,
should
haue
lost
both
their
dignity
in
themselues
,
and
their
fauour
of
God
.
But
they
lost
neither
of
these
:
For
the
same
text
saith
,
that
the
world
was
not
worthy
of
them
,
beeing
men
of
such
worth
,
and
that
by
faith
they
receiued
a
good
report
,
namely
from
God
and
all
good
men
.
3.
The
beauty
of
Gods
children
is
inward
:
that
which
argueth
Gods
loue
,
is
the
gift
of
his
Sonne
,
faith
,
hope
,
a
ioyfull
expectation
of
the
future
inheritance
.
1.
Ioh.
3.1
.
Behold
what
loue
the
Father
hath
bestowed
vpon
vs
,
that
we
should
bee
called
the
sonnes
of
God
.
In
which
words
,
the
Apostle
calleth
our
eyes
backe
from
beholding
earthly
dignities
and
prerogatiues
,
which
we
are
euer
poa●ing
into
,
and
haue
hawkes
eies
to
see
into
the
glory
of
the
world
:
But
hee
would
haue
vs
behold
Gods
loue
in
other
things
then
these
,
namely
in
the
inward
notes
and
markes
of
Gods
children
.
And
here
is
a
maine
difference
betweene
that
loue
which
comes
from
God
as
God
,
4.
Whereas
Satan
from
crosses
,
losses
,
afflictions
,
anguish
,
and
durable
sorrowes
perswades
that
men
are
not
Gods
children
,
the
Apostle
(
Heb.
12.6.8
.
)
makes
a
cleane
contrarie
argument
,
that
afflictions
and
crosses
are
signes
of
Gods
loue
rather
then
of
hatred
,
and
markes
of
election
rather
then
of
reiection
:
Whomsoeuer
the
Lord
loueth
,
he
chasteneth
,
and
scourgeth
euery
sonne
hee
receiueth
.
If
ye
be
without
correction
,
whereof
all
are
partakers
,
then
are
ye
bastards
,
and
not
sonnes
.
And
,
2.
Tim.
3.12
.
All
that
will
liue
godly
in
Christ
,
must
suffer
persecution
:
the
world
must
reioyce
,
while
they
must
be
sorrowfull
,
and
cannot
but
hate
them
because
they
are
not
of
the
world
.
It
is
the
condition
of
Christian
hope
,
that
those
who
will
be
conformable
to
Christ
in
glory
,
must
be
conformable
to
him
in
his
sufferings
.
Rules
to
withstand
this
dangerous
temptation
.
2.
Rule
.
When
thou
feelest
grudgings
of
diffidence
arise
,
and
Satan
will
vrge
thee
how
thou
canst
thinke
thy selfe
respected
of
God
,
beeing
beset
with
such
a
world
of
trouble
,
and
almost
drowned
in
a
sea
of
vexations
,
without
bottome
or
banke
;
Now
call
to
minde
and
set
before
thee
Christs
blessed
example
,
in
whom
as
in
a
glasse
,
thou
maiest
see
the
sharpest
of
thy
sorrows
in
any
kind
,
not
onely
sanctified
and
sweetned
,
but
mingled
with
admirable
loue
of
his
father
.
What
euill
befalls
thy
body
and
soule
,
or
thy
estate
inward
or
outward
,
which
hee
hath
not
borne
and
broken
,
and
yet
neuer
the
lesse
loued
of
his
Father
?
Thou
wantest
comforts
of
body
,
house
,
land
,
meat
,
money
;
he
had
not
a
foot
of
land
,
not
a
house
to
hide
his
head
in
,
not
any
money
till
he
borrowed
of
a
fish
,
not
a
cup
of
cold
water
till
he
had
requested
it
of
the
Samaritan
,
who
would
giue
him
none
.
Thou
wantest
friends
,
respect
in
the
world
,
yea
where
thou
well
deseruest
,
yea
where
thou
mightest
iustly
expect
it
:
Remember
it
was
his
case
;
his
friends
became
his
foes
,
his
scholler
a
traytor
,
the
world
hated
him
causeles
;
he
came
to
his
owne
,
and
his
owne
receiued
him
not
;
he
was
without
honour
in
his
owne
countrey
,
he
had
euill
repaid
him
for
good
;
he
wept
ouer
Ierusalems
miserie
,
but
Ierusalem
laught
at
his
.
Thou
wantest
peace
of
conscience
,
canst
not
see
a
cleare
look
from
God
,
nor
feele
any
ease
from
the
sting
of
thy
sinnes
,
thy
sorrowfull
mind
dries
vp
thy
bones
,
all
outward
troubles
are
nothing
to
this
:
But
remember
that
neuer
was
any
so
loaden
with
the
burden
of
sinne
as
Christ
,
when
his
bitter
torment
expressed
such
words
as
these
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
3.
Rule
.
From
these
crosses
,
by
which
Satan
would
driue
thee
from
God
,
labour
to
see
how
neare
and
graciously
God
draweth
towards
thee
;
So
much
of
the
third
drift
of
Satan
in
this
first
temptation
:
now
of
the
fourth
.
In
that
the
deuills
last
drift
in
it
is
,
to
haue
Christ
in
his
want
and
hunger
,
to
vse
an
vnlawfull
meanes
of
supplie
,
note
,
that
,
It
is
an
ordinary
instigation
and
temptation
of
the
deuill
,
1.
Satan
sees
how
easily
he
can
weaken
our
confidence
in
God
,
1.
Numbers
of
men
oppressed
with
pouerty
,
because
they
say
they
must
liue
;
they
must
liue
in
an
vnlawfull
calling
,
wherein
they
be
slaues
and
drudges
to
euery
mans
sinne
:
such
as
are
Players
,
Iesters
,
Wisards
,
Tumblers
:
such
are
schollers
,
who
for
preferment
runne
into
Popish
countries
,
and
betake
themselues
to
Seminaries
,
&
so
become
traytors
.
Yea
those
that
haue
no
calling
,
must
liue
too
:
but
how
?
by
filching
,
stealing
,
or
begging
,
as
idle
and
roguish
vagrants
;
and
those
at
home
whose
extreame
idlenes
brings
pouerty
vpon
them
as
an
armed
man
.
Or
els
by
gaming
,
cheating
,
and
by
their
wits
.
The
whole
course
of
all
which
,
is
but
a
prentiship
to
the
deuill
.
2.
Others
that
exercise
honest
trades
,
but
easily
help
themselues
forward
by
swearing
,
lying
,
facing
,
false
weights
,
measures
,
and
trickes
which
they
put
vpon
men
:
They
neuer
sticke
for
a
penny-profite
to
hazard
their
soules
:
He
is
no
quicke
chapman
,
if
he
cannot
lie
for
aduantage
:
neither
can
he
be
trusted
vnlesse
he
sweare
:
he
must
sweare
,
or
he
must
not
sell
:
he
must
sometimes
make
the
best
of
an
ill
bargaine
,
and
with
a
little
colour
lay
it
vpon
another
mans
necke
:
for
why
should
he
willingly
wrong
or
vndoe
himselfe
?
3.
Others
a
number
,
1.
who
by
misdemeanours
haue
brought
iust
reproach
vpon
themselues
,
and
seeke
to
salue
it
by
lying
,
facing
,
and
shifting
,
and
perhaps
by
worse
meanes
.
This
was
the
case
and
sinne
of
good
Dauid
:
he
had
corrupted
himselfe
with
Bathsheba
,
he
was
afraid
the
adultery
would
come
home
to
him
,
he
sends
for
his
worthy
captaine
Vriah
to
goe
home
to
his
wife
,
that
so
it
might
be
couered
;
but
when
it
could
not
that
way
,
good
Vtiah
must
be
slaine
at
Dauids
appointment
,
and
so
he
would
hide
adultery
by
murther
.
2.
like
vnto
these
are
those
,
who
hauing
outragiously
ouershot
themselues
in
notable
riots
by
word
or
deed
,
and
beeing
called
to
account
for
it
,
lay
all
the
blame
vpon
drunkennes
,
a
sinne
indeed
of
strong
burden
,
able
to
carrie
away
many
sinnes
vpon
it
;
but
neuer
was
any
sinne
lessened
by
another
,
but
aggrauated
,
and
the
excuse
is
a
confession
of
a
double
sinne
,
which
in
all
true
iudgement
deserues
double
punishment
.
3.
seruants
or
children
,
who
hauing
committed
a
fault
,
hide
it
by
lying
,
and
so
to
auoide
an
inconuenience
,
runne
into
a
mischeife
.
4.
Others
,
beeing
sicke
and
diseased
,
are
perswaded
and
resolued
to
goe
to
Wizzards
and
Witches
,
cunning
men
and
women
,
and
so
get
release
by
breaking
the
prison
.
A
pitifull
cure
,
when
the
deuill
is
the
Physitian
.
Saul
neuer
went
to
the
Witch
,
till
God
was
gone
from
him
.
And
take
this
for
a
certaine
conclusion
;
1.
Whosoeuer
goeth
or
seeketh
to
a
Witch
,
in
losses
,
crosses
,
&c.
let
him
boast
as
much
as
he
will
of
his
faith
,
it
is
but
a
Satanicall
faith
,
a
faith
in
the
deuill
,
and
not
in
God
,
by
which
the
Witch
workes
all
that
is
done
.
2.
The
remedie
is
farre
worse
then
the
disease
,
seuerely
reuenged
on
Saul
,
1.
Chron.
10.13
.
and
on
Asa
,
2.
King
.
1.16
.
3.
The
deuill
hath
got
from
them
,
that
which
he
could
not
from
Christ
;
namely
,
to
vse
another
meanes
of
release
then
God
appointed
.
Some
there
be
that
are
hearers
of
the
word
,
yet
if
they
see
any
person
extraordinarily
visited
,
will
giue
him
counsell
to
seeke
out
to
the
cunning
man
.
Is
it
because
there
is
neuer
a
God
in
Israel
?
is
this
a
small
sin
?
By
Gods
law
they
ought
to
die
that
seeke
to
thrust
a
people
from
their
God
,
and
driue
them
to
the
deuill
,
Deut.
13.10
.
But
this
is
a
greater
sinne
then
that
.
Miserable
comforters
that
wish
them
to
goe
to
hell
for
helpe
.
Let
vs
carefully
looke
to
such
rules
as
may
keepe
vs
from
vsing
vnwarrantable
meanes
,
and
they
are
foure
:
1.
Consider
that
all
meanes
outward
and
ordinary
are
but
seruants
,
to
which
God
hath
tyed
neither
blessing
nor
prouidence
,
If
he
kill
me
,
yet
will
I
trust
in
him
.
For
the
time
of
deliuerance
,
the
godly
commit
it
to
God
,
in
whose
hand
times
and
seasons
are
:
the
iust
man
that
liues
by
faith
,
makes
not
haste
,
Isa.
16.28
.
For
the
meanes
of
deliuerance
,
Abraham
is
secure
of
it
,
My
sonne
,
God
will
prouide
:
he
saw
no
meanes
of
the
promise
,
if
Isaac
were
offered
,
yet
he
layes
him
on
the
altar
,
on
the
wood
,
and
receiues
him
from
the
dead
.
2.
Consider
,
that
any
good
thing
is
then
beautifull
,
when
it
is
compassed
by
good
meanes
.
Sathan
euer
aimeth
at
one
of
these
two
things
,
to
hinder
euery
thing
that
is
good
,
or
,
if
he
cannot
do
that
,
3.
Consider
,
that
there
is
no
necessitie
,
if
ordinarie
and
lawfull
meanes
faile
,
to
vse
vnlawfull
.
When
men
say
,
I
must
liue
,
and
I
must
maintaine
my
family
;
here
remember
,
that
must
is
for
a
King
,
nay
,
absolute
and
vnlimited
necessity
is
for
the
King
of
Kings
.
It
is
not
absolutely
necessarie
,
that
thou
liue
,
but
so
long
as
God
pleaseth
:
yea
,
it
is
absolutely
necessarie
,
that
thou
rather
perish
,
and
not
liue
,
then
breake
Gods
commandement
.
If
thou
perish
for
want
of
meanes
,
thou
maiest
goe
to
heauen
as
Lazarus
,
and
exchange
a
miserable
life
with
an
happie
:
But
if
to
keep
thee
from
perishing
,
thou
loose
thy
soule
,
this
is
to
leape
out
of
the
pan
into
the
coales
.
Thou
therefore
that
must
prouide
for
thy selfe
and
thine
,
I
tell
thee
,
thou
must
doe
it
by
a
moderate
and
honest
care
,
warranted
by
the
word
,
and
not
shift
and
prole
,
as
if
all
were
fish
that
comes
to
net
:
that
is
all
the
necessity
that
God
hath
laid
on
thee
,
the
other
is
suggested
by
Satan
.
he
saw
him
that
was
invisible
,
Hebr.
11.17
.
Elisha
being
in
Dothan
feared
nothing
,
when
his
seruant
cried
out
;
because
his
eyes
were
open
to
see
the
Angels
,
as
fierie
chariots
protecting
him
.
3.
Faith
is
neuer
so
working
as
in
perillous
times
,
because
then
there
is
most
need
,
most
vse
of
it
;
then
it
sets
it selfe
a
worke
,
and
mingles
it selfe
with
the
promises
of
God
,
by
which
it
quickens
and
puts
life
vnto
a
man
,
when
he
is
halfe
dead
:
as
Psal.
119.49
.
Remember
thy
promise
wherin
thou
hast
caused
me
to
trust
:
it
is
my
comfort
in
trouble
:
for
thy
promise
hath
quickened
mee
.
Now
it
bestirres
it selfe
,
to
make
Gods
faithfulnesse
and
truth
his
sheild
and
buckler
.
Notable
is
that
example
of
the
three
children
,
Dan.
3.16
,
17.
who
were
in
present
danger
of
their
liues
,
and
cast
into
an
hote
furnace
:
In
this
danger
now
their
faith
bestirres
it
to
prouide
for
their
safetie
,
not
by
any
yeelding
,
or
blanching
,
or
buckling
to
the
vniust
command
;
but
by
furnishing
their
mouthes
with
a
resolute
answer
,
Be
it
knowne
to
thee
,
O
King
,
that
we
will
not
worship
this
image
;
and
by
preparing
their
hearts
(
through
their
confidence
in
God
,
who
was
able
to
deliuer
them
)
rather
to
yeeld
themselues
to
the
fire
and
raging
flames
,
then
to
any
part
of
that
commandement
.
And
were
faith
and
Gods
feare
working
in
the
heart
,
it
would
destroy
false
feares
and
infidelitie
,
which
Satan
preuaileth
in
mightily
,
causing
men
to
seeke
helpe
by
vnlawfull
meanes
,
if
the
lawfull
be
neuer
so
little
set
out
of
sight
.
Command
these
stones
to
be
made
bread
.
]
Here
is
an
inference
vpon
the
former
words
,
If
thou
be
the
Sonne
of
God
:
vpon
a
true
ground
Satan
raiseth
a
dangerous
consequence
:
Christ
was
the
Sonne
of
God
:
true
.
Must
he
therefore
needs
make
stones
bread
?
It
is
an
ordinary
temptation
of
the
deuill
,
to
inferre
mischeiuous
conclusions
vpon
true
premisses
.
Therefore
kill
thy
brother
.
Saul
receiued
no
answer
of
God
that
was
true
:
but
that
therefore
he
should
goe
to
the
wi●ch
of
Endor
,
was
Satans
inference
,
both
against
the
law
of
God
,
and
Sauls
owne
law
.
God
is
a
〈◊〉
God
:
a
true
premisse
,
and
the
scope
of
all
the
Scripture
:
but
,
that
Ionah
should
therefore
●●ie
to
T●rs●ish
,
and
not
goe
to
preach
the
destruction
of
Nini●e
,
was
a
Satanicall
inference
.
A
man
must
pittie
himselfe
,
and
doe
what
he
can
to
repell
euill
from
him
,
and
auoid
danger
:
but
that
Christ
should
therefore
not
goe
vp
to
Ierusalem
to
suffer
,
was
a
dangerous
consequence
of
Satan
in
Peters
mouth
;
whom
therefore
Christ
calleth
Satan
.
by
mine
hand
:
and
v.
19.
to
morrow
shalt
thou
bee
with
mee
,
&c.
So
in
the
new
Testament
we
haue
the
deuills
confessing
Christ
to
be
the
Sonne
of
God
,
the
Holy
One
,
the
summe
of
the
Gospel
;
and
Paul
and
Silas
to
be
the
seruants
of
the
high
God
,
Act.
16.
but
both
Christ
and
his
seruants
put
them
to
silence
,
and
would
not
haue
them
to
speake
the
truth
,
because
it
was
to
depraue
and
slander
the
whole
truth
,
as
though
Christ
and
his
seruants
had
beene
in
league
and
agreement
with
the
deuills
,
and
so
their
doctrine
had
beene
not
diuine
but
diabolicall
.
Thus
Satan
like
a
barge-man
lookes
one
way
,
but
rowes
another
.
3.
Satan
sees
how
our
nature
is
easily
carried
through
a
generall
shew
of
good
or
truth
,
4.
Satan
the
prince
of
darknes
can
transforme
himselfe
into
an
Angell
of
light
,
Let
vs
learne
to
be
wise
and
trie
before
we
trust
,
Let
vs
labour
to
auoid
these
common
darts
,
these
falsly
concluded
conclusions
which
Satan
seeks
to
haue
vs
assent
vnto
:
II.
In
matters
of
practise
,
many
wayes
:
1.
Thou
art
the
Son
of
God
,
Vengeance
is
mine
,
and
I
will
repay
:
and
a
Gentleman
must
be
of
gentle
behauiour
,
not
sauage
,
fierce
,
and
cruell
:
a
man
of
valour
must
passe
,
by
offences
:
It
is
the
glory
of
a
man
to
passe
by
an
offence
,
Pro.
16.32
.
3.
If
thou
beest
an
honest
fellow
,
drink
,
sit
bare
vpon
the
ground
,
and
pledge
so
much
to
such
and
such
a
freind
,
drinke
a
health
to
that
and
the
other
boone
companion
.
But
the
inference
is
like
the
former
:
it
warres
with
honestie
and
ciuilitie
,
to
drinke
and
swill
till
health
bee
drowned
,
and
reason
banished
,
and
the
partie
sorted
with
the
bruit
beasts
.
4.
If
thou
beest
a
good
Catholike
,
a
true
Romanist
,
defie
these
heretikes
,
die
for
the
Romish
religion
;
but
before
thou
diest
kill
thy
Prince
,
cut
the
throat
of
thy
countrey
,
blow
vp
the
Parliament-house
,
so
shalt
thou
be
a
Martyr
presently
.
But
a
true
Catholike
cannot
be
a
limbe
of
Antichrist
,
cannot
be
a
traytor
,
cannot
be
the
deuils
martyr
;
though
a
false
Catholike
,
a
false-hearted
Romanist
may
be
a
foxe
,
a
Faux
,
an
incendiarie
,
a
Clement
,
a
Rauilliac
,
a
Catholike
villaine
,
or
vniuersall
mischeife
.
5.
But
thou
art
now
in
danger
,
therefore
now
deny
thy
profession
,
forsweare
thy
religion
,
abiure
Christ
,
at
least
cast
one
graine
into
the
fire
at
the
Emperours
commandement
.
Here
is
an
other
deuillish
conclusion
vpon
a
true
premise
:
for
God
bids
mee
in
danger
drawe
neare
vnto
him
,
and
not
renounce
him
,
or
go
further
from
him
:
Christ
did
not
by
any
euill
meanes
auoid
danger
for
me
;
and
he
hath
said
,
he
will
denie
him
before
men
and
angels
,
that
shall
denie
him
in
this
world
.
And
the
further
from
God
,
the
nearer
to
danger
.
6.
Thou
art
a
man
of
learning
,
and
in
a
populous
place
▪
why
,
shew
thy
learning
sometimes
,
and
preach
aboue
the
peoples
capacitie
;
thou
canst
speake
tongues
,
do
so
,
and
studie
to
be
more
eloquent
.
Here
is
Sathans
Sophistrie
and
learning
vpon
the
learned
:
the
ground
is
often
true
,
the
inference
false
and
dangerous
:
the
Apostle
Paul
was
a
man
of
learning
,
and
in
a
populous
place
at
Corinth
,
but
he
thought
nothing
worthy
to
be
known
,
but
Christ
and
him
crucified
:
neither
stood
his
preaching
in
the
enticing
speach
of
mans
wisedome
,
but
in
plaine
euidence
of
the
spirit
,
and
in
power
,
and
that
for
good
reason
,
1.
Cor.
2.2
.
●6
.
And
can
I
thinke
that
Satan
hath
any
care
of
edifying
my
people
?
7.
Thou
art
a
man
of
knowledge
and
vnderstanding
,
why
doest
thou
heare
sermons
so
diligently
,
seeing
thou
knowest
enough
,
yea
as
much
as
the
Preacher
can
tell
thee
?
A
wicked
inference
of
the
Prince
of
darkenesse
:
for
true
knowledge
empties
the
heart
of
pride
and
presumption
,
and
the
more
I
knowe
,
the
more
I
had
need
be
stirred
vp
to
practise
,
that
my
stripes
be
not
the
more
.
8.
Thou
art
an
ignorant
man
,
thou
vnderstandest
not
sermons
,
why
then
doest
thou
follow
them
,
or
read
the
Scriptures
?
A
wretched
conclusion
:
the
more
ignorant
I
am
,
the
more
I
need
vse
the
meanes
of
knowledge
;
the
lesse
I
vnderstand
,
the
more
I
had
need
be
taught
.
But
this
ignorance
is
one
of
the
cheife
pillars
of
Satans
kingdome
.
Obiect
.
These
Preachers
agree
not
among
themselues
,
and
therefore
I
will
beleeue
neuer
a
one
of
them
.
Ans.
Thou
must
search
for
wisedome
as
for
siluer
,
and
for
vnderstanding
as
for
gold
.
9.
Thou
art
a
man
of
good
conscience
,
of
much
integrity
,
aboue
other
Christians
;
and
if
thou
beest
so
,
then
separate
thy selfe
from
these
mixed
companies
of
godly
and
profane
,
Come
out
from
among
them
my
people
,
least
yee
partake
of
their
plagues
;
separate
from
their
preaching
and
prayers
,
from
their
fellowship
and
companie
,
from
ciuilitie
and
salutation
;
thou
maiest
eat
their
meate
,
but
say
not
grace
with
them
;
pray
for
them
,
not
with
them
.
Ah
,
but
if
my
conscience
be
good
,
I
must
not
forsake
the
fellowship
,
as
the
manner
of
some
is
,
Hebr.
10.25
.
as
knowing
,
that
such
pure
assemblies
cannot
be
found
vnder
the
whole
cope
of
heauen
.
And
if
we
would
fence
our selues
against
these
wicked
inferences
of
Satan
,
we
must
carefully
obserue
these
rules
.
1.
Beleeue
not
euery
spirit
,
but
prooue
the
spirits
whether
they
be
of
God
,
1.
Ioh.
4.1
.
as
goldsmiths
separate
gold
and
drosse
,
and
examine
euery
peice
of
gold
by
the
touchstone
.
1.
Thess.
5.18
.
Trie
all
things
.
2.
Compare
doctrines
,
Hold
fast
that
which
is
good
,
1.
Thess.
5.18
.
When
we
haue
considered
and
knowne
truths
,
we
must
with
Mary
lay
them
vp
in
our
hearts
,
to
be
readie
to
serue
our
vse
.
Commaund
these
stones
to
be
made
bread
.
]
We
haue
considered
the
scope
of
Satan
in
this
first
temptation
;
which
was
,
1.
to
impugne
the
word
of
the
Father
,
proclaiming
Christ
his
Sonne
.
2.
to
shake
the
faith
of
Christ
.
3.
from
consideration
of
his
present
estate
,
to
bring
him
to
doubt
of
his
Fathers
prouidence
.
4.
to
vse
an
vnlawfull
meanes
to
releiue
himselfe
.
We
haue
heard
also
what
a
dangerous
inference
he
bringeth
vpon
a
true
ground
.
Now
we
come
to
the
more
speciall
handling
of
the
suggestion
it selfe
;
wherein
we
shall
see
how
cunningly
Sathan
conuaies
it
,
and
how
instantly
he
followes
it
,
Say
to
this
stone
that
it
bee
bread
,
in
the
singular
number
;
whereas
it
is
probable
,
that
at
first
he
offered
him
many
,
or
all
the
stones
in
the
place
,
which
Matthew
recordeth
:
if
Christ
thinke
that
too
much
,
he
will
be
content
that
he
turne
but
that
one
into
bread
,
as
Luke
hath
it
.
8.
the
Sonne
of
God
should
demeane
himselfe
as
the
Sonne
of
such
a
Father
,
who
is
heire
and
Lord
of
all
things
:
mee
thinkes
thy
estate
is
not
suited
to
thy
person
;
and
therefore
by
this
action
manifest
that
which
thy
estate
doth
not
:
and
if
thou
doest
not
,
giue
me
leaue
to
doubt
of
thy
person
,
and
take
thee
for
an
impostor
.
It
is
an
ordinary
temptation
of
the
deuill
to
shake
the
faith
of
Gods
children
,
to
mooue
them
to
turne
stones
into
bread
:
There
be
two
especiall
reasons
or
occasions
,
whence
Satan
groundeth
and
followeth
this
temptation
of
turning
stones
into
bread
:
1.
the
auoiding
euill
:
2.
the
procuring
of
some
apparent
good
;
both
which
he
knowes
our
hastie
inclination
vnto
.
II.
In
the
purchasing
of
some
apparent
good
,
he
knowes
the
hast
of
our
vnbeleeuing
hearts
aswell
as
in
the
former
,
they
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
Others
by
deceit
and
subtilty
turne
stones
into
bread
,
and
glorie
when
they
can
goe
beyond
their
brethren
,
by
trickes
of
wit
or
cunning
:
and
this
seems
to
goe
a
step
beyond
the
deuill
,
who
would
haue
Christ
turne
stones
into
bread
,
that
is
,
something
into
something
;
but
these
would
turne
nothing
into
bread
,
but
onely
liue
by
their
wits
.
Salomon
calls
all
bread
thus
cunningly
changed
,
stolne
bread
,
and
bread
of
deceit
,
which
seemes
sweet
in
the
mouth
:
but
that
ye
may
know
whence
it
comes
,
he
tells
you
that
for
all
that
it
returnes
to
his
former
propertie
:
Pro.
20.17
.
The
bread
of
deceit
is
sweet
to
a
man
,
but
afterward
his
mouth
is
filled
with
grauell
.
Both
these
the
Apostle
condemneth
,
1.
Thess.
4.6
.
Let
no
man
defraude
or
oppresse
his
brother
in
any
matter
:
for
the
Lord
is
the
auenger
of
all
such
.
In
procuring
health
in
sickenesse
,
or
helping
our selues
to
recouer
our
losses
,
he
easily
perswadeth
vs
to
witches
,
sorcerers
,
and
to
try
many
vnwarrantable
conclusions
,
and
enforceth
them
strongly
,
perswading
vs
else
that
we
shall
miscarrie
and
perish
by
our
owne
negligence
.
We
should
therefore
neuer
goe
without
our
fence
in
our
owne
houses
,
or
in
Gods
houses
,
that
we
may
escape
the
danger
of
this
battrie
.
Yea
,
let
vs
watch
Satan
in
base
and
despised
things
,
as
an
apple
,
or
a
stone
,
in
idle
words
or
vnfruitfull
speaches
,
in
the
matter
of
a
pinne
or
any
small
trifling
matter
:
for
euen
in
these
things
he
can
get
much
aduantage
,
and
sow
discord
between
the
nearest
of
all
,
euen
the
husband
and
wife
.
Note
the
cold
comfort
that
Satan
affoards
his
followers
:
The
way
to
get
bread
,
is
not
at
the
deuills
appointment
to
turne
stones
into
bread
▪
or
vse
vnlawfull
meanes
▪
but
,
VERS.
4.
But
he
answering
said
,
It
is
written
,
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
IN
this
answer
of
our
Sauiour
repelling
the
Tempter
,
4.
things
are
to
be
considered
:
1.
the
manner
.
2.
the
affection
,
negatiue
,
Bu●
.
3.
the
matter
of
it
,
a
testimony
of
Scripture
,
It
is
written
.
4.
the
parts
of
this
testimony
:
1.
negatiue
:
man
liues
not
by
bread
onely
:
2.
affirmatiue
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
The
manner
and
quality
of
the
answer
appeares
in
the
whole
answere
,
that
it
was
1.
a
reasonable
,
2.
a
meeke
,
3.
a
modest
answer
.
First
,
it
was
a
reasonable
answer
:
our
Lord
did
not
shake
off
the
Tempter
without
an
answer
,
though
he
deserued
none
;
but
,
to
shew
that
he
did
not
refuse
the
motion
,
of
a
wilfull
minde
,
but
vpon
iust
ground
,
he
makes
him
a
sufficient
answer
:
whence
our
Sauiour
would
teach
vs
,
that
lead
with
sensualitie
,
2.
Pet.
2.12
.
3.
Our
Sauiours
example
carrieth
vs
further
,
It
is
not
mine
to
giue
,
but
shall
bee
giuen
to
them
for
whome
it
is
prepared
:
I
must
not
giue
the
cheife
seats
in
my
Kingdome
according
to
kinred
and
affection
,
but
according
to
my
Fathers
election
.
When
he
rebuked
Peter
,
and
called
him
Satan
,
he
giueth
a
reason
for
such
vnwonted
sharpenes
;
For
thou
art
an
offence
vnto
mee
,
thou
sauourest
not
the
things
of
God
,
thou
wouldest
hinder
mans
redemption
,
and
Satan
could
haue
done
no
more
,
Matth.
16.23
.
Act.
1.7
.
when
the
Disciples
would
knowe
of
Christ
at
his
ascension
,
when
he
would
restore
the
kingdome
to
Israel
,
he
denies
their
request
,
and
giues
a
reason
,
It
is
not
for
you
to
know
this
,
my
father
hath
put
times
and
seasons
in
his
owne
power
:
yee
haue
another
taske
,
to
be
witnesses
to
me
,
&c.
intend
this
,
looke
to
your
Apostleship
.
Vse
.
This
reprooues
the
frowardnes
and
vnreasonable
wilfulnesse
of
men
,
and
especially
in
their
dealings
with
their
aduersaries
,
taking
violent
courses
,
not
respecting
conscience
,
religion
,
nor
reason
it selfe
,
but
standing
vpon
their
will
,
and
saying
,
This
I
will
doe
,
let
see
who
shall
hinder
me
,
and
let
him
vndoe
it
if
he
can
.
Now
perswade
this
m●n
,
Oh
,
but
let
not
passion
guide
you
,
but
shew
your selfe
a
man
,
cast
away
this
impotent
and
womanish
reason
,
to
such
as
are
bruitishly
destitute
of
reason
,
I
will
because
I
will
;
No
,
he
is
an
enemie
to
all
your
perswasion
,
his
will
out-runnes
his
wit
and
reason
,
his
lust
is
his
law
,
his
conscience
,
and
his
religion
.
But
if
any
thing
can
reclaime
such
a
man
,
if
he
bee
not
rather
an
heathen
then
a
Christian
,
let
him
set
Christs
example
here
before
him
,
who
would
not
be
wilfull
without
reason
to
the
deuill
himselfe
in
a
most
deuillish
motion
;
and
wilt
thou
to
thy
brother
,
to
thy
neighbour
,
yea
to
thy
wife
,
children
?
&c.
Either
set
thy selfe
to
walke
in
thy
Lords
steps
,
or
get
thee
another
Master
.
Secondly
,
this
answer
of
Christ
was
a
most
meeke
answer
.
1.
Not
because
he
loues
his
disciples
and
Gods
children
worse
then
Satan
,
2.
God
declares
his
power
in
taking
the
wicked
at
the
height
,
3.
The
Lord
hereby
declares
his
long
patience
to
vessels
of
wrath
,
Rom.
9.22
.
all
which
bountifulnesse
and
patience
,
4.
The
Lord
hereby
declares
the
riches
of
his
glory
vpon
vessels
of
mercie
,
whom
he
hath
prepared
to
glorie
,
If
the
Lord
be
not
so
quicke
with
thee
in
his
corrections
as
with
others
,
If
Christ
be
thus
meeke
and
patient
with
Satan
himselfe
,
Learne
of
mee
,
for
I
am
lowely
and
meeke
:
He
was
herein
testified
to
be
the
Sonne
of
God
,
because
the
Spirit
descended
on
him
in
the
likenes
of
a
meeke
and
harmelesse
doue
:
and
thus
we
must
testifie
our selues
the
Sonnes
and
children
of
God
,
by
the
lighting
of
the
same
Spirit
of
meeknes
vpon
vs
,
Gal.
6.2
.
2.
A
meeke
spirit
is
much
set
by
of
God
,
and
preserueh
peace
with
men
,
by
soft
answers
and
readines
to
forgiue
and
passe
by
offences
.
Man
liueth
not
by
bread
onely
.
The
like
wee
may
note
elsewhere
,
beeing
called
to
his
confession
before
the
gouernours
;
If
he
were
the
King
of
the
Iewes
,
Matth.
27.11
.
If
he
were
the
Christ
,
Luk.
22.67
.
If
he
were
the
Sonne
of
God
:
he
did
not
directly
affirme
it
,
but
either
,
Thou
sayest
it
,
or
yee
say
that
I
am
,
not
denying
,
but
modestly
assenting
;
and
ordinarily
he
called
himselfe
the
sonne
of
man
,
not
the
Sonne
of
God
:
teaching
vs
by
his
example
,
when
we
speake
of
our selues
,
to
speake
modestly
.
Paul
beeing
to
speake
of
great
things
of
himselfe
,
the
Disciple
whome
he
loued
:
and
,
who
leaned
on
Iesus
at
supper
,
chap.
19.26
.
Alas
how
farre
are
we
degenerate
from
this
our
patterne
,
who
if
we
but
the
sonnes
of
meane
men
,
we
will
stand
vpon
it
much
more
then
Christ
did
vpon
beeing
the
Sonne
of
God
?
we
will
pride
it
out
,
and
ruffle
,
and
bragge
,
and
beare
our selues
vpon
our
ancestors
,
if
they
be
stept
but
one
steppe
aboue
the
lowest
:
Christ
,
when
he
had
good
occasion
,
would
not
scarce
professe
himselfe
the
Son
of
God
,
beeing
of
another
manner
of
spirit
then
that
which
breathed
out
that
bragge
in
the
temptation
afterward
,
All
these
will
I
giue
thee
.
Now
to
come
to
the
second
point
in
the
answer
,
namely
the
affection
,
But
Iesus
answered
,
and
said
,
]
The
coniunction
discretiue
sheweth
our
Sauiours
disagreement
from
Satan
,
and
that
his
answer
is
negatiue
to
the
temptation
:
for
although
Christ
both
might
by
that
miracle
of
turning
stones
into
bread
,
haue
shewed
himselfe
the
Sonne
of
God
,
and
now
needed
bread
beeing
hungry
,
yet
he
would
not
yeeld
to
Satan
.
Quest.
But
seeing
Christ
,
who
as
God
could
haue
turned
stones
into
sonnes
of
Abraham
,
could
much
more
turne
stones
into
bread
,
so
easily
by
his
word
(
for
if
he
had
spoken
to
the
stones
,
as
Satan
desired
,
certainly
they
would
haue
had
eares
to
heare
him
:
In
that
Christ
here
would
not
make
his
Diuinitie
known
to
Satan
,
neither
by
word
nor
miracle
,
we
may
note
,
that
Master
,
shew
vs
a
signe
from
heauen
:
as
if
they
had
said
.
Either
cause
the
sunne
to
stand
still
,
or
go
back
,
as
in
Ioshuahs
and
Hezekiahs
daies
;
or
the
Moone
to
stand
,
as
in
Aielon
;
or
call
for
an
extraordinarie
tempest
of
thunder
and
raine
,
as
Samuel
did
,
which
made
all
the
people
to
feare
the
Lord
and
Samuel
exceedingly
,
1.
Sam.
12.18
.
or
call
for
fire
from
heauen
as
Elijah
did
.
These
and
the
like
they
thought
beseeming
men
of
God
:
as
for
turning
water
into
wine
,
restoring
of
sight
and
legges
,
&c.
those
they
saw
little
power
in
.
But
why
would
not
our
Sauiour
giue
them
such
a
signe
as
they
desired
?
Surely
he
had
iust
reason
,
the
same
in
this
our
doctrine
;
for
they
did
not
desire
it
for
a
good
end
,
but
(
as
Luke
saith
expressely
)
to
tempt
him
:
not
to
helpe
their
infirmitie
,
but
to
feed
their
curiositie
:
neither
to
increase
and
strengthen
faith
,
but
to
nourish
their
infidelitie
.
For
had
that
bin
their
end
,
had
they
not
beside
the
doctrine
of
the
Prophets
,
and
the
fulfilling
of
the
promises
,
the
blessed
doctrine
of
the
Sonne
of
God
,
of
whom
some
of
themselues
said
,
Neuer
man
spake
like
him
;
and
for
the
confirmation
of
that
,
many
and
mighty
powerfull
miracles
,
which
were
signes
from
heauen
,
shewing
that
he
was
from
heauen
?
And
yet
for
all
this
they
beleeued
not
.
So
,
Matth.
27.42
.
the
high
Priests
,
Scribes
,
and
Pharisies
said
,
If
he
be
the
King
of
the
Iewes
,
let
him
come
down
from
the
crosse
,
and
we
will
beleeue
him
.
No
doubt
,
Christ
could
,
but
he
would
not
;
not
onely
because
it
was
an
houre
of
darkenes
,
but
because
he
knew
they
would
neuer
haue
beleeued
him
:
Psalm.
22.22
,
23.
I
will
declare
thy
name
to
my
brethren
,
to
the
seed
of
Iacob
,
to
Israel
.
1.
This
practise
of
Christ
is
answerable
to
his
precept
,
Cast
not
holy
things
to
dogges
,
nor
pearles
before
swine
.
By
holy
things
and
pearles
,
are
meant
the
things
of
Gods
Kingdome
,
Christ
and
his
merits
,
&c.
so
called
,
both
to
shew
the
excellencie
of
them
in
themselues
,
being
aboue
all
pearles
,
Pro.
3.14
.
as
also
our
dutie
,
to
prize
and
lock
them
vp
in
our
hearts
,
and
keep
them
(
as
we
do
our
pearles
)
safely
in
our
memories
.
By
dogges
and
hogges
,
are
meant
malicious
and
obstinate
enemies
,
conuicted
of
enmitie
against
Gods
word
,
of
whose
amendement
there
is
little
hope
:
euery
man
naturally
is
an
enemie
to
God
and
his
word
,
and
so
a
dog
and
a
swine
;
as
Christ
called
the
heathens
and
Gentiles
,
It
is
not
lawfull
to
take
the
childrens
bread
,
and
cast
it
to
dogs
.
Now
to
such
as
these
we
must
preach
and
offer
the
Sacramens
,
yea
Christ
offered
himselfe
and
came
to
call
sinners
:
but
when
his
word
and
miracles
were
reiected
,
and
himselfe
euill
intreated
,
as
among
the
Pharisies
,
then
saith
Christ
,
Let
them
alone
,
they
are
blinde
leaders
of
the
blind
.
2.
Christ
shewes
himselfe
vnto
none
but
such
as
he
loueth
,
Lord
,
what
is
the
cause
,
that
thou
wilt
shew
thy selfe
to
vs
,
and
not
to
the
world
?
the
world
sees
him
not
;
for
none
seeth
him
but
to
whome
he
sheweth
himselfe
;
and
he
sheweth
himselfe
to
none
but
such
as
loue
him
;
and
none
loue
him
,
but
such
as
loue
his
word
,
and
keepe
it
,
vers.
23.
Others
,
disclaiming
the
doctrine
of
mortification
,
and
selfe-deniall
,
therefore
dislike
the
word
as
too
straite
a
doctrine
,
stripping
them
of
their
pleasures
and
profits
:
and
hence
some
hold
on
in
their
lusts
,
some
returne
with
the
swine
to
their
wallowing
in
the
mire
,
they
cannot
die
to
sinne
,
they
cannot
liue
without
laughter
,
mirth
,
and
sports
:
Whereas
,
had
Christ
reuealed
himselfe
vnto
them
,
hee
would
haue
taught
them
,
that
his
yoke
is
an
easier
yoke
then
the
yoke
of
sinne
,
and
that
there
is
no
sound
comfort
but
in
mortified
affections
and
actions
.
Whosoeuer
would
haue
Christ
reueale
himselfe
fully
vnto
him
,
must
labour
to
be
thus
qualified
:
1.
He
must
be
humble
:
Teach
me
thy
statutes
,
Oh
open
mine
eyes
,
that
I
may
see
the
wonderfull
things
of
thy
law
.
And
it
hath
a
promise
to
be
answered
,
Ioh.
14.21
.
I
will
loue
him
,
and
shew
my
owne
selfe
to
him
.
3.
He
must
haue
a
conscionable
indeauour
and
industrie
to
obey
that
part
of
Gods
will
,
which
he
reuealeth
vnto
him
:
Ioh.
7.17
.
If
any
man
will
doe
his
will
,
hee
shall
knowe
whether
the
doctrine
bee
from
God
or
no.
The
third
part
in
the
answer
,
is
the
matter
of
it
,
a
testimony
of
Scripture
,
It
is
written
.
]
Christ
might
haue
oppressed
the
deuill
by
his
diuine
power
,
but
,
beeing
as
man
to
be
tempted
,
he
would
as
man
ouercome
:
1.
to
magnifie
mans
nature
.
2.
to
torment
Satan
the
more
:
and
3.
to
teach
vs
how
to
ouercome
him
.
And
by
this
his
practise
he
giues
to
vnderstand
,
that
,
1.
Eph.
6.17
.
Take
vnto
you
the
sword
of
the
Spirit
,
which
is
the
word
of
God
:
the
sword
of
the
Spirit
,
that
is
,
a
spirituall
weapon
as
the
fight
is
spirituall
,
not
made
by
man
,
but
tempered
,
framed
,
sharpned
,
and
put
into
our
hands
by
the
Spirit
of
God
himselfe
:
for
whose
word
else
〈◊〉
it
?
or
whence
hath
it
power
but
from
Gods
Spirit
?
Reu.
1.16
.
It
is
called
the
two-edged
sword
,
which
goeth
out
of
the
mouth
of
Christ
:
because
it
is
sharpe
and
piercing
,
to
wound
all
his
enemies
:
it
pierceth
to
the
very
bones
and
marrow
.
With
this
sword
he
slayes
the
wicked
,
Isa.
11.4
.
with
this
he
visites
Leuiathan
,
and
slaies
the
dragon
,
that
is
,
the
mightiest
enemies
of
his
Church
,
Isa.
27.1
.
with
this
sword
he
consumes
Antichrist
,
2.
Thess.
2.8
.
and
with
this
sword
he
foiles
the
deuill
here
:
with
the
same
he
slaies
corruptions
,
and
Satanicall
temptations
in
the
hearts
of
his
owne
children
.
the
smooth
stones
,
whereby
Dauid
smote
the
Philistim
,
1.
Sam.
17.40
.
here
the
sonne
of
Dauid
,
and
Dauids
Lord
,
smites
the
Goliah
of
hell
with
a
deadly
wound
:
Sauls
armour
is
here
refused
,
worldly
weapons
,
wisedome
,
and
subtilty
,
and
one
stone
is
taken
from
the
fountaines
of
holy
Scripture
,
out
of
the
bagge
of
his
holy
memory
,
and
by
it
Satan
falls
.
Yea
,
it
is
the
armory
of
the
Church
,
whence
all
other
parts
of
Christian
armour
are
to
bee
had
.
3.
All
the
contention
and
fight
of
Satan
,
is
to
fasten
some
error
and
falshood
vpon
vs
:
now
therefore
the
onely
fence
from
error
,
the
iudgements
of
the
Lord
are
truth
:
and
Ioh.
17.17
.
thy
word
is
truth
:
to
shew
,
that
so
long
as
we
hold
to
the
word
,
we
are
sufficiently
armed
against
all
falshood
and
error
,
both
in
iudgement
and
practise
.
And
the
like
may
be
concluded
from
that
it
is
called
light
,
discouering
and
chasing
before
it
all
mists
and
darknes
.
4.
The
word
is
a
complete
armour
,
couers
euery
part
of
the
soule
,
5.
Neuer
did
any
man
receiue
any
hurt
from
Satan
,
or
his
own
corruptions
,
or
from
this
euill
world
,
Thou
shalt
read
the
words
of
this
Lawe
before
all
Israel
,
that
they
may
heare
it
,
and
learne
to
feare
the
Lord
:
and
he
names
their
men
,
and
women
,
children
,
and
strangers
.
Obiect
.
But
this
belongs
to
the
Iewes
alone
.
Answ.
No
,
the
reason
is
perpetuall
,
all
of
all
ages
must
feare
the
Lord
;
and
therefore
haue
the
meanes
,
the
word
of
God
.
Ierem.
36.6
.
Ieremie
commaunded
Baruch
,
to
read
the
word
of
the
Lord
in
the
hearing
of
all
Iudah
,
and
in
the
audience
of
the
people
.
Iob.
5.39
.
Search
the
Scriptures
.
Obiect
.
Christ
spoke
to
the
learned
,
the
Scribes
and
Ph●risies
.
Answ.
But
the
reason
of
the
precep
▪
belongs
to
all
,
who
desire
life
eternall
.
Col.
3.16
.
Let
the
word
of
God
dwell
plentifully
in
you
:
and
,
1.
v.
9.
hee
prayeth
,
they
may
be
filled
with
the
knowledge
of
the
will
of
God
,
in
all
wisedome
and
spirituall
vnderstanding
:
now
all
the
Colossians
were
not
Clergie-men
.
And
how
doth
the
Lord
encourage
all
his
people
to
vnderstand
and
obey
the
words
of
the
law
?
Deut.
4.6
.
Onely
this
people
is
wise
,
and
of
vnderstanding
,
&c.
2.
It
is
against
the
example
of
Christ
and
the
Apostles
:
3.
It
is
against
common
sense
,
4.
It
is
against
the
auncient
Fathers
:
Augustine
saith
,
4.
against
the
Fathers
.
Ad
Volusian●●●
Epist.
3.
Deus
in
Scripturis
quasi
amicus
familiaris
loquitur
ad
cor
doctorum
&
indoctorum
:
The
Lord
in
the
Scripture
speaketh
familiarly
to
the
conscience
of
the
learned
and
vnlearned
.
Iren●us
saith
,
Contra
Valentin
lib.
3.
cap.
12.
Hac
omnia
contulit
〈◊〉
Scripturarum
Dei
ignorantia
:
The
Valentinians
fell
into
all
their
heresies
through
their
ignorance
of
the
Scriptures
.
But
how
should
Papists
beleeue
Irenaeus
,
when
they
will
not
beleeue
the
Sonne
of
God
,
who
tells
the
Sadduces
,
that
they
erred
because
they
knew
not
the
Scriptures
?
Ad
Coloss
▪
hom.
9.
Chrysostome
hath
these
words
,
Audite
quotquot
estis
mundani
,
&
vxoribus
praeestis
ac
liberis
,
quemadmodum
vobis
Apostolus
Paulus
praecipiat
l●ger●
Scripturas
,
idque
non
simpliciter
,
neque
obiter
,
sed
magnâ
cum
diligentiâ
:
and
againe
,
Audite
omnes
seculares
,
comparate
vobis
biblia
,
In
Epist.
ad
Coloss.
c●p
3.
v.
10.
animae
pharmaca
.
And
Hieroms
glosse
is
good
:
Hic
ostenditur
(
saith
he
)
verbum
Christi
non
sufficienter
,
sed
abundanter
Laicos
habere
debere
,
In
Isa.
hom.
1.
&
se
inuicem
docere
vel
monere
.
Lastly
,
Origen
shewes
his
iudgement
in
this
affectionate
speach
,
Vtinam
omnes
faceromus
illud
quod
scriptum
est
,
Scrutamini
Scripturas
:
Oh
that
wee
would
all
doe
as
it
is
written
,
Search
the
Scriptures
.
Hinc
discamus
arma
nostra
esse
sacras
Scripturas
:
Let
vs
take
this
for
a
good
lesson
,
that
the
holy
Scriptures
are
our
onely
weapons
.
Di●z
a
Portugall
Fryer
saith
,
That
as
Laban
in
the
night
deceiued
Iacob
,
by
giuing
him
in
stead
of
faire
Rahel
,
bleare-eyed
Leah
;
so
Satan
deceiues
vs
in
the
night
of
ignorance
,
with
vaine
traditions
for
diuine
Scripture
.
Yea
,
and
Bernard
himselfe
,
whom
Harding
brings
in
as
a
fauourer
of
his
cause
herein
,
saith
,
That
at
Bethlehem
the
common
people
sang
Psalmes
and
Halleluiahs
,
yea
in
the
fields
as
they
were
plowing
and
mowing
,
&c.
By
all
this
we
conclude
with
our
Sauiour
,
Ioh.
3.20
.
They
doe
euill
,
and
therefore
they
hate
the
light
:
they
haue
a
long
time
deceiued
the
world
,
by
holding
it
in
ignorance
,
a
principall
pillar
of
their
religion
;
and
labour
still
to
hold
it
in
blindnesse
,
dealing
no
otherwise
then
the
Philistims
dealt
with
the
Israelites
,
1.
Sam.
13.19
.
who
to
hold
them
in
base
bondage
and
seruitude
,
tooke
all
their
weapons
from
them
,
and
left
them
not
a
smith
in
Israel
,
least
they
should
get
weapons
,
and
so
get
from
vnder
their
power
.
put
on
vpon
vs
,
Eph.
6.17
.
and
that
is
,
when
by
diligent
reading
,
hearing
,
meditating
,
and
studie
of
it
,
but
especially
by
earnest
prayer
,
that
God
would
open
our
vnderstandings
to
see
his
good
pleasure
in
it
;
we
haue
attained
such
skill
,
as
we
can
wisely
shape
an
answer
to
the
nature
and
,
qualitie
of
any
temptation
.
Alas
,
how
lamentable
is
their
estate
,
that
regard
not
the
sound
knowledg
of
the
word
,
but
content
themselues
in
their
ignorance
,
whereby
Satan
holds
them
vnder
the
power
of
darkenes
?
for
impossible
it
is
,
till
men
come
to
knowe
the
truth
,
that
euer
they
should
come
out
of
the
snare
of
the
deuill
,
and
to
amendement
:
see
,
2.
Tim.
2.25.26
.
Many
spend
their
dayes
in
reading
fables
,
or
profane
histories
,
or
cannot
tell
how
to
passe
their
time
,
but
by
taking
in
hand
the
deuills
bookes
and
bones
(
as
one
calleth
them
)
cards
and
dice
,
or
some
other
vnwarrantable
exercise
;
all
which
giue
Satan
more
power
ouer
them
.
But
the
armour
of
proofe
,
against
Sathan
and
their
owne
corruption
,
which
is
the
word
of
God
,
lies
in
the
booke
vntouched
,
vntossed
,
as
if
men
were
at
league
not
to
disturbe
Satan
at
all
,
but
let
him
blind
them
,
binde
them
,
and
leade
them
at
his
pleasure
.
Others
will
defie
and
spit
at
Satans
name
,
but
they
haue
no
word
against
him
,
but
doe
as
a
foolish
and
inconsiderate
person
,
that
will
quarrell
with
a
man
of
might
,
and
defie
him
,
as
though
hee
could
make
his
partie
good
,
but
beeing
without
any
weapon
,
carries
away
the
blowes
,
the
smart
of
which
makes
him
feele
his
folly
,
which
formerly
he
could
not
see
.
Others
are
enemies
to
such
,
as
would
teach
them
the
vse
of
this
weapon
:
men
of
valour
and
strength
will
pay
liberally
such
as
take
paines
with
them
,
to
teach
them
the
skill
of
their
weapon
,
and
willingly
take
their
directions
:
but
such
cowards
a
number
are
in
this
field
,
that
as
they
dare
not
looke
an
enemie
in
the
face
,
so
haue
they
resolued
,
neuer
shall
weapon
come
in
their
hands
;
they
are
enemies
to
such
as
would
furnish
them
.
Others
would
fight
with
Satan
,
and
with
the
word
,
but
in
the
wicked
abuse
of
it
,
making
charmes
and
exorcismes
of
sundry
words
of
Scripture
,
highly
taking
Gods
name
in
vaine
:
some
write
the
Lords
Prayer
in
Hebrew
,
Greeke
,
and
Latin
:
some
the
words
of
some
of
the
Gospels
;
some
the
names
of
God
and
Christ
:
But
all
this
is
sorcerie
and
magicke
,
and
a
fighting
for
the
deuill
,
yea
a
shooting
in
his
owne
bow
.
Others
will
haue
the
Scriptures
to
resist
with
,
but
they
bee
not
readie
nor
at
hand
,
they
beare
many
blowes
before
they
can
recouer
their
weapons
:
when
they
get
a
Scripture
against
him
,
for
want
of
exercise
and
experience
,
it
is
but
as
a
sword
in
a
childs
hand
,
who
can
neither
well
help
himselfe
,
nor
yet
much
hurt
another
more
then
he
is
like
to
hurt
himselfe
.
Then
the
word
of
God
is
vsed
aright
,
I
haue
hid
thy
promise
in
mine
heart
,
that
I
might
not
sin
against
thee
:
Prou.
2.10.11.12
.
When
wisedome
(
that
is
,
Gods
word
)
entreth
into
thy
heart
,
and
knowledge
delighteth
thy
soule
,
then
shall
counsell
preserue
thee
,
and
vnderstanding
shall
keepe
thee
,
and
deliuer
thee
from
the
euill
way
,
and
from
the
man
that
speaketh
froward
things
.
a
light
to
our
feet
,
and
a
lanthorne
to
our
pathes
:
now
what
is
the
vse
of
light
,
but
to
shew
a
man
the
right
way
,
and
direct
him
to
auoide
the
wrong
,
and
keepe
him
from
falling
?
3.
It
is
called
the
oracle
or
testimonie
of
God
,
there
is
none
to
that
:
put
off
all
Satanicall
suggestions
with
,
It
is
written
.
Now
it
will
not
be
amisse
,
to
shew
in
some
instances
how
a
Christian
may
by
the
word
furnish
himselfe
,
and
cut
asunder
by
this
sword
euery
temptation
,
though
Satan
be
neuer
so
instant
in
tempting
him
.
These
instances
are
foure
:
1.
temptations
to
despaire
:
2.
to
presumption
,
or
profanenesse
:
3.
to
pride
and
ambition
:
4.
to
iniustice
and
wrong
.
1.
In
temptations
to
despaire
,
Satan
ouerthrowes
many
who
want
this
sword
of
the
Spirit
,
it
is
written
,
that
euen
when
the
whole
wrath
of
God
(
such
as
I
cannot
beare
,
if
I
had
all
created
strength
)
was
laid
vpon
Christ
,
he
remained
the
deare
Sonne
of
God
,
and
could
say
,
My
God
,
my
God
:
and
Rom.
5.8
.
God
setteth
out
his
loue
towards
vs
,
seeing
that
while
we
were
yet
sinners
,
Christ
dyed
for
vs
;
much
more
now
,
beeing
iustified
by
his
blood
,
shall
we
bee
saued
from
wrath
.
Obiect
.
2.
Satan
beeing
thus
put
off
,
goeth
on
,
and
saith
,
Thy
sinnes
are
infinite
in
weight
and
number
,
thy
debt
is
aboue
tenne
thousand
talents
,
how
can
God
saue
thee
?
thou
hast
not
a
farthing
to
pay
:
what
?
is
it
iustice
,
thinkest
thou
,
for
God
to
remit
so
many
sinnes
without
satisfaction
?
Answ.
It
is
written
,
Isa.
43.25
.
I
,
euen
I
am
he
that
puts
away
thy
sinnes
for
mine
owne
names
sake
,
and
not
remember
thine
iniquities
for
euer
:
and
againe
,
Where
sinne
hath
abounded
,
grace
hath
abounded
much
more
:
and
the
parable
saith
,
that
the
Master
forgaue
all
the
debt
to
the
hopelesse
seruant
.
Obiect
.
3.
Well
,
if
thou
hast
thy
sinnes
forgiuen
thee
,
where
is
thy
ioy
and
peace
of
reconciliation
?
the
Kingdome
of
God
is
peace
and
ioy
,
but
alas
poore
fellow
!
thou
art
pensiue
and
melancholie
,
and
God
hath
left
thee
without
comfort
.
Ans.
It
is
written
,
Psal.
97.11
.
that
light
is
sowen
to
the
righteous
,
and
ioy
to
the
vpright
of
heart
:
and
,
they
that
sowe
in
teares
,
shall
reape
in
ioy
.
Obiect
.
4.
What
speakest
thou
of
ioy
?
why
,
thy
crosse
is
intolerable
,
sicknes
and
diseases
eate
thee
vp
,
pouertie
pincheth
thee
,
and
reproach
euery
where
meetes
thee
.
Answ.
But
it
is
written
,
Heb.
12.6
.
whom
he
loues
,
he
chastens
:
and
that
no
man
knowes
loue
or
hatred
by
all
that
is
before
him
,
Eccles.
9.2
.
Obiect
.
5.
Thine
are
tedious
afflictions
,
durable
and
lasting
ones
;
thou
hast
prayed
thrice
,
yea
a
long
time
to
haue
them
remooued
,
and
art
neuer
the
better
:
why
wilt
thou
goe
on
,
and
still
loose
all
thy
labour
?
why
,
thou
knowest
not
,
whether
,
or
when
thou
shalt
be
heard
?
Answ.
It
is
written
,
Psal.
50.15
.
Call
vpon
mee
in
the
time
of
trouble
,
and
I
will
heare
thee
,
and
deliuer
thee
:
and
Hab.
2.3
.
If
the
vision
stay
,
waite
:
for
it
shall
surely
come
,
and
shall
not
stay
:
and
,
the
iust
shall
liue
by
faith
:
and
,
He
that
beleeueth
,
maketh
not
hast
.
Obiect
.
6.
But
wert
thou
not
better
to
goe
to
this
wise
man
,
or
that
cunning
woman
?
thou
shouldst
quickely
recouer
thy
health
,
or
stollen
monie
,
or
things
that
are
lost
:
thy
losse
is
great
,
and
thou
must
vse
meanes
for
thine
owne
.
Answ.
It
is
written
,
Leuit.
20.6
.
If
any
turne
after
such
as
worke
with
spirits
,
or
after
soothsayers
,
to
goe
a
whoring
after
them
,
I
will
set
my
face
against
such
a
person
,
and
will
cut
him
off
from
among
his
people
:
and
it
is
written
,
that
Saul
was
cast
off
for
this
practise
.
The
second
sort
of
instances
,
is
in
motions
to
presumption
or
profanenesse
.
Obiect
.
1.
But
it
is
in
vaine
to
serue
the
Lord
,
and
what
profite
is
there
in
his
wayes
?
Answ.
It
is
written
,
It
shall
be
well
with
them
that
feare
the
Lord
;
not
so
to
the
wicked
:
and
againe
,
that
the
light
of
the
vngodly
shall
be
put
out
,
when
the
light
of
the
godly
shall
rise
brighter
vntill
perfect
day
:
and
the
ende
of
the
iust
is
peace
.
Obiect
.
2.
What
need
so
much
feare
of
condemnation
,
seeing
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
?
Answ.
It
is
written
,
that
such
must
walke
after
the
spirit
,
and
not
after
the
flesh
:
and
,
that
such
must
worke
out
their
saluation
in
feare
and
trembling
.
Obiect
.
3.
But
if
thou
beest
predestinate
,
what
needest
thou
care
?
and
if
thou
beest
not
,
all
thy
care
will
not
auaile
thee
.
Answ.
It
is
written
,
that
I
must
study
to
make
my
election
sure
,
2.
Pet.
1.10
.
and
,
that
I
must
beleeue
in
the
Lord
Iesus
Christ
,
and
bring
forth
fruites
worthy
amendment
of
life
.
Obiect
.
4.
But
what
needest
thou
be
so
strict
?
shall
none
come
to
heauen
but
such
strict
persons
,
thinkest
thou
?
why
,
God
requires
no
such
strictnes
.
Answ.
It
is
written
,
that
the
Master
is
a
hard
man
,
who
will
stand
strictly
for
iustice
:
and
,
that
wee
must
walke
precisely
,
Eph.
5.15
.
Obiect
.
5.
But
why
shouldest
thou
respect
these
preachers
so
much
?
doest
thou
not
see
how
they
take
vpon
them
to
disgrace
thee
for
such
and
such
courses
?
and
they
are
men
as
well
as
others
,
no
better
,
many
of
them
worse
.
Answ.
It
is
written
,
1.
Thess.
5.12
.
Haue
them
in
singular
loue
for
their
workes
sake
:
and
,
that
our
our
Sauiour
said
,
He
that
heareth
you
,
heareth
mee
:
and
that
the
least
Minister
in
the
New
Testament
,
is
greater
then
Iohn
Baptist
,
who
yet
was
greater
then
any
Prophet
,
Matth.
11.11
.
and
,
that
God
did
send
two
beares
,
and
destroyed
42.
of
those
wanton
children
,
that
mocked
and
reuiled
the
Prophet
Elisha
,
2.
King
.
2.23
.
Obiect
.
6.
But
thou
art
young
,
thou
mayest
sweare
,
and
game
,
and
swagger
,
and
be
wanton
;
these
are
but
trickes
of
youth
,
and
sowing
the
wilde
oates
,
&c.
Answ.
It
is
written
,
As
a
man
sowes
,
so
shall
he
reape
:
and
,
remember
that
for
all
this
thou
must
come
to
iudgement
.
Obiect
.
7.
Oh
but
thinkest
thou
,
that
God
sees
or
takes
notice
of
euery
thing
?
or
if
he
should
,
he
is
mercifull
and
easily
entreated
,
and
thou
hast
time
enough
to
repent
.
Answ.
It
is
written
,
that
all
the
wayes
of
a
man
,
are
before
the
eies
of
the
Lord
:
and
to
him
day
and
darkenesse
are
alike
:
and
,
that
to
abuse
the
patience
of
God
,
is
to
treasure
vp
wrath
against
the
day
of
wrath
.
Obiect
.
8.
Oh
but
thou
hast
now
a
fit
opportunity
,
and
occasion
to
take
thy
delight
;
the
husband
is
gone
a
farre
iourney
,
Bathsh●ba
is
at
hand
,
and
now
it
is
twilight
:
why
shouldst
thou
depriue
thy selfe
of
thy
pleasure
?
take
thy
time
,
thou
canst
not
haue
it
euery
day
.
Answ.
It
is
written
,
Prou.
5.3.8
.
The
ende
of
a
strange
woman
is
more
bitter
then
worme-wood
:
and
,
keep
thy
way
farre
from
her
,
and
come
not
neere
the
doore
of
her
house
:
and
,
that
neither
fornicators
nor
adulterers
shall
enter
into
heauen
,
1.
Cor.
6.9
.
and
Ephes.
5.3
.
but
fornication
,
and
all
vncleanenesse
,
and
couetousnesse
,
let
it
not
once
be
named
among
you
,
as
becommeth
Saints
.
The
third
ranke
of
instances
,
is
in
motions
to
pride
and
selfe-conceit
,
wherein
sinne
hath
great
strength
.
Obiect
.
1.
Answ.
It
is
written
,
God
resists
the
proud
,
1.
Pet.
5.5
.
and
,
in
giuing
honour
,
goe
one
before
another
:
and
,
pride
goes
before
the
fall
:
and
,
that
the
haughtie
eie
is
one
of
the
sixe
things
which
the
Lord
abhorres
,
Prou.
6.17
.
Obiect
.
2.
But
you
are
a
man
of
knowledge
,
wise
,
and
learned
,
what
need
you
be
so
diligent
in
hearing
sermons
,
especially
of
such
as
are
farre
your
inferiours
?
you
can
teach
them
,
not
they
you
.
Answ.
It
is
written
,
Isa.
5.21
.
Woe
be
to
them
that
are
wise
in
their
own
conceits
:
and
Christ
hath
said
,
Hee
that
despiseth
you
,
despiseth
mee
,
Luk.
10.16
.
and
that
Iob
despised
not
the
counsell
of
his
maide
,
much
lesse
must
I
of
the
least
Minister
:
and
that
we
knowe
but
in
part
,
and
are
to
consider
not
who
,
but
what
is
spoken
:
and
that
the
same
Spirit
is
mightie
in
one
,
and
in
another
.
Obiect
.
3.
But
you
are
a
man
of
gifts
and
authoritie
,
and
these
will
carrie
you
through
all
,
and
you
may
rise
and
treade
such
and
such
vnder
your
feete
;
who
dare
say
any
thing
to
you
?
Answ.
It
is
written
,
Matth.
18.6
.
Whosoeuer
offendeth
any
of
these
little
ones
that
beleeue
in
mee
,
it
were
better
for
him
a
milstone
were
tied
about
his
neck
,
and
he
cast
into
the
midst
of
the
sea
:
and
,
Hee
that
doth
wrong
,
shall
receiue
according
to
the
wrong
that
he
hath
done
;
and
there
is
no
respect
of
persons
,
Coloss.
3.25
.
Obiect
.
4.
But
you
may
followe
the
fashions
of
the
world
,
in
strange
apparell
,
ruffian
behauiour
,
monstrous
tyres
;
who
may
els
?
how
else
should
you
bee
knowne
to
be
a
gentleman
,
or
a
gentlewoman
?
Answ.
It
is
written
,
1.
Pet.
3.3
.
that
euen
womens
apparelling
must
not
be
outward
,
as
with
broydered
haire
,
and
gold
,
&c.
but
the
hid
man
of
the
heart
must
be
vncorrupt
:
for
Sarah
,
and
other
holy
women
trusting
in
God
,
did
so
attire
themselues
:
and
againe
,
Fashion
not
your selues
according
to
this
world
,
but
be
renewed
in
the
spirit
of
your
mind
:
Bee
euer
of
the
newest
fashion
there
.
Obiect
.
5.
But
it
is
a
small
matter
,
and
of
great
credit
,
to
sweare
,
and
curse
,
and
speake
bigge
words
:
it
is
a
way
to
get
reputation
,
and
be
respected
as
a
man
of
spirit
.
Ans.
It
is
written
,
Leuit.
24.16
.
He
that
blasphemeth
the
name
of
the
Lord
,
shall
be
put
to
death
,
all
the
Congregation
shall
stone
him
:
and
Iam.
5.12
.
Aboue
all
things
,
my
brethren
,
sweare
not
,
neither
by
heauen
nor
earth
,
nor
any
other
oath
;
but
let
your
Yea
,
be
Yea
,
and
your
Nay
,
Nay
.
The
fourth
instance
is
in
motions
to
wrong
and
iniustice
.
Obiect
.
1.
Thou
art
a
great
man
,
Answ.
It
is
written
,
Iam.
2.13
.
Iudgement
merciles
belongs
to
them
that
shew
no
mercie
:
and
,
those
that
grinde
the
faces
of
the
poore
,
shall
one
day
be
ground
vnder
the
milstone
of
Gods
heauie
displeasure
:
and
,
Leu.
19.13
.
Thou
shalt
not
robbe
thy
neighbour
:
the
workemans
hire
shall
not
abide
with
thee
till
the
morning
.
The
reason
is
in
Deu.
24.15
.
Least
thy
seruant
cry
against
thee
to
the
Lord
▪
surely
it
shall
be
sinne
vnto
thee
.
Obiect
.
2.
But
thou
maiest
make
the
best
of
thine
owne
commodities
,
by
hoising
the
prices
,
and
diminishing
or
corrupting
the
quantitie
or
qualitie
.
No
man
can
force
thee
to
sell
thy
owne
in
deare
times
,
vnlesse
thou
wilt
;
and
much
lesse
to
giue
it
away
to
the
poore
and
needy
:
then
shut
vp
thy
heart
,
liue
to
thy selfe
,
let
others
shift
for
themselues
as
thou
doest
for
one
.
Answ.
It
is
written
,
that
couetousnesse
is
the
root
of
all
euill
,
and
that
it
is
idolatrie
:
and
the
Lord
hath
sworne
by
a
great
oath
,
euen
by
his
owne
excellencie
,
Amos
8.4
.
that
he
will
neuer
forget
any
of
their
workes
,
that
swallow
vp
thee
poore
▪
and
make
the
needie
of
the
land
to
faile
;
that
were
wearie
of
the
Sabbath
,
because
it
hindred
their
setting
of
wheate
to
sale
;
that
made
the
Epha
small
,
and
the
shekel
great
,
and
falsified
their
weights
,
and
sold
corrupt
corne
,
that
is
,
tooke
all
courses
for
gaine
.
Besides
the
fearefull
fruits
of
couetousnesse
in
Achan
,
Gehazi
,
Ahah
,
Iudas
.
Obiect
.
3.
But
thou
lendest
thy
money
too
freely
:
ten
in
the
hundred
thou
maiest
take
by
law
;
but
if
by
cunning
trickes
and
deuises
,
thou
canst
get
twentie
in
the
hundred
,
thou
shalt
growe
rich
the
sooner
.
Answ.
It
is
written
,
Luk.
6.35
.
Lend
freely
,
looking
for
nothing
againe
:
and
,
Deut.
23.19
.
Thou
shalt
not
giue
to
vsury
to
thy
brother
:
and
,
Exod.
22.25
.
If
thou
lend
money
to
my
people
,
thou
shalt
not
be
an
vsurer
:
and
,
Leu.
25.36
.
Thou
shalt
take
no
vsurie
nor
aduantage
,
neither
lend
him
money
nor
victualls
to
encrease
:
and
,
what
shall
it
profit
a
man
to
winne
the
whole
world
,
and
loose
his
owne
soule
?
Obiect
.
4.
But
thou
art
a
poore
man
,
and
defraudest
thy selfe
of
profit
,
thou
mayest
by
an
oath
,
or
a
lie
,
or
a
little
cunning
and
sleight
get
good
gaines
:
and
why
needest
thou
be
so
nice
?
Answ.
It
is
written
,
Prou.
22.2
.
The
rich
and
the
poore
meete
together
,
and
the
Lord
is
the
maker
of
them
both
,
that
is
,
in
their
persons
,
and
in
their
estates
:
and
Leu.
19.11.12
.
Yee
shall
not
sweare
by
my
name
falsly
,
neither
defile
the
name
of
the
Lord
thy
God
:
and
,
that
the
curse
entreth
into
the
house
of
the
swearer
and
theife
:
and
,
yee
shall
not
steale
,
nor
deale
falsly
,
nor
lie
one
to
another
:
and
,
that
all
that
loue
abhomination
and
lyes
,
shall
be
kept
without
the
gates
of
the
holy
Citie
with
dogges
,
Reu.
22.15
.
and
,
that
I
must
not
lie
for
Gods
glory
,
much
lesse
for
my
owne
profit
.
Obiect
.
5.
But
thou
maiest
reuenge
thy selfe
vpon
thy
enemie
,
and
make
him
know
whom
he
hath
in
hand
:
broach
some
vntruth
or
other
vpon
him
,
and
thou
shalt
at
least
disgrace
him
:
and
if
thou
le●st
him
goe
with
this
,
euery
one
will
scorne
thee
.
Answ.
It
is
written
,
Vengeance
is
mine
,
and
I
will
repay
,
saith
the
Lord
:
and
,
Thou
shalt
not
beare
false
witnesse
:
and
,
Matth.
7.12
.
Whatsoeuer
you
would
that
men
should
doe
to
you
,
the
same
doe
you
to
them
:
and
,
It
is
the
glory
of
a
man
to
passe
by
offences
.
Obiect
.
6.
But
the
cause
is
good
,
the
Catholike
cause
,
it
is
but
a
title
of
rebellion
or
treason
,
indeed
it
is
a
meritorious
worke
,
and
thou
shalt
be
canonized
a
Romish
Martyr
,
if
thou
shalt
kill
a
King
,
or
Queene
,
or
Prince
that
is
an
heretike
:
but
aboue
all
,
if
thou
canst
by
one
terrible
blow
,
not
onely
kill
the
King
,
Queene
,
and
Prince
,
but
also
the
whole
Counsell
,
all
the
Lords
,
all
the
Iudges
,
all
the
lawes
,
all
the
law-makers
,
yea
and
blow
vp
the
whole
Parliament
house
,
and
with
that
three
hereticall
Kingdomes
together
.
Answ.
Here
we
can
hold
no
longer
,
but
in
such
a
temptation
as
is
to
so
direct
a
worshippe
of
the
deuill
,
with
our
Lord
say
,
Auoid
Satan
,
be
packing
foule
deuill
,
for
it
is
written
,
Rom.
13.1
.
Let
euery
soule
be
subiect
to
the
higher
powers
:
and
,
1.
Pet.
2.14
.
Submit
your selues
to
all
manner
ordinance
of
man
:
and
the
fearefull
iudgement
of
Corah
,
Dathan
,
and
Abiram
,
with
their
complices
betide
such
Catholike
rebels
as
dare
lift
vp
their
hands
against
the
Lords
annointed
,
not
to
cut
off
his
lap
,
but
his
life
,
which
is
the
life
and
breath
of
all
his
people
.
Answ.
It
is
written
,
Rom.
3.20
.
by
the
workes
of
the
law
shall
no
flesh
be
iustified
:
and
the
like
in
Gal.
3.3.4.5
.
And
Paul
had
as
many
merits
as
any
,
yet
he
would
not
be
found
in
his
owne
righteousnes
,
Phil.
3.9
.
and
,
our
righteousnes
is
but
as
filthinesse
,
or
filthie
clouts
:
and
,
after
our
best
endeauours
we
are
but
vnprofitable
seruants
.
Answ.
It
is
written
,
that
after
Christ
had
giuen
the
Sacrament
,
he
went
into
the
garden
,
and
suffered
;
which
he
could
not
,
if
he
had
beene
eaten
before
,
and
not
beeing
glorified
:
and
2.
remembrance
is
of
things
absent
:
3.
he
continues
in
heauen
till
his
comming
to
iudgement
,
Act.
3.21
.
4.
the
Fathers
ate
the
same
Sacramentall
bread
,
1.
Cor.
10.3
.
and
yet
Christ
was
not
then
in
the
flesh
:
5.
there
is
no
alteration
in
the
signe
of
Baptisme
;
and
there
is
the
same
vse
of
the
signe
of
the
Lords
Supper
.
it
is
written
of
Dauid
,
Psal.
51.5
.
that
he
confessed
he
was
still
in
originall
sinne
:
see
also
Rom.
7.7
.
and
Iam.
1.13
.
Answ.
It
is
written
,
that
circumcision
(
being
the
same
in
signification
and
vse
with
Baptisme
)
was
omitted
in
the
wildernes
40.
yeares
:
and
,
that
Dauid
doubted
not
of
his
vncircumcised
childs
saluation
:
and
,
that
children
are
holy
through
their
beleeuing
parents
,
1.
Cor.
7.14
.
This
mighty
effect
of
the
word
in
the
right
vse
of
it
,
all
men
liars
and
subiect
to
error
?
Now
shall
that
which
is
not
subiect
to
error
,
be
subiect
to
that
which
is
subiect
to
error
?
Whatsoeuer
writing
doth
indeed
confirme
error
,
See
hence
the
reason
,
Now
followeth
the
fourth
thing
in
this
allegation
of
Christ
,
to
wit
,
the
parts
of
the
diuine
testimony
:
1.
Negatiue
,
Man
liues
not
by
bread
onely
:
2.
Affirmatiue
,
But
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
First
,
of
the
sence
of
the
negatiue
part
.
Man
]
that
is
,
a
meere
common
and
ordinary
man
,
and
much
lesse
I
that
am
the
Sonne
of
God
.
Liueth
not
]
that
is
,
preserueth
not
the
naturall
life
of
his
body
.
By
bread
]
is
meant
all
necessarie
and
ordinary
meanes
of
meat
,
drinke
,
rest
,
sleepe
,
physicke
,
recreation
:
for
so
it
is
also
vsed
in
the
fourth
petition
of
the
Lords
prayer
.
Onely
]
here
bread
is
not
opposed
to
other
meanes
of
sustenance
,
as
flesh
,
fish
,
&c.
but
to
Gods
blessing
,
without
which
it
cannot
sustaine
our
bodies
.
But
by
euery
word
]
that
is
,
euery
thing
,
a
common
Hebraisme
,
verbum
for
res
,
and
more
specially
for
the
decree
and
ordinance
of
God
,
appointed
to
sustaine
man
:
so
the
words
following
implie
.
That
commeth
out
of
the
mouth
of
God
]
that
is
,
whatsoeuer
God
hath
decreed
,
commaunded
,
or
promised
that
it
shall
preserue
life
.
Now
the
summe
of
Christs
answer
,
in
more
words
is
this
:
Thou
sayest
I
must
now
haue
bread
to
satisfie
my
hunger
,
or
else
I
cannot
liue
;
but
thou
speakest
like
thy selfe
:
If
my
Fathers
word
be
to
sustaine
mee
without
this
meanes
,
I
shall
liue
thereby
without
bread
:
my
Father
is
not
tyed
to
ordinary
meanes
for
preseruing
of
life
,
who
is
all-sufficient
,
and
almighty
,
and
doth
what
and
how
he
will
.
And
this
cannot
be
doubted
of
,
seeing
it
is
written
in
Deut.
8.3
.
by
Moses
,
that
when
the
Israelites
were
in
the
wildernesse
as
I
am
,
hungry
and
hauing
nothing
to
eate
,
no
more
then
I
haue
,
he
fed
them
with
MAN
40.
yeares
,
to
teach
them
,
that
man
liueth
not
by
bread
onely
(
for
they
had
none
)
but
by
euery
word
and
meanes
which
himselfe
appointed
.
Besides
,
if
I
should
distrust
my
Fathers
prouidence
,
and
turne
all
these
stones
into
bread
,
yet
,
if
his
word
come
not
to
giue
vertue
and
life
vnto
them
,
all
this
would
not
help
,
all
this
bread
would
be
no
better
then
stones
,
as
it
was
before
.
And
therefore
I
will
still
expect
his
word
,
and
not
turne
stones
into
bread
at
thine
.
The
negatiue
part
affoardeth
vs
this
lesson
,
that
Outward
and
ordinary
meanes
are
not
of
themselues
sufficient
to
sustaine
and
preserue
the
life
of
man
.
mans
life
standeth
not
in
abundance
.
If
we
make
an
induction
of
all
the
cheife
meanes
,
either
of
the
beeing
or
wel-beeing
of
mans
life
,
we
shall
easily
see
their
insufficiencie
.
Ye
shall
eate
,
and
not
be
satisfied
:
the
Lord
gaue
the
Israelites
quailes
in
the
wildernesse
,
enough
to
maintaine
600000.
footemen
for
many
dayes
;
but
a
secret
poison
was
in
it
,
that
the
more
they
had
,
the
more
they
died
,
as
of
an
exceeding
great
plague
;
so
as
the
place
was
called
the
graues
of
lusting
,
Num.
11.33
.
Yea
,
although
our
bread
did
not
grow
out
of
the
earth
,
but
fell
from
heauen
as
Mannah
did
,
yet
our
Sauiour
saith
,
Ioh.
6.49
.
Your
Fathers
did
eate
Mannah
in
the
wildernesse
,
and
are
dead
.
2.
Clothes
are
a
speciall
meanes
to
preserue
a
man
in
naturall
heat
:
but
yet
raiment
of
it selfe
cannot
keepe
him
warme
:
Hag.
1.6
.
Yee
clothe
you
,
but
ye
be
not
warme
:
and
of
Dauid
in
his
age
it
is
said
,
that
they
couered
him
with
clothes
,
but
no
heate
came
to
him
,
1.
King
,
1.1
.
3.
Physicke
is
a
remedie
appointed
by
God
to
regaine
health
and
strength
,
distempered
or
decayed
:
labour
is
in
vaine
,
except
the
Lord
build
the
house
,
Psal.
127.1
.
and
,
thou
shalt
earne
money
,
and
put
it
in
a
broken
bagge
,
or
a
secret
rust
shall
consume
it
,
Hagg.
1.6
.
5.
Strength
is
for
the
warre
,
An
horse
is
a
vaine
thing
in
battell
:
and
therefore
Dauid
goes
against
Goliah
,
not
with
a
sword
or
a
bow
,
but
in
the
name
of
the
Lord
,
no
counsel
nor
pollicie
that
can
preuaile
against
the
Lord
.
Many
are
the
deuices
of
mans
heart
,
but
the
counsell
of
the
Lord
shall
stand
.
The
counsell
of
Achitophel
,
which
was
like
vnto
an
oracle
of
God
,
was
turned
into
follie
.
1.
Learne
hence
how
to
conceiue
of
meanes
aright
,
2.
Let
vs
learne
to
trust
God
without
the
meanes
;
which
the
worldling
cannot
doe
.
In
plentie
,
in
health
,
euery
word
of
God
)
whereby
man
liues
;
and
if
ordinary
meanes
be
offred
,
we
may
not
trust
to
extraordinary
,
without
some
speciall
promise
or
reuelation
:
3.
it
is
a
tempting
of
God
,
to
pull
pouertie
on
our selues
,
or
cast
our selues
into
danger
,
and
is
a
breach
of
his
ordinance
,
who
inioynes
euery
man
to
get
his
liuing
in
the
sweat
of
his
browes
.
But
one
thing
is
a
Christian
care
,
another
a
carking
care
for
the
things
of
this
world
:
one
thing
is
the
care
of
the
world
in
Mary
,
who
especially
minds
the
one
thing
necessary
,
another
in
Martha
,
who
distracts
her selfe
with
many
businesses
,
neglecting
the
good
part
which
should
neuer
be
taken
from
her
:
one
thing
to
possesse
the
world
,
another
to
bee
possessed
by
it
:
one
thing
to
vse
meanes
,
another
to
trust
in
them
.
But
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
]
This
affirmatiue
part
of
the
testimonie
,
alleadged
by
Christ
,
mans
life
,
which
is
either
supernaturall
or
naturall
;
and
also
of
the
word
,
which
is
put
forth
either
for
the
life
naturall
or
supernatural
▪
The
former
is
a
word
of
Gods
power
and
prouidence
,
creating
and
gouerning
all
things
according
to
their
naturall
courses
,
called
in
the
text
,
a
word
that
goeth
out
of
the
mouth
of
God
:
for
no
word
of
the
creature
,
can
produce
the
beeing
or
well-beeing
of
any
other
.
The
latter
is
the
word
of
truth
,
whereby
he
doth
quicken
the
soule
,
and
repaire
it
to
his
owne
likenes
:
and
this
word
proceedeth
not
only
out
of
the
mouth
of
God
,
but
of
his
Prophets
,
Apostles
,
&
Pastors
:
and
this
word
begetteth
and
preserueth
a
supernaturall
life
in
man
,
as
the
other
doth
a
naturall
,
Ier.
15.19
.
Now
our
Sauiour
meaneth
here
the
naturall
life
of
the
bodie
,
and
the
word
of
Gods
power
and
prouidence
,
generally
sustaining
the
beeing
and
life
of
all
creatures
:
and
not
that
a
man
can
liue
by
the
written
word
without
meat
and
drinke
.
It
is
true
,
But
yet
this
is
not
the
proper
meaning
of
this
place
,
neither
can
it
agree
with
the
meaning
of
Moses
,
who
plainely
speakes
of
the
bodily
hunger
of
the
Israelites
,
and
the
seeding
of
them
with
Mannah
,
that
they
may
know
that
man
liueth
not
by
bread
onely
:
nor
yet
with
the
mind
of
our
Sauiour
Christ
;
nor
with
his
present
condition
;
nor
with
the
drift
of
Satans
temptation
;
nor
with
the
sound
repelling
of
his
dart
,
which
was
,
that
Christ
for
the
appeasing
of
his
bodily
hunger
,
after
his
forty
dayes
fast
,
would
turne
stones
into
bread
.
And
now
,
we
knowing
what
is
meant
by
the
word
of
God
,
euen
the
powerfull
word
of
Gods
prouidence
,
in
creating
and
gouerning
all
things
;
euery
word
:
the
reason
is
,
because
this
word
is
twofold
,
ordinary
and
extraordinary
.
Ordinary
,
when
God
changeth
not
his
ordinary
course
,
but
by
meanes
proportioned
vnto
the
ends
(
which
are
a
part
of
his
ordinary
word
,
)
preserueth
and
maintaineth
the
life
he
hath
giuen
;
as
daily
bread
,
sleepe
,
and
the
like
.
Extraordinary
,
when
by
his
word
and
decree
,
he
pleaseth
to
preserue
man
either
aboue
,
or
without
,
or
against
all
meanes
.
Aboue
the
meanes
,
sundry
wayes
;
1.
aboue
all
that
man
can
expect
:
thus
God
gaue
the
Israelites
Mannah
in
the
wildernesse
,
and
water
out
of
a
rocke
:
thus
he
tied
a
ramme
to
to
be
sacrificed
in
stead
of
Isaac
:
thus
he
brake
the
cheeke-tooth
that
was
in
the
iaw
,
and
water
came
thereout
for
Sampson
,
Iudg.
15.19
.
and
by
his
word
prouided
a
gourd
to
come
ouer
Ionas
his
head
to
shadow
him
,
and
deliuer
him
from
his
greife
,
c.
4.6
.
thus
he
fed
Elias
by
rauens
.
2.
when
he
makes
a
little
meanes
goe
beyond
themselues
,
as
Christ
made
7.
loaues
and
2.
fishes
to
serue
7000.
persons
,
and
much
left
:
thus
he
made
a
few
clothes
serue
Israel
forty
yeares
,
so
as
their
shooes
did
not
weare
out
:
thus
the
word
of
God
made
a
little
meale
and
oile
serue
the
Prophet
and
a
widow
a
long
time
:
1.
King
.
17.14
.
Thus
saith
the
Lord
God
of
Israel
,
the
meale
in
the
barrell
shall
not
be
wasted
,
nor
the
oile
in
the
cruse
diminished
,
till
the
time
that
the
Lord
send
raine
:
and
so
it
was
,
though
they
ate
nothing
else
all
the
while
.
2.
King
.
4.42
.
Elisha
had
20.
loaues
sent
him
,
and
some
eares
of
corne
:
he
commaunded
his
seruant
to
set
them
before
the
people
:
Oh
(
saith
he
)
what
are
these
to
an
hundred
men
?
but
the
Prophet
said
,
The
Lord
hath
said
,
they
shall
eat
,
and
yet
there
shall
remaine
:
and
it
came
to
passe
according
to
the
word
of
the
Lord
.
3.
when
the
meanes
are
not
so
small
in
quantity
as
base
in
quality
,
and
yet
haue
by
this
word
an
extraordinary
blessing
;
as
the
course
fare
of
Daniel
.
II.
Without
meanes
Gods
word
causeth
man
to
liue
,
as
Moses
,
euery
word
:
and
thus
most
aptly
he
returneth
the
temptation
;
Man
liues
not
onely
by
bread
,
that
is
,
the
ordinary
meanes
,
but
by
extraordinary
also
,
euen
aboue
and
beyond
meanes
,
yea
without
and
against
meanes
;
And
therefore
,
where
thou
sayest
I
must
haue
meanes
,
Gods
word
saith
,
there
is
no
absolute
necessity
of
them
:
my
Fathers
word
can
still
sustaine
mee
without
bread
,
as
he
hath
done
these
fortie
dayes
already
.
1.
The
word
of
God
is
it
,
word
of
God
,
by
which
things
were
not
onely
created
at
the
first
,
but
are
still
renewed
,
and
that
daily
,
and
yearely
as
it
were
againe
created
.
Ioh.
1.3
.
In
that
word
was
life
,
that
is
,
not
onely
inherent
in
the
Sonne
of
God
himselfe
,
but
as
an
efficient
to
communicate
life
to
all
liuing
things
.
2.
The
word
of
God
is
as
it
were
the
prop
and
stay
of
the
world
,
vpholdeth
all
things
by
his
mighty
word
;
which
word
when
God
calls
in
,
the
creature
falls
to
nothing
.
Act.
17.28
.
In
him
we
liue
,
and
mooue
,
and
haue
our
beeing
.
3.
The
same
word
of
God
,
4.
The
same
word
carries
them
beyond
the
strength
of
their
nature
to
doe
vs
good
:
Quest.
But
how
may
we
conceiue
of
this
word
,
whereby
God
doth
gouerne
and
preserue
the
creatures
?
Answ.
By
Gods
word
we
must
not
onely
conceiue
his
decree
and
will
,
but
a
powerfull
commaundement
,
and
effectuall
,
to
which
all
his
creatures
yeeld
free
and
willing
obedience
.
This
commanding
word
was
put
forth
in
the
creation
,
Psal.
148.5
.
hee
commaunded
,
and
they
were
all
created
.
Men
when
they
attempt
,
and
performe
any
great
matter
,
because
their
power
is
small
,
must
vse
great
labour
,
and
many
instruments
and
helps
:
But
by
the
word
of
the
Lord
the
heauens
were
made
,
Psal.
33.9
.
He
said
the
word
,
and
all
things
were
done
.
This
commanding
word
is
put
forth
in
the
daily
gouernment
of
God
:
Psal.
147.15
.
He
sends
out
his
commandement
vpon
the
earth
,
his
word
runneth
very
swiftly
:
that
is
,
nothing
can
withstand
and
hinder
the
power
of
his
word
:
here
the
word
and
commaundement
are
all
one
.
The
senslessenesse
and
deadnes
of
the
creatures
,
their
vastnes
and
fiercenesse
hinder
not
his
word
,
but
without
delay
,
yea
with
maruellous
celeritie
and
swiftnesse
they
execute
his
word
:
Psalm.
148.8
.
If
God
speake
to
the
heauens
,
they
shall
heare
,
and
couer
themselues
with
darkenesse
at
noone
day
,
as
in
Christs
passion
.
If
he
command
the
Sunne
,
it
shall
heare
his
word
,
and
goe
backe
or
stand
still
:
If
he
command
the
winds
or
sea
to
be
still
,
they
shall
be
still
;
and
presently
there
shall
bee
a
great
calme
:
If
he
send
forth
his
word
,
the
mountaines
of
yee
shall
melt
,
Psal.
147.18
.
If
he
commaund
the
whale
,
he
shall
set
Ionah
on
drie
land
,
cap.
2.
v.
10.
If
he
commaund
the
solid
and
senslesse
earth
,
it
shall
heare
,
and
rend
to
swallow
vp
Corah
,
Dathan
,
and
Ab●ram
.
If
he
commaund
the
fire
not
to
burne
,
it
shall
heare
,
and
not
burne
the
three
children
.
If
he
command
dead
men
,
they
shall
heare
,
&
come
out
of
their
graues
,
as
Lazarus
,
&c.
and
all
men
at
the
generall
iudgement
.
But
as
God
can
see
without
eyes
,
and
reach
without
hands
,
so
also
doth
he
speake
without
a
tongue
,
as
the
light
,
the
firmament
,
the
heauens
,
and
other
his
workes
can
heare
his
voice
without
eares
:
neither
wanteth
he
a
meanes
to
make
his
minde
knowne
,
and
his
pleasure
manifest
to
the
most
senslesse
creatures
.
This
should
teach
vs
to
depend
vpon
this
word
of
God
,
the
Lord
could
saue
,
by
many
,
or
fewe
,
or
by
none
.
Hast
thou
meanes
of
liuing
?
yet
depend
on
this
word
,
thy
life
stands
not
in
bread
,
or
in
abundance
:
if
God
withdrawe
his
word
,
neither
restoratiue
quailes
,
nor
heauenly
Manna
,
if
thou
hadst
them
,
shall
preserue
thy
life
.
How
often
doth
God
blow
vpon
the
second
meanes
,
to
bring
vs
to
this
word
?
The
faith
of
this
truth
doth
fence
the
heart
with
sound
comfort
,
when
all
outward
meanes
doe
faile
:
by
euery
word
.
And
faith
strengthens
the
heart
,
1.
By
setting
before
the
eye
Gods
power
in
this
word
,
The
former
,
in
the
example
of
the
leper
,
Matth.
8.
Lord
,
if
thou
wilt
,
thou
canst
make
mee
cleane
:
and
in
the
next
words
,
to
shew
he
is
as
willing
as
able
,
he
saith
,
I
will
,
be
thou
cleane
;
by
which
word
proceeding
out
of
the
mouth
of
God
,
his
leprosie
was
instantly
cured
:
his
will
was
his
word
,
and
his
word
was
his
worke
.
The
latter
in
the
example
of
Abraham
,
whose
faith
set
before
his
eies
Gods
promise
,
that
in
Isaac
his
seed
should
be
called
,
and
that
by
Isaac
he
should
be
a
Father
of
many
nations
;
and
therefore
when
at
Gods
word
he
went
out
to
offer
Isaac
,
and
Isaac
asked
him
where
was
the
sacrifice
,
he
answered
,
God
will
prouide
:
One
eye
was
on
Gods
word
commanding
him
to
slay
his
sonne
;
another
vpon
this
other
word
,
that
God
was
able
to
raise
him
vp
from
the
dead
,
whence
after
a
sort
he
receiued
him
;
and
that
he
also
would
doe
so
,
before
his
promise
should
be
frustrate
.
3.
By
setting
before
the
Christian
heart
,
the
blessed
issue
and
successe
of
vnwauering
confidence
in
the
word
of
God
.
The
Israelites
going
out
of
Egypt
,
and
wandring
in
the
wildernesse
so
many
yeares
,
by
the
appointment
of
Gods
word
,
he
did
supply
all
their
wants
by
his
word
,
and
it
became
all
things
vnto
them
,
which
their
hearts
could
desire
:
1.
he
paued
them
a
way
in
the
sea
,
and
suddenly
made
the
waters
a
wall
vnto
them
.
2.
he
gaue
them
bread
from
heauen
,
euen
Angels
food
,
and
that
(
in
our
text
)
was
by
his
word
.
3.
he
gaue
them
water
out
of
a
rocke
,
and
that
by
his
word
;
he
bade
Moses
speake
to
the
rocke
.
4.
hauing
no
means
for
clothes
,
his
word
kept
their
garments
for
forty
yeares
from
waxing
old
.
But
what
need
we
goe
out
of
our
text
,
in
which
the
example
of
our
Head
and
Lord
may
best
confirme
vs
?
for
,
wanting
bread
in
the
wildernes
,
he
would
not
turne
stones
into
bread
,
but
waited
on
the
word
of
his
Father
,
till
the
Angells
came
and
ministred
vnto
him
:
euen
so
the
adopted
sonnes
of
God
treading
in
the
steps
of
our
Lord
,
shall
by
vertue
of
the
same
word
,
alwaies
finde
releife
one
way
or
other
.
Who
would
haue
thought
,
that
euer
Iob
should
haue
swomme
out
of
that
misery
,
hauing
lost
all
his
cattell
,
substance
,
and
children
?
but
because
,
when
the
Lord
was
a
killing
him
in
his
owne
sence
,
he
trusted
in
him
,
the
Lord
raised
him
and
doubled
the
wealth
and
prosperity
he
had
before
.
Who
would
haue
thought
that
euer
Daniel
should
haue
escaped
the
lyons
denne
and
teeth
,
beeing
cast
in
amongst
them
?
or
that
Peter
should
haue
escaped
Herods
sword
,
beeing
bound
in
chaines
,
and
watched
of
souldiers
,
to
be
brought
out
to
death
next
day
?
But
trusting
in
the
Lord
,
this
word
shut
the
mouths
of
the
lyons
;
and
opened
the
prisons
iron
doores
,
and
brake
in
sunder
the
chaines
,
and
so
both
of
them
were
wonderfully
deliuered
.
Surely
this
doctrine
well
digested
,
is
full
of
comfort
and
quietnes
,
and
would
set
the
heart
at
rest
▪
and
make
all
outward
troubles
easie
.
If
a
man
could
once
get
his
heart
to
trust
in
the
word
,
as
Dauid
did
,
Psal.
119.42
.
it
would
sustaine
the
soule
in
many
troubles
,
and
bring
in
so
sweet
a
contentment
as
the
world
is
a
stranger
vnto
.
On
the
contrary
,
whence
is
it
that
mens
hearts
faile
them
,
and
they
sinke
in
their
troubles
,
but
because
they
trust
to
the
meanes
,
and
not
to
the
word
of
God
,
at
least
not
to
euery
word
of
God
?
If
God
crosse
them
one
way
,
they
thinke
he
hath
no
other
way
to
doe
them
good
.
If
man
liue
by
euery
word
of
God
,
Obiect
.
I
see
no
such
thing
.
Answ.
Many
poysons
are
long
a
working
,
but
the
end
of
such
is
death
,
and
the
more
slowly
they
worke
,
the
more
slily
and
certainely
they
kill
:
And
if
the
Lord
doe
not
inuert
the
order
he
hath
set
in
nature
,
by
cursing
the
particular
creature
,
be
sure
he
hath
in
his
iustice
reserued
a
curse
for
the
vniust
person
,
and
he
shall
not
auoide
it
.
This
doctrine
specially
applied
laies
hold
vpon
sundry
sorts
of
men
,
who
liue
contrary
to
the
word
.
They
are
these
:
I.
Such
as
liue
out
of
lawfull
callings
,
which
are
one
part
of
the
word
of
God
,
that
we
should
get
our
liuing
in
the
sweat
of
our
browes
:
and
so
long
as
we
are
in
our
way
,
we
haue
his
word
we
shall
be
prouided
for
.
And
the
word
proceeding
out
of
the
mouth
of
God
,
is
,
that
he
that
will
not
labour
,
must
not
eate
,
because
he
eates
not
his
owne
:
and
such
as
will
not
liue
after
this
word
,
by
Gods
word
they
ought
not
to
liue
,
because
they
are
idle
and
vnprofitable
burdens
of
the
earth
;
who
1.
abuse
Gods
prouidence
,
who
ties
the
ends
and
meanes
together
:
2.
infringe
that
good
order
,
which
God
hath
established
for
the
auoiding
of
confusion
in
Church
or
common-wealth
,
namely
that
euery
man
should
serue
God
in
the
seruice
of
man
,
in
some
warrantable
and
profitable
ciuill
calling
:
3.
as
he
is
no
better
then
an
Infidell
,
that
depends
onely
on
meanes
,
seeing
man
liues
by
euery
word
of
God
;
so
he
that
in
a
lawfull
course
of
life
prouides
not
for
his
family
,
is
worse
then
an
Infidell
.
Of
this
sort
are
our
knots
of
companions
,
of
drinking
,
and
gaming
companie
,
and
wandring
rogues
and
beggers
:
I
knit
them
together
,
because
they
are
all
of
a
straine
,
and
either
are
beggers
,
or
shall
be
.
These
commonly
come
not
to
Church
to
heare
their
duties
,
and
therefore
they
must
be
taught
by
correction
and
discipline
of
those
that
are
the
executioners
of
iustice
.
II.
Such
as
thinke
they
liue
well
enough
,
and
yet
it
is
by
deceiuing
others
,
by
stealing
,
oppression
,
extortion
,
lying
,
swearing
,
and
falshood
in
buying
and
selling
:
and
why
(
say
they
)
may
not
a
man
help
and
shift
for
himselfe
?
But
consider
,
1.
What
a
poore
help
it
is
,
when
a
man
will
vse
vnlawfull
meanes
,
and
to
shift
out
of
one
euill
by
another
:
He
doth
,
as
the
Prophet
speakes
,
auoid
a
lyon
,
and
a
beare
meets
him
.
Pilate
would
keep
his
place
by
vnlawfull
meanes
,
the
deliuering
of
Christ
to
be
crucified
:
but
,
besides
that
he
brought
innocent
blood
vpon
himselfe
,
he
lost
his
place
,
and
slew
himselfe
.
2.
Consider
that
if
Gods
word
of
blessing
goe
not
with
the
meanes
,
his
word
of
curse
doth
:
and
so
the
Prophet
Zacharie
saith
,
that
the
curse
enters
into
the
house
of
the
swearer
,
and
of
the
theefe
,
c.
5.
v.
4.
and
this
curse
shall
remaine
in
the
midst
of
his
house
,
and
consume
the
very
timber
and
stones
.
This
curse
often
scatters
ill-gotten
goods
as
fast
as
they
were
euer
hastily
gathered
,
if
not
in
his
owne
dayes
,
yet
in
some
vnthrifty
heire
after
him
.
3.
Consider
how
God
crosseth
the
vaine
conceit
of
vniust
persons
;
they
thinke
all
that
is
any
way
gotten
,
to
be
gaine
and
profit
;
but
the
word
is
,
Pro.
10.2
.
that
treasures
of
wickednes
profit
nothing
,
they
cannot
help
a
man
from
the
hand
of
God
;
nay
when
the
euill
day
comes
,
they
are
gone
,
and
leaue
a
man
alone
to
graple
with
death
and
iudgement
,
and
turne
a
man
naked
to
the
sentence
of
condemnation
for
his
wicked
getting
and
holding
of
them
.
III.
Another
sort
of
men
,
who
liue
not
by
the
word
of
God
,
but
against
it
,
are
vsurers
,
V●l
minimus
fructus
ex
pecu●●a
perc●pe
non
potest
sine
De●
offensione
&
proximi
in●●ria
.
Calis
epist.
226
who
pull
themselues
out
of
all
lawfull
callings
,
and
set
vp
a
trade
for
the
publike
euill
,
and
their
own
priuate
good
;
which
,
were
there
nothing
else
against
it
,
prooues
it
not
to
be
of
Gods
deuising
:
for
euery
calling
of
Gods
deuising
,
is
helpfull
to
men
in
generall
;
but
the
Spirit
of
God
hath
giuen
this
a
name
from
biting
and
hurting
.
But
we
haue
the
Scripture
most
expresly
against
it
,
whether
it
be
manifest
,
as
is
a
contract
for
gaine
,
as
for
ten
pound
to
pay
eleuen
at
the
yeares
end
;
or
couert
,
wherby
men
find
deuises
(
which
they
call
mysteries
)
to
defeat
the
lawes
,
and
seeme
to
contract
,
and
either
not
to
lend
,
or
not
for
gaine
.
The
word
that
proceedeth
out
of
the
mouth
of
God
,
saith
,
Exod.
22.
vers.
25.
If
thou
lend
money
to
my
people
with
thee
,
thou
shalt
not
bee
an
vsurer
,
thou
shalt
not
oppresse
him
.
Marke
how
vsurie
and
oppression
is
all
one
.
And
,
Deuter.
23.19
.
Thou
shalt
not
lend
vpon
vsurie
to
thy
brother
,
the
vsurie
of
money
,
meate
,
or
any
thing
that
may
be
lent
.
But
the
vsurer
that
will
liue
by
his
money
,
and
not
by
Gods
word
,
saith
,
Yea
but
of
the
Gentiles
they
might
,
though
not
of
a
brother
:
To
which
I
say
,
that
now
the
partition
wall
is
taken
away
,
and
neither
Iew
nor
Gentile
remaines
,
all
are
our
brethren
in
Christ
;
and
therefore
of
no
man
must
vsurie
be
expected
,
vnlesse
thou
beest
worse
then
a
Iew.
Let
the
vsurer
answer
this
if
he
can
.
Againe
,
those
Gentiles
were
of
those
nations
of
the
Canaanites
,
which
they
were
commanded
to
destroy
,
and
vsury
was
as
teeth
giuen
them
,
and
allowed
by
God
to
eate
them
vp
withall
.
Obiect
.
I
will
not
take
vsurie
of
the
poore
,
but
of
the
rich
.
Answ.
But
the
text
is
,
Thou
shalt
not
take
vsury
of
thy
Brother
,
bee
hee
poore
or
rich
:
though
the
rich
bee
better
able
to
suffer
wrong
,
yet
thou
art
not
by
any
word
enabled
to
offer
it
.
The
word
,
which
proceedeth
out
of
the
mouth
of
God
,
saith
,
Psal.
15.5
.
He
that
giueth
not
his
money
to
vsury
,
shall
dwell
in
the
Lords
tabernacle
,
and
rest
on
his
holy
hill
:
and
,
Ezek.
18.17
.
hee
that
hath
not
receiued
vsury
and
increase
,
&c.
wherein
it
is
plaine
,
without
all
trickes
,
that
either
to
giue
out
,
or
take
in
vsury
excludes
out
of
heauen
.
Obiect
.
He
meanes
,
to
oppresse
a
man
with
vsurie
.
Answ.
Euery
vsury
is
oppression
,
and
euery
vsurer
feares
not
God
.
Leuit.
25.36
.
Thou
shalt
not
take
vsurie
,
but
feare
the
Lord
.
Obiect
.
But
that
law
was
iudiciall
,
not
morall
.
Answ.
That
is
false
:
for
our
Sauiour
renewed
it
in
the
Gospel
,
Luk.
6.35
.
Lend
freely
,
looking
for
nothing
againe
:
therefore
it
is
morall
.
Besides
that
,
vsury
is
condemned
amongst
the
great
transgressions
of
the
morall
law
,
Ezek.
18.13
.
Obiect
.
We
may
doe
as
we
would
be
dealt
by
,
and
it
is
charity
so
to
lend
as
another
may
benefit
himselfe
.
Answ.
No
man
in
need
would
borrow
but
freely
,
vnlesse
he
were
mad
;
neither
is
it
charity
nor
humanity
to
take
money
for
a
duty
,
the
nature
of
which
is
to
be
free
.
Charity
seekes
not
her
owne
,
and
much
lesse
other
mens
;
but
of
these
sorts
of
wicked
men
the
speach
is
true
,
Their
mercies
are
cruell
.
As
charitable
as
that
vsurer
is
,
so
conscionable
is
he
that
followes
:
His
conscience
will
not
suffer
him
to
take
aboue
the
law
,
not
aboue
ten
in
the
hundred
,
and
that
he
hopes
he
may
according
to
the
wholesome
lawes
of
the
Land
.
Answ.
Where
were
his
conscience
,
if
the
law
of
King
Edward
the
sixt
were
reuiued
,
whereby
it
was
vtterly
forbidden
,
according
to
the
Canon
of
Gods
word
,
and
the
ancient
Canons
of
the
Church
?
But
for
the
Statute
now
in
force
,
enacted
Elizab.
13.
c.
8.
1.
I
say
,
it
alloweth
no
vsurie
,
but
punisheth
the
excesse
of
it
.
2.
The
title
of
the
Act
is
,
An
act
against
Vsurie
.
How
then
is
it
for
it
?
3.
It
calleth
vsurie
a
detestable
sinne
:
how
then
can
it
secure
thy
conscience
?
4.
All
vsury
aboue
tenne
in
the
hundred
is
punishable
by
the
forfeit
of
the
vsury
.
5.
What
if
the
lawes
of
men
should
permit
what
Gods
law
condemnes
?
is
it
not
plaine
,
that
this
conscionable
man
flyeth
Gods
law
to
shelter
his
sinne
vnder
mans
,
as
though
the
lawes
of
man
were
the
rule
of
conscience
,
and
not
Gods
lawes
;
or
as
if
the
law
of
an
inferiour
can
dispence
with
the
law
of
the
superiour
;
or
as
if
Moses
permitting
one
euill
in
the
Iewes
(
namely
,
the
putting
away
of
their
wiues
for
preuenting
a
greater
)
did
allow
thereof
,
or
warranted
the
sinne
to
the
conscience
of
the
hard-hearted
husband
.
Wee
conclude
then
,
that
the
vsurer
liues
not
by
any
word
of
God
,
but
against
it
.
And
to
these
adde
the
ba●ds
of
this
sinne
,
the
brokers
to
vsurers
,
that
liue
or
raise
gaines
by
letting
out
other
mens
money
:
I
will
say
no
more
to
them
,
but
if
he
be
shut
out
of
heauen
that
lends
his
money
to
vsury
,
he
shall
hardly
get
in
,
that
is
his
agent
.
And
humane
lawes
condemne
theeues
and
accessaries
.
It
is
a
Statute
of
Henry
the
7.
anno
3.
that
all
such
brokers
for
vsurie
,
shall
pay
for
euery
default
twentie
pounds
,
and
suffer
halfe
a
yeares
imprisonment
,
and
be
brought
to
the
open
shame
of
the
pillorie
.
It
is
iust
with
God
,
that
Saul
and
his
armour-bearer
should
fall
together
,
and
die
on
their
owne
swords
.
IV.
Such
liue
not
by
any
word
of
God
as
encroach
vpon
the
Sabbaths
of
God
,
by
labouring
either
in
themselues
,
or
in
their
seruants
,
as
1.
by
buying
or
selling
wares
,
Neh.
13.18
.
2.
by
works
of
the
sixe
dayes
,
whether
in
haruest
or
earing
time
,
Exod.
16.29
.
and
34.21
.
and
Neh.
13.15
.
3.
by
trauelling
for
gaine
or
pleasure
.
For
the
Sabbath
was
made
for
our
spirituall
profit
:
it
is
a
day
to
giue
and
collect
almes
,
and
not
gaine
.
Manna
it selfe
must
not
be
gathered
on
the
Sabbath
,
much
lesse
must
more
ignoble
sustenance
:
If
it
be
sought
,
it
shall
not
be
found
.
Obiect
.
1.
May
I
not
do
a
little
to
set
forward
my
work
for
the
beginning
of
the
week
?
Answ.
No
:
Manna
might
not
be
sought
,
though
early
in
the
morning
,
and
though
it
was
but
a
little
way
off
,
and
required
little
labour
.
Obiect
.
2.
May
I
not
take
a
faire
day
when
it
comes
,
the
weather
beeing
vncertaine
and
catching
?
Answ.
Thou
mayest
as
well
say
,
May
I
not
take
a
purse
when
it
comes
?
wilt
thou
bee
a
theefe
and
rob
God
of
his
due
?
Should
not
ill
weather
and
Gods
iudgements
rather
force
thee
to
repentance
and
obedience
,
then
to
sinne
?
Obiect
.
3.
It
lyes
me
vpon
a
bond
,
my
estate
,
and
many
poore
men
depend
vpon
me
.
Answ.
First
,
pay
thy
bond
to
God
;
faith
,
and
obedience
neuer
brought
losse
with
it
;
and
better
were
it
to
loose
a
little
commoditie
,
then
Gods
fauour
,
and
a
good
conscience
;
nothing
is
so
heauy
as
Gods
curse
for
this
sinne
.
V.
Common
gamesters
,
and
such
as
make
a
gaine
of
play
,
liue
not
by
any
word
of
God
;
it
is
a
common
theft
,
and
they
come
directly
vnder
the
8.
Commandement
,
and
that
precept
of
the
Apostle
,
Eph.
4.28
.
Let
him
that
stole
,
steale
no
more
,
but
rather
labour
with
his
hands
.
And
as
they
liue
out
of
a
calling
,
so
their
course
is
an
vniust
taking
into
their
possession
,
that
which
no
law
of
God
or
man
doth
warrant
them
by
any
manner
of
lawfull
contract
;
and
the
Ciuill
law
and
Fathers
condemne
that
gaine
which
is
gotten
by
play
.
The
rule
concerning
our
calling
is
this
:
The
cariage
of
our
calling
according
to
Gods
word
,
is
a
speciall
part
of
that
word
of
God
by
which
a
man
must
liue
.
Quest.
How
may
I
carrie
my
calling
according
to
Gods
word
?
Answ.
By
these
meanes
:
1.
Wee
must
make
choise
of
such
callings
for
our selues
and
ours
,
as
bee
profitable
for
the
Church
or
Commonwealth
:
there
be
many
vain
and
new-fangled
inuentions
,
which
rather
maintaine
sinne
,
then
bring
any
good
to
the
Church
or
Commonwealth
.
But
God
therefore
bestoweth
varietie
of
gifts
,
to
furnish
men
to
the
variety
of
callings
,
all
for
the
common
,
and
euery
ones
priuate
good
.
2.
Seeing
not
the
hauing
of
a
calling
,
but
the
right
vse
of
it
glorifieth
God
,
we
must
vse
our
callings
with
the
practise
of
sundry
vertues
.
1.
In
faith
and
obedience
to
God
:
faith
makes
our
persons
,
obedience
makes
our
actions
approoued
of
God
;
yea
,
euery
dutie
of
our
calling
ought
to
be
an
obedience
of
faith
,
looking
at
the
commandement
and
promise
;
the
commaundement
keepes
vs
within
the
compasse
of
our
callings
,
the
promise
secureth
vs
of
good
successe
.
A
good
action
not
warranted
by
a
calling
is
sinne
.
2.
In
diligence
,
not
wilfully
neglecting
,
but
seruing
and
redeeming
the
means
of
Gods
prouidence
:
Euery
man
must
abide
in
his
calling
,
and
keep
him
in
his
way
,
for
so
long
he
is
sure
to
be
prouided
for
:
thus
hee
auoides
idlenesse
and
destruction
,
and
maintaines
the
order
and
ranke
wherein
God
hath
set
him
.
3.
In
chearefulnesse
,
not
carking
or
excessiuely
carefull
,
but
doing
the
labour
,
and
leauing
all
the
successe
to
God
.
Some
are
heart-lesse
in
their
callings
,
because
it
brings
in
so
little
profit
and
returne
;
and
labour
an
the
oxe
,
who
must
goe
out
his
iourney
,
but
without
chearefulnesse
or
heart
,
which
God
lookes
for
in
all
our
duties
.
Such
should
consider
,
1.
that
callings
were
not
onely
ordained
to
get
money
,
but
helpe
vs
chearefully
through
our
way
,
and
containe
vs
in
a
course
wherein
to
please
God
.
2.
that
the
goodnes
and
worth
of
a
calling
is
not
to
be
measured
by
that
profit
it
brings
in
to
vs
,
but
by
the
publike
benefit
,
and
as
it
is
rightly
vsed
:
God
may
be
serued
as
well
in
the
basest
,
as
in
the
best
.
Others
see
no
likelihood
of
doing
any
great
good
,
and
so
either
draw
backe
from
their
calling
,
In
holinesse
,
which
1.
sanctifies
our
callings
by
the
word
and
prayer
,
1.
Tim.
4.5
.
2.
subordinateth
all
earthly
and
special
things
,
to
the
generall
and
heauenly
things
of
the
Christian
calling
;
yea
it
makes
vs
expresse
our
spirituall
calling
in
the
vse
of
the
ciuill
:
it
wil
make
a
man
sometime
for
religions
sake
,
heare
the
word
in
the
six
dayes
,
vnles
some
other
necessary
occasion
come
between
,
euer
preferring
the
more
necessary
businesse
.
3.
It
keepeth
in
the
heart
,
1.
a
loue
of
God
,
aiming
at
the
preferring
of
his
glorie
aboue
all
:
it
suffers
not
a
man
to
esteeme
his
calling
a
preferment
of
himselfe
,
or
a
reward
of
his
seruice
past
;
but
a
meanes
of
aduancing
Gods
glorie
in
further
seruice
.
2.
a
loue
of
men
,
who
partake
in
the
benefit
of
our
labours
,
with
whom
we
must
exercise
charity
,
iustice
,
meeknes
,
&c.
The
second
rule
concerneth
our
wealth
and
maintenance
,
namely
,
not
to
content
our selues
,
that
we
can
liue
by
such
o●
such
meanes
,
vnlesse
we
can
say
,
Gods
word
doth
warrant
me
,
that
this
i●
my
meat
,
my
drinke
,
my
apparrell
,
my
money
,
my
house
,
my
land
,
&c.
Quest.
When
can
a
man
say
this
?
Answ.
1.
When
a
man
hauing
nothing
of
his
owne
,
nor
right
to
any
thing
,
becomes
a
beleeuer
,
ingrafted
into
Christ
,
and
so
owner
of
that
he
hath
.
A
man
may
haue
warrant
and
title
from
man
,
that
his
house
and
land
is
his
,
and
he
is
a
robber
that
shall
defeat
him
of
it
.
But
all
men
and
Angels
cannot
giue
me
a
possession
,
and
true
title
before
the
liuing
God
,
but
onely
his
Sonne
,
who
is
Lord
and
heire
of
all
.
First
,
knowe
thy selfe
a
member
of
Christ
,
and
then
his
right
is
thine
.
2.
When
the
manner
of
getting
them
is
lawfull
,
and
that
is
,
first
,
when
it
is
iust
,
when
a
man
hath
vsed
no
indirect
meanes
,
but
they
are
either
lawfully
descended
,
or
else
by
faithfull
and
painfull
walking
in
an
honest
calling
,
God
hath
added
them
as
a
blessing
of
a
mans
labour
:
Secondly
,
when
it
is
moderate
and
retired
,
when
a
man
so
prouideth
for
earth
,
as
he
especially
storeth
vp
for
heauen
:
first
,
seeking
Gods
Kingdome
,
and
the
one
thing
necessarie
,
without
couetousnesse
,
and
the
loue
of
this
life
;
nay
,
accounting
all
things
dung
in
comparison
of
Christ
.
3.
When
the
manner
of
vsing
them
is
warrantable
,
that
a
man
shewes
himselfe
a
good
steward
in
the
holy
dispensing
of
them
,
vsing
them
as
furtherances
of
pietie
,
as
pledges
of
loue
towards
men
,
and
as
testimonies
of
sobrietie
in
himselfe
,
and
euery
way
making
them
seruants
to
his
Christian
calling
.
Prou.
3.9
.
Honour
the
Lord
with
thy
riches
.
4.
When
his
affection
is
indifferent
,
both
in
the
hauing
and
holding
of
them
,
that
a
man
may
say
,
These
bee
mine
,
I
am
not
theirs
;
I
haue
them
,
they
haue
not
me
;
I
am
their
Master
to
command
them
,
they
commaund
not
me
.
And
why
should
wee
not
draw
our
affections
from
them
,
seeing
,
1.
the
wicked
are
as
rich
,
yea
richer
in
these
things
then
the
best
?
at
the
best
they
make
not
their
Masters
better
:
2.
they
be
no
inheritance
,
they
bee
but
mooueables
,
changing
their
Master
as
the
giuer
will
;
and
while
we
haue
them
,
they
are
but
lent
vs
:
3.
we
are
but
stewards
,
we
sit
not
in
our
owne
,
but
haue
a
large
account
to
make
:
yea
we
are
very
pilgrims
and
trauellers
,
and
shall
goe
lightlier
and
lesse
loaden
:
4.
we
must
not
measure
or
tie
God
vnto
them
,
nor
esteeme
of
his
loue
by
them
.
Thus
a
man
may
vse
the
mercies
of
God
with
comfort
,
for
his
necessity
and
for
his
delight
in
the
dayes
of
his
pilgrimage
:
thus
may
he
dispose
them
to
his
heires
as
the
right
owners
,
with
hope
of
Gods
blessing
to
stand
with
them
:
nothing
of
which
can
bee
expected
in
goods
ill
gotten
,
or
spent
,
to
which
nothing
but
Gods
curse
is
intayled
.
The
third
rule
concerneth
our
health
and
sustenance
,
namely
,
that
it
is
farre
better
to
want
meanes
,
then
to
procure
them
by
any
other
meanes
,
then
that
which
proceedeth
out
of
the
mouth
of
God
.
Yet
numbers
will
maintaine
their
liues
,
health
,
and
estate
not
by
Gods
word
,
but
directly
against
it
:
for
example
,
they
that
seeke
to
witches
and
sorcerers
for
health
,
or
goods
lost
,
or
stollen
,
or
vpon
any
other
occasion
whatsoeuer
.
Whereas
the
word
proceeding
out
of
Gods
mouth
,
Leu.
18.10
.
is
this
,
Let
there
be
none
found
among
you
that
vseth
witchcraft
,
or
is
a
regarder
of
times
,
or
a
sorcerer
,
charmer
,
soothsayers
,
or
that
counselleth
with
spirits
.
Obiect
.
But
Gods
word
and
ordinance
is
with
them
to
doe
vs
good
;
and
much
good
they
do
,
which
none
else
can
doe
.
Answ.
God
hath
a
twofold
word
:
1.
of
blessing
.
2.
of
iudgement
:
the
former
proceedeth
out
of
the
mouth
of
God
,
who
is
goodnes
it selfe
;
the
latter
sometimes
he
permitteth
to
proceed
out
of
the
mouth
of
the
deuill
,
giuing
him
power
to
worke
lying
wonders
,
that
the
seekers
of
him
might
beleeue
in
him
to
their
finall
destruction
.
Thus
the
deuill
▪
who
can
doe
nothing
against
Gods
word
,
doth
what
he
doth
by
Gods
word
spoken
in
iudgement
and
iustice
.
Whence
I
conclude
,
1.
It
were
better
for
a
man
to
want
cure
then
haue
the
deuill
his
Physitian
:
better
for
a
man
to
want
health
of
his
body
,
then
procure
it
with
the
death
of
his
soule
:
Better
had
it
beene
for
the
Israelites
to
haue
wanted
Quailes
,
then
procuring
them
by
murmuring
,
to
be
choaked
with
them
:
Bettter
for
a
man
to
want
the
world
,
then
winne
it
with
the
losse
of
his
soule
:
Better
had
it
beene
for
Ahab
to
haue
wanted
Naboths
vineyard
,
then
to
loose
the
whole
kingdome
for
it
:
Better
for
Iudas
to
haue
wanted
the
thirtie
pence
,
then
to
hang
himselfe
for
them
:
for
Ananias
and
Saphira
to
haue
wanted
the
third
part
of
their
possession
,
then
to
die
for
it
.
2.
Rule
.
Better
it
were
to
want
the
meanes
of
health
and
maintenance
,
then
not
to
vse
them
according
to
the
word
which
proceedeth
out
of
the
mouth
of
God
,
as
food
,
apparell
,
physicke
,
health
,
and
life
it selfe
.
Had
it
not
been
better
that
Asa
had
wanted
Physicke
,
then
bee
strucke
with
death
because
hee
trusted
in
Physitians
?
Better
it
had
beene
for
Gehazi
to
haue
gone
in
ragge●
,
then
to
apparell
himselfe
by
lying
and
deceit
,
which
apparelled
himselfe
and
all
his
posterity
with
leprosie
.
Whether
was
the
state
of
Lazarus
(
that
died
for
want
of
meanes
,
)
or
of
Diues
better
that
fared
deliciously
euery
day
?
Lesse
haue
men
to
answer
for
,
who
haue
no
meat
to
strengthen
nature
,
then
those
that
haue
abundance
,
which
they
peruert
to
strengthen
themselues
in
sinne
,
sacrificing
their
strength
to
the
seruice
of
the
deuill
,
and
to
their
lusts
.
We
our selues
know
numbers
in
all
corners
,
who
were
better
continually
to
be
bedridde
,
and
sicke
,
or
maimed
,
then
to
abuse
their
health
and
liues
in
such
riotous
&
vngracious
courses
,
to
the
destruction
of
themselues
and
others
.
Nay
,
as
our
Sauiour
said
of
Iudas
,
it
had
been
good
for
him
he
had
neuer
been
borne
;
so
may
we
say
of
numbers
of
gracelesse
persons
,
better
they
had
neuer
seene
the
sunne
or
enioyed
life
,
then
so
to
haue
consumed
their
liues
in
the
seruice
of
sinne
and
Satans
temptations
.
Lastly
,
If
we
liue
by
euery
word
of
God
,
then
let
vs
be
thankefull
to
God
for
our
liues
,
VERS.
5.
Then
the
deuill
tooke
him
vp
into
the
holy
citie
,
and
set
him
on
a
pinacle
of
the
temple
:
6.
And
said
vnto
him
,
If
thou
be
the
Sonne
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
&c.
WE
come
now
to
set
downe
and
expound
,
by
the
assistance
of
God
,
the
second
onset
of
the
deuill
vpon
the
Sonne
of
God
,
by
a
violent
and
hellish
temptation
,
nothing
inferiour
to
the
former
,
in
the
furious
,
malicious
,
and
cunning
contriuing
of
it
.
In
the
entrance
whereof
,
we
must
remooue
one
rubbe
by
the
way
,
concerning
the
order
of
this
temptation
,
wherein
the
Euangelists
seeme
not
to
agree
among
themselues
:
for
whereas
S.
Matthew
makes
this
the
second
,
S.
Luke
makes
it
the
last
,
and
puts
the
last
in
S.
Matthew
into
the
second
place
.
And
herein
some
learned
men
haue
stumbled
,
and
haue
deuised
simple
shifts
to
reconcile
the
two
Euangelists
.
Some
thinke
,
that
they
write
not
the
same
history
,
nor
of
the
same
temptations
,
but
of
temptations
vrged
at
sundry
times
.
These
are
confuted
by
the
very
matter
,
phrases
,
and
words
,
which
are
in
both
the
same
,
and
need
no
other
conuiction
.
Others
thinke
(
and
they
of
the
learned
Papists
)
that
in
some
auncient
bookes
,
S.
Luke
obserues
the
same
order
in
the
temptations
with
S.
Matthew
,
and
that
the
difference
crept
in
by
the
heedlesnesse
of
some
writer
:
Which
is
a
needlesse
deuise
of
them
,
who
striue
to
prooue
the
Canonicall
Scripture
to
be
corrupted
in
their
fountaines
,
that
so
their
corrupt
Latin
Translation
may
preuaile
;
but
both
impeaching
the
watchfulnes
and
care
of
God
ouer
the
Scriptures
,
as
also
the
diligence
and
faithfulnesse
of
the
Church
,
which
is
pretended
to
suffer
her selfe
wholly
to
be
abused
,
by
the
carelesnesse
or
vnfaithfulnesse
of
some
one
Scribe
.
But
the
truth
is
,
that
it
doth
no
whit
preiudice
the
truth
of
the
Euangelicall
story
,
that
the
Euangelists
doe
not
stand
so
much
vpon
order
,
where
it
is
not
so
necessary
,
as
vpon
the
matter
and
the
things
themselues
done
,
which
they
faithfully
report
,
and
in
which
they
ioyntly
accord
and
agree
:
as
oftentimes
they
stand
not
vpon
words
,
nor
sometimes
vpon
sentences
,
but
one
deliuer
the
same
fact
in
one
style
of
speach
,
another
in
another
forme
;
but
so
,
as
one
is
so
far
from
crossing
another
,
as
he
giueth
thereby
more
light
and
certeinty
vnto
the
other
.
Quest.
But
whether
of
these
obserued
the
right
order
,
as
the
temptations
were
passed
?
Answ.
I
am
out
of
doubt
,
that
Matthew
sets
downe
the
right
order
as
they
were
done
:
1.
Because
he
passeth
his
story
by
such
particles
as
imply
an
orderly
consequent
:
as
,
Then
the
deuill
tooke
him
,
then
he
tooke
him
againe
,
then
the
deuill
left
him
,
&c.
whereas
Luke
vsed
the
particle
and
,
Then
the
deuill
left
him
,
as
being
obedient
to
his
word
;
plainely
shewing
,
that
that
was
the
last
temptation
.
Luke
hath
it
not
in
such
dependance
,
but
thus
,
And
when
the
deuill
had
ended
all
the
tentation
,
he
departed
.
In
the
combate
note
two
generalls
,
1.
The
preparation
to
it
.
2.
The
temptation
it selfe
.
The
preparation
containeth
such
necessarie
circumstances
,
as
by
which
the
temptation
might
more
easily
preuaile
;
as
,
1.
the
time
,
Then.
2.
the
place
,
first
generall
,
the
holy
Citie
:
secondly
speciall
,
a
pinacle
of
the
Temple
.
3.
the
manner
how
Christ
was
conueyed
thither
,
The
deuill
tooke
him
vp
,
and
set
him
on
the
pinacle
.
The
temptation
consists
,
1.
of
the
assault
.
2.
of
the
repulse
.
The
assault
hath
three
things
:
1.
the
ground
of
it
,
If
thou
bee
the
Sonne
of
God
.
2.
the
scope
or
aime
,
namely
,
the
sinne
or
sinnes
to
which
he
was
tempted
,
Cast
thy selfe
downe
.
3.
the
argument
or
perswasion
to
enforce
it
,
For
it
is
written
,
he
shall
giue
his
Angels
charge
ouer
thee
,
&c.
The
repulse
of
our
Sauiour
is
by
an
other
testimony
of
Scripture
,
not
contrarie
to
that
which
Satan
alleadged
,
but
expounding
it
,
that
he
might
in
the
right
sense
of
it
,
fence
and
secure
himselfe
from
the
temptation
,
as
after
we
shall
see
.
First
,
of
the
preparation
:
Then
]
This
particle
shewes
not
onely
the
time
of
this
temptation
,
but
also
the
order
as
I
noted
:
Satan
hauing
no
successe
in
the
former
,
renewes
his
assault
,
and
would
assay
another
way
.
He
had
been
kindly
and
gently
vsed
of
Christ
,
who
had
answered
him
courteously
;
nay
,
he
had
conuinced
him
by
Scripture
,
that
he
had
nothing
to
say
against
it
,
and
yet
he
goes
on
in
his
malice
,
as
though
hee
had
had
both
great
prouocation
and
aduantage
.
Whence
,
1.
Because
the
godly
in
their
courses
doe
oppose
themselues
to
the
darkenes
of
this
world
:
I
pray
you
my
brethren
;
he
conuinceth
their
consciences
,
Doe
not
so
wickedly
;
and
out
of
his
weaknes
he
offers
them
his
two
daughters
:
but
,
beeing
a
righteous
person
,
whose
soule
was
daily
vexed
with
their
vncleannes
,
neither
his
piety
,
nor
humanity
,
nor
intreaty
,
no
nor
his
weaknes
and
sin
could
please
them
,
but
,
Away
with
him
hence
,
he
is
a
stranger
,
shall
he
iudge
and
rule
?
now
we
will
deale
worse
with
him
then
with
them
,
Gen.
19.9
.
2.
Christ
giues
another
reason
,
Ioh.
8.44
.
3.
The
more
light
and
grace
the
Lord
manifesteth
in
any
of
his
children
,
the
wicked
one
,
against
the
naturall
Sonne
of
God
:
the
deuill
would
still
,
if
he
could
,
tempt
and
molest
Christ
himselfe
in
his
owne
person
,
but
that
he
cannot
,
he
will
therefore
be
sure
to
molest
him
in
his
seruants
:
he
would
obscure
the
glory
of
Christ
in
himselfe
,
but
seeing
he
cannot
doe
that
,
he
will
doe
what
he
can
by
himselfe
and
all
his
members
,
to
extinguish
that
glory
of
Christ
in
those
beames
,
wherewith
his
seruants
are
graced
and
honoured
:
And
this
makes
this
warre
so
irreconciliable
.
I
finde
no
fault
in
him
:
his
wife
beeing
troubled
in
a
dreame
,
sent
him
word
,
he
should
haue
nothing
to
doe
against
that
iust
man
.
Yet
against
his
conscience
,
and
his
owne
words
,
he
proceeded
to
condemne
him
.
Why
?
how
could
hee
be
so
blind
and
wicked
?
surely
it
was
feare
of
Caesar
,
and
of
some
checke
:
for
hee
had
heard
them
say
,
If
thou
let
this
man
goe
,
thou
art
not
Caesars
friend
.
It
should
teach
vs
to
goe
on
vndaunted
in
our
godly
course
,
Many
men
may
hence
see
what
spirit
rules
them
,
Thus
if
Paul
speake
against
Diana
,
or
whatsoeuer
the
crafts-masters
liue
by
,
all
the
citie
is
in
an
vproare
against
him
.
It
seemes
men
are
loath
in
their
callings
to
meddle
with
the
word
of
God
,
or
the
directions
of
it
,
else
we
should
haue
to
deale
with
them
.
It
were
too
much
to
sit
downe
silent
,
and
goe
on
in
sinne
against
the
word
:
but
to
resist
the
word
in
termes
,
or
to
raile
vpon
the
Preachers
thereof
,
goes
one
step
beyond
the
deuill
.
Not
him
,
but
Barrabas
.
Into
the
holy
Citie
,
]
We
come
to
the
second
circumstance
in
the
preparation
to
this
second
assault
,
which
is
the
place
that
Satan
chooseth
;
set
downe
,
1.
in
generall
,
the
holy
citie
.
2.
in
speciall
,
a
pinacle
of
the
Temple
.
What
holy
Citie
this
was
,
Luke
expresseth
,
c.
4.9
.
He
brought
him
to
Ierusalem
,
here
called
the
holy
Citie
.
Ierusalem
is
called
the
holy
citie
,
not
because
of
any
holinesse
in
the
place
:
for
no
place
as
a
place
is
more
holy
then
other
.
It
is
true
,
that
we
read
in
Scripture
of
holy
ground
,
as
Exod.
3.5
.
mount
Horeb
where
Moses
stood
is
called
holy
ground
,
and
Moses
must
put
off
his
shooes
.
But
this
was
no
inherent
holinesse
in
the
place
,
onely
for
the
present
the
presence
of
God
appearing
after
a
speciall
manner
,
makes
a
speciall
holinesse
to
bee
ascribed
vnto
it
.
Neither
is
it
called
holy
in
respect
of
the
people
and
inhabitants
:
for
the
faithfull
citie
was
long
before
this
become
an
harlot
,
Isa.
1.21
.
and
Christ
not
long
after
this
combate
,
cryeth
out
against
Ierusalem
,
That
she
had
killed
the
Prophets
,
and
slaine
such
as
were
sent
vnto
her
,
and
proclaimeth
a
speedie
desolation
against
her
.
But
it
was
so
called
,
1.
Because
God
had
made
choice
of
this
city
to
put
his
name
there
,
2.
Chron.
7.12
.
I
haue
chosen
this
place
for
my selfe
.
Hence
was
it
called
the
Citie
of
God
,
and
Gods
holy
mountaine
,
Dan.
9.16
.
and
the
holy
hill
of
Sion
;
because
God
had
chosen
it
,
and
sanctified
it
for
himselfe
,
wherein
himselfe
kept
residence
and
made
it
eminent
aboue
all
the
places
of
the
earth
.
2.
Because
of
the
holy
things
which
were
there
established
,
euen
all
the
holy
worshippe
of
God
;
it
was
not
lawfull
for
the
Iewes
to
sacrifice
or
eate
the
Passeouer
any
where
but
in
Ierusalem
.
There
was
the
Temple
built
on
mount
Moriah
,
wherein
,
I.
There
was
the
Sanctum
seculare
,
the
vtter
court
of
the
Iewes
,
and
Salomons
porch
which
did
rise
vp
by
14.
staires
,
wherein
Christ
preached
often
,
and
Peter
healed
the
lame
man
,
Act.
3.3
.
and
probably
,
where
Peter
conuerted
3000.
soules
at
one
sermon
.
In
this
porch
was
the
great
brasen
altar
for
whole
burnt
offrings
,
on
which
altar
the
fire
(
which
at
Aarons
first
offring
in
the
wildernes
fell
from
heauen
,
Leuit.
9.22.24
.
)
was
to
be
kept
perpetually
before
the
Lord
;
the
which
when
Aarons
sonnes
neglected
and
offred
with
strange
fire
,
they
were
burnt
with
fire
before
the
Lord
.
In
this
court
was
the
great
brasen
sea
,
wherein
the
Priests
washed
themselues
,
and
the
beasts
to
be
offered
on
that
altar
,
especially
their
feet
,
because
they
were
to
minister
barefoot
before
the
Lord
.
Both
of
them
holy
representations
of
Christ
;
the
former
of
his
sacrifice
,
who
gaue
himselfe
for
a
whole
burnt
offering
:
the
latter
of
the
fruit
of
it
,
he
beeing
the
lauer
of
the
Church
,
by
whose
blood
we
are
washed
from
the
guilt
and
power
of
sinne
.
II.
There
was
the
inner
court
,
which
was
called
the
Sanctum
,
or
the
Sanctuarie
,
or
the
court
of
the
Priests
,
whence
the
Iewes
were
barred
.
There
was
here
,
1.
the
altar
of
incense
for
sweete
perfume
,
wherein
the
Priests
were
euening
and
morning
,
to
burne
the
holy
incense
before
the
Lord
,
as
a
sweet
smelling
sauour
vnto
God
,
and
no
strange
incense
might
be
offered
thereon
,
Exod.
30.9
.
While
Zacharie
stood
at
the
right
side
of
this
altar
,
offering
incense
to
God
,
the
Angel
Gabriel
stood
and
foretold
the
birth
of
Iohn
Baptist.
This
was
an
holy
type
of
Christ
,
who
offered
himselfe
on
the
altar
of
the
crosse
,
a
sacrifice
of
sweet
smell
to
God
his
Father
,
and
through
whom
God
sauoureth
a
sweet
smell
from
all
our
duties
.
2.
In
this
court
was
the
golden
candlesticke
,
with
seuen
lamps
,
and
seuen
lights
,
which
were
fed
with
most
pure
holy
oile
,
night
and
day
,
to
lighten
the
whole
inner
court
.
And
this
was
an
holy
type
of
Christ
,
the
light
of
the
world
,
enlightening
all
his
elect
with
spirituall
and
heauenly
light
.
3.
In
this
court
was
that
golden
table
,
on
which
the
holy
shewbread
was
euer
to
stand
,
euen
twelue
loaues
,
which
were
to
be
made
of
the
purest
flower
of
wheat
,
and
were
to
be
renewed
euery
Sabbath
,
the
old
loaues
conuerted
to
the
Priests
vse
:
a
holy
type
of
Christ
,
in
whom
alone
the
Church
and
euerie
member
,
setting
themselues
continually
before
God
,
are
nourished
and
preserued
vnto
eternall
life
.
4.
In
this
court
was
that
costly
and
precious
vaile
,
of
blew
silke
,
and
purple
,
and
scarlet
,
and
fine
twined
linnen
,
made
of
broydered
worke
with
Cherubims
,
the
vse
of
which
was
to
separate
the
Sanctum
from
the
Holy
of
Holies
:
this
vaile
at
the
death
of
Christ
was
rent
from
the
toppe
to
the
bottome
.
A
notable
representation
of
the
flesh
of
Christ
,
which
hid
his
Diuinitie
,
but
beeing
rent
asunder
by
his
passion
on
the
crosse
,
the
way
to
heauen
was
laid
open
vnto
vs
.
III.
There
in
the
temple
was
the
Sanctum
Sanctorum
,
and
in
it
the
Oracle
,
called
the
inner
house
of
God
,
into
which
onely
the
High
Priest
went
alone
once
a
yeare
,
and
that
in
the
feast
of
expiation
,
wherein
all
the
Iewes
must
fast
and
afflict
themselues
.
A
most
notable
type
of
Christ
:
for
as
it
was
called
an
Oracle
,
because
God
thence
gaue
answer
in
doubtfull
cases
;
so
who
is
the
Fathers
Oracle
but
his
Sonne
,
who
is
the
word
of
his
Father
,
by
whom
he
speakes
to
vs
,
by
whom
we
speake
to
him
,
and
through
whom
the
Father
heareth
vs
?
In
this
Holy
of
Holies
was
the
Arke
of
the
Couenant
,
and
in
this
holy
place
stayed
the
Arke
almost
430.
yeares
,
signifying
Christ
the
author
of
the
couenant
betweene
God
and
vs
.
In
which
Arke
or
chest
were
kept
3.
things
:
1.
the
tables
of
the
couenant
,
written
with
the
finger
of
God
,
signifying
Christ
,
who
is
the
fulfilling
of
the
law
.
2.
the
rod
of
Aaron
which
had
budded
,
a
type
of
the
Priesthood
of
Christ
,
who
in
the
world
seemed
a
dead
branch
and
drie
,
but
after
his
death
&
resurrection
beganne
againe
to
flourish
,
and
bring
fruits
of
life
to
Iewes
and
Gentiles
.
3.
the
pot
hauing
Manna
,
a
holy
type
of
Christ
the
bread
of
life
,
and
that
Manna
that
came
downe
from
heauen
,
Ioh.
6.35
.
In
this
Holy
of
Holies
ouer
the
Arke
was
the
holy
couer
,
called
the
Propitiatory
,
prefiguring
the
Lord
Iesus
,
whom
the
Father
hath
made
our
Propitiatory
by
faith
in
his
bloud
,
These
were
the
cheife
holy
things
established
in
the
temple
at
Ierusalem
,
but
not
all
:
for
there
were
beside
these
,
the
obseruation
of
all
holy
rites
appointed
by
God
,
the
chaire
of
Moses
,
and
in
it
the
law
read
and
expounded
:
there
were
the
holy
persons
,
the
High
Priest
with
all
his
holy
garments
,
with
Vrim
and
Thummim
,
and
on
his
forhead
,
HOLINES
TO
THE
LORD
:
there
were
other
the
holy
Ministers
of
the
Lord
,
who
had
the
Lords
holy
oyle
vpon
them
,
of
Gods
owne
composition
,
with
strait
charge
,
that
no
other
should
make
or
vse
it
out
of
this
vse
.
Yea
,
here
had
liued
the
auncient
Kings
and
Prophets
,
Dauid
,
Salomon
,
Iosiah
,
Hezekiah
,
who
were
speciall
types
of
Christ
.
In
which
regard
Ierusalem
the
seat
of
God
and
Gods
worship
,
is
called
the
citie
of
perfect
beautie
,
the
ioy
of
the
whole
earth
.
3.
It
is
called
an
holy
citie
by
comparison
vnto
other
great
cities
of
the
neighbour
countryes
,
wherein
idols
and
deuills
were
worshipped
in
stead
of
God
,
as
Babylon
;
or
whose
worship
was
the
deuise
of
mans
braine
,
and
no
institution
of
God
,
as
Samaria
,
Cesarea
,
and
others
,
2.
Kin.
17.33
.
4.
It
is
called
holy
in
type
,
two
wayes
.
1.
As
it
was
a
type
of
the
Church
militant
,
of
which
the
members
are
holy
in
part
,
at
least
in
profession
.
For
the
whole
Church
of
God
was
gathered
together
3.
times
euery
yeare
before
the
Lord
;
at
the
feasts
of
Passeouer
,
Pentecost
,
and
Tabernacles
:
Psal.
122.4
.
Thither
the
tribes
of
the
Lord
goe
vp
,
and
appeare
before
the
Lord
.
2.
As
it
was
a
type
of
the
Church
triumphant
,
euen
that
celestiall
Ierusalem
which
is
aboue
,
that
new
Ierusalem
into
which
no
vnholy
thing
can
enter
,
but
is
the
eternall
habitation
of
the
holy
God
,
the
holy
Angels
,
and
Saints
.
5.
It
was
called
holy
,
or
the
holy
citie
,
because
it
was
the
fountaine
of
Gods
holy
religion
,
which
beeing
first
seated
there
by
God
,
must
be
deriued
thence
,
and
sent
out
to
all
other
nations
.
Mic.
4.2
.
The
law
shall
goe
out
of
Sion
,
and
the
word
of
the
Lord
from
Ierusalem
:
therefore
was
it
the
Metropolis
and
mother
citie
,
the
heart
of
the
earth
,
placed
in
the
midst
of
nations
by
Gods
owne
confession
,
Ezek.
5.5
.
Nay
,
there
must
the
pretious
blood
of
the
holy
Sonne
of
God
bee
shed
,
which
must
streame
and
runne
out
to
the
saluation
of
all
nations
;
and
himselfe
preached
the
King
of
the
Iewes
,
vpon
the
crosse
as
vpon
the
theater
,
in
Hebrewe
,
Greeke
,
and
Latine
,
and
that
in
the
time
of
the
Passeouer
,
when
there
was
a
concourse
of
all
the
people
of
Iewes
and
other
nations
.
There
the
Apostles
must
giue
their
first
witnesse
of
Christ
,
and
thence
must
carrie
it
into
Iudea
,
Samaria
,
and
all
nations
to
the
vtmost
parts
of
the
earth
,
Act.
1.8
.
And
8.1
.
the
Church
of
the
New
Testament
was
first
gathered
at
Ierusalem
,
and
thence
by
persecution
scattered
into
all
nations
.
In
this
regard
it
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
holy
citie
:
for
all
the
holinesse
of
all
other
cities
was
deriued
thence
.
Thou
shalt
make
holy
garments
for
Aaron
thy
brother
:
Holy
,
both
because
they
were
peculiar
to
the
holy
Priesthood
(
for
none
else
might
put
them
on
,
)
and
because
they
were
to
be
vsed
in
the
holy
place
,
(
for
when
they
came
forth
of
the
Tabernacle
,
they
must
put
them
off
:
)
and
thirdly
,
consecrate
to
holy
vses
,
and
to
be
an
holy
type
of
Christs
righteousnes
,
a
precious
robe
wherein
all
our
sacrifices
are
offered
.
The
flesh
was
holy
,
which
was
offered
to
the
Lord
in
sacrifice
,
Hagg.
2.13
.
For
places
,
Bethel
was
an
holy
place
,
when
Iacob
saw
the
vision
of
the
ladder
there
;
and
the
Temple
was
holy
.
For
people
,
the
Iewes
were
called
an
holy
nation
,
and
Christians
an
holy
Priesthood
,
and
Saints
by
calling
,
1.
Pet.
2.9
For
persons
,
some
are
sanctified
in
the
wombe
to
some
speciall
seruice
,
as
Ieremie
,
cap.
1.5
.
and
Iohn
Baptist.
Yea
,
euery
faithfull
mans
heart
,
is
as
it
were
an
Arke
of
God
,
in
which
are
kept
the
Tables
of
the
Law
,
yea
the
Tabernacle
of
God
,
and
the
Temple
of
the
holy
Ghost
,
where
he
pleaseth
to
dwell
.
And
thus
was
Ierusalem
an
holy
citie
,
so
long
as
it
continued
in
the
true
worship
of
God
.
3.
That
place
must
needs
be
holy
,
where
the
Lord
dwelleth
as
a
Master
in
his
house
;
teaching
,
ordering
,
and
supplying
all
necessaries
:
where
Christ
the
holy
Sonne
of
God
walketh
in
the
midst
of
the
seauen
golden
Candlesticks
,
beeing
conuersant
among
the
flockes
of
shepheards
:
where
the
holy
Spirit
of
God
is
present
to
powre
out
his
treasures
of
wisedome
and
grace
,
by
meanes
of
the
word
and
Sacraments
,
which
are
his
chariot
,
and
which
,
not
accompanied
with
the
Spirit
,
are
but
dead
and
ineffectuall
to
regeneration
:
where
the
holy
Angels
are
present
to
assist
the
ministery
,
to
repell
hinderances
,
to
behold
our
order
;
but
especially
desirous
to
looke
into
the
mysteries
of
our
saluation
:
where
the
holy
Saints
vpon
earth
,
are
met
together
to
seek
and
see
the
face
of
the
Lord
,
ioyning
together
in
all
the
parts
of
his
pure
and
holy
worship
,
in
hearing
his
holy
word
,
receiuing
his
holy
Sacraments
,
preferring
publikely
their
holy
prayers
,
greatly
by
this
meanes
glorifying
God
,
and
enriching
their
owne
selues
:
Surely
,
this
is
Bethel
,
the
house
of
God
,
and
the
gate
of
heauen
.
This
teacheth
vs
not
to
despise
our
assemblies
,
the
holy
Citie
,
euen
when
it
had
more
corruptions
in
it
,
then
the
Church
of
England
hath
at
this
day
.
Why
?
1.
Because
there
was
the
seruice
of
the
true
God
set
vp
in
the
Temple
,
the
word
preached
,
and
sacrifices
offered
,
and
the
meetings
of
the
Church
of
God
.
2.
Because
as
yet
they
had
not
receiued
a
bill
of
diuorcement
.
Haue
not
we
the
word
truely
preached
,
and
the
Sacraments
for
substance
truely
administred
?
And
for
discipline
,
I
will
say
,
I
wish
we
had
the
execution
of
so
much
as
the
Church
alloweth
.
Or
,
when
did
the
Lord
giue
vs
a
bill
of
diuorce
?
or
,
what
Church
hath
conuinced
vs
,
that
we
cannot
be
acknowledged
for
a
true
Church
?
If
they
say
,
they
of
the
Separation
haue
;
I
answer
,
1.
They
haue
laboured
to
discouer
some
errors
,
but
none
fundamentall
in
vs
,
nor
without
as
many
in
themselues
.
2.
Wee
may
well
doubt
whether
they
be
a
Church
or
no
,
seeing
by
the
profession
of
some
of
their
teachers
,
they
will
not
ioyne
themselues
to
any
Church
at
this
day
vpon
the
face
of
the
earth
,
and
so
renounce
all
Communion
with
all
the
parts
of
the
Catholike
Church
in
the
world
.
But
we
must
not
thinke
much
,
if
some
vnstable
persons
forsake
our
communion
,
seeing
in
the
golden
and
flourishing
age
of
the
Apostles
themselues
,
some
such
there
were
,
Heb.
10.25
.
As
for
our selues
,
we
may
strengthen
our selues
against
them
by
these
conclusions
.
1.
We
know
,
that
the
word
of
truth
is
truly
preached
amongst
vs
,
which
appeareth
by
the
daily
conuersion
of
thousands
,
whereas
neuer
was
man
conuerted
by
a
word
of
error
,
Iam.
1.18
.
2.
We
know
,
that
our
Ministers
are
of
God
,
because
by
them
so
many
are
begotten
to
God
:
Our
Sauiour
thought
this
a
good
reason
,
when
he
said
,
Beleeue
me
that
I
came
out
from
the
Father
,
for
the
workes
sake
.
The
blind
man
had
good
insight
into
this
matter
,
Ioh.
9.30
.
saying
,
If
this
man
were
not
of
God
,
he
could
doe
nothing
:
and
a
wonderfull
thing
it
is
,
that
ye
know
not
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
So
may
I
say
to
the
Separatist
,
Doest
thou
not
know
whence
that
Minister
is
,
who
hath
opened
thine
eyes
?
3.
We
know
,
that
our
meetings
are
holy
meetings
:
1.
our
people
is
outwardly
called
by
an
holy
calling
,
and
to
an
holy
ende
:
2.
they
professe
faith
in
Christ
,
which
is
an
holy
profession
,
and
in
charity
(
if
we
see
no
open
raigning
sinne
)
are
to
be
iudged
Saints
:
3.
congregations
are
called
holy
in
Scripture
from
the
better
part
,
not
from
the
greater
,
as
an
heap
of
wheat
mingled
and
couered
with
chaffe
,
yet
is
called
wheat
.
1.
Cor.
6.11
.
Now
ye
are
sanctified
,
washed
,
and
iustified
:
but
in
epist.
2.
cap.
12.
I
feare
that
when
I
come
among
you
,
my
God
will
humble
mee
,
and
I
shall
bewaile
many
of
them
that
haue
sinned
,
and
haue
not
repented
of
their
vncleannesse
,
and
fornication
,
and
wantonnesse
,
which
they
haue
committed
.
Diuerse
other
abuses
there
were
,
yet
among
Saints
and
beloued
ones
.
4.
mixt
congregations
are
holy
in
Gods
acceptation
,
esteeming
them
not
as
they
are
in
themselues
,
but
as
members
of
Christ
.
When
Israel
was
at
the
best
,
it
was
a
rebellious
and
stiffenecked
people
:
yet
Balaam
said
,
He
saw
no
iniquity
in
Iaacob
,
nor
transgression
in
Israel
,
not
that
there
was
none
,
but
that
none
was
imputed
.
4.
We
know
that
we
haue
no
warrant
to
separate
from
holy
things
,
neither
for
some
defects
cleauing
to
them
,
nor
for
ill
men
either
handling
them
,
or
communicating
in
them
.
The
Prophets
neuer
made
any
separation
in
times
of
greatest
corruption
,
euen
when
they
cried
out
of
their
wickednes
.
1.
Sam.
2.24
.
Doe
so
no
more
my
sonnes
(
said
Eli
:
)
ye
make
the
people
trespasse
:
How
?
By
making
them
loath
the
seruice
and
sacrifice
for
your
wickednesse
,
v.
17.
And
when
many
abuses
were
among
the
Corinths
in
the
Sacrament
of
the
Lords
Supper
,
yet
a
man
that
did
carefully
examine
himselfe
,
might
communicate
of
it
with
comfort
.
Yea
our
Sauiour
Christ
was
often
in
the
Temple
,
teaching
and
praying
,
and
so
were
his
Disciples
,
though
it
was
a
most
corrupt
place
.
Obiect
.
1.
How
may
I
pray
with
an
euill
man
,
seeing
God
heareth
not
sinners
?
Nay
,
his
prayer
is
abhominable
.
Answ.
1.
The
speach
in
Ioh.
9.31
.
is
not
vniuersally
true
:
for
God
heard
the
poore
Publican
confessing
himselfe
a
sinner
.
2.
Though
God
heare
him
not
for
himselfe
,
yet
he
heares
him
for
the
people
;
as
Balaam
blessing
Israel
,
beeing
both
a
wicked
man
,
and
speaking
against
his
heart
,
God
heard
him
for
the
people
,
Num.
23.
Obiect
.
2.
But
how
may
I
communicate
with
a
wicked
Minister
,
or
with
what
comfort
?
Answ.
The
wickednes
of
the
Minister
may
some
what
lessen
the
comfort
,
but
neither
diminish
the
perfection
of
the
Sacrament
in
it selfe
,
nor
hinder
the
efficacie
thereof
to
vs
;
seeing
the
efficacie
depends
onely
vpon
the
promise
of
God
,
and
the
faith
of
the
receiuer
,
and
is
no
more
to
be
refused
then
the
gift
of
a
King
,
though
the
conuayance
be
drawne
by
a
wicked
Lawyer
.
Ob.
But
how
can
he
be
a
meanes
of
conuaying
grace
to
mee
,
that
is
a
gracelesse
man
?
Answ.
Grace
is
compared
to
water
:
now
may
not
water
that
passeth
through
a
wooden
or
stony
channell
,
which
it selfe
is
so
vndisposed
that
it
cannot
receiue
or
haue
any
benefit
of
it
,
make
a
whole
garden
fruitfull
?
It
is
Augustines
simile
.
Besides
,
I
would
aske
,
whether
any
could
with
comfort
refuse
Iudas
his
Baptisme
.
Ioh.
4.2
.
euen
when
he
was
a
deuill
incarnate
.
If
it
be
said
,
They
knew
him
not
so
to
be
,
then
belike
a
man
may
receiue
the
Sacrament
fruitfully
of
a
secret
prophane
man
or
infidell
,
and
the
wickednes
of
a
Minister
(
if
it
be
secret
)
pollutes
not
the
Sacrament
;
and
then
it
must
follow
necessarily
,
that
no
comfort
and
truth
of
the
Sacrament
can
depend
vpon
any
Minister
;
for
then
none
could
haue
any
assured
comfort
,
that
they
haue
euer
receiued
a
Sacrament
,
because
no
man
can
look
to
the
sanctification
of
any
mans
heart
,
and
cannot
certenly
without
reuelation
know
who
is
indeed
truly
sanctified
.
Obiect
.
3.
But
what
say
you
to
a
dumbe
Minister
?
he
is
no
Minister
,
and
therefore
he
can
performe
no
ministeriall
action
:
his
Baptisme
,
is
no
Baptisme
;
his
Sacraments
,
no
Sacraments
;
his
prayers
,
no
prayers
.
Answ.
1.
For
themselues
,
I
say
their
Ministery
is
vnlawfull
to
themselues
,
and
without
repentance
a
certaine
matter
of
destruction
.
2.
I
cannot
blame
those
,
who
with
their
owne
peace
,
and
the
Churches
auoide
them
.
3.
We
must
distinguish
between
such
a
man
,
and
a
meere
priuate
man
:
for
although
they
be
no
good
and
lawfull
Ministers
of
God
,
yet
because
they
come
in
the
roome
of
Ministers
,
by
the
election
of
the
Church
,
to
whom
God
hath
giuen
power
to
ordaine
,
they
are
now
publike
persons
,
and
Ministers
,
though
no
good
ones
.
4.
Being
thus
enabled
by
the
Church
to
giue
what
they
can
,
and
bound
by
beeing
in
the
place
of
a
Pastor
,
though
he
come
neuer
so
inordinately
to
administer
Sacraments
,
we
may
receiue
from
him
what
hee
can
giue
.
5.
We
must
distinguish
between
a
calling
,
and
the
execution
of
it
;
for
it
prooues
not
he
hath
no
calling
of
a
Minister
,
because
he
executeth
it
not
.
A
Magistrate
ceaseth
not
to
be
a
Magistrate
,
or
to
want
office
,
because
he
doth
not
duely
execute
it
.
Obiect
.
But
the
Magistrate
is
an
able
Magistrate
,
so
is
not
this
Minister
.
Answ.
A
Magistrate
is
a
Magistrate
,
who
for
the
ignorance
of
his
place
may
be
called
an
Idoll-Magistrate
:
the
substance
of
a
lawful
and
good
Magistrate
,
is
to
be
able
to
iudge
of
causes
,
but
not
of
a
Magistrate
simply
,
who
is
chosen
by
election
of
people
,
or
by
course
:
so
it
is
of
the
substance
of
a
good
and
lawfull
Minister
of
God
,
to
bee
able
to
preach
,
but
not
of
a
Minister
simply
.
And
as
a
Magistrate
not
able
to
weild
martiall
affaires
,
and
so
defectiue
in
a
speciall
part
of
his
office
,
yet
no
man
refuseth
the
good
that
hee
can
doe
for
peace
:
euen
so
,
endeauouring
in
the
meane
time
for
a
sufficient
Ministerie
,
and
groaning
vnder
this
burthen
,
which
priuate
men
cannot
cast
off
,
I
take
it
,
the
good
things
which
they
can
giue
,
may
bee
taken
at
their
hands
.
Obiect
.
But
by
communicating
with
them
,
we
communicate
in
their
sinne
.
Answ.
He
that
receiueth
the
Sacrament
at
the
hands
of
a
Minister
,
who
is
an
adulterer
,
neither
makes
him
an
adulterer
,
nor
partakes
of
his
adulterie
.
If
we
either
made
him
Minister
,
or
communicated
with
his
insufficiencie
,
which
our
soules
groane
vnder
,
some
part
of
the
guilt
would
sticke
to
our
fingers
.
But
we
communicate
onely
in
the
Lords
ordinances
,
so
farre
as
he
is
able
to
administer
,
and
iustifie
not
the
lawfulnesse
of
his
calling
,
but
that
he
only
is
in
the
roome
and
place
of
a
Minister
,
whom
we
cannot
auoid
,
vnles
we
wil
put
away
the
Lord
in
refusing
his
Sacraments
.
Obiect
.
Hos.
4.6
.
Because
thou
hast
refused
knowledge
,
thou
shalt
be
no
Priest
to
me
:
therefore
ignorant
Ministers
are
no
Ministers
.
Answ.
1.
True
;
no
lawfull
,
no
good
ones
,
approoued
of
God
,
to
mee
.
2.
The
Prophet
rather
giues
a
rule
in
election
and
deposition
of
such
,
then
shewes
how
farre
they
may
be
vsed
while
they
stand
:
So
we
denie
not
but
such
ought
not
to
be
chosen
Ministers
,
nor
that
such
ought
not
to
be
deposed
:
but
,
that
nothing
ought
to
be
receiued
of
them
while
they
stand
,
we
deny
,
especially
seeing
we
well
know
,
that
in
auncient
Churches
there
were
Deacons
,
who
were
assistants
to
Pastors
and
Presbyters
in
reading
,
administring
Sacraments
,
Baptisme
and
the
Eucharist
,
yea
and
in
Catechising
,
who
had
not
the
office
of
Pastors
.
All
which
I
speak
not
to
maintaine
this
foame
of
the
Church
,
which
shee
hath
been
too
long
in
scumming
off
;
but
to
remooue
causlesse
scruples
of
weake
consciences
,
who
are
ready
to
deeme
all
their
actions
nullities
,
and
vtterly
reiect
Sacraments
at
the
hands
of
such
vnpreaching
Ministers
.
Obiect
.
4.
But
how
may
I
partake
where
open
sinners
are
tolerated
to
receiue
the
Sacrament
?
doe
not
I
partake
of
their
sinnes
?
Answ.
Christ
entred
into
the
same
Temple
with
wicked
persons
,
and
ate
the
same
Passeouer
with
Iudas
,
and
was
vndefiled
:
the
Prophets
liued
in
the
midst
of
a
polluted
people
,
and
ioyned
in
the
publike
exercises
of
religion
:
and
those
few
of
the
Church
of
Sardi
defiled
not
their
garments
among
a
multitude
of
wicked
persons
.
Obiect
.
Isa.
52.11
.
and
,
Reu.
18.3
.
Come
out
of
her
my
people
,
touch
no
vncleane
thing
,
&c.
Answ.
If
we
compare
the
Prophets
precept
,
with
his
practise
,
wee
shall
easily
see
hee
meanes
not
of
any
schismaticall
separation
:
he
calls
Gods
people
out
of
that
wicked
multitude
,
but
where
read
we
,
that
himselfe
did
bodily
separate
?
and
therefore
,
this
must
be
a
comming
out
,
and
departing
from
their
euill
,
not
locall
,
but
morall
:
q.d.
1.
haue
no
fellowshippe
with
their
vnfruitfull
workes
.
2.
doe
not
countenance
them
in
their
euill
.
3.
reprooue
them
.
4.
touch
no
vncleane
thing
,
that
is
,
consent
not
to
any
wickednesse
among
them
.
But
,
1.
It
is
one
thing
to
touch
the
holy
things
of
God
,
another
the
vncleanenesse
of
men
.
2.
separation
from
the
wicked
in
body
is
impossible
,
except
we
will
goe
out
of
the
world
.
The
Disciples
could
not
be
rid
of
Iudas
,
vnlesse
they
would
depart
from
Christ
himselfe
.
3.
vnles
they
can
prooue
an
established
idolatry
among
vs
ripe
to
the
plague
,
as
in
Babylon
,
they
cannot
prooue
a
separation
in
bodie
and
minde
.
4.
of
this
separation
a
reason
is
giuen
,
not
because
they
cannot
partake
in
any
holy
thing
,
while
the
wicked
are
in
presence
;
but
,
least
ye
be
partakers
of
her
plagues
.
Obiect
.
1.
Cor.
5.11
.
If
any
be
a
fornicatour
,
or
couetous
,
or
an
idolater
,
or
a
drunkard
,
or
an
extortioner
,
with
such
a
one
eate
not
.
A
little
leauen
leaueneth
the
whole
lump
.
Answ.
1.
The
place
is
meant
of
priuate
familiarity
and
amity
,
so
farre
as
a
man
is
not
bound
,
or
tendeth
to
the
countenancing
of
his
sinne
.
2.
It
implyeth
that
he
ought
to
be
excommunicate
,
if
he
heare
not
the
Churches
admonition
,
(
as
the
whole
context
will
shew
)
and
so
cut
off
from
Christian
communion
for
the
time
.
3.
If
a
man
were
excommunicate
,
some
were
bound
to
eate
priuately
with
him
,
as
his
wife
,
children
,
and
seruants
:
for
these
are
necessarily
bound
,
and
doe
not
countenance
him
.
4.
A
man
may
and
must
eate
sometimes
with
notorious
wicked
persons
;
as
suppose
a
man
in
the
same
ship
,
or
prison
,
or
army
,
and
can
haue
no
meat
but
among
vile
wicked
persons
,
here
a
man
may
not
refuse
it
,
least
he
famish
himselfe
.
So
at
the
Lords
table
:
such
as
admit
wicked
persons
,
hauing
power
to
repell
them
,
communicate
with
their
sinne
and
countenance
them
therein
:
but
a
priuate
person
,
whose
soule
is
vexed
with
their
sinne
,
and
doth
what
he
can
to
redresse
it
,
but
cannot
,
is
not
polluted
by
them
;
he
is
forced
to
eat
with
them
,
he
may
not
starue
his
soule
.
As
for
that
,
A
little
leauen
leaueneth
the
whole
lump
,
the
Apostle
speaks
it
to
the
gouernours
not
to
suffer
such
wicked
persons
,
and
prouoketh
onely
priuate
persons
,
the
peeces
of
that
lump
,
to
be
the
more
watchfull
ouer
themselues
,
but
not
to
refuse
Gods
ordinances
for
them
:
And
as
neither
that
Church
of
Corinth
ceased
to
be
a
Church
for
suffring
that
wicked
man
(
for
the
Apostle
honours
them
with
that
style
while
he
checketh
that
sinne
,
)
so
neither
doe
particular
members
cease
so
to
bee
for
that
such
are
suffred
,
much
lesse
.
Looke
to
thy
owne
soule
:
the
Apostle
wisheth
euery
man
to
examine
himselfe
rather
then
others
.
Obiect
.
5.
But
how
can
I
heare
the
word
with
profit
from
a
wicked
man
?
Answ.
1.
A
wicked
man
may
preach
saluation
to
another
,
and
damnation
to
himselfe
;
as
Iudas
and
the
builders
of
Noahs
Arke
.
A
statue
may
point
another
the
way
,
but
it selfe
stand
still
.
2.
An
instrument
hath
all
his
efficiency
from
the
first
moouer
,
who
is
God
himselfe
:
a
knife
without
motion
will
cut
if
the
hand
will
vse
it
.
3.
The
word
is
like
the
light
:
now
as
the
light
of
the
Sunne
is
not
defiled
,
though
it
passe
through
the
dirtiest
places
,
so
the
word
is
not
polluted
through
a
wicked
preacher
.
4.
Looke
to
thy
owne
disposition
,
that
thy
soyle
be
good
as
the
seed
is
good
,
take
the
benefit
of
the
Sunne
and
raine
,
and
it
is
no
matter
whether
the
hands
be
cleane
or
foule
that
cast
and
disperse
the
seed
.
5.
Let
Preachers
consider
what
a
barre
it
is
to
all
their
labour
to
be
scandalous
,
couetous
,
disdainefull
,
enuious
,
noted
for
gamesters
,
companions
,
&c.
how
their
example
doth
more
harme
then
their
teaching
can
doe
good
;
with
how
little
power
or
preuailing
he
can
point
his
finger
to
other
mens
sores
,
which
euery
one
can
point
at
in
himselfe
;
what
an
odious
thing
it
is
to
make
Gods
people
to
loath
Gods
ordinances
,
because
of
him
;
and
what
a
woefull
case
it
is
that
Paul
intimates
of
such
teachers
,
who
preaching
to
others
,
themselues
by
disobedience
become
cast-awayes
,
1.
Cor.
9.27
.
Rules
to
auoid
entangling
and
seduction
by
Separatists
perswasions
.
1.
Labour
for
wisedome
to
discerne
betweene
maine
truths
in
doctrine
,
and
inferiour
in
discipline
;
as
knowing
that
Ierusalem
was
the
holy
Citie
before
Nehemiah
builded
the
wall
of
it
:
between
the
person
and
the
place
,
not
condemning
the
place
for
the
person
;
betweene
the
thing
and
the
vse
,
and
condemne
not
the
vse
for
the
abuse
;
betweene
offices
and
executions
,
substance
and
circumstances
;
the
beeing
of
a
thing
,
and
the
well-beeing
of
it
.
2.
Labour
to
reforme
thine
owne
heart
first
,
for
that
is
in
thy
power
to
amend
;
and
then
thy
owne
family
;
and
,
if
it
be
in
thy
power
,
goe
further
to
the
house
of
God
:
but
if
thou
beest
a
priuate
man
,
and
this
be
not
in
thy
power
,
thou
must
turne
thee
to
prayers
and
teares
;
and
yet
so
striue
in
seeking
the
well-beeing
of
things
,
as
by
vnthankefulnesse
thou
loose
not
the
comfort
of
the
things
themselues
.
3.
Be
low
in
thine
owne
eyes
,
suspect
thy
owne
iudgement
,
condemne
not
,
much
lesse
contemne
those
that
are
not
euery
way
as
thy selfe
.
Pride
and
contention
of
spirit
are
inseparable
;
and
it
is
folly
to
looke
that
men
who
haue
a
different
measure
of
grace
,
should
not
differ
in
iudgement
,
and
though
they
walke
in
the
same
way
,
yet
not
after
the
same
manner
.
4.
Testifie
thy selfe
a
sound
Christian
by
the
badge
of
Christ
,
which
is
loue
:
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
yee
loue
one
another
.
Studie
to
be
quiet
(
saith
the
Apostle
,
)
and
followe
things
that
concerne
peace
.
Loue
will
make
the
best
euen
of
bad
things
,
and
giue
a
charitable
construction
of
things
doubtfull
,
and
pity
and
pray
for
such
as
erre
howsoeuer
,
and
much
more
if
they
erre
of
ignorance
.
2.
Thy
house
and
family
must
be
sanctified
also
,
by
setting
vp
and
preseruing
Gods
worshippe
there
.
Wee
read
of
some
of
the
Saints
,
who
had
Churches
in
their
houses
:
Euery
Christian
professing
holines
must
haue
the
like
care
&
endeauour
in
such
family-exercises
as
God
hath
prescribed
:
as
,
1.
In
diligent
teaching
and
instructing
the
family
,
partly
in
reading
,
and
partly
in
deliuering
precepts
out
of
the
word
.
It
is
Gods
commandement
,
Deut.
6.7
.
to
whet
the
law
continually
on
our
children
,
and
train
them
vp
euen
from
childhood
in
the
Scriptures
.
The
benefit
whereof
shall
be
,
1.
to
fit
them
for
the
publike
ministry
:
2.
to
cause
the
word
to
dwell
plenteously
in
them
:
3.
it
is
a
notable
means
for
their
growth
in
godlinesse
,
and
to
containe
them
in
good
order
.
2.
In
calling
them
to
account
for
things
deliuered
,
by
catechising
,
pitifully
neglected
in
families
,
who
yet
would
be
thought
to
be
Gods
people
.
This
is
the
driuing
of
the
nayle
to
the
head
,
to
sticke
the
surer
.
It
workes
care
in
those
,
who
easily
reiect
good
meanes
.
It
hinders
vaine
thoughts
,
words
,
and
exercises
.
It
banisheth
much
folly
and
ignorance
,
that
is
bound
vp
in
the
hearts
of
children
and
seruants
.
3.
In
applying
the
workes
of
God
past
or
present
,
on
our selues
or
others
,
to
mooue
them
to
confidence
and
trust
in
God
,
by
the
workes
of
his
mercie
,
and
to
feare
to
offend
by
the
workes
of
his
iustice
:
and
by
this
meanes
,
the
seeds
not
onely
of
true
religion
,
but
of
good
conscience
,
shall
be
sowen
in
them
betimes
:
this
was
holy
Abrahams
practise
,
for
which
God
would
not
hide
his
secret
workes
from
him
,
Gen.
18.19
.
4.
In
daily
priuate
prayer
with
the
family
,
at
least
euery
morning
and
euening
solemnly
on
our
knees
,
making
confessions
of
sinnes
,
and
requests
to
God
,
together
with
thanksgiuing
.
Psalm.
55.17
.
Euening
,
and
morning
,
and
at
noone
,
will
I
pray
and
make
a
noyse
.
Daniel
three
times
a
day
prayed
,
and
praised
God
in
his
house
,
as
he
was
wont
,
chap.
6.
v.
10.
The
excellent
vse
of
which
,
is
the
opening
of
the
doore
of
Gods
treasury
to
the
family
,
by
which
it
is
enriched
with
the
best
blessings
of
God
.
Besides
,
the
Lord
shall
hereby
haue
some
honour
,
that
is
due
to
his
mercie
vpon
the
family
.
5.
In
edifying
the
family
with
Psalmes
and
melodie
to
the
Lord
,
as
it
is
Col.
3.16
.
In
these
daily
duties
doth
the
sanctification
of
a
family
consist
.
Whereunto
we
may
be
perswaded
by
these
motiues
:
1.
In
that
they
are
the
practises
of
men
fearing
God
,
such
as
Ioshua
and
his
house
,
Cornelius
and
his
houshold
.
2.
In
that
by
these
exercises
the
family
shall
not
onely
be
sanctified
,
but
also
blessed
;
as
Obed
Edom
and
his
house
for
the
presence
of
the
Arke
.
3.
What
madnesse
is
it
,
to
reiect
and
banish
Gods
word
and
worshippe
out
of
doores
,
and
yet
thinke
God
is
there
?
Nay
,
where
sound
grace
comes
,
there
is
the
Spirit
of
prayer
and
supplication
in
euery
family
apart
,
Zach.
12.14
.
and
where
this
worshippe
of
God
is
not
set
vp
in
families
,
there
is
nothing
but
a
conspiracie
of
Atheists
,
and
a
wicked
brood
bringing
Gods
iudgements
on
themselues
,
and
the
busines
passing
through
their
hands
.
Ierusalem
is
called
holy
,
beeing
once
sanctified
to
the
Lords
vse
;
1.
Some
persons
are
consecrate
to
the
Lord
,
as
the
tribe
of
Leui
,
of
whom
the
commaundement
was
,
Thou
shalt
not
forsake
the
Leuit
all
thy
dayes
.
And
the
Prophets
:
Touch
not
mine
annoynted
,
and
doe
my
Prophets
no
harme
.
So
in
the
New
Testament
,
The
Minister
that
rules
well
,
is
worthie
of
double
honour
:
Yea
,
if
the
widowes
which
were
set
apart
to
inferiour
offices
about
the
poore
,
must
be
honoured
,
1.
Tim.
5.3
.
much
more
the
minister
that
standeth
in
Gods
place
and
stead
.
Heb.
13.17
.
Obey
them
that
haue
the
ouersight
of
you
.
Thus
Cornelius
reuerenced
Peter
,
and
the
Eunuch
Philip.
Nay
,
not
onely
the
minister
,
but
euery
beleeuer
is
separate
to
God
,
and
sanctified
to
carrie
the
Couenant
,
and
hath
the
annointing
of
the
Spirit
;
which
the
Lord
acknowledgeth
on
them
,
and
speaketh
reuerently
and
louingly
of
them
,
calling
them
his
holy
ones
,
yea
the
apple
of
his
eye
.
They
see
not
this
,
who
can
persecute
and
reuile
them
for
hypocrites
,
and
count
them
as
the
Apostles
(
whose
doctrine
they
professe
)
the
scum
of
the
world
.
2.
Some
places
are
for
their
vse
to
be
accounted
holy
,
because
God
is
there
present
in
his
worship
,
as
the
places
of
our
meetings
;
not
that
any
inherent
holines
is
annexed
to
the
place
,
or
cleaueth
to
it
out
of
the
action
of
Gods
worship
;
but
while
God
is
present
in
his
worship
,
we
must
account
it
holy
ground
,
and
the
house
of
God
.
When
God
appeared
in
Bethel
to
Iaacob
,
he
said
,
How
fearefull
is
this
place
?
surely
it
is
no
other
then
the
house
of
God
.
Wee
must
therefore
put
off
your
shooes
with
Moses
,
that
is
,
our
base
and
vile
,
our
sinnefull
and
sensuall
affections
,
yea
our
lawfull
(
if
earthly
)
thoughts
,
when
we
come
to
this
holy
place
.
Looke
we
bring
no
thoughts
with
vs
vnbeseeming
the
place
where
God
is
,
separated
from
other
common
places
to
holy
vses
.
Looke
that
in
this
place
we
vse
no
gesture
or
behauiour
,
vnbeseeming
a
man
that
hath
busines
with
God
beeing
present
.
To
sit
talking
,
or
sleeping
,
or
laughing
,
or
gazing
,
sutes
not
with
this
place
.
And
further
,
if
God
please
to
account
the
very
places
holy
for
the
vse
,
and
presence
of
God
in
this
vse
;
what
shall
wee
thinke
of
them
that
conceiue
so
basely
of
them
,
as
they
would
loue
a
Parish
better
,
in
which
is
no
Church
?
Others
profane
them
with
base
practises
,
and
vnconscionably
suffer
them
to
fall
or
decay
,
and
will
be
at
no
charge
to
make
or
keep
them
handsome
,
sweet
,
and
beautifull
.
Styes
were
fit
for
such
swine
:
As
their
affection
is
,
so
is
their
deuotion
.
3.
The
holy
ordinances
of
God
must
not
be
touched
but
with
holy
respect
and
reuerence
:
of
which
it
is
said
,
It
is
not
safe
to
play
with
holy
things
.
1.
The
word
must
be
receiued
,
read
,
heard
,
spoken
,
as
the
holy
word
of
God
.
To
make
iests
of
Scripture
is
a
wicked
practise
.
God
lookes
graciously
on
him
that
trembles
at
his
word
,
Isa.
66.
2.
as
good
Iosiah
,
whose
heart
melted
,
hearing
the
words
of
the
law
.
So
the
names
and
attributes
of
God
,
are
neuer
to
be
vsed
in
friuolous
admirations
;
but
euery
knee
must
bowe
vnto
him
,
Phil.
2.10
.
Neither
ought
we
to
laugh
at
Gods
iudgements
on
others
.
2.
An
oath
is
one
of
the
holy
ordinances
of
God
;
and
to
sweare
in
common
talke
vainely
,
is
not
to
shew
reuerence
to
this
holy
ordinance
.
Sweare
not
at
all
,
that
is
,
vncalled
,
Matth.
5.34.35
.
neither
beeing
called
,
but
in
truth
,
iustice
,
and
iudgement
:
for
an
oath
is
appointed
to
decide
controuersies
,
which
other
meanes
cannot
.
How
few
consider
whether
the
matter
be
worth
an
oath
,
or
whether
they
be
called
to
it
,
or
whether
it
might
not
haue
been
better
passed
by
Yea
or
Nay
,
or
by
a
bare
asseueration
?
A
wicked
man
is
described
by
beeing
a
swearer
,
Eccl.
9.3
.
but
a
godly
man
not
onely
not
sweares
,
from
which
a
man
by
education
or
ciuilitie
may
abstaine
,
but
also
feares
an
oath
,
in
what
companie
soeuer
he
is
,
or
what
occasion
soeuer
he
hath
.
3.
A
lot
is
another
special
ordinance
of
God
,
to
decide
a
controuersie
from
heauen
by
God
himselfe
,
when
all
means
on
earth
fayle
.
Therfore
lots
must
not
be
vsed
without
great
reuerence
and
prayer
,
because
the
disposition
of
them
commeth
immediately
from
the
Lord
,
Prou.
16.33
.
and
not
but
in
great
matters
,
not
for
recreation
:
for
it
is
said
,
to
cause
contentions
to
cease
among
the
mightie
,
Pro.
18.18
.
neither
doe
we
read
that
it
was
euer
vsed
,
but
in
very
great
things
,
as
the
diuiding
of
the
land
of
Canaan
,
the
election
of
high
Priests
and
Kings
,
and
the
surrogation
of
Matthias
into
the
place
of
Iudas
.
Hence
it
followes
,
if
dice
and
cards
be
lots
(
as
I
thinke
they
be
)
that
all
play
by
them
is
vnlawfull
.
4.
Some
times
are
sanctified
aboue
other
,
as
the
Sabbath
day
,
all
which
must
be
passed
holily
,
with
much
reuerence
and
respect
,
both
remembring
it
before
it
come
,
yea
reioycing
in
the
approach
of
it
;
and
when
it
is
come
,
to
sanctifie
it
;
1.
In
our
hearts
:
for
externall
obseruation
of
the
Sabbath
,
without
inward
holinesse
and
affection
to
the
duties
of
Gods
seruice
,
Of
these
,
and
all
other
Gods
holy
ordinances
,
wee
may
say
as
the
voice
said
to
Peter
,
What
God
hath
sanctified
,
pollute
thou
not
.
Ierusalem
a
holy
Citie
?
how
then
is
the
beautifull
citie
become
an
harlot
?
how
is
it
,
that
this
citie
which
was
the
seat
of
Gods
worship
,
and
the
habitation
and
collection
of
the
S●ints
,
is
now
an
harbour
of
Turkes
and
Infidels
,
ouerrunne
with
Turcisme
or
idolatrie
?
Surely
,
because
the
cause
of
this
holinesse
ceased
;
the
worshippe
of
God
was
corrupted
,
the
Sonne
of
God
despighted
,
the
Gospel
of
God
reiected
,
the
Saints
of
God
murthered
,
the
day
of
visitation
neglected
.
And
therefore
,
they
beeing
infinitely
departed
from
God
,
and
his
pure
worship
,
God
departs
from
them
;
and
God
beeing
gone
,
the
place
ceaseth
to
be
holy
.
Bethel
,
while
the
vision
of
the
ladder
lasted
there
,
was
an
holy
place
,
and
so
long
as
Gods
worship
continued
there
:
but
when
it
admitted
the
pollution
of
idolatrie
,
it
must
bee
called
Bethel
no
more
,
but
Bethauen
.
When
the
congregation
of
Israel
brought
the
Arke
from
Gilgal
,
and
set
it
vp
in
Shilo
,
then
was
Shilo
the
standing
house
of
God
,
the
seat
of
religion
and
iustice
which
God
had
chosen
,
Iosh.
18.1
.
but
for
the
sinnes
of
this
place
,
the
Lord
reiected
it
;
as
Ier.
7.12
.
Goe
now
to
Shilo
,
into
my
place
where
I
set
my
name
in
the
beginning
,
and
behold
what
I
did
vnto
it
for
the
wickednesse
of
Israel
:
if
we
will
knowe
what
,
looke
1.
Sam.
4.4
.
when
by
the
villanie
of
Elies
sonnes
,
and
outrage
of
the
people
,
the
Lord
was
prouoked
,
he
gaue
Israel
into
the
hands
of
the
Philistims
,
there
were
30000.
footemen
slain
,
the
Arke
was
taken
,
Hophni
and
Phineas
slaine
,
Eli
the
high
Priest
brake
his
necke
;
then
did
the
glorie
depart
from
Israel
,
and
the
Ark
neuer
came
at
Shilo
more
.
So
the
Temple
at
Ierusalem
was
holy
,
the
citie
holy
,
so
long
as
they
continued
in
the
true
worship
of
God
;
but
after
they
crucified
the
Lord
of
life
,
both
citie
&
temple
as
profane
were
destroyed
;
so
as
Ierusalem
,
although
the
holy
citie
of
God
,
if
her
filthines
be
found
in
her
skirts
,
she
shall
be
bad
in
derision
,
Lam.
1.
the
most
beautifull
rod
,
if
held
out
against
God
,
shall
be
broken
:
yea
,
the
Temple
of
God
,
if
it
become
a
denne
of
theeues
,
God
will
depart
from
it
.
For
what
is
it
that
can
tie
God
to
any
place
,
but
his
own
worship
,
to
which
he
hath
tyed
himselfe
by
promise
?
Let
not
the
vaine
Romanist
boast
of
the
pretended
chaire
of
Peter
,
from
which
God
cannot
possibly
depart
.
the
holy
citie
,
where
he
promised
he
would
rest
,
and
can
he
not
be
driuen
from
the
great
citie
of
the
whore
,
to
which
he
neuer
made
any
such
promise
?
Can
he
depart
in
displeasure
from
her
,
whose
foundations
were
layed
among
the
holy
mountaines
,
Psal.
87.1
.
and
can
he
not
depart
from
the
whore
,
that
sitteth
vpon
seuen
hills
?
Shall
Bethlehem
where
Christ
was
borne
,
be
forsaken
,
and
cannot
Babylon
where
Christ
is
daily
crucified
?
Nay
,
And
if
Ierusalem
,
once
the
holy
citie
,
but
now
a
cage
and
nest
of
vncleane
Saracens
and
Turkes
,
be
left
of
God
,
Let
vs
not
beare
our selues
as
though
we
had
God
so
sure
,
as
the
Papist
thinkes
he
hath
him
in
a
boxe
,
Trust
not
in
lying
words
,
saying
,
The
Temple
of
the
Lord
;
but
amend
your
waies
,
and
I
will
let
you
dwell
in
this
place
:
but
if
you
will
not
,
goe
to
Shilo
,
and
see
what
I
did
to
it
,
and
looke
for
the
like
.
So
now
God
sends
vs
to
Ierusalem
,
that
we
may
consider
what
he
did
to
it
,
beeing
once
the
praise
of
the
earth
:
and
if
the
same
sinnes
be
found
in
vs
as
were
in
Ierusalem
,
the
Lord
will
doe
no
other
with
vs
,
then
he
did
with
it
;
euen
as
he
threatned
,
2.
Kin.
21.13
.
he
will
stretch
ouer
vs
the
line
of
Samaria
,
that
is
,
bring
the
enemy
in
our
neckes
;
and
the
plummet
of
the
house
of
Ahab
an
idolater
;
take
away
his
holy
things
,
and
exchange
them
with
filthy
idolatry
,
and
wipe
vs
as
a
man
wipeth
a
dish
,
euen
turne
vs
vpside
downe
.
What
were
the
sinnes
of
Ierusalem
but
pride
,
idlenesse
,
fulnesse
of
bread
,
and
contempt
of
the
poore
?
in
all
which
England
doth
equall
,
if
not
goe
beyond
Ierusalem
:
and
yet
we
charge
our selues
as
little
with
our
sinnes
as
Ierusalem
did
.
And
if
we
looke
to
the
immediate
causes
and
forerunners
of
Ierusalems
ouerthrow
,
and
compare
them
with
our
land
,
we
shall
see
it
high
time
to
looke
about
vs
:
for
,
I.
In
generall
,
Ierusalem
had
grieuously
sinned
,
and
therefore
was
had
in
derision
:
Lam.
1.8
.
Her
sinnes
were
great
,
many
,
of
long
continuance
,
with
treasured
wrath
;
and
all
this
in
a
place
of
such
meanes
and
light
.
Now
no
place
in
the
world
hath
more
meanes
then
we
,
we
are
farre
beyond
Ierusalem
in
meanes
,
and
therefore
farre
beyond
her
in
sinnes
.
II.
More
specially
:
1.
They
did
not
heare
the
words
of
Gods
seruants
the
Prophets
,
nor
obey
them
;
therefore
the
Lord
made
that
house
like
to
Shilo
,
Ier.
26.6
.
and
hence
Ierusalem
afterward
had
time
enough
,
but
too
late
to
charge
her selfe
with
rebellion
,
Lam.
1.18
.
and
to
acknowledge
the
righteous
iudgement
of
God
against
it
.
Neuer
were
the
Oracles
of
heathens
despised
so
amongst
them
,
as
Gods
holy
word
is
generally
of
our
people
;
no
man
almost
lets
it
come
neare
his
heart
,
a
manifest
argument
that
God
will
one
day
speake
so
as
he
will
bee
heard
.
2.
Ierusalem
would
not
take
knowledge
of
the
day
of
her
visitation
,
as
appears
in
Luk.
19.43
.
and
Matth.
23.37
.
therefore
her
habitation
was
made
desolate
.
As
little
know
we
the
worth
of
our
blessed
means
:
but
perhaps
we
may
know
it
better
in
the
want
of
them
.
3.
Ierusalem
remembred
not
her
latter
end
,
therefore
she
came
downe
wonderfully
,
Lam.
1.9
.
she
was
carelesse
and
neuer
considered
the
account
she
was
to
make
of
her
liberties
,
and
so
hardned
her selfe
in
sinne
,
and
grew
to
contemne
the
good
meanes
shee
had
,
through
the
daily
custome
of
them
.
This
also
was
the
immediate
forerunner
of
Niniuehs
destruction
,
Zeph.
2.13
.
This
is
the
reioycing
city
,
that
dwelt
carelesse
and
said
in
her
heart
,
I
am
,
and
there
is
none
besides
me
.
How
is
she
made
wast
,
and
the
lodging
of
beasts
?
Euery
one
that
passeth
by
her
,
shall
hisse
and
wagge
his
head
.
And
the
reason
is
,
She
bore
her selfe
vpon
her
priuiledges
,
her
holy
things
,
her
strength
,
wealth
,
populous
and
flourishing
estate
,
specially
vpon
the
promises
of
God
,
which
they
peruerted
,
beeing
all
made
with
condition
of
obedience
,
which
they
had
long
before
forfeited
:
yea
so
likely
and
constant
an
estate
she
had
,
as
none
in
the
world
would
haue
beleeued
,
that
the
enemy
should
haue
entred
the
gates
of
Ierusalem
,
Lam.
4.12
.
so
as
he
came
vnlookt
for
.
The
same
is
our
conceit
,
we
thinke
our
staffe
so
strong
that
it
can
neuer
bee
broken
,
we
remember
not
what
is
the
end
of
security
:
when
men
cry
,
Peace
,
Peace
,
comes
sudden
warre
.
4.
Ierusalem
had
two
sorts
of
Prophets
in
her
:
First
false
Prophets
,
which
flattered
them
and
sought
out
vaine
things
,
false
prophesies
and
causes
of
banishment
,
Lam.
2.14
.
Such
was
Hanani
,
who
opposed
Ieremie
,
and
said
the
Lord
would
within
two
yeares
breake
the
yoke
of
the
King
of
B●bel
,
Ier.
28.2
.
and
Ahabs
false
Prophets
would
bid
the
King
goe
vp
to
battell
against
Gods
commaundement
,
and
prosper
.
This
was
one
cause
of
her
ruine
,
Lam.
4.13
.
for
the
sinnes
of
her
Prophets
and
Priests
:
not
that
the
people
had
not
sinned
,
but
when
leaders
,
and
such
as
should
preserue
purity
of
religion
and
manners
,
are
so
corrupt
,
it
argues
a
generall
corruption
running
downe
from
the
head
to
all
the
members
,
which
must
needs
bring
the
whole
to
a
consumption
.
A
second
sort
were
faithfull
and
sincere
,
and
the
entertainment
of
these
was
such
in
Ierusalem
,
as
God
most
seuerely
reuenged
.
Ieremie
was
cast
into
the
dungeon
,
Micaiah
into
prison
,
nay
our
Sauiour
challengeth
Ierusalem
of
such
cruelty
against
the
Prophets
,
as
did
bring
all
the
righteous
blood
vpon
them
from
Abel
vnto
Zachariah
,
Matth.
23.37
.
But
of
all
crueltie
they
filled
their
measure
in
crucifying
the
Lord
of
the
holy
Prophets
:
Matth.
21.38
.
the
Housholder
sent
his
seruants
to
receiue
fruits
,
but
they
euill
intreated
them
,
and
beate
some
,
and
slew
others
:
at
last
he
sent
his
Sonne
,
saying
,
They
will
surely
reuerence
my
Sonne
:
but
they
said
,
This
is
the
heire
,
Come
let
vs
kill
him
,
and
the
inheritance
shall
be
ours
.
Now
what
will
the
Housholder
doe
?
Hee
will
certainly
destroy
those
wicked
men
,
and
let
out
his
vineyard
to
others
.
Expressing
plainely
in
this
parable
,
Gods
dealing
with
Ierusalem
,
and
theirs
with
him
,
and
what
was
the
immediate
cause
of
their
destruction
.
A
dangerous
thing
it
is
to
wrong
the
faithfull
Ministers
of
God
:
Doe
my
Prophets
no
harme
,
saith
the
Lord
:
and
to
persecute
Christ
in
his
members
,
shall
not
bee
vnreuenged
.
5.
Ierusalem
had
many
warnings
before
their
vtter
ouerthrow
.
It
was
besieged
by
Pharaoh
Necho
,
by
Senacherib
in
Hezekias
time
,
in
Rehoboams
time
by
Shishac
King
of
Egypt
it
was
sacked
and
ouerthrowne
,
1.
King
.
14.26
.
It
was
subdued
thrice
by
Nebuchadnezzar
king
of
Babel
,
twice
vnder
Ioakim
,
and
the
third
time
vnder
Zedekiah
,
the
citie
was
wasted
,
the
Temple
burnt
,
and
the
people
captiuated
into
Babylon
,
2.
King
.
24.
and
25.
After
seauentie
yeares
,
when
by
the
permission
of
Cyrus
King
of
Persia
,
the
Temple
was
builded
by
Zerubbabel
,
the
Citie
by
Nehemiah
,
and
the
law
restored
by
Ezra
,
and
the
Lord
came
againe
to
his
Temple
:
yet
being
againe
prouoked
,
some
yeares
after
it
was
taken
by
Antiochus
Epiphanes
King
of
Syria
,
the
law
burned
,
the
Temple
profaned
,
the
daily
sacrifice
remooued
,
the
sanctuarie
of
strength
polluted
,
and
the
abhomination
of
desolation
set
vp
,
as
Daniel
had
foretold
,
chap.
11.
v.
31.
and
made
a
wonderfull
effusion
of
blood
.
After
this
,
the
Citie
and
Temple
was
reedified
by
Iudas
Affomanaeus
,
and
began
to
flourish
:
but
it
was
not
long
,
before
it
was
again
taken
by
Cu.
Pompeius
,
a
Romane
Captaine
,
whom
Aristobulus
called
to
help
him
against
his
brother
Hircanus
for
the
Priesthood
.
All
these
were
faire
warnings
,
whence
they
might
perceiue
,
1.
how
righteous
the
Lord
was
in
not
forbearing
their
sinnes
:
2.
with
how
little
reason
they
could
stand
vpon
any
outward
priuiledge
,
if
they
would
goe
on
in
prouoking
the
Lord
:
3.
how
loath
the
Lord
was
to
reiect
them
vtterly
,
if
by
any
meanes
they
could
be
reclaimed
.
But
when
no
meanes
would
doe
them
good
,
the
Lord
giues
them
to
vtter
desolation
by
Titus
and
Vespasian
,
who
ruinated
the
city
,
defaced
the
Temple
,
and
left
not
one
stone
vpon
another
,
as
Christ
prophesied
,
Matth.
24.2
.
And
since
that
time
it
hath
euer
beene
profaned
,
and
in
the
hands
of
the
greatest
enemies
of
God
and
man
,
next
Satan
himselfe
;
polluted
with
most
horrible
idolatries
,
the
Iewes
driuen
from
thence
into
all
lands
,
and
in
all
lands
vagabonds
,
the
blood
of
the
Sonne
of
God
lying
vpon
them
and
their
children
till
this
day
.
Oh
the
patience
of
God
towards
vs
!
the
many
warnings
and
threatnings
that
we
haue
had
,
by
many
treasons
,
conspiracies
,
sundry
open
and
secret
practises
of
our
enemies
,
by
sea
and
by
land
!
(
Remember
88.
and
1605.
)
by
sundry
plagues
of
many
kinds
,
and
euerie
day
renewed
,
renewes
some
warning
or
other
:
And
yet
,
how
fall
we
backe
more
and
more
?
how
strong
are
the
Papists
?
how
bold
?
how
malicious
and
furious
,
as
mastiues
that
haue
bin
long
in
the
chaine
?
Oh
that
we
were
so
wise
,
rather
to
take
example
by
others
,
then
to
be
made
examples
to
others
;
and
to
take
warning
by
others
harmes
to
preuent
our
owne
!
Why
should
we
think
our selues
so
safe
from
the
touch
of
this
doctrine
,
or
exempted
from
the
lot
of
all
Churches
and
lands
?
Where
was
there
euer
a
more
holy
place
,
a
more
holy
Citie
,
a
more
holy
Temple
,
then
at
Ierusalem
?
yet
by
securitie
departing
from
the
Lord
,
the
Lord
left
them
.
What
Church
in
all
the
world
,
whose
flourishing
estate
hath
alwaies
lasted
?
Cast
we
our
eyes
vpon
the
Churches
planted
by
the
Apostles
themselues
,
that
of
Rome
,
Corinth
,
Galatia
,
Ephesus
,
the
Churches
in
Asia
:
they
had
their
times
,
but
knew
it
not
till
it
was
too
late
:
now
all
are
become
dens
of
theeues
,
and
sunke
downe
into
the
deadly
poyson
either
of
Mahometisme
or
Antichristianisme
.
It
was
the
ouersight
and
ouerthrowe
of
the
most
renowned
Churches
,
neuer
long
to
prize
their
liberties
in
the
presence
of
them
,
but
had
leaue
a
long
time
to
bewaile
their
absence
.
Time
was
when
Ierusalem
had
God
neare
them
,
his
Prophets
,
his
Law
and
Oracles
,
her
Nazarites
purer
then
snow
:
But
not
long
after
,
there
was
neuer
a
Prophet
left
,
neuer
a
signe
,
her
Nazarites
blacker
then
a
cole
,
the
waies
of
Sion
forsaken
:
Oh
now
for
one
Prophet
more
!
Time
was
when
they
had
the
Sonne
of
God
among
them
,
and
his
Apostles
,
and
the
sound
of
the
blessed
Gospell
was
first
offered
to
them
:
But
not
long
after
Christ
and
his
Apostles
,
the
note
was
altred
,
and
the
case
changed
:
for
the
sonnes
of
peace
,
and
Ministers
of
peace
,
they
heare
of
Titus
and
Vespasian
,
of
wars
and
bloodshed
,
of
famine
and
death
meeting
them
a
thousand
wayes
.
Now
time
is
,
we
haue
God
neare
vs
,
and
Christ
his
Sonne
,
and
the
Ministers
of
reconciliation
,
and
we
know
not
our
happinesse
.
Time
may
come
,
when
we
may
wish
one
good
Minister
in
a
countrey
,
one
sermon
,
one
holy
Sabbath
spent
as
we
haue
seene
many
with
too
much
neglect
:
a
Lent
may
come
for
this
long
ope-tide
.
The
Lord
knowes
how
little
we
desire
the
day
of
vengeance
,
neither
can
we
prophesie
;
but
blessed
is
that
man
that
seeth
the
plague
and
hideth
himselfe
,
whereas
the
foole
must
goe
on
to
punishment
.
THE
second
thing
in
this
second
circumstance
,
is
the
speciall
place
,
namely
The
pinacle
of
the
Temple
.
]
The
Temple
was
the
highest
place
on
the
mount
Moriah
,
and
the
pinacle
was
the
highest
place
of
the
Temple
,
to
wit
,
a
battlement
about
the
toppe
to
keep
from
falling
down
,
Deut.
22.8
.
called
pinacles
from
their
sharpenesse
,
as
our
pinacles
are
the
sharpe
tops
of
our
buildings
,
or
spires
.
Satan
makes
choise
of
this
place
;
1.
As
fit
to
his
temptation
,
the
scope
and
aime
whereof
we
shall
see
afterward
.
2.
Beginning
a
new
temption
,
he
changeth
his
place
,
to
see
if
thereby
hee
can
change
Christs
minde
:
so
did
Balaam
,
to
see
if
any
place
would
serue
him
to
curse
Gods
people
,
shift
from
place
to
place
.
And
it
is
not
vnlike
but
our
dicers
and
gamesters
haue
learned
this
of
the
deuill
,
when
the
play
runnes
against
them
,
to
shift
places
for
better
lucke
,
as
they
say
.
3.
The
place
was
full
of
danger
to
stand
vpon
,
and
much
more
for
the
height
to
fall
from
.
4.
The
Temple
was
an
holy
place
,
dedicated
to
Gods
worship
and
seruice
;
what
hath
Sathan
to
doe
there
?
but
he
takes
vpon
him
,
as
though
hee
had
to
doe
euery
where
,
and
can
stand
among
the
sonnes
of
God
,
against
the
sonnes
of
God
.
It
may
be
Christ
will
thinke
himselfe
priuiledged
there
,
as
the
Pope
in
his
chaire
,
that
hee
cannot
erre
what
euer
he
doe
.
Or
if
he
can
abuse
the
Temple
,
to
make
it
a
meanes
of
the
ouerthrow
of
the
Sonne
of
God
,
he
shall
with
one
worke
both
dishonour
the
Father
so
much
the
more
,
and
destroy
the
Sonne
.
to
eate
of
that
.
So
he
findes
Peter
in
the
common
hall
,
there
he
tempts
him
to
deny
his
Master
,
a
place
most
fit
for
it
,
where
all
else
denied
and
abused
him
;
and
,
if
hee
should
not
so
doe
,
hee
should
bee
in
like
danger
:
Nay
,
he
not
onely
fitted
the
temptation
,
but
also
drew
Peter
to
the
place
.
1.
Satan
doth
not
vse
all
temptations
in
euery
place
,
2.
Satan
knowes
,
that
sinnes
are
of
diuers
sorts
,
Iohns
Baptists
head
(
which
was
an
heinous
murder
of
them
both
vpon
an
innocent
man
)
the
very
fitnes
of
the
place
brought
it
forth
.
Great
men
often
sweare
hundreds
of
oaths
in
a
day
,
and
forget
them
presently
,
if
they
were
made
priuately
:
But
because
Herod
had
sworne
amongst
the
people
,
for
his
credit
sake
,
and
for
them
that
stood
by
,
Iohn
must
presently
loose
his
head
.
3.
The
largenes
of
Satans
commission
giues
him
leaue
to
make
choise
of
what
place
he
list
,
the
euill
spirit
walketh
,
there
he
haunts
(
as
we
see
in
the
parable
:
)
and
therefore
our
rule
must
be
this
:
Where
we
can
neither
doe
good
,
nor
take
good
,
those
bee
no
places
for
vs
.
Many
ciuill
mens
houses
,
how
is
the
time
eaten
vp
in
vaine
and
idle
speach
,
and
the
most
tolerable
talke
is
worldlines
,
and
the
talke
thereof
is
endles
.
Obiect
.
What
hurt
is
in
that
?
Sol.
Yes
,
it
is
a
dry
place
,
and
it
cannot
be
answered
,
when
euen
this
shall
shoulder
out
better
speach
.
Other
places
are
not
onely
emptie
of
good
,
but
filled
with
euill
,
that
as
hardly
shall
a
man
come
safe
out
of
them
without
some
poison
or
corruption
,
as
out
of
a
plaguy
or
leprous
house
:
For
how
can
a
man
be
safe
where
Satans
throne
is
?
as
,
1.
Places
of
idolatry
,
where
a
man
must
either
shew
his
dislike
,
or
else
giue
a
secret
consent
.
Men
can
goe
into
places
where
the
horrible
idol
of
the
Masse
stands
,
and
keep
their
hearts
to
God
:
but
commonly
God
giues
such
vnwarrantable
boldnes
a
checke
,
and
experience
shewes
what
a
tang
it
leaues
after
it
.
2.
King
.
16.10
.
Ahaz
went
vpon
another
occasion
to
meet
Tiglah
Peleser
King
of
Ashur
at
Damascus
,
and
onely
seeing
an
altar
there
,
he
was
so
in
loue
with
it
as
he
sent
to
Vriah
the
Priest
the
patterne
of
it
,
and
the
fashion
,
and
whole
workemanship
of
it
to
haue
another
like
it
in
all
points
,
against
Gods
commandement
.
And
how
hath
a
secret
infection
poisoned
a
number
of
our
trauellers
,
who
falling
in
loue
with
Romish
idolatry
,
haue
brought
the
fashion
,
and
patterne
,
and
workemanship
of
it
ouer
with
them
,
and
that
because
they
runne
vnwarrantably
into
places
of
danger
?
So
how
dangerously
doe
men
runne
into
great
Papists
houses
,
where
there
are
a
thousand
allurements
and
entisements
,
pure
religion
scorned
,
belied
,
and
all
to
besmeared
with
shamefull
lies
and
opprobrie
,
and
the
contrary
magnified
and
extolled
as
the
onely
truth
;
yea
the
Scriptures
themselues
not
lesse
abhorred
then
the
theefe
hates
the
gallowes
,
and
thrust
downe
vnder
mens
deuises
and
Popes
Decrees
,
yea
the
word
of
saluation
condemned
and
burnt
(
as
they
were
of
old
by
Antiochus
and
Maximinus
)
as
the
books
of
heretikes
;
and
the
godly
professors
scoffed
vnder
the
style
of
Scripturers
and
Bible-bearers
?
Men
think
it
no
danger
to
be
familiar
in
such
places
,
to
be
seruants
to
such
Masters
;
which
is
to
lead
themselues
into
temptation
.
Alasse
,
what
Communion
is
there
betweene
light
and
darkenesse
,
betweene
Christ
and
Antichrist
?
2.
Not
onely
places
of
spirituall
whoredome
,
but
also
corporall
:
If
Satan
get
a
man
into
such
a
place
,
he
hath
his
snares
and
bands
,
her
lippes
are
snares
,
her
hands
as
bands
,
her
words
are
cordes
to
draw
a
man
in
as
an
oxe
to
the
slaughter
.
How
can
a
man
auoid
the
vncleane
spirit
in
such
foule
sinkes
as
such
places
be
?
Pro.
5.8
.
My
Sonne
,
keep
thy
way
farre
from
her
,
and
come
not
neare
the
doore
of
her
house
:
and
6.32
.
hee
that
goes
in
to
her
,
besides
that
he
destroyes
his
owne
soule
,
he
findes
a
wound
,
and
dishonour
,
and
a
reproach
that
shall
neuer
be
put
away
.
And
the
same
commandement
,
that
hath
forbidden
any
euill
,
hath
forbidden
also
all
the
occasions
of
euill
.
3.
We
must
auoid
drinking
houses
,
gaming
houses
,
and
places
of
such
rude
and
hellish
resort
.
How
suddenly
are
minds
corrupted
in
bad
company
?
what
quarrells
and
causlesse
blowes
?
what
vaine
and
ribaldry
speach
,
which
corrupteth
good
manners
?
what
expense
of
precious
time
?
what
riot
of
goods
?
what
wa
st
of
wit
,
and
losse
of
reason
it selfe
is
commonly
in
such
places
?
so
that
a
good
minde
sees
himselfe
in
a
little
hell
while
he
is
there
:
and
where
lodgeth
Satan
,
if
not
in
such
houses
,
which
are
seruants
to
euery
mans
sinne
,
and
where
are
baits
and
snares
,
which
are
enemies
not
onely
to
Christianity
,
but
euen
to
ciuility
and
humanity
it selfe
?
There
Satan
hath
one
roome
filled
with
swearers
,
an
other
with
scoffers
,
a
third
with
drunkards
,
a
fourth
with
gamesters
;
and
all
his
roomes
are
full
of
idle
and
disordered
persons
,
who
for
the
time
haue
cast
vp
their
callings
,
and
are
at
leasure
for
any
worke
of
the
flesh
which
their
master
the
deuill
will
now
employ
them
in
.
4.
Adde
hereunto
the
places
of
stage-plaies
and
enterludes
,
places
of
as
great
danger
as
any
of
the
former
,
Satans
schoole-houses
:
There
you
shall
heare
oaths
,
and
lies
,
and
scoffes
of
base
varlets
against
not
onely
their
betters
among
men
,
but
of
God
himselfe
,
All
these
are
places
of
certaine
perill
,
where
no
man
can
misse
the
Tempte●
:
if
he
can
draw
men
into
these
places
,
he
will
not
faile
to
fit
them
with
temptation
.
Let
vs
therefore
make
a
couenant
with
our
eyes
,
not
to
behold
such
vanities
and
lustfull
spectacles
;
and
with
our
feet
,
not
to
wander
into
such
by-paths
;
and
with
our selues
,
to
auoid
the
very
appearance
of
euill
.
It
will
sort
well
with
our
weakenesse
,
to
auoid
temptation
,
to
pray
against
it
,
to
watch
our selues
least
we
be
ouercome
,
rather
then
to
follow
,
and
much
lesse
to
goe
before
the
Tempter
.
Quest.
How
may
we
doe
so
?
Answ.
By
obseruing
these
rules
.
1.
In
all
places
put
we
on
our
Christian
armour
,
without
which
Christian
life
cannot
stand
.
When
a
man
goes
among
thornes
and
stubbes
,
had
he
not
need
haue
his
shooes
of
the
Gospel
on
,
if
hee
would
not
be
pricked
and
peirced
to
the
heart
?
Or
if
a
Christian
want
his
sword
,
how
should
he
cut
the
bands
of
sinne
in
sunder
?
How
should
a
souldier
stand
in
the
houres
of
skirmish
,
without
his
corslet
and
brest-plate
?
or
how
should
he
quench
or
repell
the
fierie
and
furious
darts
of
Satan
and
his
instruments
,
if
he
want
the
sheild
of
faith
?
That
man
that
puts
on
this
armour
of
God
,
shall
ouercome
all
difficulties
,
and
stand
where
many
haue
fallen
:
for
he
hath
with
him
the
victorie
that
ouercomes
the
world
.
2.
In
all
places
lay
hold
on
all
opportunities
to
doe
good
,
as
Satan
doth
to
doe
euill
.
He
that
hath
goodnes
in
him
,
shall
come
in
no
place
but
he
may
finde
some
fitnes
to
communicate
it
.
If
in
places
of
good
resort
,
men
may
and
ought
to
make
gaine
of
that
occasion
.
Can
good
men
meet
,
and
not
be
better
one
for
another
,
whereas
the
wicked
cannot
meet
but
be
worse
?
Here
a
man
may
1.
obserue
Gods
graces
in
others
,
to
be
a
patterne
to
himselfe
.
2.
draw
out
vnderstanding
of
them
,
by
godly
and
fruitfull
questions
,
or
conference
:
Pro.
20.5
.
3.
stirre
vp
others
to
diligence
in
going
forward
,
and
to
greater
loue
,
Heb.
3.13
.
and
inoffensiue
walking
.
Others
may
be
ignorant
;
and
here
is
occasion
for
thee
to
pity
them
,
and
open
thy
lips
with
wisedome
to
feed
them
,
Pro.
10.20
.
Others
may
be
dull
and
slow
in
Gods
wayes
,
and
these
must
be
prouoked
and
encouraged
.
Others
by
infirmity
may
be
going
astray
,
and
thou
perhaps
mayest
be
a
meanes
to
turne
him
,
and
winne
a
soule
.
Others
may
need
an
exhortation
,
an
admonition
,
a
louing
and
brotherly
reproofe
:
or
may
neede
comfort
:
A
wise
man
may
now
watch
occasion
not
onely
to
preuent
Satans
baits
,
who
would
keep
Christians
from
doing
the
good
they
can
,
but
also
to
acquit
himselfe
in
all
places
to
the
good
of
others
,
and
his
owne
comfort
.
3.
In
places
of
bad
resort
,
or
scorners
,
if
our
calling
lead
vs
into
them
,
let
vs
take
with
vs
the
exhortation
of
the
Apostle
,
2.
Pet.
3.17
.
Take
heed
ye
be
not
plucked
away
with
the
error
of
the
wicked
,
and
fall
from
your
owne
steadfastnes
.
And
besides
,
1.
let
vs
grieue
,
that
we
are
fallen
into
such
company
.
2.
let
vs
thinke
of
some
good
or
speciall
worke
of
Gods
mercy
or
iudgement
,
fresh
in
memory
.
3.
if
there
be
apparant
euill
,
either
giue
apparant
token
of
dislike
;
or
in
a
wise
and
peaceable
manner
,
so
speake
as
Gods
honour
be
not
by
our
silence
troden
downe
.
4.
if
there
be
no
opportunitie
or
place
for
good
,
depart
with
all
speed
,
Prou.
14.
ver.
7.
and
beware
of
falling
into
the
like
company
againe
.
Tooke
him
vp
,
and
set
him
on
the
pinacle
.
]
The
third
circumstance
in
this
preparation
,
is
the
manner
how
Christ
was
conuaied
to
Ierusalem
;
Then
the
deuill
tooke
him
vp
into
the
holy
citie
,
and
set
him
on
a
pinacle
of
the
Temple
.
Some
of
great
learning
and
pietie
hold
,
that
Christs
presence
in
the
holy
city
,
and
on
the
pinacle
,
was
onely
in
vision
,
and
not
corporall
.
Their
reasons
are
these
:
1.
Some
of
the
Prophets
thus
are
said
in
vision
to
goe
from
place
to
place
;
as
Ieremie
must
goe
to
the
riuer
Perath
,
and
backe
againe
,
c.
13.4
.
and
,
Ezec.
11.24
.
The
Spirit
of
God
tooke
me
vp
,
and
brought
me
in
a
vision
by
the
Spirit
of
God
into
Chaldea
:
and
,
8.3
.
And
tooke
me
by
an
hairy
locke
of
my
head
,
and
the
Spirit
lift
me
vp
betweene
the
earth
and
the
heauen
,
and
brought
me
by
a
diuine
vision
to
Ierusalem
.
2.
Because
the
Euangelists
say
,
that
the
temptations
were
in
the
wildernesse
,
and
therefore
could
not
be
actually
in
the
holy
Citie
,
or
on
a
pinacle
,
but
in
vision
.
3.
Because
Luke
saith
,
that
the
temptations
beeing
ended
,
Christ
returned
into
Galiley
,
namely
from
the
wildernesse
.
But
it
seemes
,
Christs
beeing
in
Ierusalem
,
and
on
the
pinacle
of
the
Temple
,
was
not
in
vision
,
but
in
deed
and
truth
;
and
the
reasons
well
considered
are
too
weake
to
prooue
the
contrarie
:
because
,
1.
It
ouerthrowes
the
end
of
the
temptation
,
which
was
to
cast
himselfe
downe
headlong
,
for
the
Angels
would
keep
him
without
hurt
.
How
could
he
hurt
himselfe
by
an
imaginarie
fall
?
or
what
needed
he
the
Angels
helpe
?
Neither
could
he
cast
himselfe
downe
,
if
he
were
still
in
the
plaine
of
the
wildernesse
.
2.
It
seemes
not
to
stand
with
the
holinesse
of
Christ
,
seeing
euery
vision
,
which
is
a
worke
of
Satan
,
intending
by
it
to
delude
man
,
is
either
a
deceiuing
of
the
outward
senses
,
(
whereby
he
makes
a
man
thinke
he
sees
,
heares
,
or
feeles
something
,
which
indeed
and
truth
he
doth
not
:
as
the
witch
of
Endor
made
Saul
beleeue
he
did
heare
and
see
Samuel
,
when
he
did
not
,
1.
Sam.
28.
And
after
the
same
manner
,
if
it
were
a
vision
,
supposing
that
Christ
was
awake
,
hee
must
not
see
the
ground
of
the
wildernes
,
where
they
say
he
was
,
but
vpon
that
ground
the
City
,
Ierusalem
,
the
Temple
,
and
pinacle
,
and
himselfe
standing
on
the
top
of
it
,
when
indeed
it
was
not
there
.
)
Or
else
,
a
vision
presented
by
Satan
must
be
an
illusion
of
the
minde
,
whereby
he
makes
a
man
thinke
that
of
himselfe
which
is
not
true
;
which
can
farre
lesse
agree
with
the
holines
of
Christ
,
whose
imagination
could
not
be
so
farre
abused
,
as
that
he
should
thinke
he
was
carried
,
when
he
was
not
carried
;
or
to
thinke
himselfe
to
be
there
,
where
he
was
not
:
for
this
were
contrarie
to
that
vnmeasurable
wisedome
,
which
was
with
him
.
And
if
Satan
had
had
such
power
ouer
the
superiour
part
of
the
minde
of
Christ
,
he
might
likewise
haue
perswaded
him
he
had
not
fallen
when
he
did
fall
,
or
hee
did
not
worship
him
,
if
he
had
done
so
.
As
for
the
obiection
taken
from
the
example
of
the
Prophets
;
I
answer
,
Great
is
the
difference
between
the
visions
of
God
,
and
visions
from
Satan
.
They
know
their
visions
to
be
diuine
,
and
not
to
delude
or
deceiue
them
,
they
knew
the
Spirit
of
God
tooke
them
vp
in
diuine
visions
;
but
here
it
is
said
,
The
deuill
tooke
vp
Christ
;
and
the
text
mentioneth
that
theirs
were
visions
,
so
it
doth
not
here
.
For
that
which
is
obiected
out
of
the
Euangelists
,
that
the
temptations
were
in
the
wildernesse
;
and
if
it
were
not
in
vision
,
onely
the
first
should
be
there
:
I
answer
,
1.
The
Euangelists
say
,
that
Christ
went
into
the
wildernesse
to
be
tempted
,
but
none
of
them
say
,
that
all
these
three
were
in
the
wildernesse
.
2.
If
they
should
haue
said
,
that
the
temptations
were
in
the
wildernesse
,
it
had
been
true
:
for
(
as
we
haue
heard
)
Christ
was
tempted
with
other
temptations
then
these
in
that
place
within
the
fourtie
daies
.
Whereas
it
is
further
said
,
that
Christ
returned
after
the
temptations
into
Galily
,
and
therefore
the
last
temptation
was
in
vision
vpon
the
plaine
,
and
not
on
the
mountaine
:
I
answer
,
1.
No
one
Euangelist
saith
,
he
returned
from
the
wildernesse
.
2.
That
the
Euangelist
hath
reference
to
the
last
temptation
,
which
perhaps
was
finished
in
the
mountaine
either
in
that
wildernesse
,
or
neare
it
,
after
Christ
was
led
backe
from
Ierusalem
,
and
there
the
temptations
ended
.
And
now
,
seeing
that
his
presence
in
the
holy
citie
,
and
vpon
the
pinacle
was
reall
and
locall
,
not
in
vision
and
mentall
,
the
next
question
is
,
How
the
deuill
tooke
him
vp
,
and
set
him
on
.
Answ.
It
must
necessarily
be
one
of
these
two
wayes
;
either
Satan
must
lead
him
,
or
else
must
carrie
him
.
The
former
,
that
Satan
tooke
him
as
a
companion
,
or
a
leader
,
seemes
not
so
probable
:
1.
Because
Christ
of
his
owne
will
would
not
goe
;
for
(
as
we
haue
heard
)
the
Spirit
led
him
into
the
wildernesse
to
be
tempted
;
and
he
would
not
of
himselfe
goe
elsewhere
,
because
the
Spirit
of
God
called
him
thither
,
and
no
whither
else
.
2.
Christ
would
not
doe
it
at
Satans
instigation
,
whom
he
knewe
to
be
the
Temper
:
for
neither
must
we
doe
any
thing
at
Satans
request
,
be
it
neuer
so
lawfull
:
for
what
euer
we
doe
,
we
must
haue
a
word
of
God
to
doe
it
in
faith
.
3.
If
Christ
had
yeelded
to
bee
lead
as
a
companion
,
he
might
haue
seemed
to
haue
sought
temptation
,
and
been
a
co-worker
with
Satan
against
himselfe
:
but
it
was
enough
to
yeeld
himselfe
a
patient
in
it
.
4.
The
distance
of
the
holy
citie
from
the
wildernesse
,
which
was
(
as
those
say
that
make
it
the
least
)
twelue
miles
from
Ierusalem
,
admitteth
not
that
Christ
beeing
hungry
and
readie
to
faint
,
should
follow
Satan
so
many
miles
.
The
latter
therefore
seemes
to
be
the
right
manner
of
Christs
conueyance
,
namely
,
that
he
was
carried
by
Sathan
through
the
aire
,
who
by
Gods
and
Christs
permission
,
tooke
him
vp
,
and
transported
his
blessed
body
to
Ierusalem
,
and
set
him
on
the
battlements
of
the
Temple
.
For
,
1.
the
words
,
hee
set
him
on
the
Temple
,
signifies
hee
set
him
downe
,
who
had
formerly
taken
him
vp
;
and
if
he
had
power
to
set
him
there
,
why
should
he
not
also
haue
power
to
carrie
him
thither
?
And
,
if
he
had
not
carried
him
thither
,
but
Christ
had
followed
him
,
the
Euangelist
would
haue
said
,
When
they
came
to
the
pinacle
of
the
Temple
,
and
not
set
him
on
the
pinacle
.
2.
This
was
the
houre
of
the
power
of
darkenes
,
wherein
Satan
was
allowed
to
take
all
aduantages
to
further
his
temptations
:
and
he
might
thinke
this
violent
transportation
a
meanes
,
either
of
shaking
Christs
faith
with
terror
and
feare
what
might
become
of
him
,
being
now
deliuered
into
the
hands
of
Satan
;
or
else
to
make
him
swell
with
pride
and
insolencie
,
that
he
was
able
to
flie
in
the
aire
,
or
to
be
conuaied
in
the
aire
from
place
to
place
,
without
hurt
,
which
an
ordinarie
man
could
not
:
and
this
would
well
fit
the
scope
of
the
temptation
ensuing
.
Quest.
But
how
could
Satan
carrie
the
body
of
Christ
,
beeing
a
spirit
?
Or
if
he
could
,
why
should
he
?
Answ.
Hee
is
a
spirit
,
1.
of
wonderfull
knowledge
and
experience
,
to
diue
into
secrets
of
nature
,
to
worke
strange
and
hidden
things
.
2.
of
exceeding
great
power
,
to
shake
the
earth
,
mooue
the
mountaines
,
and
confound
the
creatures
,
if
God
should
not
restraine
him
.
3.
of
admirable
agility
and
quicknes
,
proceeding
from
his
spirituall
nature
,
whereby
he
can
speedily
conuay
himselfe
and
other
creatures
,
into
places
farre
remote
and
distant
one
from
another
.
4.
he
knowes
to
apply
himselfe
to
the
creatures
,
and
to
mooue
them
not
onely
according
to
their
ordinary
course
,
but
with
much
more
speed
and
quicknes
.
5.
he
is
able
to
appeare
in
the
forme
of
a
creature
or
any
person
,
not
by
deluding
senses
,
but
by
assuming
to
himselfe
a
true
body
,
and
mooue
it
by
entring
into
it
,
and
to
vtter
a
voice
in
a
knowne
language
,
as
he
did
in
the
serpent
,
and
so
he
can
in
other
creatures
,
which
haue
instruments
of
speach
.
And
thus
it
is
not
difficult
to
him
to
transport
a
body
.
Witches
and
wisards
haue
beene
often
by
their
owne
confession
transported
into
remote
places
by
wicked
spirits
,
which
they
call
familiars
.
Besides
,
good
Angels
(
beeing
in
their
nature
Spirits
as
Satan
is
)
are
able
to
transport
men
hither
and
thither
as
Christ
was
in
the
aire
.
Act.
8.39
.
The
Spirit
of
the
Lord
caught
away
Philip
,
&
caried
him
from
Gaza
to
Azotus
,
which
was
about
36.
miles
.
Some
vnderstand
it
of
an
Angell
of
the
Lord
,
as
Mr.
Beza
noteth
.
But
if
God
by
himselfe
miraculously
did
that
,
the
additions
to
Daniel
(
to
which
as
much
credit
is
to
be
giuen
as
to
any
historie
,
which
is
not
Scripture
)
affirme
,
that
the
Angell
of
the
Lord
carried
Habbakuk
out
of
Iudea
into
Babylon
by
the
haire
of
the
head
.
Now
,
why
Christ
must
be
thus
carried
by
Satan
:
Answ.
1.
It
was
not
against
the
will
of
Christ
,
but
willingly
he
puts
himselfe
into
the
hands
of
the
deuill
,
to
plucke
vs
out
of
his
hands
.
2.
It
was
not
impotencie
or
weaknes
in
Christ
,
but
power
and
resolution
,
who
would
not
recoyle
,
nor
shunne
any
place
where
Satan
would
appoint
for
his
assault
,
or
would
carrie
him
,
beeing
aswell
the
God
of
the
mountaines
as
of
the
vallies
.
Here
therefore
we
must
not
admire
the
power
of
Satan
,
but
the
patience
of
Christ
,
that
suffred
himselfe
to
be
carried
of
the
deuill
,
beeing
it
tended
to
the
greater
confusion
of
Satan
,
and
the
glory
of
his
owne
victory
.
3.
Our
blessed
Lord
would
be
tempted
in
all
things
like
vnto
vs
,
that
as
a
carefull
head
he
might
sympathize
with
his
members
.
God
for
the
triall
of
his
children
,
sometime
suffers
Satan
to
haue
power
euen
ouer
their
bodies
:
and
therefore
Christ
to
sanctifie
this
affliction
to
his
members
,
would
suffer
euen
his
owne
blessed
body
for
a
while
in
the
hands
of
Satan
.
4.
What
maruell
if
Christ
suffred
himselfe
to
be
carried
by
the
deuill
to
temptation
,
that
suffred
himselfe
to
be
carried
by
his
instruments
to
execution
?
How
was
he
haled
and
carried
by
the
deuills
limbs
from
place
to
place
,
from
Annas
to
Caiaphas
,
from
him
to
Pilate
,
from
him
to
Herod
,
from
him
to
Pilate
againe
,
and
from
him
to
the
place
of
execution
?
Satan
in
himselfe
might
aswell
carrie
his
body
into
Ierusalem
to
be
tempted
,
as
his
limmes
carrie
it
out
of
Ierusalem
to
be
crucified
;
and
aswell
might
he
suffer
Satan
to
lead
him
into
the
mountaine
,
and
tempt
him
,
as
his
instruments
to
lead
his
body
vnto
mount
Caluary
to
kill
him
.
Vse
.
1.
Consider
the
wonderfull
loue
of
God
to
mankinde
,
who
would
giue
his
onely
Sonne
,
and
the
Sonne
of
his
loue
,
to
such
abasement
,
to
deliuer
him
not
onely
into
the
hands
of
Satans
instruments
,
to
mocke
,
to
spit
vpon
him
,
to
buffet
,
yea
to
condemne
and
kill
,
but
to
deliuer
his
blessed
body
into
his
owne
hands
to
carrie
and
recarrie
at
his
pleasure
.
Adde
hereunto
the
wonderfull
loue
of
the
Lord
Iesus
,
who
was
a
willing
patient
in
the
hands
of
the
deuill
himselfe
.
He
knew
it
was
the
will
of
his
Father
,
and
therefore
submitted
himselfe
vnto
it
.
He
knew
it
was
a
part
of
that
whole
righteousnes
,
which
he
was
to
fulfill
,
and
therefore
he
resisteth
not
.
He
knew
it
to
be
as
great
an
indignity
as
neuer
could
be
the
like
;
yet
for
out
sakes
he
is
well
content
with
it
.
Now
as
Christ
was
content
,
because
he
loued
vs
,
thus
to
be
tossed
of
Satan
here
,
and
of
his
instruments
afterwards
,
so
let
vs
shew
or
returne
our
loue
to
him
.
If
we
be
tossed
by
Satan
or
by
his
instruments
for
Christs
sake
,
as
the
Saints
haue
been
,
from
prison
to
prison
,
we
must
be
contented
:
our
loue
to
our
Lord
must
help
vs
to
swallow
it
,
and
not
shrinke
from
him
.
Consider
,
we
may
be
in
the
hands
of
the
deuills
instruments
,
but
he
was
in
the
deuills
own
hands
for
vs
:
this
would
make
vs
shrinke
.
Vse
.
2.
Obserue
hence
,
that
the
worke
of
our
redemption
,
though
free
to
vs
,
yet
cost
Christ
deare
.
He
must
be
not
onely
in
the
hands
of
Iudas
to
betray
him
,
of
the
Iewes
to
scoffe
him
,
of
Pilate
to
condemne
him
,
and
of
the
souldiers
to
crucifie
him
;
but
personally
in
the
hands
of
the
deuill
to
tempt
him
.
And
had
not
Christ
been
thus
,
and
worse
then
thus
,
in
the
hands
of
the
deuill
,
we
had
neuer
been
gotten
out
of
his
hands
.
Here
take
we
notice
of
the
execration
of
our
sinnes
,
and
the
wofulnes
of
our
estate
:
our
sinnes
put
him
into
Satans
hands
,
he
must
put
himselfe
in
our
place
or
stead
before
we
can
be
rescued
.
Vse
.
3.
Obserue
the
wonderfull
power
of
our
Lord
Iesus
,
that
beeing
in
the
hands
of
the
deuill
can
come
out
safely
:
nay
his
mighty
power
shines
herein
,
that
by
his
owne
comming
into
Satans
hands
he
brings
vs
out
,
an
vnlikely
and
contrary
meanes
,
but
such
as
by
a
diuine
power
preuailes
for
himselfe
and
all
his
members
.
Could
any
other
but
he
worke
Satans
greatest
disaduantage
by
offering
him
the
greatest
aduantage
?
Here
is
omnipotencie
,
to
worke
by
contraries
,
to
kill
death
by
dying
,
to
shut
the
graue
by
entring
into
it
,
to
remooue
hellish
paines
by
suffring
them
,
and
to
pull
his
members
out
of
Satans
hands
by
putting
himselfe
in
.
The
Philistims
desired
but
to
get
Sampson
into
their
hands
,
and
preuailed
:
but
here
is
an
inuincible
Sampson
,
his
enemy
cannot
hold
him
.
Vse
.
4.
Hence
we
see
that
Satan
may
haue
power
ouer
the
bodies
of
men
,
God
permitting
him
,
to
carrie
them
as
he
listeth
and
grieuously
to
afflict
them
,
as
we
see
in
Iob.
That
Satan
can
transport
the
bodies
of
witches
,
all
histories
record
.
That
he
can
bewitch
the
bodies
of
vnbeleeuers
,
none
deny
.
But
our
example
teacheth
,
that
euen
the
godly
themselues
may
be
bewitched
;
as
Iobs
body
was
,
and
the
woman
of
Canaan
her
daughter
,
a
daughter
of
Abraham
,
Matth.
15.22
.
For
if
the
deuill
hath
power
here
ouer
the
body
of
Christ
himselfe
,
he
may
also
ouer
his
members
.
Many
presume
vpon
the
strength
of
their
faith
and
graces
,
that
Satan
can
haue
no
power
ouer
them
,
and
they
defie
him
:
But
hast
thou
more
strength
of
faith
and
grace
then
Christ
had
,
ouer
whose
body
Satan
had
power
for
a
time
to
carry
and
recarry
?
Obiect
.
Witches
haue
assayed
to
bewitch
such
and
such
,
but
haue
confessed
their
faith
to
be
so
strong
as
they
could
not
preuaile
.
An.
They
alleadge
a
false
cause
to
feed
the
former
delusion
:
for
the
true
cause
of
their
not
preuailing
is
Gods
restraint
,
not
the
strength
of
faith
.
Vse
.
5.
Here
is
a
ground
of
comfort
,
if
the
Lord
permit
the
bodies
of
his
elect
to
Satans
disposall
;
it
is
no
argument
(
suppose
a
man
be
witched
or
possessed
)
that
a
man
is
not
then
the
child
of
God
:
for
1.
Christ
was
as
deare
vnto
God
now
,
beeing
in
the
deuills
hands
,
as
before
.
2.
Christ
was
safe
enough
now
in
the
hands
of
the
deuill
,
and
so
are
all
they
that
are
in
Christ
.
He
was
no
lesse
in
his
Fathers
hands
now
then
before
.
3.
He
was
not
left
in
the
hands
of
the
deuill
,
but
permitted
for
a
time
of
triall
and
temptation
:
So
it
is
no
argument
of
finall
deliuery
vp
to
Satan
,
when
the
child
of
God
is
for
a
time
deliuered
into
his
hands
to
exercise
him
.
4.
It
is
rather
an
argument
of
Gods
child
,
and
conformity
with
Christ
,
to
be
maligned
of
Satan
and
vexed
by
the
deuill
.
Satan
may
winnow
and
fift
Gods
children
,
but
their
faith
thorough
Christs
prayer
shall
not
fayle
,
and
the
gates
of
hell
shall
not
preuaile
.
VERS.
6.
If
thou
be
the
Sonne
of
God
,
cast
thy selfe
downe
:
For
it
is
written
,
&c.
NOw
after
those
three
former
circumstances
,
which
contained
the
preparation
to
this
second
temptation
,
we
come
to
the
temptation
it selfe
;
which
consists
of
the
1.
assalt
:
2.
the
repulse
.
The
assault
containeth
,
1.
the
ground
of
it
,
If
thou
be
the
Sonne
of
God
.
2.
the
matter
and
scope
of
it
,
cast
thy selfe
downe
.
3.
the
argument
inforcing
it
,
For
i●
is
written
,
&c.
The
ground
(
If
thou
be
the
Sonne
of
God
)
is
the
same
with
the
former
:
which
sheweth
,
1.
Satans
importunity
and
violence
.
2.
His
subtilty
:
by
often
making
question
of
it
he
will
see
if
he
can
yet
bring
Christ
to
make
it
a
question
.
3.
His
malice
against
Christ
,
laying
still
his
greatest
forces
against
his
faith
,
which
was
the
greatest
moat
in
his
eye
:
dealing
herein
like
an
experienced
souldier
,
who
seeing
a
towne
or
fort
in
any
hope
to
be
wonne
,
will
not
away
at
first
repulse
,
but
will
assay
it
againe
and
againe
with
new
assalts
.
Whence
we
may
learne
,
that
,
Looke
for
the
same
temptation
againe
and
againe
.
Where
we
are
most
tempted
,
know
that
there
is
some
speciall
grace
to
be
kept
or
lost
.
Abandon
all
doctrine
of
doubting
as
Satanicall
,
which
Satan
is
much
and
often
in
,
both
against
Christ
and
his
members
:
Cast
thy selfe
downe
]
Now
followes
the
matter
and
scope
of
the
temptation
,
and
the
dart
it selfe
which
is
throwne
at
Christ
.
The
scope
of
Satan
is
,
1.
To
bring
Christ
to
presumption
,
that
seeing
he
will
needs
trust
in
his
Fathers
prouidence
and
care
,
he
assayes
if
he
can
make
him
trust
too
much
;
and
seeing
he
will
be
so
confident
,
if
he
can
bring
him
to
vaine
confidence
:
as
if
he
should
say
,
If
thou
,
because
thou
art
the
Sonne
of
God
,
canst
liue
without
bread
;
vpon
the
same
ground
thou
canst
goe
downe
without
stayres
.
And
both
Satans
allegation
of
Scripture
,
and
our
Sauiours
answer
,
shew
that
this
was
the
principall
aime
of
the
deuill
.
2.
To
fasten
vpon
Christ
vaine
glorie
as
well
as
vaine
confidence
:
as
if
he
should
say
,
Thou
shalt
haue
great
honour
,
and
euerie
man
will
beleeue
,
if
thou
by
this
miracle
shew
thy selfe
the
Sonne
of
God
:
to
this
purpose
I
haue
fitted
the
place
,
where
is
greatest
resort
,
and
where
the
Sonne
of
God
ought
especially
to
make
himselfe
knowne
:
For
where
should
the
Sonne
bee
made
knowne
,
if
not
at
his
Fathers
house
?
Satan
knew
he
had
ouercome
the
first
Adam
by
a
temptation
of
vaine
glorie
,
and
now
he
assaulteth
the
second
,
Yee
shall
be
gods
:
and
,
Thou
shalt
be
knowne
to
be
the
Sonne
of
God
,
if
by
flying
in
the
aire
thou
canst
come
downe
without
hurt
.
3.
To
bring
him
to
tempt
God
,
and
trie
whether
he
be
so
powerfull
as
to
saue
him
in
such
an
attempt
;
whether
so
true
of
his
word
as
to
keepe
him
,
and
whether
the
Angels
did
diligently
watch
him
,
and
beare
him
vp
,
as
their
commission
was
.
4.
Satan
intended
directly
to
kill
him
,
being
a
man-slayer
from
the
beginning
.
For
euery
way
the
dart
intended
his
destruction
,
if
he
should
cast
himselfe
down
:
for
thus
Satan
thought
,
If
hee
cast
downe
himselfe
,
and
kill
himselfe
,
then
he
is
not
the
Sonne
of
God
,
and
so
I
shall
gaine
him
:
Or
,
if
he
cast
downe
himselfe
,
and
not
kill
himselfe
,
yet
shall
I
make
him
both
disobey
God
in
tempting
him
,
as
also
obey
me
.
Thus
either
way
Satan
makes
sure
of
his
prey
.
5.
Satan
had
yet
a
further
fetch
,
which
made
him
so
bestirre
himselfe
,
seeking
in
Christs
downefall
,
our
vtter
ruine
,
disgrace
,
and
destruction
.
Strike
off
the
head
,
all
the
members
with
that
blow
are
slaine
.
The
bent
of
all
Satans
temptations
against
the
Head
,
is
against
all
the
members
.
Out
of
the
same
ground
Sathan
raiseth
a
cleane
contrarie
temptation
to
the
former
.
In
the
former
he
mooues
Christ
to
diffidence
and
despaire
;
in
this
to
presidence
and
presumption
.
In
the
former
he
would
haue
Christ
vse
vnlawfull
meanes
;
in
this
,
to
reiect
all
meanes
,
euen
lawfull
.
In
the
former
he
perswades
him
to
distrust
where
God
had
promised
;
in
this
latter
,
to
trust
where
God
had
not
promised
.
In
the
former
,
that
bread
was
absolutely
necessarie
;
here
,
that
a
ladder
and
meanes
of
going
downe
,
were
not
necessarie
at
all
:
as
if
he
should
say
,
Thou
sayest
that
God
is
able
to
vphold
thee
beeing
his
Sonne
without
meanes
;
goe
too
,
let
vs
see
how
true
that
is
.
If
he
can
ordinarily
and
extraordinarily
preserue
thee
,
then
,
Cast
thy selfe
downe
headlong
from
this
pinacle
:
for
beeing
the
Sonne
of
God
,
thou
shalt
be
sure
to
be
preserued
safe
without
hurt
.
Wee
are
not
ignorant
of
his
wyles
.
Act.
14.11.19
.
when
Paul
and
Barnabas
came
to
Lycaonia
,
to
preach
and
publish
the
Gospel
,
obserue
Satans
wyle
in
the
people
▪
either
they
must
receiue
them
as
God
,
and
sacrifice
vnto
them
out
of
blind
zeale
and
deuotion
,
at
which
the
Apostles
rent
their
cloathes
;
or
else
they
must
take
them
and
stone
them
,
as
they
did
Paul
,
and
drew
him
out
of
the
citie
,
supposing
he
had
been
dead
,
v.
19.
Matth.
21.9
.
when
Christ
came
riding
to
Ierusalem
,
multitudes
flocked
after
him
,
spred
their
garments
in
the
way
,
cut
down
boughes
to
strow
therein
,
and
cried
Hosanna
,
he
was
the
sonne
of
Dauid
,
the
blessed
one
that
came
in
the
name
of
the
Lord
;
the
people
said
,
it
was
Iesus
,
the
Prophet
of
Nazaret
,
and
all
the
city
was
mooued
:
But
before
night
,
Satan
had
them
in
another
extremity
:
such
was
the
enuie
of
the
Scribes
and
Pharisies
,
that
Christ
was
either
glad
to
flie
the
city
that
night
;
or
the
feare
of
the
people
,
that
none
durst
entertaine
and
lodge
him
:
v.
17.
so
he
left
them
,
and
went
into
the
towne
of
Bethania
,
and
lodged
there
.
And
within
few
dayes
after
,
all
cryed
,
Crucifie
,
Crucifie
.
1.
This
comes
to
passe
,
because
Satan
is
contrarie
to
himselfe
;
2.
His
dexteritie
and
slynesse
is
another
cause
,
Beware
then
of
Sathans
subtiltie
,
of
his
contrarietie
and
extremities
.
saw
an
altar
to
an
vnknowne
God
.
The
same
of
those
,
who
will
worship
God
in
deuises
which
he
neuer
commanded
,
and
place
it
in
things
which
indeed
hinder
it
.
And
so
some
hate
Poperie
,
but
not
prophanenesse
.
Satan
aimes
also
at
the
Minister
,
to
make
him
idle
and
negligent
in
preaching
,
and
is
well
pleased
with
that
,
because
where
vision
failes
,
people
perish
.
But
if
he
cannot
hold
a
man
in
idlenesse
,
then
he
seeks
to
get
him
to
preach
,
either
of
pride
,
or
enuie
,
or
flatterie
,
or
for
perferment
,
or
vainely
and
vnsoundly
;
and
then
the
more
he
preacheth
,
he
likes
him
neuer
the
worse
;
or
maliciously
against
good
men
,
and
good
wayes
,
and
then
hee
preacheth
nothing
else
but
what
Satan
(
if
he
must
needs
preach
)
would
doe
.
In
hearing
the
word
,
he
would
first
haue
men
slacke
of
all
conscience
of
doing
or
obeying
,
that
hearing
their
Masters
will
,
and
not
doing
it
,
their
stripes
may
be
the
more
.
If
he
cannot
doe
that
,
but
sees
a
man
make
conscience
of
his
wayes
,
then
he
will
make
him
scrupulous
,
and
make
needlesse
questions
of
euery
thing
;
and
,
to
hinder
his
peace
,
he
will
make
more
sinnes
then
euer
God
made
.
In
iudging
of
ones
owne
estate
,
he
will
make
a
man
beleeue
that
God
neuer
elected
such
a
wretch
as
he
,
he
neuer
had
truth
of
grace
,
all
is
hypocrisie
,
God
neuer
loued
him
;
so
many
sinnes
,
so
great
falls
,
such
vnworthinesse
as
neuer
was
in
any
child
of
God
.
On
the
contrarie
,
if
faith
withstand
this
temptation
,
then
comes
pride
in
stead
of
former
deiection
,
and
makes
him
thinke
his
election
so
sure
,
as
though
he
take
all
vnlawfull
liberties
,
he
shall
be
saued
;
Oh
the
sonne
of
God
cannot
doe
amisse
,
nor
the
Father
hate
him
.
Sometimes
to
destroy
boldnesse
of
faith
he
will
suggest
,
that
sinne
is
so
great
in
such
and
such
circumstances
,
as
it
cannot
be
forgiuen
;
now
the
heart
is
heauy
and
lumpish
,
and
hath
no
chearfulnesse
in
God
.
But
this
being
a
little
blowne
ouer
,
he
will
bring
the
same
man
by
degrees
,
to
thinke
what
a
foole
he
was
;
for
his
sinnes
now
are
not
so
great
,
so
dangerous
,
as
others
be
,
nor
himselfe
so
great
a
sinner
:
and
now
the
sadnesse
of
sinne
being
shaken
off
,
he
growes
merry
,
and
too
too
light
,
forgetting
all
his
former
heauines
.
In
the
course
of
life
,
he
gets
beyond
many
in
these
extreame
courses
.
In
spirituall
things
,
numbers
of
men
are
held
in
a
profane
and
wicked
scorning
of
religion
,
of
Preachers
,
and
Professors
,
whose
names
they
cannot
abide
.
Some
of
these
are
sometimes
called
out
of
the
snare
of
the
deuill
,
and
then
Satan
is
in
a
contrary
corner
,
he
will
haue
them
zealous
;
but
not
according
to
knowledge
:
If
the
Master
will
not
send
his
seruants
to
plucke
vp
all
the
tares
before
haruest
,
they
will
stand
no
longer
in
the
field
of
the
Church
,
but
grow
resolute
in
schisme
and
separation
.
In
ciuill
things
,
how
many
examples
of
men
haue
we
extreamly
couetous
in
their
youth
,
but
prodigall
and
voluptuous
in
extremity
in
their
age
;
and
so
on
the
contrarie
,
and
in
diuers
other
instances
?
Rules
to
auoid
these
extremities
of
Satan
.
1.
Looke
we
still
to
to
the
word
,
which
pointeth
vs
our
way
for
the
warrant
of
our
actions
,
and
the
manner
of
doing
them
,
and
saith
,
This
is
the
way
,
walke
in
it
,
Isa.
30.21
.
2.
Watch
we
the
ficklenesse
of
our
nature
,
which
may
be
seen
in
the
Barbarians
,
Act.
24.4.6
.
who
accounted
Paul
a
God
and
a
murderer
,
at
one
time
.
3.
Consider
we
what
it
is
that
we
are
eagerly
set
vpon
,
and
suspect
it
,
because
our
nature
is
to
be
in
extreams
,
and
Satans
hand
is
likely
in
it
to
set
it
forward
.
Neuer
are
we
so
violent
for
Gods
kingdome
,
as
for
the
world
.
Cast
thy selfe
downe
.
]
In
the
scope
of
this
temptation
,
which
was
to
presumption
(
for
the
allegation
following
would
perswade
him
,
that
God
would
preserue
him
whatsoeuer
he
did
,
though
he
threw
himselfe
from
the
pinacle
:
)
wee
learne
this
point
of
instruction
,
that
,
1.
Sam.
4.3
.
Israel
went
to
warre
against
the
Philistims
,
and
were
slaine
about
4000.
men
:
but
they
would
make
another
onset
more
warily
(
as
they
thought
)
then
before
:
they
would
send
for
the
Arke
from
Shilo
to
saue
them
;
and
when
it
came
into
the
hoast
,
all
Israel
gaue
a
shout
,
that
the
earth
rang
of
it
,
presuming
that
now
they
were
safe
enough
:
But
all
this
was
done
of
their
owne
heads
,
and
without
warrant
;
and
therefore
God
discomfited
them
with
an
exceeding
great
slaughter
of
thirty
thousand
footmen
;
and
the
Arke
(
wherein
they
were
so
vainely
confident
)
was
taken
,
the
Preists
Hoph●i
and
Phineas
slaine
,
Eli
breakes
his
necke
,
and
such
a
confusion
there
was
,
that
the
Arke
neuer
came
at
Shilo
more
.
Num.
14.
After
the
men
were
sent
to
search
the
land
of
Canaan
,
and
had
returned
and
told
the
Israelites
,
that
the
land
was
good
and
fat
,
but
the
walls
reached
vp
to
heauen
,
and
there
were
sonnes
of
A●ak
gyants
,
then
the
people
murmured
and
distrusted
:
But
,
the
sentence
of
the
Lord
passing
against
them
,
that
they
should
wander
forty
yeares
in
the
wildernesse
,
according
to
the
forty
dayes
in
searching
,
till
that
age
were
all
wasted
,
none
of
which
should
come
into
the
land
,
except
Caleb
and
Ioshua
,
ver.
40.
then
they
vp
betimes
in
the
morning
,
and
they
were
readie
against
the
word
of
God
to
goe
;
Moses
forbids
them
,
tells
them
God
was
not
with
them
;
yet
44.
presumed
obstinately
to
goe
,
and
were
pitifully
consumed
.
2.
King
.
14.10
.
Amaziah
King
of
Iudah
,
hauing
gotten
a
notable
victory
against
Edom
,
presuming
of
Gods
hand
and
help
with
him
,
but
not
asking
God
counsell
,
would
also
make
warre
against
Israel
,
but
vnhappily
,
as
such
attempts
prooue
;
for
he
was
ouercome
,
and
Iehoash
King
of
Israel
tooke
Amaziah
,
and
broke
downe
Ierusalems
wall
,
and
spoyled
the
house
of
the
Lord
,
and
the
Kings
house
of
all
the
treasure
there
.
Iosiah
a
good
King
,
presuming
of
Gods
assistance
without
his
word
,
vndertooke
an
vnwarrantable
warre
against
the
King
of
Egypt
:
hee
might
haue
thought
God
would
help
him
,
who
sought
the
Lord
with
all
his
heart
against
an
open
idolater
;
but
not
seeking
the
Lord
in
this
▪
he
was
mortally
wounded
,
and
left
his
Kingdome
in
great
trouble
and
confusion
.
2.
King
.
23.
Now
Satan
is
most
vsuall
in
temptations
to
presumption
,
great
sinnes
,
preuailing
sinnes
,
Psal.
19.13
.
a
tempting
of
the
Lord
(
as
the
answer
of
our
Sauiour
implies
)
when
we
leaue
his
way
and
means
,
and
will
trie
our
own
,
a
sinne
which
doth
much
prouoke
God
to
displeasure
:
we
see
it
in
Peter
,
who
fell
fearefully
aboue
all
the
Disciples
,
because
he
was
most
presumptuous
of
all
;
Quest.
What
may
we
thinke
of
Ionathans
action
,
who
himselfe
alone
with
one
man
his
armour-bearer
,
went
out
against
a
whole
armie
of
the
Philistims
?
Was
it
not
a
strange
tempting
of
God
,
and
a
great
disorder
in
time
of
pitched
battell
?
1.
Sam.
14.
Answ.
It
may
seeme
so
at
first
;
but
indeed
it
was
not
temerity
in
him
:
for
1.
He
was
guided
by
a
secret
and
strong
instinct
of
Gods
Spirit
.
2.
He
had
a
generall
promise
,
that
so
long
as
his
people
feared
God
,
one
should
be
able
to
chase
a
thousand
,
and
two
ten
thousand
;
and
therefore
tooke
no
more
with
him
then
one
,
beeing
fully
assured
that
God
would
goe
out
with
him
,
and
fight
for
him
against
God
and
his
enemies
.
3.
He
set
God
before
him
,
with
whom
he
said
it
was
not
hard
to
saue
with
many
or
with
few
,
v.
6.
Besides
,
he
knew
they
were
Gods
enemies
,
saying
,
Let
vs
goe
to
the
vncircumcised
.
4.
The
euent
was
a
singular
deliuerance
of
God
in
that
needfull
time
:
for
God
sent
a
feare
among
the
enemies
,
and
an
earthquake
,
&c.
and
armed
Ionathan
with
such
a
spirit
and
power
,
that
the
enemies
fell
before
him
for
feare
,
euen
at
the
sight
of
him
.
Obiect
.
But
the
instinct
of
the
Spirit
is
strong
and
not
doubtfull
,
as
this
was
:
v.
6.
It
may
be
the
Lord
w●ll
be
with
vs
.
Answ.
The
first
instinct
drew
him
to
the
place
where
he
was
to
receiue
a
signe
of
confirmation
from
God
;
as
v.
9.10
.
If
they
say
,
Come
vp
,
we
will
goe
▪
(
a
signe
they
were
lazie
:
)
If
they
say
,
●arrie
till
wee
come
,
wee
will
not
;
that
was
a
signe
of
their
courage
.
And
this
was
a
certaine
signe
,
which
strongly
assured
him
,
v.
10.12
.
Quest.
Is
it
lawfull
now
for
any
so
●o
doe
?
Answ
No
:
it
was
a
singular
fact
▪
not
to
be
drawne
into
example
,
vnlesse
a
man
can
alleadge
a
new
promise
;
seeing
all
the
ordinary
promises
of
Scripture
ioyne
the
meanes
and
end
together
.
Wee
must
conceiue
all
this
doctrine
of
Christs
temptations
aboue
an
ordinarie
historie
,
not
onely
relating
a
thing
done
,
He
that
deliuered
me
,
hath
the
greater
sinne
:
he
was
warned
,
he
heard
my
doctrine
,
saw
my
miracles
,
and
so
did
you
.
And
thou
that
knowest
thy
Lords
pleasure
;
and
darest
goe
against
it
,
shalt
knowe
how
fearefull
a
thing
it
is
to
fall
into
his
hands
.
If
thy
conscience
condemne
thee
,
God
is
greater
then
thy
conscience
.
2.
Others
are
perswaded
that
Christ
died
for
all
,
&
therefore
they
may
be
the
bolder
in
their
sinnes
;
grace
hath
abounded
,
what
though
sinne
abound
much
more
?
Christ
hath
blood
enough
,
and
merit
enough
,
what
need
they
feare
?
But
here
is
presumption
without
warrant
.
For
in
Christs
death
,
before
it
can
be
fruitfull
to
vs
,
there
must
be
two
things
,
1.
an
actuall
accomplishment
,
2.
an
effectuall
application
to
the
soule
in
particular
.
Physicke
,
though
neuer
so
soueraigne
,
if
it
be
in
the
pocket
vnapplyed
,
doth
the
patient
no
good
:
And
if
the
death
of
Christ
be
applyed
to
thee
,
it
worketh
the
death
of
thy
sinne
:
Christ
died
to
abolish
sinne
,
and
destroy
the
workes
of
the
deuill
.
3.
Many
others
are
carried
along
in
their
presumption
,
by
a
deceitfull
supposition
,
that
they
can
come
out
of
their
sinne
,
and
repent
when
they
list
.
But
here
is
a
vaine
hope
without
warrant
,
or
els
bring
me
a
word
that
promiseth
repentance
to
morrowe
,
if
this
day
thou
neglect
it
;
this
is
thy
day
,
thou
knowest
not
what
the
morrow
may
bring
foorth
.
Now
thou
hast
life
,
health
,
the
word
,
ministerie
,
and
memorie
▪
perhaps
this
is
the
last
day
thou
shal●
enioy
all
these
.
Oh
▪
but
I
hope
to
repe●t
:
But
shewe
thy
warrant
,
els
Satan
hath
thee
in
the
bands
of
presumption
.
Besides
,
it
is
iust
with
God
,
that
he
who
will
not
take
Gods
time
,
should
neuer
come
to
his
owne
.
And
dangerous
it
is
to
put
our
soules
to
aduenture
till
the
last
houre
.
4.
Others
feed
a
conceit
,
that
howsoeuer
God
deale
with
others
,
he
will
not
grow
into
such
displeasure
with
them
,
they
are
further
in
his
bookes
then
so
;
as
Satan
here
intimates
,
that
Gods
Sonne
may
doe
what
he
list
.
But
it
is
a
practise
of
wicked
men
,
to
make
couenants
with
death
,
and
secure
themselues
that
when
the
sword
passeth
through
the
land
,
it
shall
not
come
neere
them
,
and
to
crie
Peace
,
Peace
,
when
the
trumpet
hath
sounded
war
.
Again
,
tell
me
thou
that
presumest
so
farre
to
sinne
,
art
thou
further
in
Gods
books
then
Adam
in
Paradise
,
yea
then
the
Angels
in
heauen
?
Doest
thou
excell
in
holinesse
those
Worthies
of
the
world
,
Moses
,
Aaron
,
Dauid
,
Hezekiah
?
yet
these
could
not
escape
when
they
sinned
.
Shall
the
whole
world
(
sinning
)
be
drowned
,
and
shalt
thou
auoid
the
deluge
?
No
,
no
,
the
highest
mountaines
in
the
world
shall
not
saue
theee
:
nay
,
if
thou
couldst
climbe
into
heauen
,
the
Angels
were
cast
thence
.
5.
Others
presume
of
the
end
,
and
flie
ouer
the
meanes
;
hope
for
saluation
,
but
neglect
the
meanes
,
the
Word
,
Sacraments
,
and
Prayer
.
Oh
,
but
they
vse
meanes
,
they
know
God
and
their
duty
,
as
well
as
the
best
.
But
it
is
a
presumptuous
knowledge
;
they
thinke
they
need
no
more
,
they
professe
they
know
God
,
but
in
their
workes
deny
him
,
Tit.
1.
vlt.
Yea
,
they
beleeue
all
the
Articles
of
Christian
faith
,
if
wee
beleeue
them
;
but
it
is
a
dead
and
vaine
faith
,
without
works
of
piety
and
charity
,
such
as
shall
professe
great
acquaintance
with
God
in
the
day
of
iudgement
,
but
to
whom
he
shall
say
,
Depart
from
me
ye
workers
of
iniquity
.
Yea
,
but
they
come
to
Church
,
and
pray
to
God
as
others
doe
,
and
hope
to
be
saued
in
their
religion
what
euer
it
is
,
so
long
as
they
meane
well
:
and
what
need
men
be
so
precise
and
curious
?
But
these
praiers
are
presumptuous
and
abhominable
,
if
thou
turne
thine
eare
from
hearing
the
law
:
and
so
long
as
thou
liuest
in
thy
lusts
,
and
walkest
not
precisely
with
God
in
all
his
commaundements
,
(
though
thou
fast
,
and
pray
,
and
afflict
thy selfe
neuer
so
much
,
)
God
will
not
heare
,
nor
helpe
.
Therefore
neuer
presume
of
an
haruest
without
a
seede-time
;
as
a
man
soweth
,
so
shall
he
reape
.
6.
Others
(
and
a
common
presumption
it
is
)
thinke
themselues
in
the
high
way
to
saluation
;
their
names
are
written
in
the
booke
of
life
,
neuer
to
be
rased
out
;
they
are
beloued
of
God
,
and
therefore
they
may
do
what
they
will
,
and
leaue
vndone
what
they
list
;
they
may
enioy
their
pleasure
and
libertie
,
their
saluation
dependeth
not
vpon
their
workes
,
but
vpon
the
election
of
God
that
shewes
mercie
.
And
thus
out
of
a
vaine
presumption
,
they
are
idle
and
vnfruitfull
in
the
worke
of
the
Lord
,
and
sometimes
grow
Libertines
and
scandalous
,
and
still
God
is
the
same
(
they
say
)
and
loues
them
.
But
what
can
be
a
more
euident
note
of
Gods
displeasure
,
then
to
be
giuen
vp
to
such
a
delusion
?
as
if
the
goodnes
of
God
would
not
lead
his
to
repentance
;
or
as
if
mercy
were
not
with
him
to
bee
feared
.
But
thou
,
out
of
the
hardnesse
of
thy
heart
which
cannot
repent
,
treasurest
vp
wrath
against
the
day
of
wrath
.
II.
In
things
of
this
life
Satan
preuailes
exceedingly
with
this
temptation
of
presumption
.
1.
When
men
conclude
of
Gods
loue
by
temporall
things
,
all
which
are
common
to
good
and
bad
.
By
which
sorcerie
,
when
they
are
most
cursed
,
they
thinke
themselues
the
happiest
men
vnder
the
Sunne
.
Whereas
none
knoweth
loue
or
hatred
by
any
thing
before
him
;
and
as
God
beginneth
his
loue
at
things
within
,
faith
,
feare
,
vprightnesse
of
heart
,
and
the
like
;
so
must
we
beginne
the
knowledge
of
it
.
And
if
we
compare
Diues
estate
with
Lazarus
,
Pharaohs
with
Moses
,
Simon
Magus
with
Simon
Peter
,
who
said
,
Money
and
gold
haue
I
none
,
we
shall
easily
see
what
little
ground
the
Scripture
affoardeth
for
such
presumptuous
conceits
.
2.
Many
of
our
great
men
venture
to
trauell
into
places
of
idolatrie
,
and
think
themselues
strong
enough
against
any
such
temptations
as
they
meet
withall
:
but
,
1.
Were
there
zeale
indeed
,
there
would
be
also
a
witnesse-bearing
against
such
horrible
idolatrie
;
whereas
if
they
doe
not
act
idolatry
,
they
consent
to
those
that
doe
.
We
read
of
some
noble
and
Heroicall
spirits
,
stirred
vp
by
the
motion
of
God
,
to
disgrace
and
witnesse
with
their
blood
against
that
horrible
idoll
of
the
Masse
.
2.
It
is
a
iust
iudgement
of
God
on
many
,
who
perhaps
against
their
purpose
,
are
catcht
in
the
snare
of
Popery
,
and
infected
with
the
poyson
of
their
heresies
,
because
they
are
giuen
vp
to
delusion
for
want
of
iust
detestation
of
it
.
3.
Others
are
bold-hardy
,
to
run
into
places
infected
with
the
plague
without
a
iust
warrant
,
or
sufficient
calling
,
onely
pretending
the
strength
of
their
faith
:
which
is
temerity
&
rashnes
,
often
paid
home
with
much
sorrow
and
bitternesse
.
Hath
not
God
tyed
his
care
ouer
vs
,
with
our
care
ouer
our selues
?
Hath
not
he
in
ordinary
course
tyed
our
safetie
with
the
meanes
?
Act.
27.
Except
these
abide
in
the
ship
,
they
cannot
be
saued
:
and
so
some
vpon
boards
,
and
other
vpon
planks
,
came
safe
to
land
.
Yet
I
condemne
not
that
presence
with
infected
persons
,
which
charity
and
conscience
requires
:
but
in
way
of
ordinarie
visitation
,
it
is
as
vnsafe
for
vs
to
goe
to
them
,
as
for
them
to
come
amongst
vs
,
and
a
tempting
of
God
.
4.
Some
are
so
bold-hardy
,
as
to
venture
vpon
the
dangerous
places
,
which
are
giuen
by
God
to
be
possessed
of
the
deuill
,
and
(
as
if
they
were
Exorcists
)
will
adiure
the
deuill
,
and
out-dare
him
:
and
this
they
thinke
to
be
strength
of
faith
.
Which
is
indeed
a
folly
,
and
extreame
presumption
,
often
repaied
as
it
was
in
the
sonnes
of
Sceua
,
Act.
19.16
.
who
vndertaking
to
adiure
the
deuil
,
(
wanting
a
calling
,
commission
,
and
euery
thing
but
presumption
)
were
driuen
away
,
rent
,
and
wounded
.
Others
are
of
minde
,
they
can
neuer
be
bewitched
,
nor
all
the
deuills
in
hell
cannot
touch
them
,
their
faith
is
so
strong
.
But
that
is
a
presumption
,
seeing
no
man
can
absolutely
assure
himselfe
he
shall
be
free
from
Satanicall
molestation
.
Christ
could
not
be
free
,
whose
faith
is
as
strong
as
thine
.
Cast
thy selfe
downe
.
]
Here
be
in
these
words
three
things
further
to
be
considered
:
1.
the
action
,
which
the
deuill
would
effect
,
the
casting
downe
of
Christ
.
2.
the
agent
,
not
the
deuill
,
but
Christ
himselfe
must
doe
it
,
Cast
thy selfe
.
3.
Luke
addes
,
from
hence
,
where
meanes
of
safety
were
.
cast
downe
Christ
,
and
in
him
all
mankinde
.
The
estate
of
the
Church
is
militant
while
it
is
here
below
,
and
the
battell
is
maintained
betweene
Michael
and
his
Angels
,
and
the
Dragon
and
his
Angels
,
Reu.
12.7
.
and
therefore
as
in
a
battell
the
contrary
part
by
all
the
power
and
policie
it
can
,
seekes
to
cast
downe
and
ouerthrow
,
not
the
captaine
onely
,
but
all
the
aduersary
power
,
and
discomfite
the
whole
hoste
;
so
is
it
here
.
To
cleare
this
point
,
we
must
know
there
be
three
estates
from
whence
Satan
hath
euer
sought
to
cast
men
downe
.
1.
From
the
estate
of
innocency
and
grace
created
:
Adam
was
no
sooner
set
vp
in
this
happy
and
glorious
estate
,
but
Satan
cast
him
downe
.
And
from
this
pinacle
we
are
all
cast
down
in
him
.
The
second
Adam
himselfe
was
sundry
wayes
assayed
in
these
temptations
and
sundry
others
,
to
be
cast
downe
also
from
the
same
most
innocent
estate
:
which
had
been
the
casting
of
vs
all
not
out
of
the
earthly
paradise
with
Adam
,
but
a
casting
downe
from
heauen
vnto
hell
.
2.
From
the
estate
of
regeneration
and
grace
renewed
.
Satans
continuall
labour
is
,
either
to
keepe
men
vnder
condemnation
from
the
state
of
grace
,
or
to
cast
them
downe
(
if
it
were
possible
)
from
that
estate
,
to
which
they
are
by
Christ
restored
.
Hee
worketh
effectually
in
the
sonnes
of
disobedience
,
by
hardning
their
hearts
,
blinding
their
mindes
,
and
leading
them
hoodwinkt
at
his
pleasure
to
damnation
:
2.
Cor.
4.3
.
If
our
Gospell
be
now
hid
,
it
is
hid
to
them
that
perish
,
in
whom
the
God
of
the
world
hath
blinded
their
mindes
,
that
the
light
of
the
glorious
Gospell
,
which
is
the
image
of
God
,
should
not
shine
vnto
them
.
And
for
the
elect
,
he
sets
vpon
them
false
Prophets
and
seducers
:
he
is
incessant
in
most
malicious
tentations
,
by
which
he
foyleth
them
often
in
foule
manner
:
and
if
he
cannot
cast
them
downe
from
their
estate
in
Christ
,
yet
he
often
casteth
them
downe
from
the
comfort
of
it
,
both
by
inward
and
outward
sorrowes
and
persecutions
.
Reu.
12.
the
Dragon
,
when
he
cannot
kill
the
woman
,
and
her
seed
,
he
will
cast
out
of
his
mouth
waters
like
a
flood
to
drowne
them
:
and
if
that
preuaile
not
,
he
will
stirre
vp
warre
with
the
remnant
of
the
seed
,
which
keep
the
commaundements
of
God
,
and
haue
the
testimony
of
Iesus
Christ
.
3.
From
the
pinacle
of
their
outward
estate
or
office
,
which
they
hold
in
the
Church
or
Common-wealth
:
for
so
he
did
here
with
Christ
;
when
he
had
gotten
him
to
the
pinacle
,
he
thought
to
get
him
downe
easily
:
at
least
he
will
doe
his
best
to
cast
him
downe
,
for
he
should
fall
with
witnesse
.
First
,
if
hee
see
a
man
on
the
Pinacle
of
the
Temple
,
a
teacher
in
the
Church
,
lifted
vp
aboue
others
in
gifts
or
place
,
he
will
leaue
no
stone
vnturnd
to
cast
him
downe
:
for
he
knowes
,
that
(
as
if
he
had
here
cast
downe
Christ
,
he
had
cast
downe
with
him
all
his
members
,
so
)
if
he
can
cast
downe
an
eminent
teacher
,
he
casts
downe
with
him
as
many
as
depend
vpon
him
.
And
here
no
teacher
can
secure
himselfe
,
if
he
were
in
place
aboue
all
the
ministry
of
the
New
Testament
:
nay
,
the
higher
the
pinacle
,
the
more
slippery
and
dangerous
to
fall
.
Iudas
his
place
was
an
higher
place
then
any
ordinary
minister
of
the
new
Testament
stands
vpon
:
but
yet
how
fearefully
was
he
cast
downe
by
the
deuill
,
who
put
it
in
his
heart
,
and
preuailed
first
for
the
betraying
of
his
Master
,
and
then
the
hanging
of
himselfe
?
How
did
the
deuill
seeke
to
winnow
as
wheat
the
rest
of
the
Disciples
,
that
stood
on
the
same
battlements
,
who
had
as
certainly
beene
cast
downe
,
but
for
the
power
and
prayer
of
their
Master
.
Luk.
22.31
.
How
strongly
may
we
cleare
this
truth
,
if
we
obserue
one
experience
,
which
all
the
ages
of
the
world
haue
confirmed
?
namely
,
that
the
deuill
hath
euer
striuen
to
set
men
on
the
Pinacle
of
the
Temple
,
to
cast
them
downe
,
and
the
Church
in
them
.
How
hath
he
by
wicked
meanes
,
as
flattery
,
mony
,
and
corruption
,
aduanced
them
into
the
highest
places
and
pinacles
of
the
Church
,
whom
he
might
vse
as
his
chiefe
agents
to
ruinate
and
bane
the
Church
;
as
the
false
Prophets
in
the
old
Testament
,
that
would
euer
with
the
squirrill
build
and
haue
their
holes
open
to
the
sun-side
,
euer
keep
in
with
Princes
,
and
sing
sweetly
to
the
present
times
;
As
also
the
false
Apostles
that
would
suffer
nothing
for
Christ
,
but
vnder
a
colour
of
preaching
Christ
,
abolish
Christ
and
his
doctrine
,
taught
and
maintained
by
the
true
Apostles
.
How
doth
the
Church
complaine
,
that
she
was
neuer
so
wounded
as
by
the
watchmen
,
who
also
robbed
her
,
and
tooke
away
her
vaile
from
her
?
Looke
into
the
records
of
1500.
yeares
,
and
we
shall
not
read
almost
of
any
persecutions
of
the
Church
,
but
raised
and
with
all
heate
pursued
by
proud
,
persecuting
,
and
Antichristian
Bishops
,
who
kept
the
cheife
places
in
the
Church
.
And
euer
since
the
Bishop
of
Rome
hath
bin
by
the
deuil
lifted
vp
into
the
highest
pinacle
of
the
Temple
,
his
casting
downe
and
fall
into
so
many
monsters
of
doctrine
and
manners
,
hath
beene
in
this
Christian
world
the
ruine
and
downefall
of
so
many
as
whose
names
are
not
written
in
the
booke
of
life
.
All
this
comes
to
passe
by
the
malice
of
the
deuill
,
whose
tayle
drawes
the
third
part
of
the
starres
of
heauen
,
and
casteth
them
to
the
earth
,
Reu.
12.4
.
Against
these
starres
and
lights
of
the
world
he
bendeth
his
forces
:
If
he
can
cast
them
downe
to
earthlines
,
or
seruice
of
any
lusts
,
he
hath
his
desire
.
Secondly
,
if
he
see
a
man
vpon
the
pinacle
of
his
owne
house
,
hee
will
(
if
he
can
)
cast
him
downe
thence
,
and
for
this
purpose
will
lay
his
plots
and
obiects
.
Dauid
walking
in
his
battlements
,
was
soone
cast
downe
thence
by
the
sight
of
Bathsheba
.
Especially
if
a
man
be
a
Magistrate
or
Gouernour
,
standing
on
the
pinacle
of
authority
,
the
deuill
will
cast
him
downe
,
if
by
any
meanes
he
can
:
His
example
will
cast
downe
a
great
many
with
him
,
he
stands
high
,
many
eyes
are
vpon
him
,
and
so
many
see
him
.
If
Rehoboam
commit
idolatry
,
all
Iudah
will
sacrifice
vnder
euery
greene
hill
.
If
the
Magistrate
be
fearefull
,
negligent
,
or
any
way
noted
for
vice
,
those
vnder
him
will
take
it
for
a
licence
.
The
reasons
,
why
Satan
seekes
thus
restlesly
to
cast
men
down
from
euery
good
estate
,
are
these
:
when
the
dragon
saw
that
he
was
cast
out
into
the
earth
,
he
persecuted
the
woman
.
He
would
haue
and
hold
euery
man
vnder
his
owne
condemnation
.
2.
Because
of
the
extreame
corruption
of
his
nature
,
who
is
pleased
with
desire
of
hurt
and
mischeife
,
hating
God
and
his
image
with
deadly
and
perpetuall
hatred
,
a
murtherer
from
the
beginning
,
Ioh.
8.
that
is
,
the
first
murtherer
,
and
the
author
of
murther
,
cleane
opposed
to
God
,
who
is
the
first
goodnes
,
and
author
of
all
goodnes
,
life
in
himselfe
and
in
his
creature
.
It
cannot
be
shewed
,
that
euer
God
erected
any
good
or
excellent
thing
in
the
Church
or
Common
wealth
,
but
Satan
out
of
the
abundance
of
his
wickednes
,
did
one
way
or
other
seeke
(
euen
in
the
beginning
of
it
)
the
corruption
or
destruction
of
it
.
He
presently
destroyed
Gods
image
in
our
first
parents
,
presently
corrupted
Gods
worship
in
Cain
,
and
in
the
rest
of
the
posterity
of
the
Fathers
before
the
flood
,
till
all
flesh
had
corrupted
their
wayes
.
When
God
had
giuen
his
law
and
set
vp
his
pure
worship
,
he
presently
cast
his
people
downe
within
40.
dayes
before
the
calfe
,
and
after
before
other
idols
of
the
nations
,
which
was
their
destruction
.
So
soone
as
euer
Christ
was
called
to
his
office
,
he
must
either
cast
himselfe
downe
from
the
pinacle
,
or
cast
himselfe
downe
to
worship
Satan
,
as
we
shall
see
in
the
next
temptation
.
And
as
a
serpent
neuer
vents
any
thing
but
poyson
,
so
Satan
neuer
speakes
in
other
language
but
the
issue
and
effect
is
,
Cast
thy selfe
downe
.
From
this
corruption
of
his
nature
,
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wicked
one
:
and
he
that
can
fill
his
agents
with
wickednes
(
as
Elymas
was
called
the
child
of
the
deuill
,
Qu●
efficit
tale
,
illud
ipsum
est
magis
tale
.
because
he
was
full
of
subtilty
and
mischiefe
,
Act.
13.10
.
)
must
needs
be
full
himselfe
.
Seeing
then
Satans
whole
drift
is
to
cast
vs
downe
,
Yee
stand
by
grace
,
saith
the
Apostle
.
It
is
not
the
goodnes
of
nature
,
yea
if
it
were
cloathed
with
innocency
,
that
can
support
vs
,
no
if
it
were
Angelicall
:
It
is
the
grace
and
strength
of
our
inuincible
captaine
,
that
we
are
not
euery
moment
cast
downe
into
hell
,
seeing
there
wants
neither
skill
,
nor
malice
,
nor
diligence
in
our
aduersary
,
no
nor
aduantage
or
inclination
in
our selues
.
Let
vs
therefore
acknowledge
,
that
by
the
grace
of
God
we
are
that
we
are
,
and
say
with
the
Apostle
,
1.
Tim.
1.12
.
I
thanke
God
,
which
hath
made
mee
strong
.
Quest.
How
shall
I
doe
this
?
Answ.
By
obseruing
these
rules
.
1.
Take
heed
thou
suffer
him
not
to
lead
thee
to
a
pinacle
:
filled
with
the
Spirit
,
and
led
by
the
Spirit
,
gaue
him
leaue
to
set
him
on
the
pinacle
,
yet
must
not
thou
followe
him
thither
,
who
art
not
so
fenced
or
furnished
.
For
he
neuer
sets
any
on
a
pinacle
,
but
(
as
Christ
here
)
to
cast
him
downe
.
And
then
the
deuill
sets
a
man
on
the
pinacle
,
when
by
wicked
or
base
arts
,
a
man
riseth
to
wealth
,
or
honour
,
or
any
publike
place
in
the
Church
or
Common-wealth
:
he
will
willingly
lend
his
help
and
hand
,
thus
to
exalt
and
set
vp
men
,
but
as
the
hang-man
helps
the
theefe
vp
the
ladder
,
to
turne
him
off
with
a
breake-necke
.
Haman
was
aduanced
to
great
honour
;
but
was
it
not
to
his
greater
ruine
and
downefall
?
Did
not
●e
helpe
vp
Herod
by
pride
and
ambition
,
almost
aboue
the
pinacle
?
when
hee
spake
,
Oh
,
it
was
the
voice
of
God
,
and
not
of
a
man
.
But
was
it
not
to
cast
him
downe
lower
then
all
his
people
,
to
be
presently
eaten
with
lice
?
He
sends
vp
Nebuchadnezzar
to
the
pinacle
of
his
pallace
,
and
that
was
great
Babel
which
he
had
built
for
the
honour
(
not
of
God
,
but
)
of
his
Kingdome
;
and
by
the
might
(
not
of
God
,
but
)
of
his
owne
power
.
But
the
issue
was
to
be
cast
downe
among
beasts
,
and
not
a
fit
companion
for
Princes
or
his
people
,
till
he
knew
who
the
Lord
was
.
From
Princes
to
Counsellers
.
Achitophel
was
on
an
high
pinacle
,
when
his
counsell
was
accepted
as
an
oracle
of
God
:
but
the
end
was
,
that
when
it
was
despised
,
he
should
cast
himselfe
downe
,
and
hang
himselfe
.
From
them
to
their
inferiours
,
but
rich
and
great
.
Dauid
sawe
the
wicked
man
in
great
prosperitie
,
on
an
high
pinacle
,
strong
,
spreading
like
a
greene
bay
tree
:
but
suddenly
he
was
cast
downe
,
and
he
could
not
finde
where
he
had
beene
.
Psal.
37.35
.
The
like
of
the
rich
man
in
the
parable
,
Thou
foole
,
this
night
shall
they
fetch
thy
soule
,
&c.
From
these
to
great
Church-men
.
Iudas
was
set
in
the
Apostleship
,
Satan
finding
him
there
,
cast
him
downe
to
hell
,
hee
went
to
his
place
,
so
wofull
a
spectacle
as
beseemed
the
sonne
of
perdition
,
and
the
betrayer
and
murderer
of
the
iust
and
innocent
Sonne
of
God
.
How
many
examples
of
men
haue
we
,
who
out
of
pride
,
and
ambition
,
flattery
and
corruption
,
haue
aduanced
themselues
into
cheife
places
,
and
as
the
times
called
on
them
,
against
their
consciences
were
cast
downe
into
horrible
practises
against
the
Church
,
and
after
into
wofull
outward
misery
,
as
Cardinall
Poole
,
Gardiner
,
Bonner
,
and
the
like
.
Compare
their
liues
with
their
deaths
.
Others
raising
themselues
by
multiplying
,
chopping
,
and
engrossing
of
liuings
,
haue
been
cast
downe
from
their
gifts
,
their
reputation
,
their
profiting
of
the
Church
,
from
their
sobriety
and
ciuility
;
and
some
from
the
outward
wealth
they
so
lay
about
them
for
so
eagerly
,
and
died
beggers
.
Other
ordinary
men
are
raised
by
Satan
to
a
great
state
of
wealth
,
as
vsurers
,
oppressors
,
and
vniust
persons
,
pride
goeth
before
a
fall
.
Did
not
he
suggest
to
our
first
Parents
,
that
they
should
be
as
Gods
,
if
they
ate
the
forbidden
fruit
?
that
by
lifting
them
vp
in
their
own
conceit
,
he
might
cast
them
downe
from
their
happinesse
?
It
was
the
same
suggestion
,
which
he
would
here
fasten
vpon
the
Sonne
of
God
:
If
thou
wilt
here
cast
thy selfe
downe
,
all
Ierusalem
must
needes
confesse
thee
to
bee
the
true
and
vndoubted
Sonne
of
God
,
and
honour
thee
accordingly
.
Vse
the
meanes
to
be
stablished
in
grace
,
My
sonne
,
be
strong
in
the
grace
that
is
in
Christ
Iesus
.
Traine
thy selfe
to
humility
;
for
God
giues
grace
to
the
humble
,
and
euer
humbles
his
children
that
he
may
exalt
them
.
Waters
stand
in
vallies
,
not
in
mountaines
.
Ioseph
was
raised
out
of
prison
to
be
the
second
man
in
the
kingdom
.
Dauid
was
by
little
and
little
raised
,
from
a
shepheard
to
a
warriour
,
from
thence
to
a
Kings
sonne
,
from
thence
to
a
Kingdome
.
Mordecai
was
first
in
danger
of
his
life
,
and
in
great
distresse
,
and
afterward
his
head
was
lifted
vp
.
This
humility
,
1.
will
not
suffer
a
man
to
affect
pinnacles
,
as
seeing
their
danger
,
but
content
himselfe
in
a
meane
estate
,
which
is
safest
:
2.
it
will
make
a
man
reioyce
rather
in
Gods
humiliation
,
then
in
Satans
aduancing
;
the
former
tending
to
exaltation
,
the
latter
to
ruine
and
downefall
.
Thy selfe
]
Quest.
Why
doth
not
the
deuill
cast
Christ
downe
?
Did
hee
want
power
,
who
had
now
carried
and
set
him
on
that
dangerous
pinacle
,
or
did
he
want
will
to
throw
him
downe
?
Answ.
There
wanted
no
will
in
Satan
any
way
to
mischeife
our
Lord
,
to
which
purpose
he
strained
all
his
wits
in
these
temptations
:
but
,
1.
Hee
wanted
power
and
strength
,
being
bound
in
chaines
,
and
bridled
by
God
,
so
as
it
is
as
farre
as
he
can
now
goe
,
to
tempt
Christ
to
cast
downe
himselfe
.
His
commission
went
no
further
then
to
carie
his
holy
body
to
the
pinacle
,
and
there
set
it
.
2.
For
him
to
haue
cast
downe
Christ
,
and
Christ
to
be
a
meere
patient
,
had
not
furthered
him
a
whit
in
his
drift
and
scope
:
he
intended
to
bring
Christ
to
sinne
,
and
if
Christ
cannot
be
gained
to
be
an
agent
,
or
a
voluntarie
patient
,
he
cannot
sinne
.
Besides
,
he
specially
intendeth
to
bring
Christ
to
the
sinne
of
presumption
,
in
throwing
himselfe
downe
,
which
he
could
not
effect
by
his
casting
him
downe
,
vnlesse
himselfe
(
bearing
himselfe
vpon
his
Fathers
protection
)
can
be
brought
to
cast
himselfe
downe
.
3.
Although
afterward
Satan
had
power
by
his
instruments
to
put
our
Sauiour
Christ
to
death
,
yet
now
he
could
not
by
casting
him
downe
the
pinacles
doe
it
,
no
more
then
the
people
could
,
when
they
attempted
to
cast
him
downe
the
hill
:
for
his
houre
was
not
yet
come
,
he
had
not
yet
done
that
great
worke
,
which
he
came
into
the
world
to
doe
,
and
the
houre
for
the
power
of
darkenesse
was
not
yet
.
Hence
he
is
a
suiter
to
Christ
to
cast
downe
himselfe
.
Satan
can
tempt
and
perswade
vs
,
but
he
cannot
force
vs
to
sin
:
cast
downe
thy selfe
.
He
setteth
Christ
on
the
pinacle
,
he
cannot
throw
him
downe
,
but
perswades
him
to
throw
downe
himselfe
.
He
crammed
not
Eue
with
the
apple
,
nor
gaue
it
into
her
hand
,
but
perswaded
her
to
reach
and
eate
it
.
He
did
not
kill
Saul
himselfe
,
but
perswaded
him
to
cast
downe
himselfe
vpon
●is
owne
sword
.
He
did
not
put
the
halter
about
Iudas
his
necke
,
nor
was
his
hangman
,
but
was
of
his
counsell
,
and
made
his
owne
hands
his
owne
executioners
:
therefore
it
is
said
,
Act.
1.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
factus
praeceps
,
he
threwe
downe
himselfe
from
an
high
place
,
not
onely
of
his
office
,
but
from
off
the
tree
whereon
he
hanged
himselfe
.
1.
This
comes
to
passe
by
Gods
restraining
power
,
the
will
can
be
forced
,
is
to
speake
a
contradiction
,
To
vnderstand
this
better
,
we
must
know
,
that
there
be
only
two
wayes
to
mooue
,
change
,
or
bend
the
will
.
First
,
from
an
internall
agent
or
principle
,
and
this
is
twofold
:
1.
God
himselfe
the
author
of
all
naturall
faculties
,
in
whose
hand
the
heart
of
Kings
,
and
all
men
,
be
to
turne
as
he
pleaseth
,
as
the
riuers
.
2.
The
man
himselfe
to
whom
God
hath
committed
this
will
,
who
hath
power
to
dispose
it
to
this
or
that
obiect
:
as
Adam
in
innocency
had
freedome
in
things
diuine
and
humane
,
and
now
we
his
posteriry
in
the
latter
.
Secondly
,
by
externall
moouers
;
and
these
are
either
,
1.
the
naturall
obiect
of
the
will
,
which
is
some
good
so
apprehended
in
the
vnderstanding
,
and
strongly
vrged
vpon
the
will
;
or
2.
some
passions
,
lusts
,
affections
,
and
appetites
,
which
incline
the
will
this
way
or
that
.
Quest.
How
then
is
it
said
,
that
the
deuill
filled
Ananias
his
heart
to
lie
to
the
holy
Ghost
?
Act.
5.3
.
and
of
Iudas
,
that
the
deuill
entred
into
him
,
and
put
into
his
heart
to
betray
his
Lord
,
if
he
cannot
mooue
the
will
?
Answ.
It
is
not
denied
,
but
that
something
besides
God
,
can
mooue
the
will
:
but
the
question
is
,
of
the
manner
.
God
mooues
it
by
his
owne
and
absolute
power
,
euen
without
our selues
,
and
against
our selues
,
as
when
he
changeth
an
heart
of
stone
into
an
heart
of
flesh
.
But
other
without
vs
cannot
mooue
our
hearts
,
neither
by
any
proper
power
that
they
haue
ouer
them
,
nor
yet
without
our selues
first
gained
vnto
them
;
but
then
they
mooue
our
wills
,
when
they
can
either
make
vs
apprehend
and
vnderstand
some
obiect
,
or
mooue
passion
or
appetite
,
whereby
to
incline
our
wills
.
Thus
the
good
Angels
may
and
doe
propound
diuine
truth
and
good
vnto
our
vnderstanding
,
and
mooue
our
wills
to
embrace
it
and
chuse
it
,
but
not
alwaies
with
effect
,
because
the
power
is
not
in
them
,
but
in
our selues
.
A
good
Angell
admonished
Ioseph
in
a
dreame
,
by
which
his
will
was
bended
to
prouide
for
Christ
and
himselfe
.
Thus
also
the
deuills
and
wicked
Angells
mooue
the
will
,
by
working
vpon
the
phantasie
and
imagination
;
as
in
many
Melancholike
persons
to
hurt
themselues
and
others
:
sometimes
by
setting
good
colours
vpon
euill
,
so
that
the
vnderstanding
apprehending
euill
in
the
case
and
colour
of
good
,
may
bend
the
will
to
it
;
as
Peter
in
denying
his
Lord
,
thought
it
good
and
safe
for
the
present
:
sometimes
by
raising
vp
passions
,
and
working
in
them
;
as
Saul
in
a
passion
to
cast
his
speare
to
kill
his
good
sonne
Ionathan
,
a
barbarous
and
vnnaturall
fact
;
yet
the
deuill
gained
his
will
to
it
,
hauing
first
raised
a
cloud
of
dustie
passion
to
darken
his
vnderstanding
:
and
the
other
Saul
in
his
furie
and
hot
mood
to
waste
and
persecute
all
that
called
on
Christ
:
sometimes
by
stirring
vp
lust
and
concupiscence
;
as
Dauid
beeing
enflamed
with
lust
,
the
deuill
working
on
this
corruption
,
gained
his
will
to
those
foule
facts
,
which
aboue
all
blemished
him
.
As
for
the
examples
alleadged
,
thus
Peter
saith
,
that
Satan
filled
Ananiahs
heart
;
not
that
he
brought
any
new
wickednes
into
his
heart
,
but
,
that
which
he
found
he
stirred
vp
,
and
perswaded
his
will
to
play
that
dissembling
part
;
for
he
should
carrie
it
away
closely
and
cautelously
enough
.
And
thus
the
deuill
put
treason
into
the
heart
of
Iudas
:
he
knew
him
to
be
a
couetous
wretch
,
and
had
often
watched
him
how
he
was
deceitfull
in
the
administration
of
his
Masters
money
:
now
his
affection
beeing
troubled
,
and
stuft
with
couetousnesse
,
Satan
vseth
this
as
a
means
to
perswade
his
will
,
for
mony
to
attempt
this
foule
and
barbarous
treason
.
In
all
which
we
see
,
that
our
wills
are
not
vnder
the
power
of
the
deuil
,
who
deales
with
vs
as
wicked
men
,
who
when
they
perswade
any
euill
,
infuse
none
of
their
wickednes
into
vs
,
but
only
by
their
speach
stirre
vp
that
which
is
in
our selues
,
and
perswade
vs
thereunto
.
4.
It
is
not
enough
for
Satans
malice
and
cruelty
to
bring
mischeife
on
the
bodies
of
men
,
but
the
thing
he
aimes
at
is
,
5.
Satans
slinesse
and
vsuall
subtilty
in
his
temptations
,
Ye
shall
be
Gods
.
He
transformes
himselfe
into
an
Angell
of
light
,
and
ordinarily
deales
with
vs
as
with
Saul
,
who
,
when
he
saw
the
deuill
himselfe
,
hee
made
him
beleeue
he
saw
Samuel
Gods
worthie
Prophet
.
Thou
couldest
haue
no
power
ouer
mee
,
vnlesse
it
were
giuen
thee
from
aboue
;
so
Satan
can
haue
no
power
but
from
God
,
not
ouer
beasts
,
Matth.
8.31
.
not
ouer
wicked
men
:
Ahab
a
wicked
King
could
not
be
deceiued
,
nor
set
on
to
mooue
a
needlesse
warre
,
till
the
Lord
sealed
Satans
commission
,
1.
King
.
22.21
.
And
much
lesse
ouer
the
godly
,
as
we
see
in
Iob
,
till
God
said
,
All
that
he
hath
is
in
thine
hands
;
till
then
,
neither
he
nor
any
thing
he
had
was
in
Satans
power
.
Nay
,
not
an
haire
of
our
head
falls
to
the
ground
without
the
prouidence
of
our
heauenly
Father
.
And
another
sound
ground
of
comfort
is
,
that
as
he
cannot
hurt
vs
without
the
will
of
our
heauenly
Father
,
so
he
cannot
without
our
owne
wills
:
for
if
he
could
,
he
would
neuer
be
resisted
in
his
temptations
;
whereas
we
see
in
Ioseph
,
Iob
,
and
by
experience
in
our selues
,
that
some
hellish
temptations
are
by
grace
,
and
the
watch
ouer
our
hearts
,
repelled
and
resisted
.
Many
hauing
sinned
lay
the
blame
on
the
deuill
,
who
(
they
say
)
ought
them
a
spight
,
If
thou
doest
euill
,
sinne
lyeth
at
thy
doore
:
and
,
it
is
thy
sinne
,
not
the
deuills
.
Obiect
.
Oh
but
he
tempted
mee
.
Answ.
So
he
did
Christ
here
:
and
hadst
not
thou
cast
downe
thy selfe
,
he
could
not
haue
done
.
It
was
indeed
the
deuills
sinne
,
that
he
beguiled
the
woman
,
and
he
had
his
iudgement
for
it
:
But
it
was
her
sinne
that
she
was
beguiled
,
and
arraigned
,
and
iudged
by
God
for
it
.
It
is
the
theefes
sinne
to
steale
thy
mony
,
and
he
shall
be
hanged
for
it
:
but
if
thou
leauest
thy
mony
without
doores
,
and
neuer
lookest
after
it
,
it
is
thy
fault
and
follie
,
and
what
couldst
thou
looke
for
else
?
The
deuill
is
a
slie
theefe
and
robber
:
but
he
commits
not
his
robbery
as
other
theeues
and
Burglers
,
he
will
not
breake
open
the
doore
,
nor
draw
the
latch
;
but
,
where
he
findes
the
doore
open
,
and
an
house
prepared
and
swept
,
there
he
comes
and
makes
spoile
,
Luk.
11.25
.
And
if
a
man
know
a
ranke
theefe
,
were
he
not
worthy
to
be
robbed
that
will
open
his
doors
,
and
giue
him
entertainment
?
Oh
let
not
vs
extenuate
our
sinne
,
or
lay
the
blame
on
the
deuill
,
who
cannot
hurt
vs
without
our
owne
weapons
.
He
cannot
make
vs
sweare
,
or
curse
,
or
drinke
,
or
kill
,
or
breake
the
Sabbath
:
All
that
he
can
doe
is
,
to
stirre
vp
our
corruption
,
present
obiects
,
stirre
vp
passion
to
trouble
the
iudgement
,
and
perswade
or
sollicite
.
He
can
suggest
,
he
cannot
force
.
And
therefore
doe
as
Dauid
,
taking
all
the
blame
of
our
sinnes
vpon
our selues
:
when
the
deuill
stirred
him
vp
to
number
the
people
,
and
hee
came
to
see
his
follie
,
he
thought
not
his
sinne
lesse
,
because
Satan
mooued
him
,
but
said
,
I
haue
done
very
foolishly
:
Alasse
,
these
silly
sheep
what
haue
they
done
?
Take
heed
of
Satans
voice
,
which
is
euer
to
cast
thy selfe
down
:
Cast
thy selfe
downe
:
and
too
too
many
heare
and
yeeld
to
the
same
.
Some
cast
themselues
downe
,
by
casting
themselues
backe
from
God
and
his
truth
,
forsaking
the
right
way
.
Thus
euery
Apostate
hath
cast
himselfe
downe
,
and
hath
need
of
that
counsell
,
Remember
from
whence
thou
art
fallen
,
and
doe
thy
first
works
.
Others
cast
themselues
downe
by
falling
into
a
puddle
of
base
vncleannesse
,
as
couetousnesse
,
drunkennes
,
swearing
,
lying
,
&c.
vnbeseeming
the
place
,
name
,
and
honour
of
Christians
.
Were
it
not
too
too
base
a
deiecting
of
himselfe
,
if
a
Noble
man
should
sort
himselfe
to
lie
in
a
barne
among
beggars
;
or
any
man
to
lie
in
a
stie
among
swine
?
So
for
a
Christian
to
demeane
himselfe
like
a
worldling
,
or
Epicure
,
or
Atheist
,
is
as
great
a
debasement
.
Others
cast
themselues
downe
into
the
pit
of
despaire
,
when
any
sorrowe
or
trouble
extraordinarie
presseth
or
pincheth
them
.
If
God
cast
them
downe
a
little
,
they
cast
themselues
downe
immeasurably
,
as
Cain
,
Iudas
:
nay
,
Gods
seruants
thinke
sometimes
,
that
God
hath
forgotten
them
,
and
will
not
remember
seasonable
mercy
.
But
doe
thou
in
all
temptations
answer
Satan
thus
;
No
Satan
,
I
know
thou
canst
not
cast
me
downe
,
God
(
to
whom
the
honour
of
it
is
due
)
be
praised
for
it
;
and
I
will
not
cast
my selfe
downe
:
if
God
cast
me
downe
,
From
hence
.
]
So
Luke
addeth
:
that
is
,
from
the
battlement
,
which
God
had
straitly
enioyed
as
a
meanes
to
keep
men
from
falling
,
and
to
preuent
danger
.
Deut.
22.8
.
When
thou
buildest
a
new
house
,
thou
shalt
make
a
battlement
on
thy
roofe
,
that
thou
lay
not
blood
vpon
thy
house
,
if
any
man
fall
thence
.
And
this
was
the
manner
of
the
Iewes
buildings
,
to
build
their
houses
not
ridged
as
ours
,
but
with
a
flat
roofe
,
as
most
of
our
Churches
be
,
and
battlements
about
;
and
their
roofes
thus
made
,
serued
them
to
many
good
purposes
;
as
Iosh.
2.6
.
Rahab
brought
the
spies
vp
to
the
roofe
of
the
house
,
and
hid
them
with
the
stackes
of
flax
which
shee
had
spread
vpon
the
roofe
.
Act.
10.9
.
Peter
beeing
in
Ioppa
in
Simons
house
a
tanner
,
went
vp
vpon
the
house
to
pray
.
Of
this
kind
seemed
that
house
of
the
Philistims
,
which
Sampson
at
his
death
pulled
down
,
vpon
the
roofe
of
which
,
stood
3000
persons
to
behold
while
Sampson
was
mocked
.
1.
The
malice
of
Satan
is
such
,
Moses
,
this
people
haue
sinned
a
great
sinne
.
It
was
great
,
1.
in
the
kinde
,
idolatry
.
2.
in
the
manner
,
beeing
against
such
meanes
:
it
was
not
many
dayes
before
that
,
that
Moses
had
receiued
the
ten
commaundement●
,
which
themselues
heard
deliuered
in
such
thunder
,
lightning
,
and
terrible
voice
,
as
made
them
professe
what
euer
the
Lord
should
commaund
them
by
Moses
,
they
would
doe
:
and
besides
,
the
ten
commaundements
thus
vttred
and
deliuered
,
Exod.
20.
in
the
22.
verse
a
speciall
addition
was
annexed
,
Ye
shall
make
you
no
Gods
,
of
siluer
or
gold
,
&c.
They
had
immediately
before
receiued
an
extraordinary
food
by
Manna
,
which
then
they
enioyed
:
Moses
was
in
the
mount
with
God
,
to
receiue
more
laws
for
their
good
:
Aaron
was
with
them
to
aduise
them
.
But
against
all
these
and
many
more
meanes
,
they
worshippe
a
calfe
,
and
so
highly
prouoke
God
,
as
after
a
great
slaughter
of
men
,
3000.
in
number
,
Moses
hardly
obtained
pardon
for
the
residue
.
Dauids
sinne
was
so
much
the
more
heinous
,
in
that
he
had
many
wiues
of
his
owne
,
As
sure
as
the
Lord
liues
,
he
shall
die
that
hath
done
this
:
and
Nathan
said
,
Thou
art
the
man
,
&c.
And
this
sinne
so
prouoked
the
Lord
,
that
the
sword
neuer
departed
from
his
house
,
and
his
repentance
could
not
cut
off
that
part
of
the
sentence
,
but
his
owne
sonne
Absalom
must
defile
his
fathers
wiues
,
in
the
sight
of
all
Israel
.
Hence
it
was
also
,
that
our
Lord
answering
Pilate
,
aggrauated
the
sinne
of
Iudas
,
Ioh.
19.11
.
Hee
that
deliuered
me
vnto
thee
,
hath
the
greater
sinne
:
he
knewe
he
deliuered
an
innocent
to
death
,
hee
was
warned
,
he
was
a
friend
and
familiar
,
his
sinne
was
a
great
sinne
,
and
so
great
as
God
tooke
him
in
hand
,
and
laid
the
burden
of
it
presently
vpon
his
soule
,
and
he
found
no
ease
but
in
hanging
himselfe
.
What
could
I
doe
more
to
my
vineyard
which
I
haue
not
done
?
Yee
haue
despised
all
my
counsell
,
and
set
my
correction
at
nought
,
therefore
will
I
laugh
in
your
destruction
.
This
doctrine
is
of
great
vse
through
the
whole
life
.
1.
If
where
more
meanes
be
to
hinder
sinne
,
I
haue
written
to
them
the
great
things
of
my
lawe
,
but
they
haue
counted
it
a
vaine
thing
?
The
meanes
that
we
haue
,
doe
set
our
sinnes
in
a
farre
higher
degree
then
were
the
sinnes
of
our
fathers
.
Theirs
were
in
the
night
,
ours
in
the
day
;
theirs
were
ignorances
in
comparison
,
ours
are
presumptions
,
of
knowledge
and
set
purpose
:
theirs
were
errors
and
sinnes
,
ours
are
rebellions
and
obstinacie
:
they
could
scarce
doe
any
other
,
we
will
not
:
their
ignorance
inuincible
,
ous
affected
.
And
as
our
means
be
greater
,
so
our
iudgement
and
account
shall
be
straighter
:
for
,
to
whom
God
giues
more
,
of
them
he
requires
more
,
Luk.
12.48
.
2.
Content
we
not
our selues
,
that
we
haue
staires
or
meanes
;
I
tell
you
,
I
knowe
not
whence
you
are
:
depart
from
me
ye
workers
of
iniquity
.
The
Iewes
had
the
ministery
of
Iohn
,
of
Christ
and
his
disciples
,
the
Gospel
of
the
kingdome
preached
,
which
was
as
Iaacobs
ladder
,
to
rise
vp
by
the
staires
and
staues
of
it
vnto
heauen
:
but
for
all
this
,
because
they
walked
not
worthy
of
these
meanes
,
Christ
tels
them
plainely
to
their
faces
,
that
Publicans
and
harlots
should
goe
into
heauen
before
them
.
And
the
same
shall
be
said
of
euery
formall
Christian
,
contenting
himselfe
with
an
outward
shew
of
goodnes
,
and
not
answerable
to
the
meanes
he
hath
,
without
any
inward
,
or
constant
change
by
them
.
3.
Let
vs
beware
of
Satans
wyle
,
neither
to
neglect
means
,
nor
yet
to
sinne
against
them
.
suffer
the
word
of
exhortation
gladly
,
let
the
word
rule
thee
,
sinne
not
against
the
word
by
which
thou
art
to
be
iudged
.
2.
let
the
rod
open
the
eare
that
was
sealed
,
and
correction
be
thy
instruction
:
it
is
a
note
of
blessednesse
to
be
chastened
,
and
taught
in
Gods
law
.
The
Lord
is
glad
to
adde
this
meanes
to
let
in
the
former
;
and
if
men
still
fall
backe
more
and
more
,
the
Lord
casts
such
persons
off
.
So
when
he
inwardly
vseth
either
checks
of
conscience
,
or
else
the
motions
of
his
Spirit
,
sinne
not
against
them
:
for
,
1.
the
voice
of
thy
conscience
must
thou
heare
one
day
,
therefore
suffer
it
not
to
goe
on
in
accusing
thee
,
but
still
it
by
casting
out
the
core
of
sinne
,
that
makes
it
so
restlesse
and
painfull
.
2.
quench
not
the
motions
of
Gods
spirit
:
for
this
grieues
him
,
and
makes
him
goe
away
in
displeasure
,
and
then
all
thy
sound
comfort
is
gone
with
him
.
II.
In
temporall
things
,
sinne
not
against
the
meanes
.
He
must
eate
that
must
liue
,
he
must
worke
that
will
eate
,
sow
to
reape
;
he
that
would
auoid
a
strange
woman
,
must
loue
his
owne
wife
;
all
the
souldiers
and
people
in
the
shippe
must
come
safe
to
land
,
but
then
must
they
not
cast
them
into
the
sea
,
but
abide
in
the
shippe
.
Isa.
37.33
.
the
Prophet
in
the
Lords
name
tells
Hezekiah
,
that
Senacherib
shall
not
enter
into
the
city
;
but
if
hereupon
Hezekiah
,
should
haue
bid
them
set
the
gates
open
,
would
not
the
Prophet
haue
told
him
he
had
betrayed
the
city
?
For
a
rich
man
to
bee
an
vsurer
,
or
an
oppressor
,
is
a
greater
sinne
then
it
is
taken
for
,
because
it
is
against
the
meanes
:
yet
who
are
vsurers
else
?
who
oppressors
else
?
who
grinde
the
faces
of
the
poore
?
who
detaine
the
wages
of
poore
seruants
,
but
they
?
For
a
man
to
breake
the
Sabbath
for
gaine
is
a
great
sinne
,
as
appeareth
in
the
poore
man
that
went
out
to
gather
stickes
:
but
how
great
then
is
it
in
rich
men
who
need
not
,
hauing
much
meanes
beyond
the
present
necessitie
?
and
yet
they
,
or
their
seruants
and
workemen
,
must
bee
gathering
stickes
to
burne
themselues
withall
in
hell
.
Who
sees
not
the
malice
of
the
deuill
here
,
who
will
haue
the
Lords
day
worldly
and
wickedly
spent
,
wherein
God
hath
set
vp
the
speciall
meanes
to
draw
men
from
it
?
For
it
is
written
,
]
HAuing
spoken
both
of
the
ground
of
this
assault
,
and
also
of
the
scope
and
matter
of
it
,
we
come
to
the
third
consideration
in
it
,
namely
,
The
enforcing
or
vrging
of
it
by
a
testimony
of
Scripture
.
Satan
had
perswaded
the
Sonne
of
God
to
a
most
foolish
practise
:
would
any
mad
man
or
foole
cast
himselfe
downe
from
an
high
place
,
and
pash
himselfe
all
to
peeces
at
any
mans
perswasions
;
and
cannot
now
the
Sonne
of
God
,
the
wisedome
of
his
Father
,
discerne
danger
in
this
motion
?
Satan
is
too
blacke
here
,
and
laies
his
snare
in
vaine
before
the
eye
of
that
which
hath
wing
.
But
to
hide
his
blacknes
,
he
drawes
a
faire
gloue
ouer
a
foule
hand
,
and
assayes
to
make
the
case
without
all
danger
or
absurdity
:
he
hath
that
to
say
,
which
the
Sonne
of
God
cannot
refuse
:
he
hath
Scripture
to
perswade
him
;
for
no
reason
is
comparable
to
this
,
to
assure
the
Sonne
of
God
,
who
must
heare
the
word
of
his
Father
,
that
there
is
neither
danger
,
nor
vnreasonablenesse
in
this
motion
;
nay
,
there
is
much
good
in
it
:
1.
he
shall
shew
himselfe
to
be
the
Sonne
of
God
:
2.
he
shall
shew
his
affiance
in
his
Fathers
word
,
which
hath
fully
assured
him
of
his
Fathers
protection
:
as
if
he
should
say
,
Thou
beeing
the
Sonne
of
God
,
mayest
without
danger
cast
thy selfe
downe
hence
;
but
doe
not
take
it
on
my
word
,
which
perhaps
thou
mayest
suspect
,
but
take
it
on
thy
Fathers
word
:
If
that
hath
any
truth
in
it
,
there
is
no
danger
in
my
motion
:
And
because
thou
shalt
not
thinke
that
I
speake
without
booke
,
it
is
written
in
thy
Fathers
booke
;
If
I
had
a
Psalter
here
I
could
shew
it
thee
,
that
he
hath
giuen
his
Angells
charge
ouer
thee
to
keep
thee
,
that
thou
dash
not
thy
foot
against
a
stone
:
and
though
thou
cast
thy selfe
downe
,
they
shall
beare
thee
vp
,
and
saue
the
harmelesse
.
And
if
they
should
faile
of
their
duty
,
thou
beeing
the
Sonne
of
God
,
canst
sustaine
thy selfe
by
thine
owne
proper
power
and
vertue
.
Here
consider
two
things
,
1.
the
generall
consideration
of
the
allegation
,
It
is
written
.
2.
the
speciall
matter
of
it
,
He
will
giue
his
Angells
charge
ouer
thee
,
&c.
Hath
God
indeed
said
ye
shall
not
die
?
In
the
deluding
of
Saul
,
he
tooke
the
help
of
Samuels
prophesie
,
1.
Sam.
28.17
.
The
Lord
hath
done
euen
as
he
spake
by
mine
hand
.
So
his
instruments
the
false
Prophets
pretend
the
word
of
the
Lord
,
as
Hanani
,
Ier.
28.2
.
Quest.
How
doth
Satan
alleadge
Scripture
?
Answ.
Hee
is
Gods
ape
;
and
as
God
,
alleadgeth
Scripture
three
wayes
:
1.
by
his
Spirit
and
inward
motion
,
as
to
Abimelech
in
a
dreame
,
Gen.
20.3
.
2.
by
his
Ministers
and
seruants
,
Angels
or
men
.
3.
by
his
owne
liuely
voice
,
as
to
Adam
:
So
can
Satan
,
1.
by
suggestion
.
2.
by
his
Ministers
,
who
transforme
themselues
as
if
they
were
the
Ministers
and
Apostles
of
Christ
.
2.
Cor.
11.13.14.15
.
not
onely
deliuering
the
word
,
but
also
truely
.
3.
by
voice
in
some
assumed
body
,
as
vndoubtedly
he
did
to
the
first
Adam
,
and
here
to
the
second
.
Seeing
then
this
wicked
spirit
can
and
doth
alleadge
Scripture
against
vs
,
whether
they
be
of
God
or
no
,
1.
Ioh.
4.1
.
not
to
beleeue
euery
one
that
can
alleadge
Scripture
;
for
so
we
might
beleeue
the
deuill
himselfe
.
1.
Thess.
5.22
.
our
commaundement
is
to
prooue
all
things
,
and
hold
onely
that
which
is
good
.
Our
president
is
in
Act.
17.11
.
the
Bereans
,
when
they
heard
the
Apostles
,
searched
whether
the
things
spoken
were
so
.
We
take
no
coine
without
due
tryall
.
Quest.
How
shall
I
trie
the
spirit
that
brings
a
sentence
of
Scripture
?
Answ.
1.
By
diligent
study
and
reading
of
Scripture
,
diligently
searching
out
the
truth
:
for
the
determination
of
euery
truth
must
be
by
Scripture
:
Let
vs
not
be
carried
about
as
children
with
euery
winde
of
doctrine
:
how
should
we
doe
other
?
but
follow
the
truth
in
loue
.
Examine
the
places
,
circumstances
,
antecedents
,
and
consequents
,
conferre
with
other
Scriptures
;
to
all
which
it
must
agree
.
2.
Follow
and
frequent
the
ministery
,
as
not
content
with
the
knowledge
of
the
Scriptures
without
the
true
vnderstanding
of
them
:
senses
exercised
in
the
word
.
3.
Adde
hereunto
prayer
,
which
procureth
the
Spirit
to
lead
vs
into
all
necessary
truth
.
Dauid
neuer
ceased
to
pray
to
be
taught
,
as
we
may
see
through
the
whole
119.
Psalme
.
4.
Consider
the
end
&
scope
of
the
Scripture
alleadged
.
If
it
lead
thee
into
an
action
condemned
by
the
law
of
nature
,
or
against
other
direct
Scriptures
,
or
principles
of
religion
,
it
is
of
the
deuill
the
father
of
lies
:
for
Gods
Spirit
neuer
alleadgeth
Scripture
but
to
lead
vs
into
the
knowledge
and
practise
of
some
truth
.
This
is
Moses
his
rule
,
Deut.
13.1
.
If
a
false
Prophet
rise
vp
,
see
what
he
aimeth
at
:
if
it
be
to
draw
thee
from
the
Lord
,
his
worship
,
or
word
,
take
heed
of
him
:
so
if
Satan
by
any
instrument
of
his
shall
bring
the
word
,
and
pretend
great
zeale
,
if
the
end
be
to
draw
thee
to
superstition
,
idolatry
,
or
Popery
,
beware
of
him
,
his
scope
discouers
him
.
If
a
doctrine
or
Scripture
be
alleadged
to
nourish
any
fleshly
delight
,
or
to
hold
men
in
sinne
,
though
the
words
be
Gods
,
the
allegation
is
the
deuills
:
as
,
At
what
time
soeuer
a
sinner
repenteth
,
&c.
and
the
theefe
was
saued
at
the
last
houre
;
and
therefore
,
if
thou
canst
say
two
or
three
good
words
at
thy
death
,
all
shall
be
well
:
here
is
the
deuill
,
saying
It
is
written
:
for
all
Scripture
truely
cited
by
Gods
Spirit
aimes
at
mortification
,
and
the
furtherance
of
repentance
.
If
a
Scripture
be
alleadged
and
vrged
to
threaten
and
discourage
such
as
feare
God
,
and
shew
forwardnes
in
good
wayes
,
or
to
animate
the
sinner
,
promising
him
peace
and
life
,
it
is
Satans
allegation
:
for
if
Gods
spirit
alleadge
Scripture
,
that
word
is
good
and
comfortable
to
him
that
walkes
vprightly
,
and
the
threats
of
the
law
are
fit
prouision
for
impenitent
persons
.
This
teacheth
vs
not
to
content
our selues
to
know
the
Scripture
,
take
the
w●rd
into
their
mouth
,
and
hate
to
be
reformed
,
Psal.
50.16.17
.
But
let
vs
take
heed
we
come
not
behinde
the
deuill
himselfe
,
while
we
thus
highly
conceit
our selues
:
2.
Many
read
the
Scripture
,
but
as
Satan
,
not
to
informe
or
reforme
themselues
,
nor
to
make
themselues
better
,
but
both
themselues
and
others
farre
worse
,
as
not
onely
heretikes
and
learned
Papists
,
who
bend
all
their
knowledge
to
suppresse
and
hide
the
truth
,
but
all
such
as
by
the
Scripture
seeke
to
maintaine
their
owne
errors
and
sinnes
,
which
they
will
not
part
with
:
And
these
are
no
better
then
the
deuill
.
3.
Others
will
reade
Scripture
,
and
heare
,
and
know
it
,
but
without
all
speciall
application
and
grace
in
the
heart
,
wherein
they
should
differ
from
the
deuill
and
wicked
men
,
who
know
the
word
,
but
affect
it
not
,
doe
it
not
,
nay
,
cannot
abide
the
speciall
application
of
it
to
do
them
good
:
and
this
doth
nothing
but
increase
sinne
and
iudgement
:
sinne
]
Iam.
4.17
.
to
him
that
knoweth
to
doe
well
,
and
doth
it
not
,
it
is
sinne
,
a
great
sinne
,
without
excuse
or
cloake
:
Ioh.
15.22
.
iudgement
]
for
such
shall
be
beaten
with
many
stripes
.
4.
Others
bragge
of
their
knowledge
;
they
read
the
Bible
,
at
least
Dauids
Psalmes
,
and
they
know
as
much
as
any
Preacher
can
tell
them
.
But
stay
,
the
deuill
reades
the
Psalter
as
well
as
thou
,
and
can
quote
Dauids
Psalmes
more
readily
then
thou
,
he
can
read
the
Bible
,
he
knowes
as
much
,
yea
more
then
any
Preacher
can
tell
him
:
what
sayest
thou
more
of
thy selfe
,
then
the
deuill
can
do
of
himselfe
,
and
more
truely
?
And
what
hast
thou
gained
by
all
this
challenge
,
but
thine
owne
conuiction
of
great
sinne
,
without
excuse
,
but
not
without
witnesse
?
Is
not
thy
owne
mouth
thy
iudge
,
who
professest
so
much
knowledge
,
and
so
little
grace
,
loue
,
practise
?
To
sinne
wilfully
and
presumptuously
,
against
the
light
,
is
an
extraordinarie
conformity
with
Satan
.
Rules
of
reading
,
and
hearing
the
word
religiously
.
1.
Consider
the
excellencie
of
the
word
aboue
all
precious
things
,
and
how
dangerous
it
is
to
take
Gods
name
in
vaine
;
which
is
then
,
when
the
word
is
frustrate
of
his
right
end
.
2.
They
are
called
holy
Scriptures
,
word
of
faith
:
the
rule
of
life
,
we
must
submit
our
whole
man
to
the
obedience
&
practise
of
it
,
with
all
sinceritie
and
constancie
.
Hereby
we
shall
goe
beyond
the
knowledge
of
the
word
in
deuills
and
vngodly
men
.
NOW
for
the
place
it selfe
,
we
must
consider
it
two
wayes
;
1.
As
abused
by
Satan
in
his
allegation
.
2.
As
we
find
it
holily
set
downe
by
the
Spirit
of
God
.
In
Satans
abuse
of
this
Scripture
,
we
may
see
many
particulars
:
1.
He
wrongs
the
words
of
God
,
when
he
vrgeth
them
spoyled
of
the
right
sense
of
the
holy
Ghost
.
2.
He
peruerteth
the
right
order
of
Gods
spirit
in
his
allegation
:
for
whereas
Gods
spirit
first
suggests
the
word
,
and
then
frames
the
heart
to
obedience
of
it
(
for
the
propertie
of
the
sheepe
of
Christ
is
,
first
to
heare
the
voice
,
and
then
to
follow
,
Ioh.
10.27
.
)
Satan
first
will
haue
men
to
conceiue
opinions
,
or
attempt
practises
pleasing
to
him
and
themselues
,
and
then
afterwards
seeke
out
some
Scripture
to
iustifie
them
.
Thus
Iohanan
and
the
captaines
were
resolued
to
goe
into
Egypt
▪
but
sent
for
Ieremy
to
see
if
they
might
haue
the
word
of
God
to
goe
with
them
,
Ier.
42.3
.
compared
with
verse
20.3
.
He
wrests
the
right
end
:
for
whereas
all
Scripture
is
written
that
wee
might
not
sinne
,
1.
Ioh.
2.1
.
he
abuseth
this
part
of
it
to
draw
Christ
to
sinne
▪
●nd
whereas
all
the
precious
promises
of
God
▪
should
hold
vs
in
the
awe
and
feare
of
God
,
this
promise
must
occasion
Christ
to
pr●sume
vpon
an
vnlawfull
action
.
4.
He
willingly
mistakes
the
persons
:
for
whereas
that
Psalme
,
and
the
great
promises
of
it
,
hold
true
in
Christ
our
Head
,
yet
notwithstanding
it
w●s
principally
written
for
the
godly
members
of
Christ
,
and
the
adopted
sonnes
of
God
:
neither
can
euery
thing
in
that
Psalme
be
so
fitly
referred
to
Christ
in
himselfe
,
as
in
his
afflicted
members
.
Besides
that
,
the
Angels
minister
otherwise
to
Christ
himselfe
,
then
to
his
members
:
Christ
by
his
owne
power
bea●es
vp
himselfe
,
and
Angels
,
and
all
things
,
Hebr.
1.3
.
5.
He
falsifies
the
text
,
by
adding
partly
to
the
words
,
partly
to
the
sense
.
To
the
words
,
he
addes
,
least
at
any
time
,
which
addes
no
small
strength
to
the
temptation
,
including
euen
that
time
wherein
he
should
bee
iumping
betweene
the
pinacle
and
the
pauement
.
To
the
sense
,
thrusting
his
dart
into
the
sense
of
the
place
,
as
if
that
place
said
so
much
in
effect
to
him
,
Cast
thy selfe
downe
▪
which
Chrysostome
hath
well
obserued
,
Cast
thy selfe
d●wne
,
was
not
written
,
but
was
the
poyson
of
the
serpent
,
cunningly
mingled
with
the
sweet
comfort
of
the
Scripture
.
6.
He
puts
out
and
conceales
that
which
most
makes
for
Christ
,
and
against
himselfe
,
namely
,
those
words
[
in
all
thy
waies
,
]
which
most
warreth
against
this
headlong
casting
downe
of
himselfe
:
for
it
is
not
the
way
of
a
man
to
cast
himselfe
from
such
an
height
,
but
to
seeke
the
staires
,
o●
the
ordinarie
way
.
And
these
words
were
not
vnawares
omitted
,
but
maliciously
and
purposely
:
for
if
Christ
shall
heare
him
speake
of
his
wayes
,
and
consider
that
this
casting
downe
of
himselfe
pertained
not
to
his
way
,
one
peice
of
his
owne
argument
had
ouerthrowne
the
whole
.
7.
In
th●
allegation
he
commits
the
fallacie
of
diuision
,
intending
Christs
ouerthrow
,
by
disioyning
the
things
which
God
hath
coupled
together
:
for
whereas
the
words
of
that
text
in
the
right
sense
,
consists
of
two
parts
,
namely
,
1.
a
promise
of
protection
,
and
preseruation
:
2.
the
condition
of
keeping
a
mans
selfe
in
his
wayes
,
8.
From
euery
part
and
word
of
a
most
excellent
text
,
he
can
vrge
his
most
hellish
temptation
,
and
make
all
faire
weather
when
he
intends
nothing
lesse
:
as
if
he
should
say
;
If
thou
be
the
Sonne
of
God
,
cast
downe
thy selfe
,
I
do
assure
thee
,
nay
,
the
written
word
assures
thee
of
protection
and
safety
:
for
in
such
a
Psalme
,
namely
,
the
91.
verse
11.
thou
hast
the
word
of
thy
Fathers
promise
:
yea
,
in
one
promise
,
a
number
of
promises
:
for
,
1.
If
thou
wilt
knowe
the
parties
that
shall
support
thee
,
they
bee
Angels
,
creatures
swift
,
mighty
and
powerfull
.
2.
If
thou
doubtest
of
their
will
,
they
must
doe
it
,
they
can
neither
will
nor
chuse
,
it
is
their
charge
,
they
are
commaunded
so
to
doe
.
3.
If
thou
aske
the
manner
how
,
they
must
beare
thee
vp
,
that
if
thou
wouldst
thou
canst
not
fall
.
4.
If
thou
doubtest
of
their
chearefulnesse
,
or
willingnes
,
or
diligence
,
there
is
no
feare
;
for
they
must
doe
it
as
mothers
or
nourses
(
as
the
word
signifies
)
who
out
of
their
tender
loue
beare
,
and
carie
,
or
lead
the
infant
with
great
watch
and
circumspection
,
that
it
fall
not
,
and
so
come
to
hurt
.
5.
If
thou
thinkest
there
is
any
limitation
of
their
commission
,
there
is
none
;
for
they
must
beare
thee
vp
at
all
times
.
6.
To
take
away
all
suspition
of
feare
from
thee
,
they
must
saue
thee
not
onely
from
great
danger
,
as
breaking
thy
bones
or
necke
,
but
from
the
least
danger
,
thy
foote
,
the
lowest
and
basest
part
shall
not
stumble
or
be
hurt
,
much
lesse
thy
head
,
thy selfe
.
Thus
subtilly
intending
to
hold
with
the
hound
,
and
run
with
the
hare
,
Satan
hath
prickt
out
a
place
which
seemeth
forcible
enough
to
perswade
any
reasonable
man
to
his
purpose
.
Hence
note
,
that
Hath
God
indeed
said
,
ye
shall
not
eate
of
euery
tree
of
the
garden
?
It
were
strange
and
maruellous
he
should
say
so
,
seeing
he
knows
it
would
better
your
estate
.
In
this
his
first
temptation
,
of
all
other
he
chuseth
to
make
Gods
word
a
meanes
of
their
and
our
ouerthrow
,
thinking
it
not
an
easie
thing
to
destroy
Gods
image
in
the
soule
,
vnlesse
he
could
first
destroy
the
word
of
God
out
of
their
heart
.
1.
Sam.
28.15
.
when
the
deuill
would
delude
Saul
,
●nd
hasten
his
death
,
he
layes
the
ground
of
it
in
Gods
word
,
and
taking
on
him
the
person
of
Samuel
saith
,
The
Lord
hath
done
euen
as
he
spake
by
my
hand
;
abusing
&
alleadging
that
Scripture
in
1.
Sam.
15.28
.
The
Lord
will
rent
the
Kingdome
from
thee
this
day
,
and
hath
giuen
it
to
thy
neighbour
,
who
is
better
then
thou
.
Mar.
1.23
.
the
deuill
comes
to
Christ
,
and
tells
him
he
knowes
him
well
enough
,
Thou
art
Iesus
of
Nazareth
,
euen
that
holy
One
of
God
,
that
holy
One
that
was
promised
,
figured
,
and
expected
,
euen
that
Redeemer
and
holy
One
of
Israel
,
Isa.
41.14
.
euen
that
holy
One
foretold
by
the
Angell
,
Luk.
1.35
.
And
all
this
was
by
Scripture
,
to
ouerthrow
both
Christ
himselfe
,
and
the
faith
of
beleeuers
,
as
though
there
were
some
secret
compact
and
familiarity
betweene
him
and
them
:
and
perhaps
hence
arose
that
speach
,
By
Beelzebub
he
casteth
out
deuills
.
word
of
saluation
:
now
Satan
would
herein
crosse
the
Lord
,
in
peruerting
the
word
to
mens
condemnation
.
The
Scripture
is
in
the
Church
as
a
law
to
the
Common-wealth
,
to
containe
men
in
the
compasse
of
faith
and
godly
life
;
whence
it
is
called
Statutes
,
and
precepts
,
and
iudgements
.
But
Satan
seekes
to
enforce
it
as
a
law
to
thrust
men
from
faith
and
obedience
.
The
Scripture
is
a
word
of
truth
,
of
holines
,
of
wisedome
,
euery
way
resembling
God
the
author
:
Satan
therefore
,
beeing
the
greatest
enemie
to
Gods
image
,
is
the
greatest
enemie
to
the
Scriptures
,
and
desireth
to
peruert
them
,
by
establishing
by
them
errours
,
heresies
,
false
doctrines
,
wicked
and
foolish
opinions
and
practises
.
3.
His
subtilty
and
pollicie
is
not
inferiour
to
his
malice
:
for
,
4.
Satan
must
doe
thus
,
if
he
will
preuaile
against
Christ
,
Of
all
temp●●tions
beware
most
of
them
which
come
armed
with
Scripture
:
I.
In
matters
of
doctrine
.
1.
For
the
establishing
of
the
Headship
of
the
Church
in
the
Pope
,
the
ordinary
Papists
haue
found
a
Scripture
in
Ioh.
21.16
.
where
Christ
saith
,
Feed
my
sheep
.
I
answer
:
first
,
that
place
speakes
not
of
any
headship
or
spirituall
gouernment
,
but
of
fee●ing
by
the
word
and
Sacraments
,
which
the
Pope
neuer
doth
:
secondly
,
it
is
a
commaundement
not
giuen
to
Peter
alone
,
but
to
all
the
Apostles
,
who
were
equally
Apostles
with
him
,
but
applied
to
Peter
specially
,
not
to
note
any
Primacie
,
but
secretly
to
checke
him
for
his
threefold
deniall
,
whereby
he
made
himselfe
vnworthy
to
be
a
Disciple
.
Obiect
.
But
Peter
saith
he
hath
two
swords
,
and
therefore
the
Pope
hath
both
spirituall
and
temporall
iurisdiction
.
Sol.
This
is
a
place
of
Satans
alleadging
,
when
that
which
is
spoken
literally
,
is
wrested
into
a
figuratiue
sense
.
And
where
Peter
is
commaunded
(
Act.
10.13
.
)
to
kill
,
and
eat●
,
the
Pope
may
kill
,
and
slay
,
and
eate
vp
whom
he
will
or
can
,
Prince
with
people
.
But
this
is
a
place
literally
to
be
taken
,
and
one
part
of
the
argument
▪
hangs
with
another
as
the
dreame
of
a
sicke
man
:
for
the
Pope
,
if
he
be
Peters
successor
,
must
feed
the
sheep
,
not
feed
on
them
.
But
Bellarmine
,
who
would
make
the
world
beleeue
his
wit
is
thinner
,
hath
deuised
a
farre
more
sufficient
place
:
1.
Pet.
2.6
.
Behold
,
I
put
in
Sion
a
chiefe
corner
stone
,
elect
and
precious
;
that
is
,
the
Pope
:
In
his
preface
to
the
controuersie
,
De
Rom.
Pontif.
and
lib.
4.
cap.
5.
But
what
may
we
thinke
to
reape
from
him
,
that
dares
beginne
his
controuersie
with
so
high
a
blasphemy
?
and
least
we
should
thinke
it
fell
inconsiderately
from
him
,
he
takes
it
vp
againe
.
For
doth
not
both
Paul
and
Peter
teach
,
that
this
stone
can
be
meant
of
none
but
of
Christ
,
doth
not
both
of
them
adde
,
He
that
beleeueth
in
him
,
shall
not
bee
ashamed
?
must
we
now
beleeue
in
the
Pope
?
And
who
is
this
liuing
stone
that
giues
life
to
all
that
are
built
vpon
him
,
besides
Christ
himselfe
?
None
can
arrogate
it
to
himselfe
,
or
attribute
it
to
another
without
high
blasphemie
.
Therefore
I
conclude
this
point
,
boldly
affirming
that
the
deuill
could
not
more
impiously
abuse
this
place
,
then
hath
blasphemous
Bellarmine
.
2.
For
the
point
of
iustification
by
workes
,
is
alleadged
that
place
of
Iames
,
2.21
.
wherein
they
adde
vnto
the
text
,
1.
a
false
glosse
,
by
workes
of
the
law
.
2.
a
false
distinction
,
saying
that
they
iustifie
as
causes
;
whereas
we
graunt
,
that
as
effects
they
iustifie
,
that
is
,
declare
a
man
to
be
iustified
:
so
did
Abrahams
workes
declare
him
to
be
iust
:
and
this
is
not
the
iustification
of
the
person
,
which
is
onely
by
faith
,
but
of
the
faith
of
the
person
,
which
is
manifestly
dead
without
them
.
3.
In
that
great
sacramentary
controuersie
they
alleadge
,
This
is
my
body
:
wherein
Satan
hath
taught
them
to
abuse
Scripture
,
in
taking
that
literally
which
is
figuratiuely
spoken
,
as
often
to
writhe
that
●nto
a
figure
which
is
spoken
literally
:
and
whereas
they
exclaime
against
vs
for
denying
the
words
of
Christ
,
as
heretikes
,
we
are
far
from
denying
Christs
word●
,
but
disclaime
their
false
meaning
,
which
destroyes
the
Scripture
,
seeing
Scripture
stands
not
in
words
,
but
in
sense
.
4.
To
establish
the
false
doctrine
of
free-will
,
they
furnish
themselues
with
that
place
in
Ier.
17.7
.
Blessed
is
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
But
what
doe
they
else
but
imitate
the
deuill
,
in
cutting
off
that
part
of
the
text
which
makes
against
them
?
for
in
the
next
verse
it
followeth
,
The
heart
of
man
is
deceitfull
aboue
all
things
,
who
can
know
it
?
shewing
,
that
man
in
himselfe
is
vtterly
destitute
of
all
grace
.
5.
For
the
Iesuiticall
tricke
of
equiuocation
,
or
mentall
reseruation
,
they
haue
Scripture
and
Example
:
Ioh.
1.21
.
they
asked
Iohn
if
he
were
a
Prophet
,
he
said
,
No
,
whereas
he
was
one
:
for
Zachary
called
him
the
Prophet
of
the
Highest
,
and
Christ
said
that
there
was
not
a
greater
Prophet
then
Iohn
:
therefore
Iohn
equiuocated
.
Answ.
Whatsoeuer
was
the
true
meaning
of
the
question
,
that
Iohn
answered
plainely
vnto
.
If
they
meant
to
aske
him
if
he
were
that
singular
Prophet
,
whom
they
fancied
to
come
together
with
their
Messiah
,
he
truely
answered
,
no.
If
he
were
any
of
the
auncient
Prophets
,
who
were
long
before
Christ
,
he
truely
answered
in
that
sense
,
no.
If
he
were
a
Prophet
by
his
proper
office
,
he
truely
answered
,
no.
For
howsoeuer
he
was
by
grace
and
power
a
Prophet
,
beeing
sent
of
God
to
reprooue
and
conuert
sinners
;
yet
by
ordinarie
office
he
was
no
Prophet
,
neither
did
he
prophesie
.
But
what
is
this
to
those
mentall
reseruations
;
Are
you
a
Priest
,
Garnet
?
No
,
saith
he
,
meaning
not
a
Priest
of
Apollo
,
or
Iupiter
.
Were
not
you
in
England
at
such
a
time
?
No
,
not
as
the
Sunne
in
the
firmament
,
or
as
a
King
in
a
Kingdome
.
A
strange
madnesse
,
that
men
professing
knowledge
&
zeale
,
should
so
dally
with
lies
and
oaths
:
which
tricks
of
theirs
,
were
they
iustifiable
and
sound
,
we
should
haue
little
vse
of
Magistracy
or
tribunalls
,
especially
where
matters
are
determined
by
mens
oathes
:
he
were
a
verie
blocke
that
would
suffer
any
thing
to
be
fastened
vpon
him
.
The
murderer
might
sweare
he
neuer
slew
man
,
namely
,
with
the
iaw-bone
of
an
asse
,
as
Sampson
did
.
The
drunkard
might
sweare
hee
drunke
neuer
a
droppe
,
if
he
can
inwardly
conceiue
of
water
,
or
aqua
●oelesti●
▪
or
the
Poets
nectar
,
or
what
he
can
faigne
.
The
adultr●●●e
might
sweare
she
was
neuer
tou●ht
,
if
she
can
inwardly
conceiue
of
any
creature
,
as
of
a
Bull
,
or
a
Swanne
,
as
the
Poets
faigne
of
Pas●ph●e
and
Laeda
.
And
were
is
lawfull
to
dally
with
God
,
and
mens
consciences
,
after
this
manner
,
we
could
pay
them
home
in
their
owne
kind
:
for
suppose
a
man
were
in
their
Inquisition
,
and
were
asked
if
the
Pope
were
Supreame
ouer
all
Kings
;
if
a
man
were
disposed
to
equiuocate
,
be
might
say
and
sweare
,
yea
;
reseruing
his
secret
meaning
,
not
by
right
,
but
onely
in
his
owne
proud
and
ambitious
desire
;
and
thus
delude
them
.
II.
In
matters
of
practise
,
you
shall
haue
no
sinner
but
he
hath
a
Scripture
reached
to
him
,
to
lie
safe
vnder
in
the
holding
of
his
sinne
,
but
robbed
and
turned
out
of
the
right
sense
.
The
Atheist
,
that
cares
for
no
Scripture
,
yet
hath
one
text
for
himselfe
,
Eccl.
7.18
.
B●e
not
iust
ouermuch
,
nor
ouerwise
:
and
so
he
hath
enough
to
cast
off
all
care
of
knowledge
,
and
conscience
.
The
image-munger
hath
a
text
,
to
let
nothing
be
lost
:
he
hath
a
good
vse
for
his
images
;
if
they
cannot
serue
to
worship
,
they
may
serue
for
ornament
.
The
swearer
hath
a
text
in
Ieremie
,
Thou
shalt
sweare
in
truth
,
righteousnesse
,
and
iudgement
:
therefore
he
will
sweare
so
long
as
he
sweareth
nothing
but
that
which
is
true
.
The
Sabbath-breaker
hath
his
text
,
The
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
.
The
murderer
and
adulterer
thinke
themselues
safe
,
seeing
they
finde
Dauid
in
both
these
sinnes
,
and
yet
commended
of
God
.
The
drunkard
hath
his
lesson
,
Drinke
no
longer
water
,
but
a
little
wine
for
thy
stomacke
,
and
often
infirmities
sake
.
The
couetous
person
knows
,
that
he
that
prouides
not
for
his
family
,
is
worse
then
an
Infidell
,
which
through
many
mens
wickednesse
,
is
a
ground
of
much
couetousnesse
.
The
lazie
Protestant
hath
his
text
,
We
are
saued
by
grace
,
and
iustified
by
the
blood
of
Christ
freely
:
what
can
his
workes
doe
?
what
need
they
?
The
idle
person
hath
his
text
,
Care
not
for
to
morrowe
,
let
the
morrowe
care
for
it selfe
.
The
vsurer
hath
his
plaine
place
,
Matth.
25.27
.
—
that
I
might
haue
receiued
my
owne
with
vsurie
.
The
theefe
,
hath
the
theefe
on
the
crosse
,
repenting
at
the
last
.
The
carnall
Gospeller
cares
not
what
sinne
he
venture
on
,
because
where
sinne
hath
abounded
,
there
grace
hath
abounded
much
more
.
The
carelesse
Libertine
is
predestinated
to
life
or
death
,
doe
what
he
can
,
and
doe
not
what
he
list
,
he
cannot
change
Gods
decree
:
and
so
he
will
doe
what
he
list
.
The
obdurate
and
hardned
sinner
saith
,
At
what
time
soeuer
a
sinner
repents
,
God
will
put
all
his
sinnes
out
of
his
remembrance
,
and
therefore
he
will
not
repent
till
he
be
dying
.
Lastly
,
the
vniust
person
he
hath
his
rule
in
the
vniust
steward
,
who
was
commended
by
Christ
:
who
was
indeed
commended
for
his
prouidence
,
not
for
his
iniustice
.
In
all
these
thou
mayest
hold
this
for
a
good
rule
,
It
is
the
deuills
diuinitie
,
to
confirme
thy selfe
in
any
sinne
by
whatsoeuer
thou
hearest
or
readest
in
Gods
Booke
;
all
which
in
Gods
meaning
is
direct
,
and
the
onely
preseruatiue
against
all
sinne
.
NOw
we
are
to
consider
this
comfortable
Scripture
in
the
holy
vse
of
it
,
not
as
we
haue
it
wrested
and
mangled
by
Sathan
,
but
as
we
finde
it
set
downe
by
the
holy
Ghost
,
Psalm.
91.11
.
For
hee
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
waies
:
They
shall
beare
thee
in
their
hands
,
that
thou
hurt
not
thy
foot
against
a
stone
.
In
which
words
the
godly
are
secured
,
and
assured
of
safetie
in
danger
,
not
onely
because
the
Lord
himselfe
is
become
their
refuge
and
protection
,
as
in
the
words
going
before
,
but
in
that
to
his
owne
fatherly
care
and
prouidence
,
he
hath
added
a
guard
of
Angels
:
to
whose
care
also
he
hath
committed
the
godly
.
Wherein
for
explication
,
we
will
note
these
particulars
,
1.
What
is
the
ministerie
of
the
Angels
,
namely
,
to
be
the
godly
mans
keepers
.
2.
Who
sealeth
their
commission
,
He
hath
giuen
them
charge
.
3.
The
limitation
of
it
,
In
all
thy
wayes
.
4.
The
manner
,
they
shall
beare
thee
vp
in
their
hands
.
5.
The
end
,
least
thou
dash
thy
foot
against
a
stone
.
Which
is
a
borrowed
speach
taken
from
mothers
or
nurses
,
who
lead
or
carrie
their
tender
children
in
their
hands
,
that
they
stumble
and
fall
not
to
hurt
or
endanger
themselues
.
The
word
Angell
,
is
a
name
not
of
nature
(
for
so
they
be
spirits
)
but
of
office
,
ministring
Spirits
,
to
God
,
to
Iesus
Christ
,
and
to
Gods
elect
.
His
Angels
]
that
is
,
the
good
and
elect
Angels
,
called
his
,
1.
By
creation
:
for
they
had
not
beeing
of
themselues
.
2.
By
more
immediate
ministerie
,
they
assist
him
,
and
stand
before
his
face
;
whereas
the
wicked
Angels
are
cast
downe
from
heauen
,
from
enioying
his
presence
.
3.
By
grace
of
perseuerance
:
for
they
fell
not
from
their
estate
,
as
the
wicked
Angels
did
,
and
are
now
confirmed
by
Christ
that
they
cannot
fall
:
and
hence
is
Christ
called
the
head
of
men
and
Angels
,
in
whome
all
things
in
heauen
and
earth
consist
,
Coloss.
1.
vers.
17.
that
is
,
are
preserued
,
sustained
,
and
gouerned
,
whether
visible
or
inuisible
;
and
consequently
a
mediator
of
the
Angels
in
respect
of
speciall
grace
of
confirmation
,
by
which
they
inseparably
adhere
to
God
,
although
in
respect
of
that
mediation
which
is
restrained
to
redemption
,
the
Angels
haue
no
need
of
it
.
Charge
]
This
charge
is
not
a
generall
commaundement
ouer
the
Church
in
generall
,
but
a
speciall
charge
ouer
euery
godly
man
,
ouer
thee
.
And
the
charge
is
directed
to
many
Angels
to
keepe
one
man
;
for
the
word
affoards
vs
more
comfort
,
then
that
Popish
and
vngrounded
conceit
,
of
euery
mans
hauing
his
particular
Angel
.
Quest.
Why
doth
God
giue
this
charge
to
the
Angels
?
or
why
doth
he
vse
their
ministerie
?
Answ.
Not
for
any
necessitie
(
for
he
by
his
word
and
becke
doth
sustaine
heauen
and
earth
,
and
without
them
can
keepe
his
owne
:
)
but
out
of
his
good
will
to
vs
,
hee
declares
his
loue
and
care
of
vs
,
who
hath
so
abundantly
prouided
for
our
safetie
,
and
made
farre
more
glorious
natures
then
our selues
our
keepers
.
To
keepe
thee
]
This
custodie
of
the
Angels
standeth
,
1.
In
obseruing
and
watching
their
persons
,
soules
,
bodies
,
and
estates
;
and
therefore
are
called
watchmen
,
Dan
4.10
.
And
I
sawe
a
watchman
,
and
an
holy
one
come
downe
from
heauen
.
2.
In
propulsing
and
auerting
euill
:
so
here
,
There
shall
no
euill
come
neare
thee
,
for
he
will
giue
his
Angels
charge
ouer
thee
.
3.
In
defending
them
in
good
,
as
Elizeus
and
his
seruant
beeing
compassed
with
enemies
.
4.
In
comforting
them
in
trouble
,
as
Hagar
,
Gen.
21.17
.
and
Iacob
,
32.1
,
2.
and
Christ
in
this
place
.
In
all
thy
waies
]
Namely
,
in
such
courses
as
God
hath
appointed
,
and
in
all
these
,
in
all
times
,
and
in
all
places
,
in
all
estates
and
conditions
.
In
the
way
into
the
world
,
in
birth
and
infancie
,
the
good
Angels
keep
Gods
little
children
,
Matth.
18.10
.
In
the
way
thorough
the
world
they
keep
vs
,
as
the
Israelites
in
the
wildernesse
,
Exod.
33.2
.
In
the
way
out
of
the
world
,
their
charge
is
to
keepe
vs
,
as
we
may
see
in
Lazarus
,
who
when
he
died
the
Angels
carried
his
soule
into
Abrahams
bosome
.
In
all
our
wayes
,
by
day
and
by
night
,
they
keepe
vs
so
long
as
we
are
in
our
callings
.
They
shall
beare
thee
in
their
hands
]
this
is
a
borrowed
speach
:
for
Angels
haue
no
hands
,
nor
bodies
:
sometimes
they
assume
bodies
in
their
ministerie
to
others
,
but
these
bodies
are
not
theirs
,
neither
were
they
naturally
and
hypostatically
vnited
vnto
them
,
but
for
the
time
created
and
assumed
:
but
,
from
what
beginning
they
were
taken
,
or
into
what
end
after
the
ministerie
they
were
resolued
,
it
is
idle
to
enquire
.
Here
hands
are
ascribed
to
them
as
elsewhere
wings
,
both
improperly
,
one
shewes
the
speedines
of
their
motion
,
the
other
their
fitnes
and
tendernes
in
our
keeping
:
For
their
charge
is
not
onely
to
foresee
danger
and
admonish
vs
,
but
they
must
be
actuall
helpers
,
to
beare
vs
vp
from
ground
,
when
we
are
ready
to
fall
,
and
g●●
knocke
,
as
a
tender
mother
or
●ourse
,
if
they
see
the
little
child
falling
,
will
haste
and
catch
it
before
the
head
comes
to
ground
.
That
thou
dash
not
thy
foote
against
a
stone
.
]
That
is
,
that
thou
hur●
not
thy
foot
against
any
rubbe
or
occasion
.
Angels
are
nourses
,
we
are
as
infants
in
spirituall
matters
,
on
euery
occasion
ready
to
fall
into
sinne
,
and
by
it
into
all
dangers
,
spirituall
and
temporall
.
Now
the
Angells
keep
vs
not
onely
from
hurt
by
others
,
but
from
bringing
hurt
on
our selues
,
euen
the
least
;
they
keep
vs
from
hurting
our
head
,
yea
our
foote
.
Obiect
.
But
how
doe
the
Angels
performe
their
charge
,
when
some
of
Gods
children
not
onely
stumble
,
but
fall
spiritually
,
and
bodily
,
and
take
great
harme
.
Answ.
The
reason
is
,
because
no
man
keeps
his
way
so
diligently
and
vprightly
as
he
ought
.
If
we
did
neuer
faile
,
God
would
neuer
faile
vs
,
no
more
would
his
holy
Angells
;
nay
,
such
is
their
loue
,
as
they
would
not
haue
vs
to
take
the
least
hur●
in
the
world
,
while
we
walke
faithfully
in
the
wayes
and
commaundements
of
God
.
The
Angells
of
God
are
the
tender
keepers
of
Gods
children
in
Gods
wayes
,
that
no
hurt
can
betide
them
,
Gen.
32.5
.
The
Angell
of
the
Lord
pitcheth
his
tents
round
about
them
that
feare
the
Lord
,
and
deliuereth
them
.
1.
Because
of
Iesus
Christ
our
Head
,
things
in
heauen
and
earth
,
Angels
and
men
,
Col.
1.20
.
In
our selues
and
our
owne
vilene●
we
could
not
be
endured
by
these
blessed
spirits
,
but
now
Christ
becomes
our
Head
,
and
for
him
they
tend
vs
as
his
members
.
2.
Their
loue
to
vs
is
another
ground
of
their
custody
of
vs
,
Ordo
gratiae
praeponderat
ordini
natura
.
Th.
Aqu.
of
whom
we
may
say
with
Elisha
for
their
multitude
,
They
are
m●re
that
are
with
vs
,
then
they
that
are
against
vs
;
and
for
their
power
,
they
are
called
the
Angells
of
God
power
,
farre
stronger
then
the
wicked
Angells
and
powers
that
are
against
vs
.
And
when
we
shall
consider
,
that
God
hath
giuen
a
charge
,
and
that
not
to
one
or
two
Angels
,
but
to
the
whole
blessed
company
of
them
ouer
euery
godly
man
,
how
can
we
but
assure
our selues
,
that
we
shall
be
defended
and
protected
?
If
a
man
were
to
passe
by
shippe
ouer
a
dangerous
sea
,
full
of
gulfes
,
sands
,
rocks
,
and
robbers
,
if
the
King
should
giue
him
●etters
of
safe
conduct
,
it
would
much
comfort
him
,
and
helpe
him
through
his
voyage
:
but
if
this
King
should
send
a
great
nauie
to
conduct
him
ouer
,
yea
and
should
not
onely
goe
in
his
owne
person
,
but
call
out
all
his
men
of
warre
to
see
him
safely
arriued
,
this
were
so
comfortable
as
he
could
not
wish
more
.
But
thus
doth
the
Lord
with
his
children
,
not
onely
himselfe
going
with
them
through
the
world
,
but
guarding
them
with
his
holy
Angells
,
who
willingly
affoard
their
ministery
,
because
of
their
loue
to
man
,
but
in
respect
of
Gods
word
and
charge
much
more
willingly
,
that
of
Gods
Angells
they
become
our
Angells
,
Matth.
●8
.
10
.
What
an
vnspeakeable
comfort
is
it
,
that
when
we
loose
the
watch
ouer
our selues
many
wayes
,
through
sleep
of
soule
or
body
,
the
Angells
watch
ouer
our
safety
?
Matth.
2.13
.
Ioseph
was
asleepe
,
and
thought
not
of
that
danger
which
was
euen
vpon
him
,
by
meanes
of
Herods
cruelty
:
but
euen
in
that
sleep
the
Angell
watched
and
admonished
him
by
a
dreame
,
both
of
the
danger
,
and
the
meanes
to
escape
.
How
great
a
comfort
is
it
,
that
when
we
see
such
difficulties
betweene
vs
and
our
desires
,
as
we
can
neuer
ouercome
,
then
we
haue
Gods
Angells
present
to
doe
it
to
our
hands
?
Mark
.
16.3
.
when
the
good
women
that
came
to
embaulme
Christs
body
,
were
very
much
troubled
how
to
come
to
his
body
,
and
asked
who
shall
roule
away
the
stone
,
for
it
was
a
very
great
one
;
when
they
looked
,
they
saw
the
stone
rolled
away
,
&
it
was
done
by
the
Angel
,
as
Matth.
hath
it
.
Gods
Angels
roll
away
all
stones
and
impediments
,
and
make
our
way
smooth
to
all
good
duties
.
No
lesse
comfort
is
it
,
that
when
Satan
beginnes
to
insult
,
and
makes
as
if
hee
would
trample
vpon
vs
,
we
haue
a
stronger
guard
about
vs
,
any
one
of
the
Angells
beeing
as
able
to
shut
the
mouth
of
this
roaring
lyon
,
as
they
were
to
shut
the
mouths
of
those
hungrie
lyons
,
into
whose
den
Daniel
was
cast
.
And
for
the
further
strength
of
our
faith
and
comfort
in
this
doctrine
,
the
Scripture
notes
three
things
further
concerning
Angells
,
worth
obseruing
:
1.
Their
wisedome
and
prouidence
in
pitching
about
vs
,
so
as
we
lie
open
no
where
.
Ex.
14.19
.
when
Israel
was
gone
out
of
Egypt
,
the
Angell
of
the
Lord
who
went
before
them
to
lead
them
out
,
now
remooued
and
went
behinde
them
,
because
now
Pharaoh
and
his
people
pursued
them
.
The
power
of
the
Angell
was
no
lesse
if
he
had
staied
before
them
as
he
was
,
beeing
Christ
himselfe
,
but
for
the
comfort
of
Israel
,
and
our
instruction
,
the
Angell
changeth
his
place
,
and
stoppeth
betweene
them
and
the
danger
.
2.
Their
vniting
of
themselues
,
and
strength
for
our
safety
;
one
of
them
readily
will
help
another
in
helping
vs
:
Dan.
10.13
.
one
Angell
beeing
resisted
by
the
Prince
of
the
kingdome
of
Persia
,
Michael
one
of
the
cheife
Princes
came
to
help
him
:
who
whether
he
were
an
Angell
,
or
(
as
it
is
more
likely
)
the
Prince
and
Lord
of
the
Angells
,
euen
the
Angell
of
the
great
couenant
Christ
himselfe
,
it
is
euery
way
full
of
comfo●t
.
3.
Their
patience
towards
vs
,
who
if
they
should
be
gone
from
vs
a●
often
as
we
by
sinne
prouoke
them
,
we
should
perish
euery
moment
.
But
as
God
is
long-suffering
,
so
hath
he
charged
his
Angells
to
be
;
and
therefore
they
wait
still
for
our
returne
,
and
reioyce
in
the
repentance
of
sinners
,
Luk.
15.10
.
and
abide
in
their
charge
and
ministery
still
.
1.
Hath
God
affoarded
vs
the
ministery
of
Angells
?
then
note
the
priuiledge
and
preheminence
of
Gods
children
,
whose
nature
beeing
assumed
by
the
Sonne
of
God
,
giues
it
dignity
aboue
the
Angells
,
who
are
the
ministers
of
our
humane
nature
in
the
head
and
members
,
Angells
are
indeed
called
the
sonnes
of
God
,
but
tha●
is
by
creation
.
Christ
neuer
gaue
them
this
honour
to
call
them
brethren
.
Nay
,
there
is
a
nearer
coniunction
between
Christ
and
vs
,
then
betweene
Christ
and
the
Angells
,
which
coniunction
doth
priuiledge
vs
with
their
attendance
.
1.
By
reason
of
his
conception
and
incarnation
,
taking
on
him
the
seed
of
Abraham
,
and
not
of
the
Angells
,
by
which
he
becomes
flesh
of
our
flesh
.
2.
By
reason
of
his
spirituall
contract
,
taking
vs
to
be
one
with
himselfe
,
by
which
we
become
flesh
of
his
flesh
,
and
so
nearely
set
into
him
,
as
the
Angells
cannot
be
,
who
are
not
members
of
this
Head
,
as
the
elect
be
.
Christ
indeed
may
be
called
their
head
,
but
as
a
Lord
and
commander
,
not
by
such
spirituall
vnion
as
is
between
Christ
and
the
Christian.
Herein
we
may
see
the
loue
of
God
in
setting
his
Angells
to
be
our
keepers
.
The
more
noble
,
potent
,
numerous
,
and
diligent
the
custody
is
,
the
more
is
the
care
and
loue
of
the
thing
kept
.
How
great
thanks
therefore
owe
we
vnto
our
God
,
who
notwithstanding
he
is
daily
offended
with
our
sins
,
yet
affoards
vs
the
ministry
of
hi●
Angells
?
Who
,
and
what
am
I
,
that
God
is
so
mindfull
of
me
,
that
he
should
giue
so
many
glorious
creatures
charge
ouer
mee
,
that
he
should
giue
me
such
a
priuiledge
,
that
euen
the
holy
Angels
(
whose
dwelling
is
in
heauen
,
and
see
the
face
of
God
,
who
are
all
spirit
and
no
flesh
,
who
are
free
from
all
sinne
and
misery
)
should
so
narrowly
attend
mee
a
lump
of
earth
,
a
peece
of
flesh
,
compassed
with
so
many
sinnes
and
miseries
,
as
I
can
looke
no
way
either
before
or
behinde
them
?
Dauid
in
the
8.
Psalme
burst
out
into
the
praise
of
God
,
when
he
considered
that
God
had
affoarded
man
the
vse
of
birds
,
beasts
,
and
fishes
:
O
Lord
,
faith
he
,
what
is
man
that
thou
ar●
so
mindefull
of
him
,
and
hast
prefer●ed
him
ouer
the
workes
of
thy
hands
?
How
much
more
should
we
,
when
we
see
our
happines
by
the
ministery
of
the
glorious
Angells
?
2.
Let
vs
learne
hence
to
looke
to
our
conuersation
,
because
of
the
Angels
,
2.
Cor.
11.10
.
for
they
are
our
keepers
and
obseruers
,
they
see
all
the
good
and
bad
we
doe
,
and
we
doe
nor
speake
any
thing
without
many
witnesses
.
Sinne
makes
God
take
away
our
hedge
,
Isa.
5.5
.
it
greiues
the
Angels
of
God
,
and
layes
a
man
naked
to
all
his
iudgements
.
Shall
we
willingly
offend
them
,
from
whom
,
vnder
God
,
we
receiue
so
great
and
daily
comforts
?
If
we
did
beleeue
,
or
weigh
this
doctrine
,
we
would
not
:
but
because
we
see
not
God
,
nor
his
Angels
,
we
loue
neither
,
nor
feare
to
offend
either
.
3.
Let
vs
beware
of
wronging
the
children
of
God
,
euen
because
they
haue
the
protection
of
the
Angels
.
To
rise
vp
against
any
of
them
,
is
to
rise
vp
against
the
Angels
their
keepers
.
Offend
none
of
these
little
ones
:
for
their
Angels
behold
the
face
of
their
heauenly
Father
,
and
thou
prouokest
the
Angels
against
thee
.
If
the
Sodomites
rise
vp
against
Lot
,
the
Angels
will
saue
him
and
destroy
them
.
If
Balaam
will
goe
to
curse
Gods
people
,
he
shall
haue
an
Angell
against
him
with
a
sword
drawne
readie
to
kill
him
.
4.
Learne
wee
to
giue
God
the
honour
of
our
saluation
and
safety
,
when
we
haue
auoided
any
danger
,
publike
or
priuate
.
It
is
not
by
chance
,
nor
by
our
prouidence
and
policie
,
but
Gods
charging
his
Angels
to
saue
and
keepe
vs
.
Daniel
did
rightly
ascribe
his
deliuerance
to
God
,
by
the
ministery
of
the
Angell
,
chap.
6.22
.
My
God
(
saith
hee
)
sent
his
Angell
,
and
shut
the
lyons
mouth
.
5.
To
be
partaker
of
all
this
comfort
,
these
meanes
are
to
be
vsed
:
1.
Become
a
godly
man
:
Psal.
34.9
.
The
Angell
of
the
Lord
pitcheth
his
tent
round
about
them
that
feare
the
Lord
:
Hebr.
1.14
.
They
are
ministring
Spirits
to
the
heyres
of
saluation
.
2.
Hold
on
in
a
godly
course
,
keepe
thee
in
thy
wayes
,
in
the
duties
of
thy
calling
,
generall
and
speciall
;
for
thus
long
the
charge
of
the
Angels
stands
in
force
.
3.
Pray
(
not
to
Angels
,
but
)
to
the
God
of
heauen
,
to
send
his
Angell
before
thee
,
to
direct
and
assist
thee
in
thy
duties
and
waies
.
For
what
God
hath
promised
,
we
must
pray
for
:
Gen.
24.7
.
Abraham
tells
his
seruant
,
that
God
will
send
his
Angell
before
him
to
take
a
wife
for
his
sonne
:
and
this
Angell
prospered
his
iourney
,
v.
40.
And
that
this
was
the
practise
of
the
Church
of
Egypt
,
appeares
by
Moses
his
message
to
the
King
of
Edom
,
Numb.
20.16
.
Beeing
ill
intreated
in
Egypt
,
we
prayed
to
the
Lord
,
and
he
sent
an
Angell
,
and
brought
vs
out
of
Egypt
.
I
doubt
not
but
this
dutie
,
were
it
more
faithfully
practised
,
would
bring
home
much
more
successe
and
comfort
,
then
many
men
finde
in
their
labour
,
who
scarce
knowe
whence
or
how
their
prosperitie
commeth
vnto
them
.
Obiect
.
If
God
should
send
his
Angels
in
humane
forme
,
and
as
familiarly
to
conuerse
with
vs
as
aunciently
they
did
with
the
Patriarkes
,
we
should
beleeue
this
doctrine
:
but
now
there
is
certainly
no
such
thing
.
Ans.
1.
Christ
is
now
in
heauen
,
where
our
conuersation
ought
to
be
by
faith
,
rather
then
by
the
visible
apparition
of
Angels
.
2.
The
beginnings
of
the
Church
needed
such
heauenly
confirmation
,
but
now
the
word
is
sufficiently
confirmed
by
the
Sonne
himselfe
from
heauen
.
3.
The
Scriptures
are
perfect
,
and
fully
and
plainly
reueale
vnto
vs
Gods
will
in
euerie
particular
,
as
if
the
Angels
should
come
and
teach
vs
daily
.
4.
The
blessed
Spirit
is
more
abundantly
giuen
in
our
hearts
,
and
supplyeth
their
absence
in
bodily
shape
and
apparition
▪
5.
We
must
labour
to
get
the
eyes
of
our
soules
open
,
and
then
we
shall
with
Elishaes
seruant
see
their
comfortable
presence
,
notwithstanding
they
take
no
bodies
to
appeare
in
.
VERS.
7.
Iesus
said
vnto
him
,
It
is
written
againe
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
NOW
followeth
the
repulse
of
our
Sauiour
to
this
second
temptation
,
wherein
are
two
things
,
1.
his
resistance
:
2.
his
reason
,
drawne
from
a
testimony
of
Scripture
.
I.
Christ
resisteth
,
and
yeeldeth
not
,
albeit
he
heareth
Scripture
alleadged
.
Why
?
If
yee
were
of
God
(
saith
Christ
)
yee
would
heare
his
word
:
II.
Christ
resisteth
,
but
not
without
reason
,
but
by
Scripture
,
and
opposeth
Scripture
to
Scripture
,
not
as
repugnant
one
to
another
,
but
by
way
of
collation
and
conferring
one
with
another
,
that
the
right
vse
of
one
,
may
ouerthrowe
the
abuse
of
the
other
:
not
in
way
of
contrarietie
,
but
of
commentarie
.
Quest.
But
why
did
not
our
Sauiour
shut
his
mouth
,
by
telling
him
how
wickedly
he
had
abused
the
text
he
had
alleadged
,
by
adding
,
detracting
,
and
wresting
it
to
a
contrarie
ende
and
meaning
?
Answ.
This
might
indeed
haue
confounded
him
sufficiently
:
but
our
Sauiour
his
combate
is
not
only
victorious
for
vs
,
but
exemplarie
;
and
therefore
we
are
herein
trained
in
our
fight
and
encounter
:
1.
To
hold
close
to
the
Scripture
in
answering
the
deuill
;
It
is
written
againe
:
which
word
of
our
Sauiour
noteth
how
he
buckled
the
Scripture
to
him
,
both
as
a
buckler
to
defend
him
,
and
as
a
sword
to
foyle
and
wound
his
enemie
:
and
so
must
we
,
who
are
not
so
able
to
dispute
with
Satan
about
the
true
meaning
of
a
place
,
as
our
Lord
was
.
2.
To
informe
vs
,
that
the
best
and
onely
way
to
discouer
the
abuse
of
Scripture
is
Scripture
,
it
being
the
onely
rule
and
iudge
of
it selfe
,
and
all
the
controuersies
rising
out
of
it
.
And
therefore
the
deuill
,
no
sooner
heard
this
testimony
,
but
his
mouth
was
shut
,
as
well
knowing
how
the
wisdom
of
his
Father
had
discouered
his
subtiltie
.
The
best
commentarie
of
Scripture
is
Scripture
;
euery
man
is
the
best
interpreter
of
himselfe
,
and
so
the
Author
of
the
Scriptures
is
the
best
interpreter
of
them
.
3.
To
let
vs
see
,
that
although
Satan
had
abused
the
Scripture
,
yet
he
nor
we
must
ouercome
by
no
other
weapon
,
and
that
the
abuse
of
a
thing
,
takes
not
away
the
right
vse
of
it
;
nor
good
things
to
be
reiected
,
because
they
are
abused
by
them
that
can
vse
them
aright
.
If
Christ
had
been
of
the
Papists
minde
,
he
would
haue
condemned
and
shut
vp
the
Scriptures
from
common
men
,
because
the
deuill
had
abused
them
:
for
so
doe
they
,
because
heretiques
his
instruments
doe
abuse
them
,
the
Laitie
may
not
meddle
with
them
.
But
it
is
plaine
,
that
in
things
necessarie
,
no
abuse
in
one
,
takes
away
the
right
vse
in
another
.
As
for
example
:
A
murderer
vseth
a
sword
to
kill
a
man
;
may
not
another
vse
a
sword
,
or
that
sword
in
his
owne
defence
?
And
are
not
the
Scriptures
,
the
sword
of
the
Spirit
,
more
necessarie
?
A
drunkard
,
a
glutton
,
a
proud
person
,
abuse
meat
,
and
drinke
,
and
apparell
,
to
surfeting
,
drunkennesse
,
riot
,
and
excesse
:
shall
we
therefore
cast
away
meat
,
drinke
,
apparell
,
and
refuse
the
necessarie
vse
of
it
?
And
is
not
the
word
a
more
necessary
food
?
Because
a
wolfe
comes
in
sheeps
cloathing
,
must
the
sheepe
cast
away
their
fleece
?
No
:
the
Prophets
did
not
refuse
the
word
of
the
Lord
,
because
the
false
Prophets
did
say
,
The
word
of
the
Lord
,
as
well
as
they
.
Obiect
.
Then
it
is
no
good
argument
,
that
we
must
reiect
such
and
such
things
,
because
the
Papists
haue
abused
them
.
Answ.
If
they
be
good
,
and
necessarie
,
it
is
not
;
as
are
the
Word
,
Prayer
,
Sacraments
,
Churches
,
and
whatsoeuer
stands
by
Gods
ordinance
in
diuine
or
ciuill
vse
.
But
in
things
vnnecessarie
,
that
we
might
be
as
well
,
or
better
without
their
vse
,
it
is
a
good
consequence
;
Idolaters
haue
abused
them
,
therefore
we
must
forbeare
them
,
as
Bishop
Iewell
speaketh
.
Search
the
Scriptures
:
and
our
Sauiour
said
to
the
Sadduces
,
Ye
erre
,
not
knowing
the
Scriptures
,
plainely
affirming
that
the
Scriptures
rightly
knowne
,
were
a
sufficient
fence
from
all
error
.
Luk.
16.29
.
They
haue
Moses
and
the
Prophets
,
let
them
heare
them
.
Matth.
19.4
.
Christ
by
Scripture
refuted
the
Pharisies
abuse
of
that
Scripture
of
Moses
,
for
putting
away
their
wiues
.
Isa.
8.20
.
To
the
Lawe
,
and
to
the
Testimonie
.
The
law
of
God
is
perfect
,
so
perfect
as
man
and
Angell
are
accursed
that
shall
adde
vnto
it
.
Prou.
30.5.6
.
Euery
word
of
God
is
pure
,
a
sheild
to
those
that
trust
in
him
:
put
nothing
vnto
his
words
,
least
he
reprooue
thee
,
and
thou
bee
found
a
lyar
.
It
is
a
perfect
Canon
or
rule
,
which
as
a
straite
line
shewes
the
crookednesse
of
that
which
is
not
straite
.
It
is
a
touch-stone
and
triall
of
all
truths
.
It
is
a
perfect
law
,
which
is
an
vniuersall
iudgement
,
to
direct
all
,
and
for
all
to
be
led
by
which
liue
vnder
it
.
It
is
perfect
in
the
effect
,
2.
Tim.
3.16
.
It
is
profitable
to
teach
,
to
improoue
,
to
correct
,
and
instruct
in
righteousnesse
,
and
to
make
the
man
of
God
perfect
.
Obiect
.
The
Apostle
saith
,
it
is
profitable
,
but
not
that
it
is
sufficient
alone
.
Ans.
We
say
not
it
is
therefore
sufficient
,
because
he
saith
it
is
profitable
;
but
,
because
it
is
profitable
for
all
purposes
of
teaching
,
improouing
,
and
making
the
man
of
God
perfect
,
therefore
it
is
sufficient
and
perfect
.
2.
In
the
Scripture
we
haue
the
voice
of
God
speaking
from
heauen
,
Out
of
his
mouth
commeth
knowledge
and
vnderstanding
.
His
wisedome
in
the
Scripture
,
is
aboue
Salomons
in
answering
all
darke
and
deep
questions
;
and
no
case
can
be
propounded
,
which
hath
not
there
his
satisfaction
and
determination
.
Obiect
.
But
the
Scriptures
are
a
dumbe
iudge
,
and
cannot
determine
controuersies
.
Ans.
1.
We
giue
earthly
Kings
leaue
to
giue
definitiue
sentence
and
iudgement
in
cases
by
their
writing
,
by
which
numbers
who
neuer
heard
their
voice
,
but
read
the
writing
,
vnderstand
their
meaning
:
and
shall
we
now
call
them
dumb
iudges
?
or
shall
we
deny
this
priuiledge
to
the
King
of
glorie
,
to
determine
by
writing
,
but
we
must
blasphemously
account
him
a
dumbe
iudge
?
2.
The
Scriptures
are
not
a
dumbe
iudge
,
but
a
speaking
iudge
:
Rom.
3.19
.
That
which
the
Law
speaketh
,
it
speaketh
to
them
that
are
vnder
the
law
.
Ye
haue
forgotten
the
consolation
which
speaketh
to
you
as
children
.
Ioh.
7.42
:
Doth
not
the
Scripture
say
?
and
what
saith
the
Scripture
?
so
as
it
is
a
speaking
iudge
,
and
giues
to
it selfe
a
mouth
,
and
a
voice
,
and
that
a
loud
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
9.27
.
the
Apostle
quoting
the
Prophet
Esay
,
saith
,
Esay
cryes
out
concerning
Israel
,
&c.
3.
How
doth
their
speaking
iudge
determine
all
causes
in
Christendom
delated
vnto
him
at
Rome
,
but
by
writing
,
and
bulls
,
and
breues
?
and
yet
he
scornes
to
be
counted
a
dumbe
iudge
.
3.
That
is
the
noble
and
infallible
iudge
of
all
controuersies
,
This
serues
to
discouer
the
wickednes
of
the
Church
of
Rome
:
who
,
The
first
iudge
is
the
Church
:
for
that
(
say
they
)
is
to
iudge
of
the
meaning
of
Scripture
;
&
but
for
the
authoritie
of
the
Church
,
we
could
not
know
which
were
Scripture
.
Answ.
1.
We
aske
what
they
meane
by
the
Church
:
They
say
,
the
Catholike
Church
.
But
that
is
impossible
to
be
iudge
vpon
earth
,
because
it
is
a
companie
of
all
the
elect
in
heauen
and
earth
,
which
neuer
was
on
earth
at
one
time
.
Then
they
say
,
the
visible
Church
.
But
what
if
the
Church
be
not
visible
sometimes
,
as
in
Elias
his
time
,
or
be
in
the
wildernesse
?
Then
they
say
,
the
Romane
Church
,
which
hath
euer
been
visible
these
1500.
yeares
.
Now
we
know
our
iudge
,
and
how
our
cause
is
like
to
goe
,
in
which
it
is
a
party
.
But
,
1.
It
is
not
the
Catholike
Church
,
vnlesse
a
finger
can
be
an
hand
,
or
an
hand
the
whole
body
,
or
a
part
become
the
whole
,
and
falsly
and
ridiculously
call
themselues
Catholikes
.
2.
That
is
no
true
Church
,
which
disagreeth
from
Christ
the
Head
,
as
Augustine
saith
,
and
is
fallen
off
Christ
by
many
fundamentall
errors
;
as
idolatrie
,
iustification
by
workes
,
and
the
like
;
which
yet
are
maintained
by
Romanists
.
3.
We
hold
that
the
Orthodoxe
and
true
Church
is
,
1.
A
witnesse
and
keeper
of
the
Scriptures
:
but
a
iewel
hath
his
price
and
excellencie
from
it selfe
,
not
from
the
keeper
.
2.
Hauing
the
Spirit
of
Christ
,
the
Church
can
discerne
true
Scripture
from
false
and
supposititious
writings
;
but
this
by
the
helpe
of
Scripture
:
as
a
goldsmith
by
the
touch-stone
can
discerne
gold
from
other
mettells
;
but
he
makes
it
not
gold
,
but
onely
tries
it
so
to
be
.
3.
It
is
to
publish
and
declare
the
truth
of
Scripture
without
adding
,
or
diminishing
,
as
an
Herald
or
cryer
manifests
the
Kings
pleasure
,
but
it
receiues
no
authoritie
from
him
.
4.
The
true
Church
is
a
ministeriall
interpreter
,
as
hauing
the
gift
of
prophesie
,
but
tyed
to
interpret
and
iudge
of
Scripture
by
Scripture
:
Christ
is
a
magisteriall
interpreter
.
But
that
the
Church
on
earth
should
haue
authority
ouer
Scriptures
,
is
too
vnreasonable
.
1.
It
is
to
preferre
mens
voice
and
testimony
aboue
Gods
.
1.
Ioh.
5.9
.
If
we
receiue
mans
testimony
,
the
testimony
of
God
is
greater
.
Ioh.
5.
vlt.
If
yee
will
not
beleeue
Moses
his
writings
,
how
will
ye
beleeue
my
sayings
?
as
if
he
should
say
,
If
ye
beleeue
not
Scriptures
,
my
testimony
will
doe
you
no
good
.
True
it
is
,
that
our
Sauiour
said
,
I
receiue
not
testimony
from
man
;
that
is
,
I
need
no
mans
testimony
:
for
Iohn
gaue
witnesse
to
Christ
:
no
more
doth
the
Scripture
in
it selfe
.
For
Christ
was
the
light
,
whether
Iohn
witnessed
to
it
or
no
:
so
is
the
Scripture
the
word
of
God
,
whether
the
Church
be
witnesse
or
no.
But
we
admit
the
Church
to
giue
witnesse
,
but
not
authority
:
see
it
in
a
familiar
example
:
A
man
owes
me
money
,
I
haue
a
bond
and
witnesses
,
he
denies
it
,
I
produce
the
bond
,
and
the
witnesses
that
cleare
the
matter
,
and
affirme
the
bond
to
be
his
act
and
lawfull
;
doe
these
now
make
the
bond
true
,
or
the
debt
good
,
or
onely
cleare
it
so
to
bee
?
for
if
they
should
not
witnesse
,
the
debt
and
bond
were
true
:
Euen
such
is
the
witnesse
of
the
Church
to
the
Scripture
.
2.
The
voice
of
the
spouse
is
inferiour
to
the
voice
of
the
bridegroome
,
and
howsoeuer
a
man
may
be
mooued
by
the
Church
to
heare
the
Scripture
if
he
be
vnconuerted
,
as
Augustine
beeing
a
Manichie
,
yet
a
man
endued
with
Gods
Spirit
,
and
the
gift
of
faith
,
esteemes
the
Scripture
for
it selfe
aboue
all
the
words
of
all
men
,
as
Christ
himselfe
at
length
was
of
farre
more
authority
then
the
woman
of
Samaria
,
when
the
men
thereof
said
to
her
,
Now
we
beleeue
not
for
thy
word
,
but
because
our selues
haue
heard
him
.
So
as
when
we
haue
the
Papist
asking
vs
(
as
if
euery
one
of
them
doth
,
when
the
word
hath
put
them
to
their
shifts
:
)
But
how
doe
you
know
Scripture
to
be
Scripture
but
by
the
Church
?
we
must
answer
,
by
the
Scripture
,
taking
with
vs
the
help
of
the
Church
,
and
especially
by
the
Spirit
of
God
reuealing
the
truth
vnto
vs
:
for
the
sheep
of
Christ
heare
his
voice
,
and
follow
him
.
And
when
we
aske
the
Papists
,
how
they
know
the
Church
to
be
the
Church
,
or
where
it
is
,
some
say
it
is
here
,
some
there
,
some
hold
vs
off
with
one
marke
,
some
with
another
,
but
at
last
they
come
to
know
the
Church
by
Scripture
;
and
that
is
the
Church
which
the
Scripture
saith
is
the
Church
:
so
in
all
other
questions
,
that
must
be
the
determination
which
the
Scripture
determines
.
3.
The
Church
cannot
be
iudge
,
because
it
must
be
iudged
by
Christs
voice
,
and
not
be
a
law
vnto
it
.
Common-wealths
must
receiue
lawes
from
the
Prince
,
and
not
the
Prince
from
his
people
:
and
as
it
is
in
bodies
politike
,
so
in
the
mysticall
body
of
Christ
.
And
as
in
the
naturall
body
the
head
ruleth
the
members
,
not
contrarily
,
so
is
it
here
.
4.
How
absurd
is
it
to
affirme
,
that
that
which
is
subiect
to
error
,
must
be
iudge
and
superiour
to
that
which
is
free
from
it
?
But
the
Church
may
erre
,
euen
the
true
Catholike
Church
on
earth
may
erre
,
and
doth
when
it
departeth
neuer
so
little
from
the
Scripture
,
although
it
cannot
depart
from
the
foundation
,
nor
incorrigibly
erre
:
for
euery
man
may
erre
,
and
therefore
that
which
consists
of
euery
man
:
euen
the
Apostle
was
compassed
with
infirmity
.
Besides
,
the
maine
difference
between
the
Church
militant
and
triumphant
,
is
,
that
one
may
erre
,
the
other
is
quite
freed
from
error
.
The
second
iudge
and
decider
of
controuersies
,
appointed
by
the
Church
of
Rome
,
are
the
Doctors
and
Fathers
:
but
how
corruptly
?
for
,
1.
They
consent
not
among
themselues
,
and
s●eldome
agree
in
the
same
sense
.
2.
They
borrow
all
the
light
and
truth
they
haue
from
the
Scripture
,
as
the
starres
from
the
sunne
.
3.
All
their
doctrine
must
be
iudged
of
by
Scripture
,
and
onely
so
farre
receiued
as
they
agree
with
it
.
4.
They
all
present
their
writings
to
be
examined
by
Scripture
,
and
so
,
many
things
in
them
are
truely
iudged
erroneous
,
euen
in
the
best
of
them
.
If
I
speake
,
let
none
heare
mee
;
but
if
God
speake
,
woe
to
him
that
heares
not
.
It
must
not
goe
for
currant
,
This
saith
Augustine
,
or
that
saith
Donate
,
This
saith
the
Lord
.
5.
The
interpreter
of
Scripture
must
be
diuine
and
infallible
as
it selfe
is
,
and
certaine
:
but
the
interpretation
of
Fathers
is
humane
,
infirme
,
sometime
according
to
passion
,
or
contention
:
so
as
often
(
euen
by
Bellarmines
often
confession
)
they
spake
minùs
cautè
;
the
best
of
them
wrote
retractations
,
and
other
things
beeing
old
then
they
did
beeing
young
.
Seeing
therefore
there
is
no
stability
in
Doctors
,
let
Christ
be
acknowledged
of
vs
the
cheife
Doctor
of
his
Church
:
Matth.
23.8
.
One
is
your
doctor
,
euen
Christ
.
Their
third
iudge
and
decider
of
controuersies
are
Councells
,
which
(
say
they
)
is
the
Church
representatiue
:
but
these
are
as
vnfit
to
be
Iudges
of
Scripture
as
the
former
:
for
1.
Euen
the
generall
Councells
disagree
among
themselues
in
interpreting
Scripture
,
as
might
be
seene
in
a
number
of
places
.
2.
The
Popes
Canon
law
it selfe
affirmeth
,
that
all
the
Councells
(
except
the
foure
generall
,
namely
the
Nicen
,
anno
332.
Ephesine
,
anno
450.
of
Chalcedon
,
anno
.
456.
and
of
Constantinople
,
anno
386.
)
may
erre
:
and
although
it
blasphemously
equall
the
foure
Councells
to
the
foure
Euangelists
,
yet
we
know
that
euen
these
haue
erred
.
3.
There
was
a
true
sense
and
interpretation
of
Scripture
in
the
Church
before
any
of
these
generall
Councells
.
The
first
generall
Councell
was
the
Nicene
,
wherein
were
318.
Bishops
gathered
by
Constantine
the
Great
against
Arrius
:
but
this
was
not
till
the
328.
yeare
after
Christ
:
and
was
there
not
all
that
while
the
gift
of
interpreting
and
iudging
of
Scripture
,
that
now
we
must
seeke
a
new
meanes
,
erected
so
many
hundreth
yeares
after
the
Apostles
?
4.
The
Councells
themselues
determined
by
the
Scriptures
of
the
Scriptures
,
as
the
first
Nicene
generall
Councell
,
where
Constantine
enioyned
,
and
accordingly
they
determined
all
according
to
Scripture
.
It
seemes
in
those
daies
the
Scriptures
were
aboue
Councells
:
and
since
Councells
and
decrees
of
men
got
wings
to
flie
aboue
the
Scriptures
,
it
was
neuer
well
,
as
one
of
them selues
speaketh
.
Well
may
we
now
say
with
Nazianzene
,
who
therefore
auoided
all
meetings
of
Bishops
,
quòd
nunquam
vllius
Concilij
bonum
&
foelicem
exitum
vidisset
;
yet
he
had
seene
some
which
the
Papists
stand
vnto
.
And
we
also
,
seeing
the
grosse
errours
of
Councells
(
as
that
ancient
Councell
of
Carthage
vnder
Cyprian
,
appointing
rebaptization
to
such
as
were
baptized
by
heretikes
:
the
2.
Ephesin
Councell
,
in
which
were
more
then
300.
Bishops
,
is
called
by
Leo
himselfe
,
liuing
in
Theodosius
his
time
,
conciliabulum
latronum
,
a
den
of
theeues
:
the
2.
Nicene
Councell
appointed
images
made
by
mans
hand
to
be
worshipped
:
a
most
grosse
error
and
idolatry
.
The
Romane
Councell
vnder
Pope
Stephanus
,
condemned
Pope
Formosus
,
and
all
his
decrees
:
and
the
Councell
of
Rauenna
condemned
Stephanus
,
and
restored
Formosus
.
One
of
them
must
needs
erre
.
The
Councell
of
Constance
appointed
a
number
of
grosse
errors
,
as
that
the
cup
should
be
taken
from
Laikes
,
that
faith
giuen
to
Protestants
,
vnder
the
Emperours
promise
and
seale
,
is
not
to
be
kept
,
&c.
and
it
condemned
a
number
of
Iohn
Hus
his
articles
,
which
were
orthodoxe
and
consonant
to
Scripture
.
The
Councell
of
Trent
was
a
sincke
of
all
Antichristian
errours
:
)
now
we
,
I
say
,
seeing
such
grosse
errours
of
Councells
,
may
not
or
ought
not
we
with
the
auncient
Fathers
,
appeale
from
Councells
to
the
holy
Scripture
?
Ierome
on
Galat.
2.
saith
,
The
doctrine
of
the
holy
Ghost
is
that
which
is
deliuered
in
Scripture
,
contra
quam
si
quid
statuant
concilia
,
nefas
duco
:
If
Councells
determine
any
thing
contrary
thereunto
,
We
may
not
(
saith
he
)
doubt
of
the
Scripture
,
of
all
other
wee
may
doubt
.
Nay
,
Panormitan
,
the
great
Popish
Canonist
and
Lawyer
,
saith
plainely
,
Plus
credendum
est
simplici
,
laico
scripturam
proferenti
,
quàm
toti
simul
Concilio
;
We
must
more
beleeue
one
poore
simple
lay-man
that
bringeth
Scripture
,
then
a
whole
Councell
.
I
will
adde
nothing
of
the
Romish
tricke
of
falsifying
the
bookes
of
Councells
,
and
corrupting
,
changing
,
adding
,
and
detracting
from
the
Canons
;
which
makes
them
yet
more
vncertaine
and
insufficient
to
rule
the
Scriptures
by
:
this
might
be
instanced
in
the
Nicene
and
Mileuitan
Councell
,
and
others
;
but
the
further
dispute
hereof
belongs
to
the
schooles
.
The
fourth
iudge
to
decide
all
controuersies
is
the
POPE
himselfe
:
for
they
haue
but
fumbled
all
this
while
,
and
now
they
deale
plainely
:
for
when
they
pretend
the
Catholike
Church
,
Doctors
,
Councells
,
they
meane
all
Romish
:
for
,
Gregory
de
Valentia
,
saith
,
By
the
Church
,
we
meane
her
head
,
the
Romane
Bishop
.
Bellarmine
hath
these
words
,
The
Pope
himselfe
,
De
Christo.
lib.
2.
cap.
28.
without
any
Councell
,
may
decree
matters
of
faith
.
And
the
Canon
Law
saith
,
that
all
his
rescripts
and
decrees
are
Canonicall
Scripture
,
and
that
he
may
dispense
,
1.
against
Gods
Law
,
2.
against
the
law
of
nature
,
3.
against
an
Apostle
,
4.
against
the
New
Testament
.
Now
that
the
Pope
cannot
haue
authoritie
at
his
pleasure
to
iudge
the
Scripture
,
is
plaine
:
1.
Because
a
Councell
is
aboue
the
Pope
,
as
the
most
and
auncientest
of
Papists
beleeue
,
and
two
generall
Councells
,
of
Constance
and
Basil
decree
,
They
that
are
in
the
flesh
,
cannot
please
God
:
Pope
Syricius
thus
interpreted
it
,
To
be
in
the
flesh
,
is
to
be
married
,
therefore
the
Priests
must
not
marrie
.
Ioh.
6.53
.
Except
yee
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
yee
haue
no
life
in
you
:
Pope
Innocent
1.
thence
determined
the
absolute
necessitie
of
the
Eucharist
to
saluation
,
and
therefore
it
must
be
giuen
to
infants
.
Luk.
22.38
.
Behold
two
swords
here
:
Pope
Boniface
8.
interprets
it
of
the
temporall
and
spirituall
sword
deliuered
to
the
Pope
.
Nay
,
they
haue
not
onely
erred
many
of
them
,
but
been
grosse
and
wicked
heretikes
.
Liberius
Pope
about
the
yeare
350.
was
an
Arrian
,
and
subscribed
to
the
vniust
condemnation
of
Athanasius
,
and
afterwards
as
an
obstinate
heretike
was
deposed
.
Honorius
the
1.
ann.
626.
was
a
Monothelite
,
held
that
Christ
had
but
one
will
,
and
so
but
one
nature
:
and
for
this
heresie
was
condemned
in
three
generall
Councells
.
In
the
yeare
1408.
at
a
Councell
held
at
Pisa
,
consisting
of
a
thousand
Diuines
and
Lawyers
,
two
Popes
were
deposed
as
once
,
to
wit
,
Gregory
12.
and
Benet
13.
the
tenor
of
whose
depriuation
calls
them
notorious
scismatikes
,
heretikes
departed
from
the
faith
,
scandalizing
the
whole
Church
,
vnworthy
the
Papacie
,
cut
off
from
the
Church
.
What
?
must
we
obey
in
error
,
scandall
,
and
heresie
?
or
can
the
Pope
alter
the
nature
of
that
which
is
false
,
and
make
it
true
?
3.
When
there
were
two
or
three
Popes
at
once
,
and
none
knewe
which
was
the
right
Pope
,
or
the
cheife
Pastor
,
whither
should
men
go
for
their
determination
of
controuersies
in
religion
?
or
when
themselues
disagree
in
interpreting
Scripture
,
how
can
we
know
which
of
them
to
leane
vnto
?
See
an
example
:
Mat.
16.18
.
Thou
art
Peter
,
and
vpon
this
rocke
I
will
build
my
Church
:
some
Popes
vnderstand
it
of
Peters
person
,
some
of
Peters
chaire
,
which
they
say
is
at
Rome
,
some
of
Peters
confession
.
We
haue
all
vnerring
Popes
,
maintaining
these
seueral
interpretations
;
how
shall
we
chuse
the
best
?
what
,
vpon
a
Popes
word
?
euery
one
of
them
hath
that
.
Therefore
there
must
be
a
superiour
interpreter
,
and
more
infallible
,
namely
,
the
Spirit
of
God
in
the
Scriptures
.
4.
How
know
we
he
hath
any
authoritie
ouer
any
other
Bishop
,
seeing
the
Scripture
giues
him
none
?
How
may
we
knowe
he
is
not
carried
by
affection
,
seeing
he
is
a
partie
in
the
Churches
Controuersies
,
and
by
Canon
cast
out
from
beeing
a
Iudge
?
How
know
we
no
appeales
lie
from
him
,
seeing
the
Fathers
haue
appealed
from
Councels
which
are
aboue
him
?
How
can
we
know
that
he
sits
in
Peters
chaire
vpon
earth
,
seeing
the
Father
hath
taught
vs
,
That
hee
sitteth
in
heauen
who
inwardly
teacheth
mens
hearts
?
Therfore
we
renounce
all
such
corrupt
Iudges
,
and
leane
to
the
vncorrupt
Scripture
.
I
am
not
so
nice
,
as
that
I
thinke
not
there
may
be
a
sparing
and
sober
vse
of
humane
testimonies
in
Sermons
;
sometimes
in
cases
of
Grammar
;
sometimes
in
matters
of
great
controuersie
,
to
shew
the
consent
of
the
auncient
Church
,
especially
dealing
with
an
aduersarie
that
will
claime
all
antiquitie
for
him
;
sometime
by
way
of
conuiction
,
to
shame
Christians
by
the
heathen
,
as
the
Lord
did
the
Iewes
by
Chittim
and
Kedar
,
and
the
sluggard
by
the
pismire
.
Neither
am
I
an
enemie
to
learning
,
but
would
haue
a
man
well
seene
in
naturall
Philosophy
,
in
humane
literature
,
in
the
writings
of
Fathers
and
Schoolemen
,
and
be
as
a
good
housholder
stored
with
things
new
and
olde
.
But
needlesly
,
and
for
ostentation
,
to
giue
tongues
vnto
dead
men
,
and
in
the
message
of
God
,
to
put
to
silence
the
voice
of
God
,
speaking
in
the
Scripture
,
to
set
vp
Hagar
the
handmaid
aboue
Sarah
her
mistresse
,
is
a
feareful
sinne
against
God
and
his
word
,
and
a
crying
sinne
of
these
dayes
;
wherein
for
a
man
to
tie
himselfe
close
to
the
Scripture
without
such
flourishes
,
and
to
scorne
to
send
a
rich
Iewell
to
the
painter
,
is
to
bring
a
blot
on
himselfe
,
that
he
is
a
man
of
no
learning
.
For
what
meaneth
else
that
common
crie
,
that
no
man
is
against
this
manner
of
preaching
,
but
they
that
cannot
vse
it
?
Well
hath
he
learned
his
art
that
can
most
hide
it
here
,
that
God
may
haue
all
the
glory
:
for
he
is
not
commended
here
,
whom
men
praise
,
but
whom
God
alloweth
.
The
Apostolicall
teaching
of
Christ
was
not
in
words
which
mans
wisedome
teacheth
,
but
Gods
:
he
is
the
best
scholler
that
can
teach
Christ
plainlyest
:
and
for
my
part
,
if
I
would
set
my selfe
to
be
idle
,
I
would
chuse
that
kind
of
Preaching
which
is
counted
so
laborious
.
The
same
I
say
for
disputations
and
controuersies
in
the
Church
and
Schooles
:
neuer
can
we
looke
for
an
ende
of
them
,
till
we
tie
the
determination
of
them
to
the
Scripture
alone
,
the
right
Iudge
.
A
stratageme
of
Satan
for
Antichrist
to
flie
the
Scripture
which
should
soone
end
controuersies
,
and
hide
his
poyson
in
the
infinite
windings
of
Fathers
,
Councells
,
traditions
,
&c.
Well
I
know
,
that
God
hath
a
secret
worke
in
punishing
the
vnbeleeuing
world
,
by
the
continuance
of
the
man
of
sinne
till
his
time
come
:
but
hauing
well
thought
of
the
props
on
which
he
standeth
,
yet
in
the
dayes
of
such
light
,
there
is
none
that
doth
him
more
seruice
,
then
this
hiding
of
his
mysterie
in
such
a
thicket
of
vncertainties
,
wherein
it
is
impossible
to
come
to
any
end
or
issue
.
We
may
follow
the
fox
from
one
burrrow
to
another
,
and
from
hole
to
hole
,
because
we
are
forced
.
But
whosoeuer
lookes
to
come
to
an
ende
of
controuersies
,
by
following
him
from
Father
to
Father
,
from
Councell
to
Councell
,
from
one
Decree
to
another
,
from
one
Tradition
to
another
,
with
infinite
labour
examining
and
scanning
the
words
and
syllables
of
auncient
and
later
times
,
hee
shall
fall
short
of
his
expectation
:
For
all
this
while
the
determiner
of
the
controuersie
is
not
present
,
but
set
aside
.
And
what
other
reason
can
be
giuen
,
that
wheras
the
chase
and
pursuit
of
that
beast
of
Rome
hath
been
continued
with
extraordinarie
speed
and
strength
for
aboue
these
hundred
yeares
last
past
,
and
he
hath
been
followed
into
euerie
hole
wherein
he
hid
himselfe
,
yet
the
controuersies
so
beaten
and
canuased
,
are
in
mans
eie
as
farre
from
composition
or
determination
as
at
first
,
not
one
of
them
yeelded
vp
on
either
hand
?
I
say
,
no
other
better
reason
can
be
giuen
,
but
that
we
are
not
agreed
of
the
Iudge
of
the
cause
;
and
so
long
as
they
can
hold
them
off
the
Scriptures
,
they
wil
not
be
set
downe
by
any
other
authoritie
.
Obiect
.
But
doe
not
our
aduersaries
read
the
Scriptures
as
diligently
as
we
?
and
are
not
they
as
skilfull
to
compare
Scriptures
,
and
yet
abide
in
error
and
heresie
?
Answ.
Here
we
must
consider
,
1.
the
person
that
must
read
:
2.
the
rules
to
be
obserued
in
reading
.
The
person
must
be
a
religious
and
rightly
affected
person
,
that
must
read
the
word
with
vnderstanding
.
Obiect
.
So
the
Papists
say
,
that
onely
religious
persons
ought
to
read
the
Scriptures
.
Answ.
Euery
Christian
ought
to
haue
the
booke
of
the
law
with
him
,
as
the
Iewes
had
before
their
eyes
,
and
in
their
hands
continually
,
Deut.
6.10
.
euery
Christian
ought
to
haue
the
word
of
Christ
dwell
plenteously
in
him
,
Coloss.
3.16
.
euery
one
ought
to
be
ready
to
giue
a
reason
of
the
faith
he
professeth
,
to
euery
one
that
will
aske
,
1.
Pet.
3.15
.
euery
one
ought
to
attend
to
the
sure
words
of
the
Prophets
and
Apostles
,
as
a
light
shining
in
a
darke
place
:
for
so
the
Apostle
Peter
writeth
to
all
Christians
,
and
not
onely
the
Clergie
.
Yet
no
Christian
ought
to
read
vnprepared
,
neither
can
euery
one
read
to
profite
,
but
such
as
are
qualified
,
1.
With
humility
in
the
sense
of
our
owne
simplicity
and
infancie
in
heauenly
things
,
becomming
fooles
in
our selues
,
that
we
may
subscribe
to
Gods
wisedome
in
the
Scripture
,
and
captiuating
all
our
own
thoughts
to
the
obedience
of
Christ
.
Psal.
25.9
.
God
teacheth
the
humble
.
Matth.
11.25
.
Thou
hast
hid
these
things
from
the
wise
,
and
reuealed
them
to
babes
.
And
what
is
the
reason
that
heretikes
,
Sophisters
,
and
Papists
of
great
learning
,
read
the
Scripture
but
vnderstand
not
,
but
because
they
giue
not
vp
their
reason
and
humane
wisedome
,
which
is
enmity
to
God
;
and
scorne
to
be
children
,
deliuered
to
be
taught
and
formed
by
our
heauenly
Master
?
2.
With
desire
and
loue
of
Christ
,
and
his
truth
:
the
scope
of
all
the
Scripture
is
Christ
,
and
thou
must
desire
to
know
and
aduance
nothing
but
Christ
crucified
.
Pro.
4.13
.
Loue
wisedome
,
and
shee
shall
keep
thee
.
When
men
come
prepossessed
with
opinions
to
set
vp
mens
deuises
,
and
traditions
,
and
wicked
opinions
,
according
to
which
they
must
interprete
Scripture
,
and
not
examine
them
by
the
Scripture
:
or
if
they
bring
a
purpose
to
magnifie
the
Pope
,
and
aduance
his
religion
in
stead
of
Christs
,
no
maruell
if
like
the
images
they
haue
eyes
and
see
not
,
read
and
vnderstand
not
.
They
loue
not
Christ
,
nor
will
haue
him
to
rule
ouer
them
,
but
his
Vicar
,
neither
loue
they
the
truth
in
the
Canonicall
Scripture
further
then
it
will
stand
with
their
Popish
Canon
law
.
Or
,
if
a
man
come
to
read
out
of
custome
,
and
coldly
without
feruencie
and
loue
,
experience
will
tell
him
,
though
thus
he
read
much
,
his
profite
shall
be
but
small
.
3.
With
repentance
,
and
faith
,
and
a
good
heart
.
2.
Cor.
3.14
.
when
the
heart
of
Israel
shall
be
conuerted
to
the
Lord
,
the
vaile
shall
be
taken
away
:
this
vaile
is
naturall
ignorance
,
and
infidelity
.
Where
the
former
is
,
no
maruell
if
the
word
read
and
knowne
be
not
vnderstood
,
as
a
blinde
man
cannot
see
the
sunne
shining
in
his
strength
.
Where
faith
is
absent
,
and
is
not
mingled
with
the
word
,
it
must
needs
become
vnprofitable
.
Impossible
it
is
that
the
wisedome
of
God
can
dwell
in
a
wicked
heart
;
no
man
puts
precious
licour
into
a
fustie
caske
.
This
is
the
cause
,
that
men
of
great
learning
want
sound
vnderstanding
,
because
they
want
sound
conscience
.
Hos.
14.10
.
The
wayes
of
God
are
right
,
but
the
wicked
fall
in
them
.
4.
With
a
purpose
not
onely
to
know
,
but
to
practise
.
Ioh.
7.17
.
If
any
man
will
doe
my
will
,
he
shall
know
whether
my
doctrine
bee
from
heauen
.
The
scope
of
the
Scripture
,
is
not
onely
to
beleeue
in
the
Sonne
of
God
,
but
to
walke
in
the
obedience
of
faith
.
Now
if
men
read
ouer
all
the
Bible
an
hundred
times
,
either
for
knowledge
onely
,
or
for
vaineglory
,
or
to
aduance
themselues
into
preferments
,
or
to
oppose
the
truth
,
as
heretikes
and
Papists
doe
,
no
maruell
if
they
neuer
attaine
the
true
sense
of
them
.
5.
With
prayer
for
the
Spirit
to
lead
vs
into
all
truth
,
because
the
Scriptures
were
inspired
by
Gods
Spirit
at
first
,
and
the
same
Spirit
is
onely
able
to
acquaint
vs
with
his
owne
meaning
.
If
any
man
want
wisedome
,
he
must
aske
it
of
God
,
Iam.
1.5
.
so
did
Dauid
Psal.
119.18
.
Open
mine
eyes
,
that
I
may
see
the
wonderfull
things
of
thy
law
.
Is
it
any
maruell
,
that
they
who
flie
the
iudgement
of
Gods
Spirit
,
and
stand
to
the
Church
,
Pope
,
Councells
,
and
only
swallow
that
sense
which
they
giue
,
and
neuer
looke
after
Gods
Spirit
,
should
misse
of
the
true
meaning
of
the
holy
Ghost
,
and
fall
into
and
tumble
in
a
number
of
errours
and
heresies
?
To
these
might
be
added
meditation
,
diligence
,
keeping
of
order
and
time
,
speciall
application
,
and
the
like
.
These
things
let
them
be
brought
to
the
reading
of
Gods
word
,
and
no
man
shall
loose
his
labour
,
he
shall
be
taught
of
God
,
who
hath
promised
to
reueale
his
secret
to
them
that
feare
him
.
So
much
of
the
qualification
of
the
person
.
Now
follow
some
rules
,
which
a
person
thus
qualified
must
learne
,
and
keepe
by
him
,
to
trie
when
a
Scripture
is
wrested
or
no.
conference
of
Scripture
:
there
the
Spirit
of
God
by
plaine
places
expoundeth
those
which
are
more
difficult
.
Thus
Nehem.
8.8
.
Ezra
opened
the
Scripture
,
by
comparing
it
with
it selfe
,
and
so
made
the
people
to
vnderstand
,
as
Iunius
noteth
out
of
the
originall
.
So
the
Bereans
hauing
heard
the
doctrine
of
the
Apostles
,
searched
the
Scriptures
;
that
is
,
compared
their
doctrine
with
the
doctrine
of
the
old
Testament
.
Thus
the
Apostles
themselues
,
teaching
Christs
resurrection
,
Act.
2.16
.
prooue
it
out
of
the
old
Testament
:
viz.
Psal.
16.10
.
Thou
wilt
not
suffer
thy
holy
one
to
see
corruption
.
And
to
prooue
that
those
words
cannot
be
meant
of
Dauid
himselfe
,
he
appeales
to
another
testimony
in
1.
King
.
2.
where
it
is
said
,
that
Dauid
slept
with
his
fathers
,
and
lay
buried
in
his
sepulchre
,
and
so
saw
corruption
.
This
is
a
speciall
way
whereby
the
Scripture
giueth
wisedome
to
the
simple
,
Psal.
19.7
.
And
for
this
purpose
the
Lord
hath
in
great
wisedome
tempered
the
Scripture
with
some
hard
places
,
to
exercise
mens
senses
,
and
trie
their
diligence
in
comparing
of
Scripture
,
whereof
there
were
no
need
if
there
were
no
hard
places
.
How
comes
it
that
many
peruert
the
Scripture
to
their
owne
destruction
,
but
because
they
conferre
not
one
part
with
another
,
which
would
lead
them
into
the
right
sense
?
How
come
the
Arrians
,
when
they
heare
Christ
say
,
The
Father
is
greater
then
I
,
and
other
such
sayings
,
to
hold
to
the
death
that
Christ
is
not
true
God
,
coessentiall
and
coequall
with
his
Father
,
but
that
they
doe
not
compare
this
with
other
places
;
as
Ioh.
1.1
.
That
word
was
God
▪
Philip.
2.6
.
He
thought
it
no
robbery
to
be
equall
with
God
:
Rom.
9.
—
which
is
God
blessed
for
euer
.
And
consequently
,
that
the
former
place
speakes
of
his
humane
nature
,
the
latter
of
his
diuine
nature
?
How
could
the
Papists
suffer
shipwracke
of
faith
,
and
heretically
erre
in
the
foundation
of
religion
,
teaching
iustification
by
the
workes
of
the
law
out
of
Iam.
2.21
.
Was
not
Abraham
our
father
iustified
by
workes
?
but
that
they
conferre
not
other
places
to
help
them
into
the
right
sense
;
as
Rom.
4.2
.
and
3.20
.
Wee
are
iustified
by
faith
,
without
the
workes
of
the
law
:
and
,
Tit.
3.5
.
Not
by
the
workes
of
righteousnes
which
we
had
done
,
but
according
to
his
grace
he
saued
vs
.
Which
places
beeing
compared
shewe
,
that
one
speakes
of
iustification
before
God
,
as
Paul
;
the
other
of
iustification
before
men
,
as
Iames
;
the
former
of
iustifying
the
person
,
the
latter
of
iustifying
the
faith
of
the
person
.
When
they
read
such
places
as
these
,
Awake
thou
that
sleepest
:
and
,
Turne
you
,
turne
you
,
O
house
of
Israel
;
hence
they
conclude
,
man
hath
free-will
in
his
owne
conuersion
.
Whereas
,
would
they
compare
these
with
other
places
,
as
Gen.
6.5
.
The
whole
imagination
of
mans
heart
is
onely
euill
continually
;
and
,
it
is
God
that
workes
both
the
will
and
the
deed
,
&c.
the
reconciling
of
such
places
would
force
them
to
see
that
till
God
worke
vs
,
we
are
meere
patients
,
and
after
that
,
acti
agimus
,
beeing
mooued
we
mooue
:
for
his
grace
must
not
be
idle
in
vs
.
The
lewd
and
disordered
Libertine
,
when
he
reads
that
we
are
iustified
by
faith
without
workes
,
casts
off
all
care
of
his
conuersation
:
What
can
his
workes
doe
?
what
need
they
?
But
he
could
not
thus
peruert
the
Scripture
to
his
destruction
,
if
he
compared
it
with
such
Scriptures
as
say
,
that
faith
without
workes
is
dead
:
and
,
that
faith
workes
by
loue
.
The
reconciling
whereof
would
teach
them
,
that
although
works
be
excluded
from
iustification
,
yet
not
from
faith
:
they
must
be
in
the
person
iustified
,
though
not
in
the
iustification
of
his
person
.
This
conference
of
Scripture
,
is
either
in
places
parallel
and
like
,
or
in
such
as
seeme
to
be
opposed
,
and
vnlike
.
The
conferring
of
like
places
bringeth
great
light
to
the
reader
.
As
for
example
:
1.
Cor.
7.19
.
Circumcision
is
nothing
,
and
vncircumcision
is
nothing
.
If
we
would
vnderstand
what
is
meant
by
this
nothing
,
compare
we
it
with
,
Gal.
5.6
.
In
Christ
Iesus
neither
vncircumcision
auaileth
any
thing
,
nor
circumcision
:
where
nothing
is
,
to
auaile
nothing
,
and
is
not
referred
to
circumcision
,
or
vncircumcision
it selfe
,
but
to
the
person
it
is
nothing
to
his
saluation
.
So
Psal.
110.1
.
Sit
at
my
right
hand
till
I
make
thy
enemies
thy
footstoole
.
If
we
would
know
whom
this
is
meant
of
,
compare
it
with
1.
Cor.
15.25
.
For
Christ
must
raigne
till
he
haue
put
all
his
enemies
vnder
his
feet
.
Psal.
2.7
.
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
:
this
place
is
explained
by
the
like
,
Heb.
1.5
.
For
to
which
of
the
Angells
said
he
at
any
time
,
Thou
art
my
Sonne
,
&c.
Psal.
97.7
.
Worship
him
all
yee
Gods
:
what
is
meant
by
Gods
,
and
whom
must
the
Gods
worshippe
?
see
Hebr.
1.6
.
When
hee
brought
his
first
borne
into
the
world
,
he
said
,
Let
all
the
Angells
of
God
adore
him
.
Concerning
vnlike
places
we
haue
this
rule
,
That
they
speake
not
either
of
the
same
thing
,
or
manner
,
or
time
;
and
by
wary
obseruation
of
the
circumstances
,
this
will
easily
appeare
in
examples
.
Ioh.
16.13
.
the
Apostles
after
the
gift
of
the
Spirit
were
led
into
all
truth
,
and
freed
from
errour
.
Yet
Peter
greatly
erred
after
that
,
Gal.
2.11
.
Answ.
The
Apostles
were
led
into
all
truth
of
doctrine
,
and
erred
not
,
but
were
not
free
from
all
error
in
life
and
conuersation
:
now
Peters
error
was
not
directly
in
doctrine
,
but
in
conuersation
with
the
Gentiles
.
So
as
the
opposition
is
not
in
the
same
thing
.
Isa.
59.21
.
My
word
shall
not
depart
from
thee
,
nor
from
thy
seedes
seed
for
euer
,
saith
the
Lord
:
yet
Matth.
21.43
.
the
kingdome
shall
bee
taken
from
you
?
Answ.
The
Prophet
speaketh
of
the
whole
true
Church
of
God
,
which
shall
be
perpetuall
vpon
earth
:
our
Sauiour
of
the
nation
of
the
Iewes
.
So
as
the
seeming
opposition
is
not
in
the
same
.
Luk.
17.19
.
Thy
faith
hath
made
the
whole
:
here
faith
is
greater
then
charitie
:
but
in
1.
Cor.
13.13
.
charitie
is
greater
then
faith
.
Ans.
They
speake
not
of
the
same
faith
:
the
former
place
speakes
of
iustifying
faith
considered
with
his
obiect
Christ
,
which
not
absolutely
as
a
qualitie
,
but
relatiuely
as
apprehending
Christ
,
is
greater
then
charitie
:
the
latter
of
miraculous
faith
,
which
is
lesse
.
Rom.
7.22
.
Paul
delights
in
the
Lawe
of
God
:
yet
,
v.
23.
Paul
resisteth
the
Law
of
God
.
Answ.
This
is
indeed
an
opposition
in
the
same
person
,
but
not
in
the
same
part
:
Paul
stands
of
spirit
and
flesh
:
according
to
the
former
part
,
he
delights
in
the
law
,
according
to
the
latter
he
rebelleth
against
it
.
Luk.
10.28
.
Life
is
promised
to
the
worker
,
This
doe
and
liue
:
Rom.
4.3
.
not
to
him
that
worketh
,
but
to
him
that
beleeueth
,
is
faith
imputed
to
righteousnesse
.
Answ.
Both
speake
of
the
word
,
but
not
of
the
same
part
of
the
word
,
which
standeth
of
two
parts
;
the
law
,
and
this
promiseth
life
to
the
worker
;
and
the
Gospel
,
which
promises
life
to
the
beleeuer
.
Ioh.
5.31
.
If
I
giue
testimonie
to
my selfe
,
my
testimony
is
not
true
.
Ioh.
8.14
.
If
I
testifie
of
my selfe
,
my
testimonie
is
true
.
Answ.
Consider
Christs
testimonie
two
wayes
:
1.
As
the
testimonie
of
a
singular
man
,
and
thus
considering
himselfe
as
a
meere
man
,
he
yeilds
to
the
Iewes
,
that
his
testimony
were
vnfit
,
and
not
sufficient
in
his
owne
cause
,
because
by
the
law
,
out
of
the
mouth
of
two
or
three
witnesses
euery
word
must
stand
:
but
,
2.
Consider
him
as
a
diuine
person
,
comming
from
heauen
,
and
hauing
his
Father
giuing
witnesse
with
him
,
thus
his
testimonie
is
infallible
,
not
subiect
to
passion
or
delusion
:
And
of
this
the
latter
place
speaketh
.
Matth.
10.8
.
Freely
yee
haue
receiued
,
freely
giue
.
Luk.
10.7
.
The
workeman
is
worthy
of
his
wages
.
Answ.
The
places
speake
of
the
same
persons
,
but
not
of
the
same
workes
;
the
former
of
miraculous
workes
,
which
are
not
to
be
bought
and
sold
for
money
(
the
vse
of
them
being
onely
to
forward
their
ministerie
:
)
the
latter
,
of
the
function
of
preaching
,
and
labour
in
building
the
Church
:
equity
requires
that
he
that
laboureth
in
the
ministry
,
should
receiue
recompence
for
his
labour
,
Gal.
6.6
.
Hos.
13.9
.
God
is
not
the
author
of
euill
.
Amos
3.6
.
There
is
no
euill
in
the
citie
which
the
Lord
hath
not
done
.
Answ.
It
is
not
the
same
euill
;
but
,
that
the
euill
of
fault
,
this
the
euill
of
punishment
.
Prou.
20.9
.
Who
can
say
,
my
heart
is
cleane
?
Matth.
5.8
.
Blessed
are
the
pure
in
heart
.
Answ.
1.
A
man
absolutely
considered
in
himselfe
is
all
impure
;
so
the
former
place
speaketh
:
but
relatiuely
considered
in
Christ
,
he
is
pure
;
so
the
latter
.
2.
No
man
is
pure
in
respect
of
the
presence
of
corruption
,
but
the
godly
are
in
respect
of
the
efficacie
and
rule
of
it
.
Mark
.
16.15
.
The
Apostles
must
goe
out
into
all
the
world
.
Matth.
10.5
.
They
must
not
goe
into
the
way
of
the
Gentiles
.
Answ.
Distinguish
times
,
and
the
Scripture
will
be
consonant
enough
:
the
former
place
is
meant
of
preaching
after
Christs
time
;
the
latter
,
while
he
was
liuing
on
earth
.
Both
are
true
,
because
the
times
are
diuerse
.
Ioh.
3.17
.
God
sent
not
the
Sonne
to
iudge
the
world
.
Ioh.
5.27
.
The
Father
hath
giuen
all
iudgement
to
the
Sonne
.
Answ.
The
time
of
his
abasement
,
at
his
first
comming
,
when
he
came
not
to
iudge
,
but
to
be
iudged
,
must
be
distinguished
from
his
second
comming
in
glory
and
maiestie
,
to
iudge
the
quicke
and
the
dead
:
of
this
the
latter
.
Exod.
20.15
.
Thou
shalt
not
steale
:
chap.
11.2
.
Robbe
or
spoyle
Egypt
.
Answ.
A
speciall
commandement
of
God
neuer
opposeth
a
generall
,
but
is
onely
an
exception
from
it
.
So
of
Abrahams
mentall
slaying
of
his
sonne
.
If
a
man
of
himselfe
should
steale
or
kill
,
it
is
sinne
;
but
if
God
bid
,
it
is
not
.
Malac.
3.6
.
I
am
the
Lord
,
I
change
not
:
yet
it
seemes
he
is
changeable
.
Ier.
18.7
.
Answ.
The
Scripture
speakes
not
in
the
same
respect
:
God
changeth
not
in
himselfe
,
but
in
respect
of
vs
:
hee
is
changed
(
as
the
schooles
speake
)
non
affectiuè
,
sed
effectiuè
,
in
respect
of
his
work
,
not
of
his
affection
:
for
so
there
is
no
variablenes
or
shadow
of
change
in
him
.
Psal.
18.20
.
Iudge
mee
according
to
my
righteousnesse
.
Psal.
143.2
.
Enter
not
into
iudgement
with
thy
seruant
.
Answ.
There
is
a
twofold
righteousnes
,
one
of
the
cause
,
another
of
the
person
:
by
this
latter
he
will
not
be
iustified
by
himselfe
,
but
in
the
other
he
desires
to
be
iustified
:
his
cause
was
good
,
there
was
no
such
thing
as
they
laid
to
his
charge
.
If
Iob
would
dispute
with
God
,
his
owne
cloathes
would
make
him
vncleane
:
but
when
he
dealeth
with
his
calumnious
friends
,
he
saith
,
I
will
neuer
let
goe
mine
innocencie
▪
till
I
die
.
Luk.
1.33
.
—
of
his
Kingdome
there
shall
be
no
ende
.
1.
Cor.
15.24
.
He
shall
deliuer
vp
the
Kingdome
to
his
Father
.
Ans.
Luke
speaketh
of
Christs
Kingdome
in
respect
of
it selfe
,
the
Apostle
in
respect
of
the
administration
of
it
.
In
the
former
respect
it
shall
neuer
be
abolished
,
Christ
shall
alwaies
haue
a
people
to
rule
,
alwaies
a
Lordship
and
Headship
;
but
he
shall
giue
vp
his
Kingdome
in
respect
of
the
manner
and
meanes
of
administring
it
,
he
shall
not
rule
as
now
he
doth
,
by
Magistrates
,
Ministers
,
the
Word
,
Sacraments
,
and
other
ordinances
.
Isa.
64.6
.
All
our
righteousnesse
is
as
filthy
ragges
.
Ephes.
5.27
.
The
Church
is
called
glorious
,
not
hauing
spot
or
wrinkle
,
or
any
such
thing
,
but
holy
and
without
blemish
.
Both
are
true
:
the
Prophet
speakes
of
the
Church
militant
,
the
Apostle
of
the
Church
triumphant
.
Act.
15.10
.
Circumcision
,
and
such
like
rites
,
are
called
heauy
yoakes
,
which
neither
the
Apostles
nor
their
Fathers
were
able
to
beare
.
1.
Ioh.
5.3
.
To
them
that
loue
God
,
his
commaundements
are
not
greiuous
;
and
his
yoake
is
an
easie
yoake
,
Matth.
11.30
.
Answ.
They
were
intolerable
in
respect
of
the
rigor
wherein
Moses
propounded
them
,
to
be
fulfilled
:
but
not
in
respect
of
imputation
(
of
Christs
righteousnesse
,
)
inchoation
(
of
inherent
righteousnes
,
)
and
acceptation
,
God
accepting
the
will
and
faith
,
for
the
deed
:
Christ
stood
between
those
heauy
burdens
and
vs
,
and
carried
away
the
curse
of
the
law
.
Act.
15.27
.
Circumcision
is
abrogated
:
yet
Paul
circumcised
Timothie
,
chap.
16.
v.
3.
Answ.
True
,
it
was
taken
away
as
a
Sacrament
,
but
it
was
not
yet
honourably
buried
,
and
therefore
it
remained
onely
as
a
ceremoni
e.
Matth.
9.6
.
The
Sonne
of
man
hath
power
to
forgiue
sinnes
.
Luk.
23.34
.
Father
forgiue
them
,
they
know
not
what
they
doe
:
why
prayes
he
thus
to
his
Father
,
if
himselfe
might
forgiue
them
?
Answ.
Though
all
the
Persons
in
Trinitie
forgiue
sinnes
,
yet
not
in
the
same
manner
:
the
Father
bestowes
,
the
Sonne
merits
,
the
holy
Ghost
sealeth
vp
and
applyeth
remission
of
sinnes
.
Ioh.
10.29
.
None
of
my
sheep
,
no
elect
shall
perish
,
none
shall
plucke
them
out
of
my
hands
.
Iudas
was
elected
,
Matth.
10.4
.
and
yet
perished
,
was
the
Sonne
of
perdition
,
Ioh.
17.12
.
Ans.
Election
is
twofold
,
either
to
life
eternall
,
whereof
Iohn
speaketh
,
chap.
10.29
.
and
so
Iudas
was
not
elected
:
or
to
the
office
of
Apostleship
,
and
from
this
he
fell
.
Ioh.
1.8
.
He
was
not
that
light
.
Ioh.
5.35
.
He
was
a
burning
and
a
shining
light
.
Answ.
It
speakes
not
of
the
same
light
:
Iohn
Baptist
was
not
the
Sunne
of
righteousnesse
,
the
Messias
,
that
light
that
brought
light
in
the
world
;
but
he
was
a
light
,
and
gaue
a
notable
testimonie
to
that
light
.
Mic.
5.2
.
Bethlehem
was
little
among
the
thousands
of
Iudah
.
Math.
2.6
.
Thou
art
not
the
least
.
Answ.
The
Prophet
speakes
of
it
as
it
was
in
his
time
,
in
it selfe
,
as
it
was
of
a
little
circuit
and
compasse
:
but
the
Euangelist
,
as
it
brought
forth
Christ
the
Sonne
of
God
,
the
Messiah
:
in
this
respect
it
was
great
,
which
in
it selfe
was
but
of
small
estimate
.
Gen.
2.18
.
God
said
,
It
is
not
good
for
man
to
be
alone
.
Paul
saith
,
It
is
good
for
a
man
not
to
touch
a
woman
,
1.
Cor.
7.1
.
Answ.
God
speaketh
so
,
1.
ratione
medij
,
because
of
propagation
:
2.
remedij
,
to
auoid
fornication
,
and
wandring
lusts
:
3.
mysterij
,
because
marriage
should
be
a
type
of
the
vnion
between
Christ
and
the
Church
:
4.
&
adiutorij
,
because
man
wanted
a
fit
helper
.
But
the
Apostle
speakes
not
simply
,
but
comparatiuely
;
it
is
not
so
good
as
not
to
touch
a
woman
:
or
it
is
good
,
that
is
,
commodious
in
these
times
of
persecution
,
when
all
the
world
raged
against
Christians
,
not
to
touch
a
woman
;
it
is
not
fit
to
haue
the
burthen
of
a
family
in
such
times
.
Againe
,
he
speakes
of
such
as
himselfe
is
,
such
as
haue
the
gift
of
continencie
.
Ioh.
10.27
.
Reach
hither
thy
finger
,
and
thy
hand
,
and
thrust
it
into
my
side
:
yet
,
ver.
17.
he
saith
to
Marie
,
Touch
me
not
.
Why
so
?
Answ.
Because
Thomas
must
beleeue
,
and
haue
his
faith
helped
,
who
professed
he
would
not
beleeue
,
vnlesse
he
might
touch
him
▪
but
Marie
beleeued
,
and
did
not
neede
this
indulgence
,
shee
would
hold
him
with
her
,
and
haue
the
comfort
of
his
bodily
presence
.
Rom.
14.9
.
—
that
hee
might
bee
the
Lord
of
the
dead
and
liuing
.
Matth.
22.32
.
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
Can
God
bee
the
God
of
the
dead
,
and
not
the
God
of
the
dead
?
Ans.
Christ
speakes
not
simply
as
the
Apostle
doth
,
but
in
the
sense
of
the
Sadduces
,
and
by
an
hypothesis
of
their
surmise
:
as
if
he
should
say
,
God
is
not
the
God
of
such
dead
,
as
you
surmise
shall
neuer
rise
againe
:
but
because
they
are
indeede
to
rise
againe
,
God
is
their
God
.
Cry
aloud
,
for
hee
is
a
God
,
either
asleepe
,
or
in
a
iourney
,
or
pursuing
his
enemies
.
Here
is
a
manifest
Ironie
.
Matth.
26.45
.
when
Christ
tooke
his
Disciples
asleepe
the
second
time
,
after
he
had
commaunded
them
to
watch
,
he
saith
,
Sleepe
on
;
which
was
a
sharpe
reprehension
of
their
dulnesse
.
The
like
may
be
said
of
these
places
,
Iudg.
10.14
.
1.
King
.
22.15
.
Eccles.
11.9
.
Mark
.
7.9
.
In
all
doubtfull
places
,
let
vs
euer
receiue
that
exposition
,
which
is
according
to
the
analogie
of
faith
:
Rom.
12.6
.
If
any
man
prophesie
,
that
is
,
haue
a
gift
of
interpreting
,
let
him
interpret
according
to
the
analogie
of
faith
:
so
that
if
the
letter
of
a
Scripture
crosse
the
analogie
of
faith
,
that
is
,
agree
not
with
the
summe
of
the
doctrine
of
faith
,
contained
in
the
Decalogue
,
Creed
,
and
Lords
prayer
,
it
must
be
vnderstood
by
a
figure
.
As
for
example
:
Where
the
text
saith
,
This
is
my
body
;
seeing
the
literall
sense
fighteth
with
the
Article
of
faith
,
by
which
we
beleeue
that
Christ
is
ascended
into
heauen
,
and
sitteth
at
the
right
hand
of
God
,
till
he
returne
to
iudge
the
quicke
and
the
dead
,
it
must
be
vnderstood
in
the
figure
,
vsuall
to
Sacraments
,
by
which
the
thing
signified
is
put
for
the
signe
:
and
contrariwise
.
So
,
Luke
.
7.47
.
Many
sinnes
were
forgiuen
her
,
for
shee
loued
much
:
to
gather
hence
merit
of
remission
for
our
workes
of
charity
,
with
the
Papists
,
is
against
the
ground
of
faith
,
by
which
we
beleeue
remission
of
sinnes
,
which
is
directly
opposite
to
merit
.
Great
diligence
must
be
vsed
to
discerne
the
right
scope
of
the
place
doubted
of
;
which
beeing
neglected
,
If
a
doubt
rise
out
of
a
promise
or
threat
,
Yet
fortie
dayes
,
and
Niniue
shall
be
destroyed
;
with
a
secret
condition
,
except
Niniue
repent
.
So
a
promise
of
long
life
is
made
to
the
godly
,
and
yet
they
often
die
young
:
therefore
a
secret
condition
must
bee
vnderstood
,
thus
,
vnlesse
God
see
it
better
for
them
to
take
them
away
young
from
the
euill
to
come
.
Isa.
38.1
.
Set
thy
house
in
order
▪
for
thou
shalt
die
,
and
not
liue
:
yet
Hezekiah
liued
fifteene
yeares
afterward
:
therefore
there
must
be
vnderstood
the
condition
of
Gods
will
,
which
was
concealed
.
Gen.
20.3
.
God
said
to
Abimelech
,
Thou
shalt
die
for
the
woman
,
yet
he
died
not
:
the
exception
was
,
Vnlesse
thou
restore
her
.
See
this
rule
at
large
in
Ezek.
33.13.14
.
This
was
the
iudgement
of
God
vpon
Origen
,
who
was
in
such
extremities
in
both
these
,
that
although
his
wit
serued
him
to
turne
all
the
Scripture
almost
into
allegories
,
yet
he
stood
most
absurdly
to
the
very
letter
:
as
in
that
of
Matth.
19.12
.
Some
haue
made
themselues
chast
for
the
kingdome
of
heauen
:
he
foolishly
interpreted
the
place
,
and
made
himselfe
be
made
chaste
by
men
,
not
discerning
Christs
distinction
,
who
speakes
of
three
sorts
of
Eunuchs
,
It
is
better
to
goe
into
heauen
with
one
eye
,
&c.
So
on
the
contrary
,
many
heretikes
haue
defended
their
heresies
onely
by
translating
of
Scriptures
into
allegories
.
The
Apostle
speakes
of
such
as
denying
the
resurrection
of
the
body
,
turne
all
the
testimonies
of
the
resurrection
into
an
allegorie
,
meaning
thereby
onely
the
spirituall
resurrection
of
the
soule
from
sinne
.
Of
which
sort
was
Hymeneus
and
Philetus
,
who
destroyed
the
faith
of
certaine
,
saying
the
resurrection
was
past
alreadie
,
2.
Tim.
2.
v.
17.
And
of
this
sort
are
the
Familists
at
this
day
.
The
Papists
denying
the
marriage
of
Ministers
,
hearing
the
Apostle
say
,
that
a
Bishop
must
be
the
husband
of
one
wife
,
turne
it
into
an
allegorie
(
I
had
like
to
haue
said
,
a
iest
:
)
He
must
,
they
say
,
be
the
Bishop
of
one
Bishopricke
;
as
though
his
children
must
not
be
gouerned
in
his
owne
house
,
which
is
plainely
distinguished
from
his
Diocesse
,
1.
Tim.
3.4.5
.
Thus
they
defend
the
sacrifice
of
the
Masse
,
by
Gen.
14.18
.
where
it
is
said
,
that
Melchisedec
brought
forth
bread
and
wine
to
Abraham
,
and
hee
was
the
Priest
of
the
high
God
:
with
them
this
must
needes
signifie
,
that
the
Priest
offers
Christ
to
God
,
for
the
sinnes
of
quicke
and
dead
.
In
euery
small
diuersity
and
difference
in
numbers
,
All
the
soules
which
came
with
Iaacob
into
Egypt
,
were
seuentie
fiue
:
but
in
Gen.
46.27
.
they
were
seuentie
soules
.
Here
are
fiue
ods
.
Some
say
,
Luke
followes
the
translation
of
the
Septuagint
,
which
was
famous
and
of
great
authority
,
and
would
not
bring
his
history
in
disgrace
for
so
small
a
difference
.
I
doubt
not
but
Luke
,
and
Steuen
,
and
Moses
agreed
.
Mr.
Iunius
thinkes
that
Steuen
mentioneth
the
foure
wiues
of
Iaacob
,
and
his
two
sonnes
,
Er
and
Onan
that
were
dead
,
excluding
Iaacob
himselfe
;
but
they
came
not
into
Egypt
.
Caluin
and
Beza
thinke
there
was
some
errour
in
the
writers
:
which
is
not
vnprobable
,
seeing
in
writing
the
Greeke
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
fiue
(
beeing
in
the
margent
)
might
easily
creepe
into
the
text
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
all
.
And
thus
both
Moses
,
and
Steuen
,
and
Luke
may
be
reconciled
,
who
both
likely
wrote
seuenty
.
But
howsoeuer
,
according
to
our
rule
,
the
Spirit
of
God
often
in
setting
downe
numbers
,
vseth
the
figure
Synecdoche
,
a
part
for
the
whole
,
and
in
a
diuers
respect
putteth
downe
a
greater
or
lesse
number
.
As
for
example
:
1.
King
.
9.28
.
Salomon
sent
his
seruants
,
who
tooke
from
Ophir
420.
talents
of
gold
:
2.
Chron.
8.30
.
he
tooke
thence
450.
talents
of
gold
.
Here
is
30
talents
ods
.
Answ.
They
receiued
of
King
Hiram
450.
which
they
brought
to
Salomon
,
partly
in
substance
,
as
the
420.
partly
in
account
,
much
beeing
spent
about
the
charge
of
the
nauie
,
euen
the
30.
talents
.
1.
Sam.
13.1
.
Saul
raigned
two
yeares
ouer
Israel
:
whereas
he
raigned
forty
yeares
,
Act.
13.21
.
Answ.
He
raigned
two
yeares
well
,
de
iure
,
lawfully
:
but
beeing
reiected
from
beeing
King
,
the
other
are
not
numbred
.
Iunius
vpon
this
place
prooues
this
interpretation
by
foure
arguments
.
Matth.
17.1
.
Christ
tooke
Peter
and
Iohn
the
sixt
day
after
:
Luk.
9.22
.
eight
dayes
after
.
Answ.
Both
are
true
in
a
diuerse
respect
:
Matthew
accounts
onely
the
intermediall
dayes
,
not
the
two
extreame
peeces
;
Luke
accounts
them
all
.
Sometimes
some
numbers
are
cut
off
for
breuity
,
and
to
make
the
number
runne
more
full
and
round
:
as
in
Iudg.
20.46
.
of
the
Beniamites
were
slaine
fiue
and
twentie
thousand
;
here
wants
an
hundreth
,
as
appeares
v.
35.
for
the
foresaid
reason
.
2.
King
.
15.33
.
Iotham
was
25.
yeares
old
when
hee
beganne
to
raigne
,
and
he
raigned
16.
yeares
in
Ierusalem
:
yet
it
is
said
in
the
30.
verse
,
in
the
twentieth
yeare
of
Iotham
the
son
of
Vzziah
.
Answ.
The
former
text
speakes
of
the
yeares
that
Iotham
raigned
for
himselfe
:
but
he
had
raigned
20.
yeares
in
his
fathers
time
,
beeing
strucke
with
leprosie
for
medling
with
the
Priests
office
;
and
all
the
yeares
he
raigned
in
his
fathers
life
time
are
counted
to
his
fathers
raigne
;
for
he
was
not
Rex
for
that
time
,
but
prorex
.
The
like
rule
also
we
must
obserue
in
diuersities
of
names
and
places
,
if
we
would
not
sticke
in
the
sand
.
As
in
this
example
:
Matth.
27.9
.
It
was
fulfilled
which
was
spoken
by
the
Prophet
Ieremy
:
whereas
it
was
spoken
by
Zacharie
,
c.
11.13
.
and
not
by
Ieremie
.
Many
learned
men
trouble
themselues
more
then
needs
in
reconciling
this
place
.
1.
Some
say
,
that
S.
Matthew
ioynes
together
both
one
place
in
Ieremie
,
c.
18.1.2.3
.
of
the
potter
,
and
this
of
Zacharie
,
11.13
.
But
there
is
little
or
no
agreement
betweene
them
.
2.
Some
say
,
that
it
is
not
in
Ieremies
writings
that
are
Canonicall
,
but
in
some
Apocryphall
writings
of
Ieremy
,
which
the
Iewes
had
,
and
which
Chrysostome
confesseth
he
saw
wherein
these
words
were
.
But
it
is
not
likely
,
that
the
holy
Euangelist
would
leaue
a
Cononicall
text
,
and
cite
an
Apocryphall
;
or
giue
such
credit
to
that
,
or
seeke
to
build
our
faith
vpon
it
.
And
by
our
rule
that
booke
should
be
Canonicall
.
3.
Some
say
,
that
Matthew
forgat
,
and
for
Zacharie
put
downe
Ieremie
:
but
with
more
forgetfulnesse
,
that
holy
men
writ
as
they
were
mooued
by
Gods
Spirit
.
This
errour
Erasmus
takes
hold
of
,
from
Augustine
,
who
in
his
third
booke
concerning
the
consent
of
the
Euangelists
,
chap.
7.
defendeth
and
excuseth
this
errour
.
4.
Some
thinke
it
the
errour
of
heedlesse
writers
,
who
might
easily
so
erre
:
but
all
the
oldest
copies
,
and
the
most
ancient
Fathers
haue
the
name
of
Ieremie
.
5.
Some
say
,
that
Zachariah
beeing
instructed
and
trained
vp
with
Ieremy
,
did
deliuer
it
by
tradition
from
Ieremy
,
and
so
Ieremy
spoke
it
by
Zachariah
:
which
might
be
true
,
because
it
is
said
in
the
text
,
As
was
spoken
by
Ieremie
,
not
,
written
.
But
6.
the
most
compendious
and
likely
way
of
reconciling
is
this
,
that
Zachary
and
Ieremy
was
the
same
man
,
hauing
two
names
,
which
was
very
vsuall
among
the
Iewes
:
as
Gedeon
was
called
Ierubaal
and
Ierubesheth
,
Salomon
was
called
Iedidiah
,
Iethro
was
called
Hobab
and
Reuel
,
Iehoiacim
Ieconias
and
Coniah
,
Hester
was
called
Edissa
,
Simon
Peter
Cephas
and
Bar-iona
,
Matthew
was
called
Leui
,
Ierusalem
Iebus
and
Salem
,
&c.
These
are
such
rules
as
not
only
the
learned
(
who
besides
these
haue
the
benefit
of
arts
and
tongues
,
the
knowledge
of
phrases
,
the
benefit
of
disputation
,
and
the
like
,
)
but
euen
the
simplest
may
make
good
vse
of
:
1.
To
vnderstand
the
Scripture
aright
,
and
so
discouer
the
subtilty
of
Satan
,
and
seducers
.
2.
To
conuince
errour
,
and
let
others
see
their
errours
,
and
so
gently
lead
them
backe
into
their
way
againe
.
3.
They
be
great
meanes
to
iustifie
the
truth
,
and
glorifie
God
.
4.
Practisers
of
them
haue
comfort
in
themselues
,
that
they
are
louers
of
the
truth
,
and
desire
to
find
it
,
euen
with
much
labour
and
industry
.
5.
The
want
of
this
diligence
and
study
of
Scripture
,
is
the
very
cause
,
that
so
many
stagger
and
doubt
of
our
religion
,
&
are
so
indifferent
that
they
cannot
tell
whether
to
leane
to
Papists
or
Protestants
,
and
so
hold
doubtfull
to
their
death
.
Yea
,
and
many
goe
away
and
fall
off
from
vs
,
and
depart
to
Antichrist●
which
is
a
iust
iudgement
of
God
vpon
them
,
because
they
were
so
farre
from
receiuing
the
truth
in
the
loue
of
it
,
as
they
would
neuer
take
paines
to
search
into
the
Scripture
,
which
witnesse
of
the
truth
.
WE
are
now
come
to
speake
of
the
allegation
it selfe
,
and
the
force
of
the
reason
,
taken
out
of
Deuter.
6.16
.
where
the
Israelites
are
forbidden
to
tempt
the
Lord
,
as
in
Massah
.
How
they
tempted
him
in
Massah
,
is
set
downe
in
Exod.
17.7
.
beeing
in
want
of
water
and
distresse
,
they
contended
with
Moses
,
and
said
,
Is
the
Lord
amongst
vs
?
1.
They
doubted
of
his
power
,
and
so
would
trie
whether
he
could
giue
them
water
in
this
their
want
:
for
the
word
nasah
,
properly
signifies
to
make
triall
;
as
Dauid
is
said
not
to
haue
tried
and
prooued
before
to
goe
in
armour
,
1.
Sam.
17.39
.
where
the
same
word
is
vsed
.
2.
They
doubted
of
the
truth
of
his
promise
,
not
beleeuing
him
to
be
amongst
them
,
as
he
had
promised
,
vnles
he
would
shew
them
in
all
hast
some
signe
of
his
presence
,
in
present
supply
of
their
necessitie
;
and
therefore
they
say
,
Is
God
amongst
vs
?
Now
marke
how
aptly
and
wisely
our
Lord
and
Sauiour
applieth
this
place
.
I.
In
his
choise
:
he
is
now
on
the
pinacle
,
and
in
a
dangerous
place
,
and
well
knowes
that
this
prohibition
was
a
fitter
place
to
study
and
meditate
on
,
then
those
large
promises
in
that
most
comfortable
Psalme
.
For
howsoeuer
all
Scripture
is
profitable
and
diuine
,
yet
some
Scriptures
fit
some
persons
,
and
some
occasions
,
better
then
other
.
It
is
a
true
and
comfortable
promise
,
Isa.
1.18
.
Come
,
let
vs
reason
together
,
though
your
sinnes
were
as
redde
as
scarlet
,
&c.
But
for
a
man
not
truely
humbled
,
the
threats
of
the
law
are
fitter
to
meditate
on
:
neither
doth
the
Lord
so
inuite
the
Iewes
till
they
be
humbled
.
It
is
true
,
God
heares
not
sinners
:
but
such
a
place
is
not
so
fit
to
be
meditated
on
,
and
applyed
by
such
as
are
seriously
beaten
downe
alreadie
in
the
sight
and
sense
of
sinne
.
Hee
that
prouideth
not
for
his
family
,
is
worse
then
an
infidell
:
a
true
and
holy
speach
:
but
if
a
couetous
man
apply
it
,
it
hurteth
him
,
he
hath
other
places
to
study
on
;
as
,
Beware
of
couetousnesse
:
and
,
couetousnesse
which
is
idolatrie
,
is
one
of
the
sinnes
which
shuts
out
of
heauen
.
The
holy
heart
of
Christ
could
equally
meditate
and
apply
all
Scripture
;
but
by
this
his
choise
,
he
would
teach
vs
to
make
choise
according
to
occasions
.
II.
In
direct
meeting
the
deuils
drift
,
which
was
to
mooue
Christ
to
vaine
confidence
,
and
make
tryall
whether
he
was
the
Sonne
of
God
,
or
God
his
Father
,
by
throwing
himselfe
downe
.
Comparing
this
place
with
the
former
,
hee
shewes
him
,
that
it
giues
him
no
leaue
to
cast
downe
himselfe
:
for
this
were
not
to
trust
God
,
but
to
tempt
God
,
as
the
Iewes
did
in
Massah
:
but
I
doubt
not
of
my
Fathers
power
,
and
therfore
I
need
not
trie
it
.
I
distrust
not
the
truth
of
his
promise
,
and
presence
with
me
,
what
need
I
make
triall
of
it
?
I
haue
a
commandement
,
which
I
must
not
separate
from
the
promise
,
as
thou
doest
.
Thou
pretendest
a
promise
,
but
no
promise
extends
to
the
breach
of
any
commaundement
,
but
hath
his
ground
and
dependance
vpon
some
commaundement
or
other
.
Thou
wouldst
haue
me
cast
my selfe
downe
,
and
promisest
helpe
,
but
no
promise
can
secure
him
,
that
attempteth
that
wherein
hee
tempteth
God
,
as
this
action
would
.
In
the
words
are
,
1.
the
person
that
must
not
tempt
,
Thou
:
2.
the
person
that
must
not
be
tempted
,
The
Lord
thy
God
:
3.
the
action
of
tempting
,
not
tempt
.
I.
The
person
,
Thou
.
Some
thinke
that
the
pronoune
[
Thou
]
is
to
be
referred
to
Satan
;
and
[
the
Lord
th●
God
]
to
Christ
himselfe
,
as
though
Christ
had
said
,
Thou
shalt
not
tempt
me
.
But
,
1.
It
was
neuer
written
,
that
Sathan
should
not
tempt
Christ
:
if
it
had
,
it
had
been
false
.
2.
It
is
a
negatiue
commandement
of
God
,
directed
to
his
people
,
which
bindes
all
persons
,
at
all
times
,
in
all
places
;
and
not
to
be
restrained
to
this
occasion
.
3.
Satan
was
irrecouerably
fallen
from
the
Couenant
of
grace
;
and
so
,
although
Christ
was
his
Lord
in
respect
of
his
power
,
yet
not
his
God
in
respect
of
the
Couenant
of
grace
,
which
those
words
haue
speciall
respect
vnto
.
4.
Satan
proceeds
to
tempt
him
still
,
and
therefore
that
is
not
the
meaning
.
5.
Christ
in
this
humble
estate
would
not
manifest
himselfe
,
much
lesse
call
himselfe
Lord
and
God
.
II.
The
person
who
must
not
be
tempted
.
The
Lord
:
if
he
bee
a
Lord
,
he
must
be
feared
,
obeyed
,
honoured
,
not
tempted
or
prouoked
.
Thy
God
:
though
he
be
my
God
and
my
Father
,
I
must
not
presume
,
I
must
not
abuse
my
Fathers
goodnesse
and
prouidence
where
no
need
is
.
A
loyall
subiect
will
not
presume
vpon
the
clemencie
of
his
Prince
,
to
breake
his
lawes
,
or
a
louing
child
vpon
his
fathers
goodnesse
to
offend
him
.
III.
The
action
of
tempting
.
To
tempt
God
,
is
to
prooue
and
try
God
(
out
of
necessitie
)
what
he
can
doe
,
or
what
he
will
doe
,
and
whether
he
be
so
good
,
so
mercifull
,
so
iust
,
as
his
word
and
promise
say
he
is
:
so
,
Heb.
3.9
.
Your
Fathers
tempted
me
,
and
prooued
me
,
and
saw
my
workes
.
The
mother
of
this
sinne
is
infidelitie
and
vnbeleefe
,
1.
of
Gods
power
,
as
if
his
arme
were
shortened
:
2.
of
his
goodnes
,
as
if
he
were
not
so
carefull
of
his
chosen
as
he
is
.
For
else
what
need
I
trie
that
which
I
were
assured
of
?
The
issue
of
it
,
or
the
branches
that
shoot
from
this
root
,
are
put
foorth
,
1.
In
iudgement
.
2.
In
affections
.
3.
In
counsels
and
actions
of
life
.
1.
In
iudgement
and
matter
of
doctrine
,
to
preferre
our
owne
conceits
aboue
the
word
of
God
,
whereof
the
Apostle
speaketh
,
Act.
15.10
.
Why
tempt
yee
God
,
to
impose
a
yoake
vpon
the
Disciples
neckes
,
which
neither
our
Fathers
nor
we
can
heare
?
as
if
he
should
say
,
Why
doe
you
of
the
circumcision
,
vainly
swelling
and
trusting
in
your
own
strength
,
falsly
conceiue
and
teach
without
warrant
,
to
anger
the
Lord
with
,
that
by
the
fulfilling
of
the
lawe
ye
can
attaine
saluation
,
binding
vp
the
power
of
God
to
the
law
as
necessarie
to
saue
men
thereby
?
what
an
intollerable
yoake
is
this
,
which
no
man
is
able
to
beare
?
What
shall
we
thinke
then
of
the
Papists
doctrine
,
who
lay
the
same
yoake
vpon
mens
shoulders
?
What
is
their
whole
religion
but
a
plaine
tempting
of
God
,
and
a
prouoking
of
his
anger
,
while
they
lay
on
men
the
yoake
of
the
Law
?
This
is
the
sinne
of
all
other
heretikes
,
who
like
the
Pharisies
,
set
the
word
of
God
behind
their
owne
inuentions
,
and
properly
and
directly
fight
against
faith
,
which
leaneth
it selfe
wholly
vpon
the
word
of
God
.
Faith
lookes
at
Gods
constitutions
,
it
suffers
not
iudgement
to
arrogate
aboue
Gods
iudgment
;
it
beates
downe
humane
wisedome
and
reason
,
and
brings
the
thoughts
and
reasonings
into
the
obedience
of
God
.
It
teacheth
not
impossibilities
,
as
they
of
the
circumcision
,
and
Papists
do
at
this
day
.
II.
In
affection
:
1.
By
diffidence
and
distrust
.
Psal.
78.18
.
They
tempted
God
in
their
hearts
,
in
requiring
meat
for
their
lust
.
Here
were
many
sinnes
in
one
:
1.
a
murmuring
and
grudging
at
their
present
estate
:
2.
a
tempting
of
Gods
power
,
Can
God
prepare
a
table
in
the
wildernesse
?
v.
19.
3.
a
denyall
of
his
presence
;
If
God
were
amongst
vs
,
he
would
prepare
vs
a
table
:
4.
making
hast
,
and
appointing
of
time
,
and
place
,
and
the
manner
of
helping
them
;
hee
must
now
,
in
the
wildernesse
set
vp
a
table
:
5.
wantonnesse
,
hauing
sufficient
and
necessarie
Mannah
and
water
,
by
an
immediate
hand
of
God
,
they
must
haue
meat
for
their
lust
.
2.
By
curiositie
,
when
men
vainely
desire
extraordinarie
things
,
and
neglect
ordinarie
,
and
must
haue
such
signes
as
they
list
,
either
out
of
meere
curiosity
,
as
Herod
would
haue
a
signe
onely
to
please
himselfe
in
some
rare
sight
;
or
in
pretence
of
confirming
them
in
the
truth
,
as
the
Iewes
,
when
Christ
had
sufficiently
confirmed
his
heauenly
doctrine
with
powerfull
miracles
,
they
reiected
this
,
and
must
haue
a
miracle
from
heauen
,
Matth.
16.1
.
Quest.
Is
it
not
lawfull
to
aske
a
signe
?
did
not
Gedeon
,
Iudg.
6.17
.
and
Hezekiah
aske
a
signe
,
and
Moses
,
and
it
was
graunted
?
Answ.
Yes
,
it
is
lawfull
in
foure
cases
.
1.
When
God
offers
a
signe
,
we
may
require
and
aske
it
,
as
he
offred
one
to
Hezekiah
:
and
not
to
require
it
is
a
sinne
,
as
in
Ahaz
,
who
when
the
Lord
bade
him
aske
a
signe
,
he
saith
,
hee
will
not
aske
a
signe
,
nor
tempt
the
Lord
,
Isa.
7.11
.
But
he
tempted
the
Lord
now
not
in
tempting
him
,
and
greeued
him
much
,
v.
12.
2.
When
an
extraordinary
calling
and
function
is
laid
vpon
a
man
,
he
considering
his
owne
weakenesse
,
and
the
many
oppositions
which
he
shall
meet
withall
in
the
execution
of
it
,
may
for
the
confirming
of
his
faith
,
demaund
a
signe
:
and
this
was
Gedeons
case
,
who
of
a
poore
man
of
the
smallest
tribe
of
Israel
,
was
extraordinarily
called
to
be
a
Iudge
and
Ruler
.
Or
when
such
an
extraordinary
worke
or
calling
is
to
bee
made
manifest
to
the
world
to
be
from
God
,
for
the
better
prospering
of
Gods
worke
,
a
man
may
desire
a
signe
,
as
did
Moses
Exod
4.
and
Elijah
.
3.
When
God
giues
an
extraordinary
promise
to
his
seruants
,
of
effecting
something
aboue
all
they
can
see
or
expect
,
he
pleaseth
to
condescend
to
their
weaknes
,
and
for
confirming
of
their
faith
he
heares
them
asking
a
signe
:
as
Hezekiah
beeing
extraordinarily
restored
,
seeing
1.
his
owne
extreame
weaknesse
;
and
2.
the
word
of
God
passed
,
Set
thy
house
in
order
,
for
thou
shalt
not
liue
but
die
,
required
a
signe
:
and
God
affoarded
him
an
extraordinary
one
.
The
Virgin
Mary
had
such
an
extraordinarie
promise
as
neuer
was
,
to
be
a
mother
without
the
knowledge
of
man
;
she
asked
how
that
could
be
:
God
gaue
her
a
signe
,
saying
,
Thy
cousin
Elizabet
hath
conceiued
,
and
shall
beare
a
sonne
,
and
so
shalt
thou
.
4.
When
an
extraordinary
testimony
to
a
new
forme
of
doctrine
is
requisite
,
extraordinary
signes
may
be
required
.
As
for
example
:
The
Gospell
at
the
first
publishing
of
it
,
was
ioyned
with
the
abolishment
of
all
the
ceremoniall
law
,
and
all
the
ordinances
of
Moses
,
and
bringing
in
a
new
religion
(
in
respect
of
the
manner
)
through
the
world
,
against
which
both
Iewes
and
Gentiles
could
not
but
be
deadly
enemies
.
Now
the
Apostles
did
desire
and
obtaine
the
power
of
working
many
signes
and
wonders
,
of
healing
,
killing
,
raising
the
dead
,
commanding
deuills
,
and
the
like
.
But
to
aske
a
signe
out
of
these
cases
,
is
a
prouoking
and
tempting
of
God
:
as
1.
out
of
diffidence
or
malice
,
as
the
Iewes
bade
Christ
come
downe
from
the
crosse
,
and
they
would
beleeue
him
,
assuring
themselues
he
was
neuer
able
to
doe
that
.
2.
For
curiosity
and
delight
;
as
Herod
desired
to
see
some
meruaile
;
or
for
satisfying
our
lust
,
as
Israel
.
3.
For
our
owne
priuate
ends
,
not
aiming
directly
at
Gods
glory
,
and
deniall
of
our selues
;
as
the
Iewes
followed
Christ
not
for
his
miracles
but
for
their
belly
,
and
the
bread
:
and
the
Virgin
Mary
herein
failed
,
requiring
a
miracle
of
Christ
,
rather
for
a
preuention
of
scandall
for
the
want
of
wine
,
then
the
manifesting
of
Christs
glory
;
for
which
Christ
checked
her
:
for
it
was
a
priuate
and
light
respect
,
to
which
miracles
must
not
be
commaunded
,
Ioh.
2.4
.
4.
for
confirming
of
that
doctrine
and
authority
,
which
is
sufficiently
confirmed
already
▪
Ioh.
2.18
.
Shew
vs
a
signe
,
why
thou
doest
these
things
,
why
thou
whippest
out
buyers
and
sellers
out
of
the
Temple
.
He
shewes
them
none
,
they
tempt
God
herein
;
was
not
the
whipping
of
them
out
,
and
the
authority
he
had
shewen
,
signe
enough
of
his
diuine
authority
?
did
not
he
solely
and
alone
ouerthrow
and
turne
out
a
number
of
them
without
resistance
?
did
not
he
by
his
word
challenge
the
Temple
to
be
his
Fathers
house
,
and
himselfe
the
Sonne
of
God
?
Hauing
thus
confirmed
his
authoriry
by
this
signe
,
he
would
shew
them
no
other
.
Thus
the
Papists
as
a
Pharisaicall
seede
tempt
God
,
looking
for
more
miracles
to
confirme
the
same
doctrine
,
which
Christ
and
his
Apostles
haue
sufficiently
confirmed
by
many
and
powerfull
miracles
.
When
they
prooue
that
wee
teach
another
doctrine
,
we
will
shew
them
other
miracles
.
III.
To
tempt
God
in
action
,
is
thus
:
1.
To
enter
vpon
any
thing
without
a
calling
:
for
that
is
to
step
out
of
our
way
,
when
we
doe
that
which
we
haue
neither
word
nor
promise
for
:
this
is
in
the
text
.
2.
To
walke
in
a
course
of
sinne
,
and
liue
in
our
wickednes
,
especially
when
the
Lord
by
blessings
mooueth
vs
to
repentance
.
Malach.
3.15
.
They
that
worke
wickednes
be
set
vp
:
who
be
they
?
in
the
next
words
the
Prophet
sheweth
,
saying
,
They
that
tempt
God
are
deliuered
.
So
as
all
wicked
persons
are
tempters
of
God
.
3.
To
presume
vpon
extraordinary
meanes
,
when
ordinary
meanes
may
be
had
:
thus
the
3.
worthies
of
Dauid
tempted
God
,
that
went
for
water
in
danger
of
their
liues
,
whereas
they
might
haue
had
it
nearer
in
safety
,
2.
Sam.
23.15
.
but
when
they
brought
it
to
him
,
he
considered
how
they
had
sinned
to
satisfie
his
sinnefull
desire
,
and
would
not
drinke
it
.
And
this
is
the
tempting
of
God
,
intended
in
this
place
,
to
flie
downe
refusing
the
staires
.
4.
To
runne
into
places
,
or
occasions
of
danger
,
in
soule
or
body
,
is
to
tempt
God
;
as
to
runne
into
wicked
company
,
or
exercises
.
Peter
,
notwithstanding
Christ
foretold
him
of
his
weaknes
,
yet
trusted
of
his
owne
strength
,
and
went
into
Caiaphas
his
hall
,
and
seeking
the
tempter
found
him
,
and
himselfe
too
weake
for
him
.
Our
Sauiour
would
here
teach
vs
what
a
dangerous
sinne
it
is
to
tempt
the
Lord
,
it
beeing
so
absolutely
forbidden
the
people
of
God
,
not
onely
in
the
olde
Testament
,
but
in
the
newe
.
1.
Cor.
10.9
.
Neither
let
vs
tempt
Christ
,
as
some
of
them
also
tempted
him
.
For
1.
It
is
a
plaine
contempt
of
the
Lord
in
his
prouidence
and
constitutions
,
when
a
man
either
neglecteth
the
meanes
,
our
Lord
,
a
strong
God
:
doe
wee
prouoke
the
Lord
?
are
wee
stronger
then
hee
?
1.
Cor.
10.22
.
Let
not
the
Princes
of
the
Philistims
dally
with
Sampson
,
for
he
is
strong
and
will
reuenge
himselfe
by
pulling
the
house
ouer
their
heads
:
the
Lord
is
strong
and
mighty
,
Sampsons
strength
was
but
weaknes
to
him
,
therefore
let
not
vs
tempt
him
,
least
we
goe
away
with
the
worse
,
as
the
Philistims
did
.
He
is
our
God
,
euen
a
consuming
fire
,
Heb.
12.29
.
it
is
no
safe
dallying
with
fire
.
He
is
our
father
,
therefore
we
must
feare
him
as
Iaacob
knowes
Isaac
is
his
father
,
yet
is
afraid
to
goe
to
him
disguised
,
least
(
said
he
)
I
seeme
to
my
father
to
dally
or
mocke
.
Pharaoh
Necho
,
when
he
was
admonished
of
the
Lord
,
not
to
goe
against
him
.
For
this
sinne
the
Lord
sware
that
not
one
of
the
Israelites
aboue
20.
yeares
old
should
enter
into
Canaan
.
It
cost
the
liues
of
600000.
men
,
besides
women
,
who
for
tempting
God
,
were
destroyed
of
the
destroyer
,
1.
Cor.
10.9
.
Good
Zacharie
for
not
beleeuing
the
Angell
,
which
came
with
tidings
of
a
sonne
,
was
strucke
dumb
for
requiring
a
signe
.
Euen
the
best
,
if
they
tempt
God
,
shall
not
carrie
it
cleare
away
.
Obiect
.
Psal.
34.8
.
Taste
,
and
see
how
good
the
Lord
is
:
and
,
Rom.
12.2
.
prooue
what
that
good
and
acceptable
will
of
God
is
.
Answ.
There
is
a
twofold
knowledge
of
Gods
goodnes
:
1.
speculatiue
,
by
which
we
know
God
to
be
good
in
himselfe
and
to
vs
:
2.
experimentall
,
in
something
not
reuealed
.
The
places
alleadged
speake
of
the
former
,
onely
this
latter
is
a
tempting
of
God
.
1.
Is
it
not
ordinary
amongst
vs
,
that
read
the
word
,
and
of
Gods
power
therein
?
we
heare
his
promises
,
we
taste
by
experience
how
good
and
bountifull
God
is
,
and
yet
in
any
strait
,
in
euery
danger
,
we
can
be
ready
to
tempt
him
as
in
Massah
,
saying
in
our
hearts
,
Is
God
with
mee
?
doth
God
regard
mee
?
am
I
not
cleane
cast
out
of
sight
?
can
I
euer
be
holpen
,
and
swimme
out
of
this
distresse
?
Thus
the
vnbeleefe
of
our
hearts
is
ready
to
make
God
a
liar
.
When
there
was
a
maruellous
great
famine
in
Samariah
,
and
Elisha
said
,
To
morrow
at
this
time
two
measures
of
barely
shall
bee
at
a
shekel
,
and
a
measure
of
fine
flower
at
a
shekel
:
a
Prince
answered
,
If
the
Lord
would
make
windowes
in
heauen
,
could
it
bee
so
?
hee
answered
,
Thine
eyes
shall
see
it
,
but
thou
shalt
not
eate
of
it
.
And
hee
was
troden
in
peeces
in
the
gate
for
his
vnbeleefe
.
2.
King
.
7.
ver.
19.
2.
How
generally
are
we
in
loue
with
our
sinnes
,
which
out
of
Malachi
,
we
haue
shewed
to
be
a
tempting
of
God
?
God
hath
powred
abundant
mercies
vpon
vs
the
people
of
England
,
yet
we
goe
on
to
prouoke
and
tempt
him
;
the
more
his
mercies
,
the
more
our
sinnes
:
how
can
this
abusing
of
goodnes
but
heap
vp
wrath
against
our selues
.
Can
there
bee
a
greater
tempting
of
God
in
his
iustice
,
then
to
goe
on
and
trade
in
sinne
without
repentance
,
presuming
that
God
will
not
punish
vs
?
What
a
number
of
notorious
wicked
persons
are
resolued
to
adde
drunkennesse
to
thirst
,
and
sinne
to
sinne
,
and
yet
at
last
meane
to
be
saued
?
3.
How
hardly
can
we
be
kept
from
wicked
companies
and
occasions
?
Though
we
be
warned
by
Christs
voice
speaking
in
the
word
,
as
Peter
was
,
yet
we
thrust
into
Caiaphas
his
hall
,
and
the
Players
hall
,
which
is
the
deuills
schoole
,
and
will
not
auoide
occasions
,
till
the
ende
of
sinne
bring
sorrow
and
bitternesse
incurable
.
How
easily
doe
men
loose
the
watch
ouer
themselues
,
against
their
owne
resolutions
,
and
the
motions
of
Gods
word
and
Spirit
?
when
they
might
redeeme
their
precious
time
,
gained
from
their
speciall
calling
to
the
generall
,
in
reading
,
meditating
,
praier
,
&c.
presently
the
deuill
thrusts
them
out
of
both
callings
,
to
gaming
,
drinking
,
or
bowling
,
or
such
vnprofitable
exercises
.
Oh
when
God
layes
you
on
your
death-bed
,
this
one
sorrow
(
if
God
euer
giue
you
sense
of
your
estate
)
will
be
ready
to
sinke
you
;
that
you
haue
loosely
and
vnfruitfully
parted
with
your
time
,
and
now
you
cannot
buy
an
afternoone
to
bewaile
the
losse
of
many
in
,
with
all
your
substance
.
4.
How
prone
are
we
to
venture
and
rush
vpon
any
thing
without
a
calling
,
or
without
a
warrant
?
as
when
men
cast
themselues
into
vnnecessary
dangers
,
hoping
that
God
will
deliuer
them
.
Many
runne
on
an
head
into
vnlawfull
contracts
,
without
care
of
any
word
to
guide
them
.
Others
strike
the
hand
,
and
vndoe
themselues
by
suretiship
.
Others
cast
off
profitable
callings
,
and
betake
themselues
to
vnprofitable
and
hurtfull
;
as
vsurers
,
and
their
bawds
;
and
keepers
of
smoake-shops
.
And
some
will
runne
vpon
ropes
for
praise
or
profit
.
In
all
this
men
are
out
of
their
way
,
and
in
a
course
of
tempting
God
.
Would
a
man
cast
himselfe
into
the
sea
,
in
hope
he
should
neuer
be
drowned
;
or
on
a
perswasion
hee
should
neuer
be
burnt
,
cast
himselfe
into
the
fire
?
Wee
hauing
stayres
,
are
prone
to
leape
downe
:
Christ
our
Lord
would
not
do
so
.
5.
How
common
a
thing
is
it
both
in
matters
of
soule
and
bodie
,
to
seuer
the
meanes
from
the
ende
,
which
is
a
plaine
tempting
of
God
,
as
our
Sauiour
here
calleth
it
?
Euery
man
hopes
to
goe
to
heauen
,
but
neuer
seekes
the
way
.
What
a
number
will
be
saued
by
miracle
?
for
meanes
they
will
vse
none
:
faith
,
repentance
,
knowledge
,
mortification
,
sanctification
,
they
are
strangers
,
yea
enemies
vnto
.
God
fedde
the
Iewes
miraculously
in
the
wildernes
,
not
in
Canaan
,
not
in
Egypt
where
meanes
were
.
Christ
fed
many
people
by
miracle
in
the
wildernesse
,
but
beeing
neere
the
city
,
he
bought
bread
,
Ioh.
4.8
.
God
will
neuer
feed
thee
with
the
heauenly
Mannah
by
miracle
,
where
the
meanes
are
to
be
had
,
but
are
neglected
.
How
many
will
either
be
saued
as
the
theefe
was
on
the
crosse
,
or
they
will
neuer
be
saued
?
they
make
their
saluation
but
an
houres
worke
,
and
make
as
short
a
matter
of
it
as
Balaam
,
who
would
but
die
the
death
of
the
righteous
.
What
a
tempting
of
God
is
this
,
as
if
a
man
would
adde
his
oath
vnto
Gods
,
that
he
shall
neuer
enter
into
his
rest
?
Christ
hath
sufficiently
set
forth
his
diuine
power
by
that
example
of
him
on
the
crosse
;
he
need
not
,
nor
will
not
doe
it
againe
,
in
sauing
thee
by
miracle
.
It
is
a
better
argument
,
Christ
saued
the
theefe
at
the
last
houre
on
the
crosse
,
therefore
he
will
not
so
saue
me
,
then
otherwise
.
What
a
common
sin
is
it
to
neglect
the
meanes
,
and
despise
the
word
,
as
a
weake
and
silly
meanes
,
as
the
Preachers
be
silly
men
?
Oh
,
if
we
had
greater
meanes
,
some
man
from
the
dead
,
or
some
Angel
from
heauen
,
or
some
miracles
,
we
could
be
better
perswaded
.
A
great
tempting
of
God
:
as
though
his
wisedome
had
failed
in
appointing
sufficient
meanes
for
the
faith
of
his
people
.
Christ
reprooued
this
infidelitie
,
Iob.
4.48
.
Except
ye
see
signes
and
wonders
,
ye
will
not
beleeue
.
Notably
Luther
:
If
God
should
offer
me
a
vision
,
I
would
refuse
it
,
I
am
so
confirmed
in
the
truth
of
the
word
.
How
commonly
doe
men
stand
out
the
threats
of
the
word
,
plainly
denounced
against
their
sinne
,
euen
in
their
owne
consciences
;
which
is
nothing
but
to
tempt
God
,
and
try
whether
he
will
be
so
iust
and
strict
?
In
the
things
of
this
life
men
tempt
God
many
wayes
.
1.
Idle
persons
are
tempters
of
God
,
that
for
working
might
releeue
themselues
and
theirs
,
but
they
will
not
,
and
yet
hope
to
liue
:
whose
presumptuous
tempting
of
him
,
God
reuengeth
either
by
giuing
them
ouer
to
stealing
,
and
so
they
fall
into
the
Magistrates
hand
,
or
he
hardens
mens
hearts
against
them
,
that
they
finde
not
that
good
in
an
idle
and
wandring
life
which
they
expected
.
These
must
haue
water
out
of
a
rocke
,
and
be
extraordinarily
fed
,
thrusting
themselues
out
of
the
ordinary
course
which
God
hath
put
all
flesh
vnder
:
viz.
By
the
sweat
of
thy
browes
,
thou
shalt
get
thy
bread
.
2.
The
omitting
of
any
ordinarie
meanes
of
our
good
,
or
ouer-prizing
of
any
meanes
,
is
a
tempting
of
God
to
take
them
from
vs
,
and
a
reuenging
of
the
abuse
.
Hezekiah
,
though
the
Lord
say
he
shall
liue
15.
yeares
,
must
not
omit
meanes
,
but
take
drie
figges
,
and
lay
to
the
apostem
.
Asa
must
not
trust
to
Physicke
:
for
then
he
shall
neuer
come
off
his
bedde
.
3.
In
our
tryalls
when
wee
murmure
,
grudge
,
make
hast
,
or
vse
vnlawfull
meanes
,
we
tempt
God
,
and
incurre
this
great
sinne
.
So
as
none
of
vs
can
wash
our
hands
of
it
,
but
it
will
sticke
with
vs
:
and
we
had
need
daily
to
repent
of
it
,
because
it
daily
thrusts
vs
vnder
the
displeasure
of
God
.
Angell
of
God
told
him
that
night
,
that
none
should
perish
.
2.
Walke
with
God
as
Enoch
,
prouoke
him
not
by
sinne
,
then
maiest
thou
pray
vnto
God
,
and
secure
thy selfe
vnder
his
wing
in
danger
without
tempting
him
.
So
long
as
a
man
hath
a
good
conscience
with
Paul
,
and
an
vpright
heart
with
Hezekiah
,
he
may
be
bold
with
God
,
and
reioyce
in
himselfe
,
and
assure
himselfe
that
Gods
power
and
iustice
is
his
;
he
will
not
sinke
in
trouble
,
nor
say
,
Is
God
with
me
?
3.
Vse
the
meanes
conscionably
,
which
God
hath
appointed
for
the
attaining
of
good
ends
.
Paul
had
a
word
,
that
they
should
all
come
safe
to
land
;
yet
they
must
not
cast
themselues
into
the
sea
,
nor
goe
out
of
the
ship
.
Neuer
did
any
promise
of
God
make
the
godly
careles
in
the
meanes
.
Daniel
had
a
promise
of
returne
out
of
Babylon
after
70.
yeares
,
and
knew
they
should
return
:
and
turning
the
booke
,
and
finding
the
time
expired
,
he
vseth
the
meanes
,
and
is
diligent
with
fasting
and
prayer
,
that
God
would
accomplish
his
word
,
Dan.
9.2
.
Iaacob
had
a
promise
of
God
,
that
he
should
returne
into
his
countrey
,
he
knew
all
the
deuills
in
hell
could
not
hinder
the
promise
;
yet
seeing
his
brother
Esaus
wrath
was
a
stoppe
or
barre
,
he
vseth
meanes
to
remooue
this
let
;
hee
goes
to
God
,
and
wrastles
with
him
by
prayer
,
then
he
sends
his
presents
,
and
orders
his
droues
with
all
the
wisdome
he
could
;
and
by
this
means
preuented
the
danger
.
Christ
himselfe
hauing
staires
will
vse
them
.
Remember
for
spirituall
life
and
naturall
,
he
must
eate
that
would
liue
:
for
spirituall
warre
and
temporall
,
he
must
carrie
his
weapons
that
would
ouercome
:
for
earthly
and
heauenly
haruest
,
he
that
would
reape
must
sowe
.
The
sicke
needes
the
Physitian
.
In
our
earthly
or
heauenly
trauell
,
let
vs
with
Iaacob
preuent
whatsoeuer
lets
would
hinder
vs
from
our
country
,
or
the
end
of
our
way
.
4.
Whether
thou
seest
meanes
or
no
,
subiect
thy
will
to
Gods
in
all
things
.
If
he
kill
thee
,
yet
trust
in
him
still
.
Dauid
in
the
want
of
meanes
of
comfort
,
said
,
Behold
,
here
am
I
,
let
the
Lord
doe
whatsoeuer
is
good
in
his
eies
.
The
three
children
seeing
no
meanes
of
escape
,
escape
,
●nswered
the
King
thus
,
Our
God
is
able
to
deliuer
vs
;
and
if
he
will
not
,
yet
wee
will
not
worship
thy
image
:
we
are
sure
of
his
presence
,
either
for
the
preseruation
of
our
bodies
,
or
the
saluation
of
our
soules
.
VERS.
8.
Againe
,
the
deuill
tooke
him
vp
into
an
exceeding
high
mountaine
,
and
shewed
him
all
the
Kingdomes
of
the
world
,
and
the
glorie
of
them
:
9.
And
said
vnto
him
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
,
and
worshp
mee
.
NOW
are
we
come
by
Gods
assistance
,
to
the
third
and
last
Temptation
of
our
Lord
and
Sauiour
,
which
at
this
time
hee
sustained
,
and
powerfully
vanquished
.
For
although
our
Sauiour
had
twice
repelled
his
violence
alreadie
,
yet
notwithstanding
Satan
continues
his
assault
.
[
Againe
,
]
Sathan
left
Christ
but
for
a
season
.
And
for
his
members
,
we
may
see
in
Iob
,
how
many
armies
of
temptations
he
would
haue
oppressed
him
withal
:
one
could
not
finish
his
tale
of
dismall
tydings
,
till
another
came
and
ouertooke
him
;
euen
as
one
waue
in
the
sea
,
ouertakes
another
.
And
in
Ioseph
,
how
did
he
stirre
vp
the
hatred
of
his
brethren
against
him
?
not
content
with
that
,
they
must
cast
him
into
a
pit
;
and
there
he
must
not
rest
,
but
be
drawne
out
either
to
be
slaine
,
or
at
least
sold
to
the
Midianites
:
beeing
in
Potiphars
house
,
how
was
he
euery
day
tempted
by
his
wanton
Mistresse
?
refusing
that
folly
,
how
was
hee
hated
of
her
,
and
cast
into
a
dungeon
by
his
Master
?
and
there
he
lay
a
long
time
,
till
the
time
came
that
Gods
word
must
be
verified
for
his
aduancement
.
1.
Because
he
is
eagerly
set
vpon
the
destruction
of
mankind
,
&
therefore
will
be
hardly
repulsed
:
Worship
me
.
4.
If
one
kind
of
temptation
will
not
take
so
well
,
he
turnes
to
another
:
as
here
,
To
teach
vs
to
beware
of
securitie
,
This
is
my
death
,
and
,
all
men
are
lyars
,
euen
all
Gods
Prophets
that
told
him
he
should
be
King
:
there
was
no
way
but
one
,
he
must
one
day
fall
by
the
hand
of
Saul
.
But
be
of
good
comfort
,
and
possesse
thy
soule
with
patience
:
for
1.
No
temptation
takes
thee
,
but
such
as
befalleth
man
,
1.
Cor.
10.13
.
and
the
same
afflictions
are
accomplished
in
thy
brethren
which
are
in
the
world
,
1.
Pet.
5.9
.
2.
Thou
hast
the
naturall
Sonne
of
God
most
restlesly
assalted
by
the
deuil
,
and
pursued
with
all
kindes
of
temptation
,
to
sanctifie
all
kinds
of
temptation
to
thee
.
And
herein
thou
art
not
onely
conformable
to
the
Saints
of
greatest
grace
,
but
euen
to
thy
Lord
and
Head
.
3.
The
more
assalted
thou
art
,
the
surer
argument
it
is
thou
art
not
yet
in
Satans
power
,
but
he
would
winne
thee
.
Thou
hast
more
cause
to
feare
,
if
all
be
quiet
with
thee
.
When
an
enemy
hath
wonne
a
citie
,
he
assaults
and
batters
it
no
more
,
but
fortifies
it
for
himselfe
.
If
the
strong
man
haue
possession
,
all
is
at
peace
:
but
if
there
be
any
resistance
neuer
so
weake
,
he
hath
not
wonne
all
.
Therefore
resist
still
,
stand
thy
ground
,
and
faint
not
,
and
if
thou
doest
any
time
faint
,
desire
to
resist
still
,
and
thou
still
resistest
.
feete
runne
to
euill
,
and
they
make
hast
to
blood
,
Pro.
1.16
.
yea
,
they
are
so
restlesse
that
they
cannot
sleepe
till
they
haue
done
some
mischeife
,
c.
4.
v.
16.
and
the
more
they
be
resisted
and
opposed
,
the
further
are
they
from
desisting
,
but
growe
more
violent
,
as
Satan
here
.
See
this
restlesse
disposition
in
the
wicked
Sodomites
:
they
came
about
the
house
of
Lot
to
abuse
the
Angells
,
they
cannot
sleepe
till
they
haue
done
their
villanny
,
they
are
all
the
night
about
it
:
when
Lot
perswades
them
to
desist
,
they
are
further
off
,
and
more
violent
;
now
must
Lot
take
heed
to
himselfe
:
when
the
Lord
from
heauen
strikes
them
small
and
great
with
blindnes
,
and
resists
them
,
yet
they
will
not
giue
ouer
,
but
sought
the
doore
still
.
The
like
restlesnes
we
note
in
the
Iewes
,
the
wicked
enemies
of
Christ
,
who
were
so
thirsty
of
his
blood
,
and
nothing
else
could
serue
them
,
and
no
meanes
could
hinder
them
,
but
they
consult
in
their
hall
how
they
may
apprehend
him
,
they
send
out
in
the
night
to
apprehend
him
;
beeing
come
to
catch
him
,
he
with
a
word
strucke
them
all
to
the
ground
,
yet
they
goe
on
:
hauing
apprehended
him
,
they
keep
him
all
night
in
Caiaphas
his
hall
,
and
at
the
breake
of
the
day
,
Caiaphas
the
high
Priest
,
the
Elders
,
Scribes
,
and
Pharises
held
a
solemne
Councell
to
put
him
to
death
:
And
when
his
gracious
words
confounded
them
,
and
they
saw
his
innocencie
shine
out
,
when
they
heard
the
Iudge
clearing
him
,
and
saw
him
wash
his
hands
from
his
blood
,
yet
they
grew
more
violent
,
and
called
his
blood
vpon
them
and
their
children
for
euer
.
Exod.
32.6
.
when
the
Israelites
would
sacrifice
to
the
golden
calfe
,
they
rose
vp
early
in
the
morning
.
Wee
shall
euer
see
wicked
men
in
their
wicked
courses
make
more
hast
,
then
good
speed
:
and
the
more
opposed
,
the
more
violent
.
Aaron
durst
not
resist
them
.
How
restlesse
was
Iudas
till
he
betrayed
his
Lord
,
and
earned
that
price
of
blood
,
both
his
Lords
and
his
owne
?
and
how
farre
was
he
from
desisting
,
notwithstanding
the
gracious
meanes
hee
had
to
hinder
him
?
There
are
three
speciall
things
,
wherein
men
doe
most
expresly
imitate
Satan
,
and
manifest
his
image
vpon
themselues
.
1.
In
incessant
malice
against
God
,
and
his
children
.
Satan
was
a
manslayer
from
the
beginning
,
and
so
in
the
beginning
was
his
sonne
Cain
,
who
hated
his
brother
,
and
slew
him
,
because
his
workes
were
good
,
and
his
owne
euill
,
1.
Ioh.
3.12
.
Of
this
progenie
were
the
cursed
Iewes
that
went
about
to
kill
Christ
,
Ioh.
8.
and
all
those
that
hate
and
maligne
the
children
of
God
.
2.
In
slandering
and
false
accusing
:
the
accuser
of
the
brethren
,
and
so
are
they
,
2.
Tim.
3.3
.
Calumniation
is
the
constitutiue
forme
of
Satan
,
and
the
Iewes
had
an
expresse
image
of
it
vpon
them
,
Matth.
26.60
.
How
doe
they
compasse
their
malice
against
Christ
?
thus
:
they
sought
false
witnesse
,
and
thereby
played
the
deuills
:
first
,
they
desired
to
haue
two
witnesses
,
but
they
would
not
serue
;
then
two
more
,
but
they
also
would
not
serue
(
and
marke
by
the
way
,
it
seemes
they
examined
them
apart
:
)
at
last
some
came
that
accorded
,
and
vpon
their
word
they
condemned
Christ
.
All
the
while
they
will
seeme
to
take
a
course
of
law
,
iustice
,
and
equity
:
but
all
is
but
a
colour
.
1.
Though
,
according
to
their
plot
,
they
must
put
Christ
to
death
vniustly
,
yet
themselues
doe
not
deuise
slanders
,
but
only
are
willing
that
any
should
come
in
and
speake
against
him
in
somwhat
;
they
will
haue
two
witnesses
:
it
was
enough
for
Magistrats
to
receiue
witnesse
,
not
to
be
iudges
and
accusers
themselues
.
Besides
this
,
they
will
not
deale
vnderhand
,
but
haue
witnesses
,
and
witnesses
that
must
agree
,
and
they
aske
him
what
he
answereth
to
them
:
and
all
in
publike
,
to
shew
that
they
did
not
deuise
slanders
in
corners
,
but
dealt
as
men
that
would
iustifie
their
proceedings
,
and
stand
to
their
doings
.
Yet
for
all
these
faire
and
colourable
pretences
,
their
plot
is
to
pronounce
the
sentence
of
condemnation
vpon
him
.
3.
In
boldnes
and
impudency
in
sinne
:
no
age
,
nor
ours
want
numbers
of
examples
of
wicked
persons
sold
ouer
to
sinne
,
who
are
as
naturally
carried
to
wickednes
,
as
sparkes
to
flie
vpwards
,
and
as
busie
as
bees
in
contriuing
their
wicked
purposes
;
night
and
day
is
too
little
to
spend
in
the
confusion
of
their
lusts
.
As
violently
are
they
carried
into
their
riots
,
drunken
matches
,
adulterous
and
filthy
meetings
,
murtherous
and
reuengefull
plots
,
cursed
and
blasphemous
oathes
,
rotten
and
poysonfull
language
,
wicked
and
diabolicall
courses
,
as
the
swine
were
hurried
by
the
deuills
into
the
lake
.
And
if
deuills
were
incarnate
,
and
should
put
on
mens
shapes
,
we
cannot
deuise
how
they
could
otherwise
carrie
themselues
more
to
corrupt
humane
society
,
and
more
to
heap
vp
their
owne
and
others
damnation
.
And
let
the
Magistrates
or
Minister
vse
meanes
to
reclaime
,
or
(
if
that
be
hopelesse
)
to
restraine
and
hinder
their
malice
,
Oh
they
are
so
farre
from
giuing
vp
their
courses
,
as
they
rage
and
storme
so
much
the
more
;
they
will
not
be
so
wronged
,
as
be
at
euery
mans
command
;
they
did
sweare
,
and
will
sweare
;
they
were
drunke
,
and
will
be
drunke
;
and
to
iustifie
any
thing
that
they
haue
wretchedly
done
,
they
will
repeate
it
.
And
doe
we
not
in
all
this
see
the
expresse
image
of
the
deuill
of
hell
in
these
earthly
deuills
,
that
are
as
restlesse
and
vnweariable
in
mischeife
as
he
,
and
as
farre
from
laying
aside
their
wickednesse
(
euen
when
they
cannot
compasse
it
)
as
he
?
1.
Our
faith
were
a
sweet
morsell
to
Satan
:
but
we
must
resist
him
,
stedfast
in
the
faith
.
Iob
will
hold
his
faith
in
spight
of
the
deuill
:
let
him
loose
his
goods
,
his
health
,
his
friends
,
his
children
,
he
will
hold
his
faith
,
and
professe
if
the
Lord
kill
him
too
,
hee
will
still
trust
in
his
mercie
.
2.
He
would
steale
away
our
loue
of
the
Saints
,
and
with
it
the
life
of
our
faith
,
and
therefore
he
sets
before
vs
many
infirmities
of
theirs
,
and
suspitions
of
our
owne
,
and
some
feare
from
others
:
but
notwithstanding
,
our
delight
must
be
in
the
Saints
that
excell
in
vertue
.
Ionathan
will
not
bee
beaten
off
the
loue
to
Dauid
,
though
in
all
outward
respects
he
had
little
cause
;
only
because
he
saw
God
was
with
him
.
3.
He
layeth
siege
to
our
sobriety
and
temperance
,
&
layeth
many
baits
:
but
Ioseph
will
not
yeild
to
the
many
assaults
of
his
Mistris
.
4.
He
would
make
vs
weary
of
prayer
,
which
is
our
strength
;
and
if
God
delay
,
he
tells
vs
he
heares
vs
not
,
we
loose
our
labour
:
But
wee
must
wrastle
by
prayer
,
as
Iaacob
,
till
we
obtaine
,
and
as
the
woman
of
Canaan
,
begge
once
and
againe
till
Christ
heare
vs
;
if
he
call
vs
dogges
,
so
as
we
cannot
sit
at
table
,
let
vs
begge
the
crummes
(
as
whelps
)
that
fall
vnder
the
table
.
5.
He
would
make
vs
weary
of
our
profession
,
is
vncessant
in
setting
the
malice
of
the
world
vpon
vs
,
yea
great
ones
,
multitudes
and
all
:
But
the
Disciples
by
no
whips
,
mockes
,
threats
,
or
persecutions
could
be
daunted
,
but
reioyced
in
them
,
and
went
on
more
chearefully
.
6.
He
would
haue
vs
weary
of
well
doing
,
and
beginning
in
the
Spirit
to
ende
in
the
flesh
:
But
as
Nehemiah
in
building
the
temple
and
wall
,
said
to
his
crafty
counsellers
,
should
such
a
one
as
I
flie
?
so
let
euery
Christian
say
,
Should
I
loose
all
my
labour
,
and
that
crowne
of
life
that
is
promised
to
all
them
that
are
faithfull
to
death
?
No
,
I
will
not
doe
it
.
The
deuill
tooke
him
vp
into
an
exceeding
high
mountaine
,
]
In
this
third
temptation
,
we
are
to
consider
two
things
:
1.
the
assault
.
2.
the
repulse
.
In
the
assault
,
two
things
:
1.
the
preparation
:
●
.
the
dart
it selfe
.
In
the
preparation
,
1.
the
place
.
2.
the
sight
represented
.
The
dart
consists
of
1.
a
profer
;
All
these
will
I
giue
thee
:
2.
a
condition
;
If
thou
wilt
fall
downe
and
worshippe
mee
:
3.
a
reason
;
for
they
are
mine
,
and
to
whomsoeuer
I
will
,
I
giue
them
.
First
of
the
place
:
and
in
it
,
1.
what
place
it
was
:
2.
how
Christ
came
thither
:
3.
why
Satan
chose
that
place
.
I.
The
place
was
the
top
of
an
exceeding
high
mountaine
.
What
this
mountaine
was
,
we
cannot
define
,
and
the
Scripture
beeing
silent
in
it
,
we
may
be
sure
it
is
no
article
of
faith
.
Some
thinke
it
was
mount
Ararat
,
on
which
the
Arke
of
Noah
stood
in
the
flood
,
the
highest
mountaine
in
the
world
.
But
without
all
reason
:
for
that
was
in
Armenia
,
another
part
of
the
world
,
Gen.
8.4
.
And
there
were
a
number
of
great
hills
round
about
Ierusalem
fit
enough
for
this
purpose
.
As.
1.
There
was
mount
Moriah
,
where
Abraham
offred
to
sacrifice
his
sonne
Isaac
,
where
Salomon
built
his
Temple
,
and
wherein
Christ
stood
in
the
former
temptation
.
But
the
text
is
plaine
,
he
was
carried
from
thence
into
an
higher
mountaine
by
farre
.
2.
There
was
mount
Ghion
,
where
Zadok
and
Nathan
at
Dauids
appointment
annointed
Salomon
King
:
the
mountaine
of
the
Lord
:
for
those
that
haue
written
concerning
this
city
,
know
that
the
foundation
of
it
is
among
the
holy
mountaines
,
and
among
them
all
mount
Sion
was
farre
the
highest
,
and
therefore
Dauid
made
a
fort
there
,
called
the
citie
of
Dauid
.
7.
There
were
besides
these
,
without
Ierusalem
,
mount
Nebo
,
from
the
top
of
which
Moses
stood
and
beheld
all
the
land
of
Canaan
,
and
was
commaunded
to
die
.
This
is
generally
held
to
be
the
mount
,
to
which
Christ
was
carried
:
and
so
could
I
thinke
,
were
it
not
that
it
was
quite
without
Palestina
,
and
not
in
the
land
of
Canaan
:
for
Moses
onely
there
did
see
the
good
land
,
but
must
not
enter
into
it
.
8.
There
were
within
Palestina
,
besides
these
,
mount
Basan
,
and
mount
Hermon
,
very
high
hills
,
in
comparison
of
which
Sion
is
said
to
be
a
little
hill
,
Psal.
42.6
.
and
68.16
.
Now
it
is
very
probable
,
that
this
temptation
was
vpon
one
of
these
hills
:
but
we
must
not
be
curious
to
determine
where
the
Scripture
doth
not
.
Which
soeuer
it
was
,
the
text
saith
,
it
was
an
exceeding
high
one
.
II.
How
came
Christ
thither
?
Answ.
After
the
same
manner
that
he
was
formerly
transported
vnto
the
top
of
the
pinacle
,
as
we
haue
shewed
in
the
former
temptation
.
1.
The
more
to
humble
and
abase
Christ
.
2.
To
terrifie
him
,
if
it
might
be
,
to
see
himselfe
so
carried
and
tossed
by
Satan
.
III.
Why
did
Satan
make
choise
of
this
place
?
Answ.
1.
Because
it
best
fitted
his
temptation
,
and
furthers
his
purpose
:
for
if
he
had
stood
in
a
valley
,
and
made
a
show
of
the
world
,
and
the
glory
of
it
,
it
might
more
easily
be
discouered
to
be
a
delusion
and
deceit
.
But
here
is
a
braue
prospect
.
Excelsa
promit
〈◊〉
in
excels●
.
2.
He
is
to
promise
mountaines
and
great
matters
,
and
therefore
brings
him
to
a
mountaine
,
there
to
view
his
commodities
which
he
would
barter
.
3.
Some
say
,
he
chose
a
mountaine
in
way
of
imitation
of
God
:
or
rather
we
may
say
in
exprobration
of
him
,
who
in
the
mount
Nebo
let
Moses
see
all
Canaan
:
but
Satan
doth
more
:
1.
Moses
must
goe
vp
that
mount
,
God
carries
him
not
,
but
the
deuill
carries
Christ
.
2.
God
lets
Moses
see
onely
the
land
of
Canaan
,
the
deuill
lets
Christ
see
all
the
Kingdoms
,
and
glorie
of
all
countries
.
3.
God
will
giue
a
small
country
,
to
a
country
of
people
to
possesse
,
so
long
as
they
giue
him
his
worship
,
and
seruice
:
but
the
deuill
will
giue
all
the
world
to
Christ
alone
,
if
he
will
but
once
fall
downe
and
worship
him
.
Hence
note
,
Satan
had
Christ
in
the
wildernes
,
a
low
and
solitary
place
,
he
could
doe
no
good
vpon
him
;
he
raiseth
him
extraordinarily
to
the
pinacle
of
the
Temple
,
and
Christ
is
to
good
for
him
there
;
now
he
thinkes
him
not
yet
high
enough
,
but
if
he
can
get
hi●
to
the
top
of
an
exceeding
high
mountaine
,
he
despaires
not
but
to
obtaine
his
purpose
against
him
.
This
pollicie
of
Satan
teacheth
vs
,
that
,
1.
Satan
as
he
thought
to
haue
great
aduantage
against
our
Sauiour
euen
by
the
place
,
he
should
neuer
be
mooued
,
because
God
had
made
his
mountaine
strong
,
Psal.
30.7
.
Thus
easily
doth
vaine
confidence
creep
on
him
that
sees
himselfe
stand
on
a
mountaine
,
though
otherwise
his
heart
be
according
to
God
.
No
maruell
then
,
if
ease
slay
the
fooles
,
and
the
prosperitie
of
the
foolish
destroy
them
,
Prou.
1.32
.
if
Satan
haue
them
in
the
mountaine
,
he
needs
no
more
,
their
owne
state
will
ouerthrow
them
.
2.
Satan
,
as
he
desires
men
in
the
mountaine
,
that
is
,
in
high
place
,
to
sinne
;
3.
Satan
herein
directly
opposeth
God
in
his
course
and
proceedings
:
for
the
Lord
aduancing
men
,
Therefore
let
prayer
be
made
especially
for
all
in
authoritie
and
Besides
,
the
deuil
keepes
not
onely
in
the
country
,
but
in
the
court
,
and
his
malice
against
vs
,
stirreth
vp
his
rage
against
our
cheife
Rulers
:
as
when
the
Deuill
had
a
malice
to
Israel
,
he
set
vpon
〈◊〉
to
number
the
people
.
Which
one
consideration
should
stirre
vs
daily
in
our
prayers
to
be
mindfull
of
our
Prince
and
gouernours
,
that
as
our
prouocations
bring
temptation
vpon
them
,
so
our
petitions
for
them
may
help
them
through
all
.
stood
at
Iehoshuahs
right
hand
,
will
not
be
farre
from
him
:
let
him
make
right
steps
to
his
feet
,
least
be
treading
awry
,
many
bee
turned
out
of
the
way
.
Let
such
as
are
eminent
in
profession
aboue
others
,
be
more
watchfull
then
others
:
Satan
is
more
busie
with
thee
,
because
thou
shalt
open
many
mouthes
against
thy
profession
,
and
he
will
wound
many
through
thy
sides
,
he
will
make
many
ashamed
because
of
thee
,
and
because
of
thee
he
will
make
Gods
enemies
to
blaspheme
,
2.
Sam.
12.14
.
Thy
slippe
or
fall
shall
make
all
Gath
and
Askelon
ring
of
all
thy
pro●ession
;
for
they
are
all
alike
,
neuer
a
good
one
of
them
all
,
&c.
Such
as
are
carried
into
the
mountaine
of
earthly
prosperitie
,
must
labour
for
more
strength
and
watchfulnesse
,
then
if
they
were
in
a
lower
estate
:
else
Satan
will
make
this
condition
as
the
dead
sea
,
in
which
no
grace
can
liue
.
Shew
me
one
(
excepting
our
Lord
Iesus
)
that
euer
came
better
from
the
mountaine
,
that
is
,
was
the
better
man
for
his
prosperitie
.
Numbers
there
are
that
haue
come
out
like
gold
,
brighter
and
purer
out
of
the
fire
of
affliction
;
but
so
dangerous
it
is
to
stand
vpon
this
mount
,
as
the
Lord
once
and
againe
forewarned
and
charged
his
owne
people
,
that
when
they
should
come
into
the
good
land
which
he
had
giuen
them
,
then
to
beware
that
they
waxed
not
fatte
,
and
forgetfull
,
and
rebellious
against
him
.
Wee
know
that
the
moone
beeing
at
full
is
furthest
from
the
Sunne
,
and
commonly
fulnesse
and
abundance
withdrawe
vs
from
our
Sunne
of
righteousnesse
,
whence
wee
haue
all
influence
of
light
and
grace
.
Let
this
point
worke
contentment
in
our
hearts
,
The
second
thing
in
the
preparation
,
is
the
sight
represented
,
in
which
consider
these
things
:
1.
what
was
the
sight
,
All
the
kingdomes
of
the
world
,
and
the
glorie
of
them
.
2.
how
Satan
represented
them
,
hee
shewed
him
.
3.
how
long
this
sight
lasted
,
in
a
moment
,
saith
Luke
.
The
sight
was
all
the
kingdomes
of
the
earth
,
both
the
kingdomes
themselues
,
and
the
Maiestie
,
beautie
,
glory
,
and
order
of
them
;
yea
their
wealth
,
and
whatsoeuer
was
in
them
,
by
which
the
mind
of
our
Sauiour
might
be
rapt
into
the
admiration
of
them
,
and
after
to
desire
them
.
For
the
end
of
his
temptation
is
idolatry
,
and
his
meanes
is
couetousnesse
.
Quest.
But
were
there
not
many
sorrowes
,
vexations
,
and
tumults
in
the
world
?
why
doth
Satan
shew
none
of
these
?
Answ.
1.
His
pollicie
and
subtiltie
would
not
make
show
of
any
thing
,
which
would
hinder
his
temptation
,
but
did
all
to
further
it
.
His
scope
was
to
bring
Christ
into
loue
with
the
world
,
and
for
this
purpose
he
must
make
it
as
louely
as
he
can
,
as
a
cunning
fisher
must
hide
the
hooke
,
and
shew
nothing
but
the
bait
.
2.
He
knew
that
by
this
very
tricke
he
ouerthrewe
the
first
Adam
,
to
whome
he
shewed
nothing
but
the
faire
side
of
the
apple
,
and
benefit
and
bettering
of
their
estate
,
how
by
eating
of
it
they
should
be
as
Gods
;
but
hid
all
the
inconuenience
,
that
it
was
a
breach
of
Gods
commaundement
,
and
that
the
issue
was
death
.
And
so
he
goes
about
to
circumuent
the
second
Adam
.
The
manner
of
this
sight
,
And
shewed
him
]
Some
thinke
in
a
mappe
.
But
he
needed
not
haue
carried
him
into
a
mountaine
for
that
.
Neither
in
a
vision
,
illuding
his
minde
and
phantasie
;
because
this
he
might
haue
done
either
in
the
wildernesse
,
or
on
the
pinacle
,
if
it
could
agree
so
well
to
the
perfection
of
Christs
mind
.
But
I
take
it
,
he
offered
the
images
and
representations
of
them
all
sensibly
and
actually
,
after
a
wonderfull
and
strange
manner
,
making
their
images
to
appeare
to
his
senses
.
And
if
a
man
by
his
art
can
represent
to
the
senses
in
a
glasse
,
any
person
or
thing
so
liuely
,
by
which
he
that
sees
not
the
thing
it selfe
,
discerneth
a
notable
image
of
it
;
how
much
more
may
we
thinke
,
that
Satan
by
his
art
and
cunning
can
represent
to
the
sense
,
the
images
of
things
which
are
not
indeed
present
?
A
liuely
confirmation
whereof
appeareth
in
his
lumber
,
I
meane
sorcerers
and
iuglers
,
who
by
the
deuils
help
most
cunningly
delude
the
senses
.
But
Christ
did
indeed
see
the
images
,
and
most
glorious
representations
of
the
world
,
and
the
kingdomes
of
it
:
the
which
that
he
might
thinke
to
be
the
things
themselues
,
and
the
better
to
perswade
him
that
he
saw
the
things
indeed
,
he
set
him
on
an
exceeding
high
mountaine
;
notwithstanding
he
knew
,
that
the
highest
mountaine
of
the
world
could
manifest
but
a
small
part
of
the
whole
;
and
if
it
could
,
yet
the
strongest
eye
of
man
could
reach
but
a
little
way
,
and
were
not
able
,
at
least
in
so
small
a
time
,
to
distinguish
the
particulars
thereof
.
The
time
how
long
this
sight
lasted
;
in
a
moment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
accurate
consideration
,
a
moment
is
the
fortieth
part
of
an
houre
▪
for
a
point
of
time
is
a
quarter
of
an
houre
,
and
a
moment
of
time
is
the
tenth
part
of
a
point
of
time
.
But
I
thinke
we
are
not
to
take
the
word
so
strictly
,
which
here
noteth
a
very
short
time
,
much
shorter
then
the
fortieth
part
of
an
houre
:
and
with
Chemnitius
,
I
thinke
it
to
be
the
same
with
that
in
1.
Cor.
15.52
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
moment
;
and
explained
in
the
next
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
twinkling
of
an
eye
,
which
is
indeed
no
time
,
but
the
beginning
rather
of
time
,
seeing
there
is
no
distinction
betweene
time
past
,
and
time
to
come
.
Howsoeuer
,
we
must
take
it
for
a
very
short
space
of
time
,
and
that
the
sight
was
gone
before
Christ
could
well
consider
of
it
.
For
so
the
like
phrase
is
vsed
concerning
Sodome
,
that
it
was
destroyed
in
a
moment
:
for
the
sunne
rose
very
faire
,
and
before
euer
they
could
consider
of
such
a
storme
,
the
Lord
showred
downe
fire
and
brimstone
.
Now
the
reason
why
the
deuill
vsed
such
a
speedy
and
quicke
representation
,
was
,
to
rauish
Christ
suddenly
,
and
stirre
vp
his
affections
by
the
absence
of
it
,
to
desire
to
see
it
againe
:
dealing
with
Christ
as
we
with
our
little
children
;
when
we
would
make
them
earnestly
desire
a
thing
,
we
let
them
see
it
,
and
hide
it
againe
,
giue
it
them
into
their
hands
,
and
suddenly
take
it
away
againe
.
So
did
Satan
.
Secondly
,
Satan
might
haue
another
tricke
in
it
,
to
disturbe
the
minde
of
our
Sauiour
:
for
as
a
sudden
flash
or
light
doth
dazle
the
eyes
of
the
body
,
so
doth
a
sudden
flash
or
sight
of
this
or
that
obiect
,
easily
dazle
the
eyes
of
the
minde
,
and
in
stead
of
pleasure
with
it
,
at
least
it
brings
some
trouble
and
perturbation
.
Howeuer
,
he
thought
it
would
fit
and
bring
on
his
temptation
.
Thirdly
,
shadowes
will
abide
no
looking
on
,
no
examining
,
and
therefore
the
deuill
is
so
quicke
in
taking
them
in
.
It
is
an
old
practise
of
the
deuil
,
to
let
death
into
the
soule
,
1.
The
senses
are
the
neare
seruants
of
the
soule
:
2.
As
Satan
layes
his
baits
in
all
the
senses
to
steale
the
heart
,
so
especially
in
the
eies
,
4.
Satan
knowes
that
God
hath
appointed
the
senses
for
the
good
and
comfort
both
of
body
and
soule
,
This
doctrine
enioyneth
a
diligent
custodie
of
the
senses
.
an
euill
eye
,
Mark
.
7.22
.
But
whosoeuer
is
resolued
to
keep
his
heart
in
any
rightnes
,
must
thinke
it
his
next
care
to
shut
out
,
and
keep
out
whatsoeuer
might
be
let
in
,
to
decline
it
and
turne
it
from
God
againe
.
What
made
the
holy
Prophet
,
Psal.
119.37
.
pray
so
earnestly
,
that
God
would
turne
his
eyes
from
beholding
vanity
,
but
that
he
knew
,
that
euen
a
good
heart
(
such
as
his
was
)
could
neuer
hold
out
,
vnles
the
outward
senses
,
especially
the
eyes
,
which
by
a
Synechdoche
are
there
put
for
the
rest
,
(
both
because
they
are
special
factors
of
the
soule
,
and
because
of
the
multitude
of
their
obiects
,
and
in
regard
of
the
quickenesse
of
sight
aboue
all
the
rest
of
the
senses
laid
together
)
were
well
safe-guarded
?
Can
the
heart
or
market-place
of
a
towne
or
citie
be
safe
from
the
siege
of
the
enemie
,
if
the
gates
be
cast
open
,
or
the
walls
demolished
,
or
the
ramparts
bared
of
their
fence
and
munition
?
Why
did
Iob
make
such
couenants
with
his
eyes
,
but
that
he
knew
that
without
such
a
fence
euery
obiect
would
be
as
a
snare
to
entrappe
his
soule
?
Iob.
31.1
.
Nay
,
let
an
heart
neuer
so
seasoned
with
grace
,
suffer
the
senses
to
leake
,
the
soule
is
in
danger
of
shipwracke
.
Was
there
euer
heart
of
ordinary
man
or
woman
more
innocent
,
or
more
filled
with
grace
,
then
Eues
in
her
innocencie
?
And
yet
when
as
Sathan
set
vpon
her
senses
,
hee
sent
in
by
them
such
poyson
,
as
wrought
death
vnto
all
her
posterity
.
Rules
for
the
ordering
of
our
senses
aright
.
1.
Beware
of
the
life
of
sense
,
which
is
a
bruitish
life
.
2.
Pet.
2.12
.
the
Apostle
speaketh
of
men
lead
by
sensualitie
,
euen
as
the
bruit
beasts
,
who
follow
sense
and
appetite
without
all
restraint
.
Thus
did
the
Gentiles
,
who
were
therefore
giuen
vp
to
a
reprobate
sense
,
Rom.
1.24
.
And
the
danger
of
this
estate
Salomon
noteth
,
Eccles.
11.9
.
when
he
bids
the
young
man
walke
in
the
sight
of
his
owne
eies
,
and
after
the
lusts
of
his
heart
;
but
withall
,
Remember
that
for
all
this
he
must
come
to
iudgement
.
Let
such
thinke
hereon
,
that
thinke
it
is
free
to
giue
vp
their
senses
to
feed
themselues
vpon
euery
obiect
themselues
please
.
2.
Consider
that
God
made
the
senses
to
minister
to
a
right
ordered
heart
,
and
not
the
heart
to
follow
the
senses
:
and
therefore
the
heart
must
be
watched
,
that
it
walke
not
after
the
eie
,
which
is
to
inuert
Gods
order
.
And
what
a
deluge
of
sinne
ouerfloweth
the
soule
,
when
the
vnderstanding
is
buried
in
the
senses
,
and
the
heart
drowned
in
sinfull
appetites
?
Dauid
giues
his
eye
leaue
to
wander
,
and
looke
lustfully
after
Bathsheba
:
and
what
waues
of
miserie
one
ouertaking
another
did
he
bring
into
his
soule
?
And
what
maruel
then
if
naturall
men
neglecting
their
dutie
,
in
taking
off
their
eyes
from
vnchast
obiects
,
neuer
rest
till
they
come
to
haue
eies
full
of
adulterie
,
2.
Pet.
2.14
.
not
ceasing
to
sinne
,
according
to
our
Sauiours
speach
,
Matth.
6.23
.
If
the
eie
be
euill
,
all
the
bodie
is
darke
,
yea
and
the
soule
too
.
3.
Keepe
the
parts
of
Christian
armour
vpon
thy
senses
,
that
thou
lie
not
open
there
.
A
valiant
captaine
knowing
that
the
enemy
is
easier
kept
out
,
then
beaten
out
of
a
citie
,
hath
great
care
to
plant
his
garrison
about
the
gates
and
walls
;
there
he
sets
his
most
faithfull
watch
and
ward
,
there
he
plants
his
cheife
munition
and
ordnance
.
Had
Dauid
kept
his
armour
on
his
eie
,
he
had
not
been
so
foyled
by
Bathsheba
:
If
on
his
eare
,
he
had
not
been
so
iniurious
to
Mephibosheth
,
by
meanes
of
slandring
Ziba
,
2.
Sam.
16.3
,
4.
Salomon
wisheth
vs
,
Not
to
looke
vpon
the
colour
of
the
wine
in
the
cuppe
,
that
is
,
with
too
much
pleasure
to
stirre
vp
desire
.
Hee
would
haue
vs
keep
our
fence
vpon
our
eares
,
not
to
giue
eare
to
a
flatterer
or
whisperer
,
but
brow-beat
him
,
and
driue
him
away
with
an
angry
countenance
.
The
Apostle
Paul
would
haue
our
eares
shut
against
euill
and
corrupt
words
,
which
corrupt
good
manners
.
Daniel
desires
not
to
tast
of
the
Kings
dainties
,
nor
will
pollute
himselfe
with
them
,
chap.
1.
v.
8.
And
so
we
must
fence
our
whole
man
,
as
we
may
not
touch
any
vncleane
thing
,
and
yeeld
nothing
to
the
course
of
waters
.
4.
Feed
thy
senses
with
warrantable
obiects
:
1.
God
:
2.
His
word
:
3.
The
creatures
:
4.
Thy
brethren
:
5.
Thy selfe
.
First
,
our
eies
are
made
to
see
God
himselfe
,
here
below
as
we
can
in
his
backe-parts
,
hereafter
as
we
would
,
face
to
face
.
And
therefore
a
base
thing
it
were
to
fixe
them
vpon
the
vain
pleasures
and
profits
of
this
life
:
This
is
fitter
for
bruit
beasts
,
that
haue
no
higher
obiect
.
Againe
,
what
fairer
or
fitter
obiect
can
we
choose
for
our
senses
,
then
himselfe
that
made
them
with
all
their
faculties
,
and
giues
vs
so
much
comfort
by
them
?
Pro.
20.12
.
The
hearing
eare
and
seeing
eie
,
God
made
them
both
:
and
both
of
them
as
all
things
else
●e
made
for
himselfe
.
Further
,
where
can
we
better
place
our
senses
,
then
vpon
him
from
whom
all
our
help
commeth
?
how
ought
our
eies
to
be
continually
lifted
vp
in
holy
and
feruent
prayers
and
praises
,
considering
both
our
continuall
necessities
and
supplyes
?
So
Dauid
,
I
lift
vp
mine
eies
vnto
the
hills
from
whence
my
saluation
commeth
,
Psal.
121.1
.
and
,
As
the
eie
of
the
handmaid
is
lifted
vp
to
the
hand
of
her
Mistresse
,
so
are
our
eies
vnto
thee
,
Psalm
.
123.1
.
Lastly
,
how
can
we
place
our
senses
better
,
then
vpon
him
who
is
the
most
pleasant
and
durable
obiect
?
To
see
God
in
Christ
reconciled
,
to
heare
and
know
him
become
our
father
,
is
so
rauishing
a
sight
as
the
Saints
haue
runne
through
fire
and
water
to
apprehend
it
.
And
for
the
continuance
,
it
will
feed
the
senses
euerlastingly
;
yea
when
the
senses
themselues
decay
and
waxe
dull
,
this
obiect
shall
feed
them
,
and
be
neuer
the
lesse
sweet
.
And
therefore
as
Salomon
aduiseth
,
Eccles.
12.1
.
while
thou
hast
thy
senses
,
fixe
them
vpon
this
obiect
;
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
before
they
be
darke
that
looke
out
at
the
windowes
,
&c.
If
a
man
set
his
senses
and
feed
them
vpon
any
outward
obiect
,
wealth
,
honour
,
pleasure
,
buildings
,
and
the
like
:
we
may
iustly
say
to
him
,
as
our
Sauiour
to
his
disciples
,
when
they
gazed
vpon
the
beautifull
workemanship
of
the
Temple
;
Are
these
the
things
your
eies
gaze
vpon
?
verily
,
the
time
comes
,
when
one
stone
shall
not
be
left
vpon
another
vndemolished
.
The
like
may
be
said
of
all
earthly
obiects
whatsoeuer
.
Onely
this
obiect
shall
grow
more
and
more
glorious
and
desireable
.
Secondly
,
God
made
our
senses
to
be
exercised
in
his
holy
word
,
which
leades
vs
to
himselfe
:
Heb.
5.14
.
the
Apostle
requires
,
that
Christians
should
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
senses
exercised
in
the
word
:
Pro.
2.2
.
let
thine
eare
heare
wisedome
.
1.
Hence
comes
faith
,
which
is
by
hearing
.
2.
Hence
we
draw
the
comforts
of
the
Scriptures
,
which
are
the
consolations
of
God
in
our
trouble
.
3.
Hence
are
we
admonished
,
directed
,
and
wholesomly
corrected
.
Pro.
15.31
.
The
eare
that
heareth
the
rebuke
of
life
,
shall
dwell
among
wise
men
.
4.
The
danger
of
neglect
is
great
:
1.
he
that
turnes
his
eare
from
hearing
the
law
,
his
prayer
is
abhominable
:
2.
vncircumcised
eares
resist
the
holy
Ghost
,
Act.
7.51
.
3.
itching
eares
that
turne
from
the
truth
,
doe
(
by
Gods
iust
iudgement
)
turne
vnto
fables
,
2.
Tim.
4.3
.
5.
It
is
a
signe
of
a
man
that
hath
giuen
his
heart
vnto
God
:
for
he
that
giues
his
heart
,
will
giue
his
senses
too
,
knowing
that
God
requires
both
.
Pro.
23.26
.
My
sonne
,
giue
me
thy
heart
,
and
let
thine
eyes
,
that
is
,
thy
senses
,
delight
in
my
wayes
.
And
our
Sauiour
saith
,
Hee
that
hath
an
eare
to
heare
,
let
him
heare
.
Seeing
therefore
that
this
is
so
notable
a
meanes
of
guiding
our
senses
,
let
vs
more
carefully
giue
vp
,
and
take
vp
our
eyes
and
eares
with
the
sight
and
sound
of
Gods
word
vpon
all
occasions
,
in
the
hearing
and
reading
of
the
Scripture
.
I
would
aske
the
most
carnall
man
that
is
,
whether
this
in
sound
iudgment
be
not
a
better
obiect
for
our
senses
then
bowles
,
or
tables
,
and
fitter
for
all
times
,
especially
for
the
Sabbath
.
Thirdly
,
God
made
our
senses
to
profit
our selues
by
his
creatures
,
that
by
them
we
might
glorifie
him
their
Creator
,
and
not
by
them
corrupt
or
insnare
our selues
.
Isa.
40.26
.
Lift
vp
your
eyes
aloft
,
and
behold
who
created
all
these
things
.
This
vse
Dauid
maketh
,
Psal.
8.
when
I
see
the
heauens
,
the
earth
,
and
the
workes
of
thy
hands
,
then
said
I
,
Lord
what
is
man
that
thou
art
so
mindfull
of
him
?
and
concludes
the
Psalme
thus
,
How
excellent
is
thy
name
through
all
the
world
?
And
why
?
1.
The
inuisible
things
of
God
,
his
power
,
and
diuinity
,
and
eternity
,
were
made
visible
to
the
very
Gentiles
by
things
created
,
Rom.
1.20
.
And
shall
we
either
not
looke
on
them
,
or
so
looke
vpon
them
as
they
to
make
vs
inexcusable
?
shall
wee
onely
enioy
the
naturall
vse
and
no
spirituall
or
diuine
vse
from
them
?
2.
Consider
that
God
for
this
purpose
,
hath
made
the
countenance
of
man
,
not
as
the
beasts
groueling
on
the
earth
,
but
erected
vnto
heauen
:
and
he
hath
made
the
eye
of
man
not
as
the
beasts
,
but
(
as
Anatomists
obserue
)
hath
giuen
it
one
muscle
which
they
want
,
whereby
he
can
turne
his
eye
directly
vpwards
with
admirable
quicknes
;
that
it
should
not
so
fix
it selfe
vpon
any
thing
below
as
the
couetous
eye
doth
,
but
by
occasion
of
things
below
turne
it selfe
vpward
to
their
Creator
.
Yea
,
he
hath
compassed
our
eyes
with
browes
,
and
lids
,
and
fences
from
dust
and
earth
,
that
though
we
looke
sometimes
on
the
earth
,
yet
the
least
dust
or
earth
should
not
get
into
them
.
3.
Let
vs
labour
to
vse
our
senses
in
beholding
Gods
workes
,
as
they
in
Ioh.
2.23
.
that
saw
the
workes
of
Christ
;
of
whom
it
is
said
,
Many
beleeued
in
the
name
of
Christ
,
seeing
the
workes
that
he
did
.
So
let
the
works
which
we
see
God
hath
done
,
be
at
least
inducements
to
beleeue
him
so
much
the
more
.
Fourthly
,
God
made
our
senses
in
respect
of
our
brethren
,
both
to
benefit
them
,
and
our selues
by
them
.
1.
Our
eyes
to
behold
their
miserie
,
to
pitie
them
,
to
releeue
them
.
Turne
not
thine
eyes
from
thine
owne
flesh
.
Herein
the
vnmercifull
Priest
and
L'euit
were
condemned
by
the
pitifull
Samaritan
.
Our
eares
to
heare
the
crie
of
the
poore
:
Prou.
21.13
.
he
that
turnes
his
eare
from
the
crie
of
the
poore
,
himselfe
shall
crie
and
not
be
heard
.
Numbers
neuer
make
this
vse
of
their
eares
:
but
God
hath
a
deafe
eare
for
them
.
2.
Our
eyes
to
see
the
good
example
of
our
brethren
,
to
imitate
them
,
to
glorifie
God
for
them
.
Our
eares
to
heare
their
godly
counsells
,
admonitions
,
reproofes
,
and
so
be
bettered
by
them
.
3.
Our
eyes
to
see
and
consider
their
danger
,
to
pull
them
out
of
their
infirmities
,
the
fire
,
and
to
cast
out
the
mote
of
their
eyes
.
Our
eares
to
heare
what
is
fit
to
bee
spoken
of
them
,
to
defend
their
good
names
if
they
be
traduced
.
For
God
hath
giuen
vs
two
eares
,
not
rashly
to
receiue
euery
information
,
but
to
reserue
one
for
the
partie
,
least
he
be
condemned
vnheard
,
vnconuinced
.
Fiftly
,
and
lastly
,
God
made
our
senses
in
respect
of
our selues
,
not
onely
to
be
faithfull
keepers
of
the
body
,
but
diligent
factors
and
agents
for
our
owne
soules
:
as
1.
That
our
eyes
should
euer
bee
looking
homewards
,
and
to
the
end
of
our
way
,
as
quicke
and
expedite
trauellers
,
and
not
fix
themselues
vpon
euery
thing
we
see
here
below
.
This
is
done
by
heauenly
conuersation
.
2.
Our
eares
should
be
bored
to
the
perpetuall
seruice
and
obedience
of
our
God
,
as
our
Lord
himselfe
was
;
Psal.
40.7
.
Thou
hast
bored
mine
eare
:
alluding
to
that
ceremony
in
the
law
,
Exod.
21.6
.
If
a
seruant
would
not
part
from
his
Master
,
his
eare
must
be
bored
and
nailed
to
the
post
of
the
house
,
and
thus
he
became
a
perpetuall
seruant
,
he
was
nailed
and
fixed
to
that
house
and
seruice
;
So
wee
must
yeelde
an
obedient
eare
,
as
Salomon
calls
it
,
vnto
the
counsells
,
will
,
and
commaundement
of
our
Lord
and
Master
Iesus
Christ
.
3.
Our
eyes
were
made
to
be
conduits
of
teares
,
for
our
owne
sinne
and
miserie
,
and
for
the
sinne
and
wretchednes
of
other
men
.
Psal.
119.136
.
Dauids
eyes
gushed
out
with
riuers
of
teares
,
because
men
keepe
not
the
word
:
how
wept
he
then
for
his
owne
sinnes
,
that
wept
so
for
others
?
Good
Lot
his
righteous
soule
was
vexed
in
hearing
and
seeing
the
vncleane
conuersation
of
the
Sodomites
.
Thus
should
our
senses
be
so
farre
from
conceiuing
pleasure
in
sinnefull
obiects
,
as
these
must
be
the
continuall
greefe
of
our
soules
.
And
can
we
indeed
looke
vpon
our selues
,
and
not
see
something
which
is
a
brand
of
our
sin
?
or
can
we
behold
any
creature
,
and
not
see
some
expresse
prints
and
markes
of
our
sinne
,
and
vanity
vpon
it
?
Surely
this
one
meditation
would
be
effectuall
to
keep
vs
from
casting
our
eyes
vpon
vnlawfull
obiects
,
and
so
from
making
our selues
a
prey
to
the
deuill
.
For
whome
doe
I
thus
labour
?
In
that
Satan
would
draw
Christ
to
the
loue
of
the
world
,
and
thereby
makes
no
doubt
but
to
insnare
and
cast
him
downe
,
we
learne
;
that
,
The
loue
of
the
world
easily
maketh
a
man
a
prey
and
spoile
to
the
deuill
.
Satan
well
knew
,
The
desire
of
money
,
is
the
root
of
all
euill
,
a
fruitfull
mother
of
much
mischeife
.
There
is
no
sinne
so
impious
,
so
vnnaturall
and
barbarous
,
that
a
man
in
loue
with
the
profits
of
the
world
will
sticke
at
.
And
more
plainely
,
ver.
9.
They
that
will
bee
rich
,
fall
into
manifold
temptations
and
snares
,
and
into
many
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
:
which
in
sense
is
all
one
with
this
,
That
such
a
one
makes
himselfe
a
willing
spoile
and
prey
to
the
deuill
.
Hence
they
are
called
deceitfull
riches
,
because
they
easily
lead
vs
out
of
ths
right
way
.
Matth.
13.22
.
and
Iob
,
18.8
.
The
wicked
walkes
vpon
snares
,
and
the
grin
shall
take
his
heele
.
1.
The
loue
of
the
world
banisheth
the
loue
of
God
out
of
the
soule
.
He
that
is
a
louer
of
the
world
,
is
an
hater
of
God
.
Iam.
4.4
.
Know
ye
not
,
that
the
amity
of
the
world
,
is
enmity
to
God
?
Whosoeuer
therefore
will
be
a
friend
of
the
world
,
maketh
himselfe
an
enemy
to
God
:
now
what
sinne
will
an
enemy
of
God
sticke
at
?
And
the
Apostle
Iohn
plainely
diuorceth
these
two
which
can
neuer
agree
in
one
,
1.
Ioh.
2.15
.
If
any
man
loue
the
world
,
the
loue
of
the
Father
is
not
in
him
.
And
if
the
loue
of
God
sway
not
the
heart
,
Satan
will
easily
incline
it
to
any
sinne
.
2.
Where
there
is
the
loue
of
the
world
,
that
heart
hath
already
renounced
God
in
heauen
,
and
giuen
it selfe
to
be
possessed
,
the
god
of
the
world
.
For
looke
what
a
man
cheifely
loues
,
he
not
so
much
possesseth
it
as
is
possessed
by
it
.
Whence
the
Apostle
is
not
afraid
to
call
couetousnesse
idolatry
,
Eph.
5.5
.
and
,
Coloss.
3.5
.
not
onely
because
the
cheife
loue
,
but
the
cheife
trust
,
hope
,
and
confidence
goeth
with
them
.
They
say
to
the
wedge
of
gold
,
thou
art
my
hope
.
And
further
,
as
the
heathen
idolaters
worshipped
and
serued
gods
of
gold
and
siluer
,
so
these
serue
and
obey
their
golden
and
siluer
god
,
wherein
they
take
vp
their
cheife
desires
and
contentment
.
Now
hauing
denied
the
God
of
heauen
,
and
thrust
himselfe
out
of
his
protection
,
a
man
becomes
to
be
in
the
power
of
the
deuill
,
and
ruled
at
his
will
.
They
sit
before
thee
,
and
heare
thy
words
,
but
their
hearts
goe
after
their
couetousnesse
:
secondly
,
it
choaketh
the
word
,
that
it
becomes
as
seede
cast
among
thornes
,
which
choake
it
presently
:
thirdly
,
it
scornes
the
word
,
as
may
appeare
,
Luk.
16.14
.
These
things
heard
the
Pharisies
which
were
couetous
,
and
mocked
.
Now
is
not
such
an
one
easily
snared
by
the
deuill
,
who
is
thus
disaffected
to
Gods
word
?
Is
not
he
easily
bound
,
that
wants
,
yea
scornes
his
weapons
?
2.
The
loue
of
the
world
,
whether
the
pleasures
,
profits
,
or
glory
of
it
,
as
a
theefe
steales
and
robs
our
graces
which
are
another
cheife
part
of
our
strength
.
Good
Hezekiah
a
little
tickled
with
vaine-glory
,
made
himselfe
and
his
land
a
prey
and
spoile
to
the
enemy
.
Wise
Salomon
loued
too
much
the
vnlawfull
pleasures
of
the
world
,
and
how
did
it
rob
him
of
his
wisedome
?
The
Disciples
while
yet
Christ
was
with
them
,
were
stirred
with
loue
and
debate
for
superiority
and
greatnesse
,
which
did
much
hinder
them
,
and
tooke
vp
their
thoughts
when
they
might
haue
attended
to
better
things
.
How
many
for
loue
of
the
world
and
preferment
fall
from
their
first
loue
,
abate
their
zeale
,
become
cold
and
indifferent
,
as
the
times
are
.
and
stood
with
them
that
betrayed
him
.
5.
Experience
shewes
,
how
when
Satan
hath
thrust
the
loue
of
the
world
into
a
mans
heart
,
he
hath
power
enough
;
Thou
foole
,
this
night
shall
they
take
away
thy
soule
.
2.
As
he
hath
no
power
to
doe
any
good
for
God
or
man
,
so
he
will
suffer
nothing
.
A
man
louing
the
world
flies
affliction
for
Christ
:
Matth.
13.21
.
when
the
sunne
riseth
,
he
withers
:
when
persecution
comes
,
he
is
offended
,
and
falls
away
to
the
hinderance
of
many
.
They
that
minde
earthly
things
,
are
enemies
to
the
crosse
of
Christ
,
Phil.
3.19
.
Oh
therefore
loue
not
the
world
,
nor
the
things
in
the
world
,
adulterers
and
adulteresses
,
c.
4.4
.
whom
the
Lord
will
not
endure
to
dally
,
and
sport
,
and
go
a
whoring
after
the
world
;
Ye
cannot
serue
God
and
Mammon
.
2.
Consider
that
a
course
lead
in
lusts
,
the
teaching
of
grace
;
Tit.
2.11
.
for
the
grace
which
hath
appeared
,
teacheth
vs
to
denie
worldly
lusts
.
Our
relation
to
Christ
,
of
whom
we
are
called
Christians
,
must
draw
our
affections
out
of
the
world
:
for
,
1.
He
hath
chosen
vs
out
of
the
world
,
so
that
now
he
professeth
of
vs
,
They
are
not
of
the
world
,
Ioh.
15.19
.
2.
He
gaue
himselfe
to
deliuer
vs
out
of
this
present
euill
world
,
Galat.
1.4
.
3.
No
man
hath
benefit
by
Christs
death
,
but
he
that
with
the
Apostle
,
is
crucified
to
the
world
,
and
the
world
to
him
,
Gal.
6.14
.
4.
The
world
as
it
hath
no
part
of
his
death
,
(
for
he
dies
not
for
the
world
)
so
no
part
in
his
intercession
▪
Ioh.
17.
I
pray
not
for
the
world
.
5.
In
the
entrance
of
our
profession
,
we
haue
not
onely
renounced
the
world
,
but
proclaimed
and
vowed
warre
against
it
:
and
therefore
shall
prooue
no
better
then
runagate
souldiers
,
yea
Apostates
,
if
we
fight
not
against
it
.
The
loue
of
the
world
is
a
leauing
of
Christs
colours
.
3.
Consider
what
cause
there
is
in
the
world
to
loue
it
:
1.
In
respect
of
God
;
it
is
contrary
to
his
nature
;
he
is
holy
,
pure
,
righteous
;
the
world
lieth
in
vnrighteousnesse
.
It
is
contrarie
to
all
his
commandements
:
He
commands
holines
and
sanctification
:
it
incites
to
all
vncleannes
in
soule
and
body
:
he
commands
truth
,
sobrietie
,
&c.
it
teacheth
to
lie
,
sweare
,
curse
,
slander
,
and
circumuent
.
He
commaunds
all
fruits
of
the
spirit
:
it
inioynes
all
the
workes
of
the
flesh
.
He
commaunds
to
giue
our
goods
to
the
needy
:
it
wills
vs
to
get
our
neighbours
.
2.
In
respect
of
it selfe
:
it
is
changeable
,
variable
,
inconstant
:
and
wilt
thou
affect
that
which
thou
canst
not
hold
or
enioy
?
3.
In
respect
of
thy selfe
:
is
it
not
madnesse
,
excessiuely
to
loue
that
which
doth
thee
so
much
harm
,
pricks
as
thornes
,
and
peirceth
with
so
many
sorrowes
,
crosses
,
losses
,
persecutions
?
which
if
thou
beest
good
will
fight
against
thee
,
and
pursue
thee
with
mortall
hatred
,
and
only
slayeth
those
which
resist
it
not
.
4.
Consider
we
what
strangers
and
pilgrimes
we
are
in
the
world
,
and
so
be
mooued
to
lay
bridles
vpon
our
affections
:
which
is
the
Apostles
argument
,
1.
Pet.
2.11
.
Dearely
beloued
,
a●
pilgrims
and
strangers
abstaine
from
earthly
lusts
.
Let
vs
estrange
our
affections
from
this
world
,
and
deale
as
wise
trauellers
,
that
make
the
greatest
Cities
but
through-fares
to
their
owne
home
.
louers
of
pleasure
,
more
then
louers
of
God
.
Surely
were
men
acquainted
with
their
owne
hearts
,
they
would
not
suffer
them
so
to
roaue
in
these
desires
.
Oh
,
saith
one
,
if
I
were
a
rich
man
,
how
liberall
would
I
be
to
the
poore
?
But
alas
,
he
knowes
not
what
spirit
he
is
of
:
the
deuill
would
make
no
doubt
to
change
his
minde
,
if
his
state
were
changed
,
and
make
of
this
liberall
man
either
a
prodigall
,
or
an
vsurer
,
or
an
oppressor
,
and
doe
much
more
mischeife
then
he
can
in
his
low
estate
.
Oh
,
saith
another
,
were
I
in
high
place
,
I
would
right
wrongs
,
and
set
things
in
order
.
But
so
said
Absalom
,
and
yet
who
did
more
wrong
then
he
,
deflowring
his
fathers
concubines
,
and
deposing
(
if
he
could
)
his
father
himselfe
.
And
such
right
would
many
doe
,
if
they
were
in
higher
place
.
All
which
is
an
argument
how
open
we
lie
to
Satan
in
such
estates
.
To
conclude
this
point
,
obserue
these
few
rules
:
1.
Put
on
the
Lord
Iesus
Christ
,
and
care
not
to
fulfill
the
flesh
.
VERS.
9.
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
mee
.
NOW
after
the
preparation
,
standing
in
the
choise
of
a
fit
place
,
and
presenting
a
glorious
vision
,
we
come
to
the
dart
or
temptation
it selfe
:
in
which
there
is
,
1.
a
profer
:
All
these
will
I
giue
thee
.
2.
a
reason
:
For
they
are
mine
,
and
to
whomsoeuer
I
will
I
giue
them
.
3.
the
condition
:
If
thou
wilt
fall
downe
and
worshippe
mee
.
And
first
of
the
profer
.
Before
he
had
shewed
his
wares
,
now
he
tells
the
price
.
All
these
]
here
is
no
pinching
,
nor
parting
of
the
matter
:
but
1.
Christ
shall
be
an
absolute
Monarch
,
none
shall
share
with
him
:
There
is
the
extent
of
the
profer
,
he
will
part
with
all
.
2.
The
quality
of
it
;
All
these
,
the
glory
,
bewtie
,
wealth
,
and
all
that
can
be
desired
in
the
world
:
all
that
he
saw
,
and
nothing
else
:
he
would
giue
him
vnmixed
and
vnblended
glory
and
honour
,
without
sorrow
,
trouble
,
shame
,
or
vexation
:
for
he
saw
none
of
them
.
3.
I
will
giue
thee
:
but
he
will
not
barter
or
sell
these
so
deare
to
Christ
as
he
would
to
another
,
but
he
will
deale
kindly
with
him
,
he
will
as
good
as
giue
them
to
him
,
if
he
will
but
make
a
legge
,
and
thanke
him
for
them
.
Note
here
the
nature
of
all
the
deuills
promises
;
they
seeme
to
be
liberall
and
very
faire
,
1.
He
that
meanes
not
in
true
dealing
to
performe
any
thing
,
but
they
talked
deceitfully
,
v.
13.
intending
onely
to
reuenge
vpon
them
,
as
they
did
when
the
males
were
sore
by
meanes
of
their
circumcising
.
Satan
can
promise
a
victory
to
Ahab
,
but
it
is
to
chase
him
before
his
enemie
to
confusion
.
3.
He
knowes
mans
credulity
and
follie
,
Abraham
,
All
that
thou
seest
I
will
giue
thee
.
Now
to
draw
men
from
Gods
couenant
,
if
it
were
possible
,
and
to
disgrace
the
same
,
Satan
seekes
to
get
men
in
league
with
him
,
by
larger
promises
of
the
world
then
euer
God
made
to
one
man
,
because
that
carrieth
their
whole
desires
:
and
as
God
for
the
ratifying
of
his
couenant
hath
appointed
Sacraments
and
seales
,
so
the
deuill
hath
certaine
words
,
figures
,
characters
,
ceremonies
,
and
charmes
for
the
confirmation
of
his
league
with
them
,
and
their
faith
in
that
league
.
Hence
obserue
a
difference
betweene
Gods
promises
,
1.
They
differ
in
the
matter
.
Satan
profers
earthly
shadowes
,
earthly
kingdomes
,
things
that
glance
through
the
sense
,
worldly
things
which
may
be
perceiued
,
and
thrust
into
the
eye
and
senses
all
at
once
,
neither
can
it
enter
into
the
heart
of
an
earthly
man
,
to
conceiue
what
God
hath
prepared
for
them
that
loue
him
,
1.
Cor.
2.9
.
The
great
promises
of
God
are
matters
of
faith
,
not
of
sense
;
and
for
continuance
,
he
promiseth
a
kingdome
vnshaken
,
eternall
,
reserued
in
the
heauens
;
a
glory
not
withering
or
fading
,
vnlike
the
glory
of
flesh
:
of
all
which
the
Prophet
saith
,
it
is
like
the
flower
of
the
field
,
Isa.
40.6
.
2.
They
differ
in
the
scope
and
aime
of
them
.
Gods
promises
all
serue
to
prouoke
and
encourage
men
to
lay
hold
vpon
the
couenant
of
life
,
to
draw
men
nearer
God
in
faith
and
obedience
:
2.
Cor.
7.1
.
Seeing
we
haue
these
precious
promises
,
let
vs
clense
our selues
from
all
filthinesse
of
flesh
and
spirit
,
and
grow
vp
vnto
full
〈…〉
in
the
feare
of
God
.
But
Satans
promises
tend
to
fix
〈…〉
world
,
as
here
hee
would
make
Christ
the
greatest
〈…〉
it
,
to
withdraw
men
from
God
and
their
couenant
with
him
,
to
pull
them
from
the
seruice
of
the
God
of
heauen
,
to
worship
himselfe
,
or
serue
their
lusts
,
or
embrace
the
world
,
or
bow
to
any
thing
but
the
true
God
.
3.
They
differ
in
the
accomplishment
.
God
is
euer
as
good
or
better
then
his
word
:
Tit.
1.2
.
God
who
cannot
lie
hath
promised
.
To
Dauid
,
(
as
Nathan
witnesseth
in
his
reproofe
,
2.
Sam.
12.8
.
)
he
gaue
his
Lords
house
,
his
Lords
wiues
,
his
Lords
kingdome
,
and
if
that
had
beene
little
,
he
would
haue
giuen
him
more
.
To
Salomon
he
promised
long
life
,
or
wealth
,
or
wisedome
,
and
in
the
accomplishment
he
giues
him
both
life
,
and
wealth
,
and
wisedome
.
But
Satan
is
neuer
so
good
as
his
word
,
but
a
liar
in
all
his
promises
.
For
,
1.
He
wants
power
to
performe
,
when
he
promiseth
that
which
is
none
of
his
,
as
the
kingdomes
of
the
world
.
Or
,
2.
He
wants
purpose
and
will
to
performe
his
promise
:
For
,
had
he
a
purpose
and
minde
to
haue
giuen
Christ
the
kingdoms
of
the
world
,
if
he
had
had
power
?
Doth
not
he
enuie
to
euery
man
the
fruition
of
any
creature
of
God
?
Can
he
willingly
affoard
a
good
man
a
good
moment
?
And
did
not
he
more
maligne
Christs
good
and
comfort
then
all
other
,
because
he
exceeded
all
other
in
grace
and
Gods
image
?
Or
3.
wherein
he
hath
power
and
purpose
to
be
an
honest
deuill
of
his
word
,
it
is
with
a
farre
more
mischeiuous
purpose
:
as
here
if
he
could
haue
giuen
the
whole
world
,
hee
would
for
Christs
ouerthrowe
:
for
what
cares
he
for
the
world
,
or
what
vse
can
he
make
of
it
,
but
to
make
it
a
baite
and
traine
to
catch
men
by
it
into
his
owne
destruction
.
The
ground
hereof
is
this
;
As
euery
promise
of
God
is
a
testimony
of
his
loue
,
so
euery
promise
of
Satan
is
a
token
of
his
malice
.
An
example
of
the
deuills
faithfulnesse
we
haue
in
our
owne
Chronicles
:
In
the
raigne
of
Edward
the
first
,
when
the
Welchmen
rebelled
,
their
captaine
resorted
to
a
coniurer
for
counsell
,
whether
he
should
goe
on
in
the
intended
warre
against
the
King
,
or
no
:
yes
(
said
the
deuill
)
goe
〈◊〉
in
thy
purpose
;
for
thou
shalt
ride
through
cheap-side
with
a
crowne
on
thy
head
:
and
so
hee
did
indeed
,
but
it
was
off
,
and
he
was
carried
in
triumph
as
a
prey
to
the
King
.
This
may
iustly
reprooue
and
shame
many
professed
Christians
,
that
will
scarce
giue
Gods
promises
of
grace
and
life
the
hearing
,
though
they
are
founded
in
Christ
,
in
whom
they
are
all
yea
,
and
amen
,
flowing
from
his
loue
,
and
tending
to
our
eternall
happines
with
himselfe
.
Many
will
not
be
brought
to
heare
them
;
many
hardly
when
they
haue
nothing
else
to
doe
;
and
many
heare
them
as
things
not
concerning
themselues
;
for
then
would
they
take
more
delight
in
them
.
But
if
Satan
promise
any
earthly
kingdom
or
profit
,
he
hath
our
eares
,
our
hearts
at
command
,
all
our
speach
runnes
vpon
the
world
,
our
desires
and
hopes
are
for
earth
and
earthly
things
:
and
beeing
thus
earthly-minded
,
how
expose
wee
our selues
to
Satans
assaults
,
and
offer
our selues
to
be
wonne
by
his
most
treacherous
promises
.
This
teacheth
vs
what
to
thinke
of
that
doctrine
and
religion
,
1.
In
that
article
of
the
Councell
of
Constance
,
that
Faith
is
not
to
be
kept
with
heretikes
:
that
is
,
Protestants
:
and
so
brake
promise
with
Iohn
Hus
,
who
had
not
the
Emperours
onely
,
but
the
Popes
safe-conduct
.
Against
the
examples
of
good
Ioshua
,
who
kept
promise
(
though
rashly
made
)
with
the
Gibeonites
,
and
with
the
harlot
of
Iericho
▪
and
of
Dauid
,
who
kept
truth
and
promise
with
Shimei
,
a
seditious
and
cursing
wretched
traytor
.
2.
The
Church
of
Rome
teacheth
by
the
doctrine
of
equiuocation
,
to
breake
the
promise
of
a
lawfull
oath
,
before
a
lawfull
Magistrate
,
and
teacheth
the
lawfulnesse
thereof
.
But
the
Scripture
condemneth
a
double
heart
,
and
the
deceitfull
tongue
:
and
proclaimeth
woe
against
them
that
trust
in
lying
words
,
Ier.
7.8
.
and
that
make
falshood
their
refuge
.
3.
The
Romish
Church
teacheth
men
to
breake
promises
and
oaths
with
lawfull
&
Christian
Princes
,
exempting
subiects
from
obedience
,
and
putting
swords
,
dags
,
daggers
,
powder
,
and
all
deadly
plots
into
their
heads
and
hands
,
against
the
Lords
anointed
.
A
treacherous
and
deuillish
doctrine
.
Hee
that
glorieth
of
a
false
gift
,
(
that
is
,
speaketh
of
great
things
that
he
will
doe
for
his
neighbour
,
but
failes
in
the
accomplishment
)
is
like
a
cloud
and
winde
without
raine
.
A
cloud
seems
to
offer
and
promise
raine
,
but
the
winde
takes
it
away
,
and
frustrates
a
mans
expectations
.
And
the
same
is
true
of
all
windie
promises
.
Which
we
must
carefully
avoide
,
and
vse
these
rules
against
slipperines
in
promise
:
1.
If
a
man
would
be
like
God
,
who
cannot
lie
in
his
promises
,
he
must
striue
against
it
.
But
Satan
is
a
liar
from
the
beginning
,
and
the
father
of
lies
and
liars
.
2.
Faithfulnesse
in
contracts
is
the
sinew
of
humane
societie
,
which
Satan
would
haue
crackt
,
that
he
may
bring
all
to
confusion
.
3.
The
heathens
that
were
giuen
vp
by
God
to
a
reprobate
sense
,
are
branded
with
this
marke
,
they
are
truce-breakers
,
Rom.
1.31
.
4.
It
is
a
marke
of
a
man
in
the
state
of
grace
,
who
hath
obtained
remission
of
sinnes
,
that
in
his
spirit
is
no
guile
,
Psal.
32.2
.
5.
A
note
of
a
man
that
shall
dwel
in
Gods
holy
and
heauenly
mount
,
is
this
,
he
speakes
the
truth
from
his
heart
,
Psal.
15.2
.
and
,
Reuel.
14.5
.
They
onely
shall
stand
on
mount
Sion
,
and
sing
before
the
throne
,
who
haue
no
guile
in
their
mouthes
.
Especially
we
must
be
carefull
of
two
promises
,
whereof
God
and
the
Congregation
haue
beene
witnesses
:
as
,
1.
That
of
baptisme
,
which
we
must
haue
a
speciall
care
to
looke
vnto
:
for
,
if
we
faile
in
keeping
touch
with
God
,
no
maruell
if
we
faile
with
men
.
2.
That
of
marriage
,
which
the
Prophet
calls
the
couenant
of
God
,
Mal.
2.14
.
THE
second
thing
in
this
profer
,
is
the
reason
annexed
,
Luk.
4.6
,
For
it
is
deliuered
vnto
mee
,
and
to
whomsoeuer
I
will
,
I
giue
it
.
]
The
deuill
,
like
a
desperate
man
,
that
is
sure
in
this
bowt
to
kill
or
be
killed
,
layes
about
him
with
all
the
skil
and
strength
he
hath
,
yea
he
is
put
to
his
shifts
,
so
as
no
base
or
mischeiuous
deuise
comes
amisse
,
by
which
he
may
either
in
faire
combat
,
or
cowardly
attempts
oppresse
his
aduersary
:
and
that
which
he
cannot
doe
by
strength
and
power
,
he
will
attempt
by
falshood
and
lyes
,
which
he
heaps
vp
here
together
most
like
himselfe
,
the
father
of
lies
,
that
stood
not
in
the
truth
.
And
here
he
challengeth
the
power
and
glorie
of
the
world
to
be
his
,
1.
In
possession
:
2.
In
disposition
.
First
,
hee
affirmeth
it
to
bee
his
,
but
not
directly
,
but
indirectly
;
by
gift
,
it
is
deliuered
vnto
mee
.
But
this
is
a
most
notorious
lie
:
for
the
earth
is
the
Lords
,
and
all
that
therein
is
,
the
world
,
and
all
that
dwell
therein
,
Psal.
24.1
.
and
,
Deuter.
10.14
.
Behold
,
the
heauen
of
heauens
is
the
Lords
thy
God
,
and
the
earth
with
all
that
therein
is
.
And
where
read
we
that
euer
he
committed
these
into
the
hand
of
the
deuill
?
Obiect
.
1.
Ioh.
14.30
.
he
is
called
the
Prince
of
the
world
;
therefore
he
speakes
true
.
Answ.
1.
He
is
called
the
Prince
of
the
world
,
not
simply
,
but
as
it
is
corrupted
:
the
prince
of
this
world
,
saith
the
text
;
which
world
?
this
,
which
lyeth
in
malice
and
hostilitie
against
the
Sonne
of
God
,
and
the
meanes
of
saluation
.
2.
He
is
not
so
a
Prince
,
as
hauing
any
right
vnto
any
creature
:
for
he
cannot
possesse
a
pigge
without
leaue
:
but
by
tyrannie
he
forceth
and
commandeth
as
a
Prince
,
the
wicked
world
vnto
his
obedience
:
for
the
world
departing
from
God
to
his
aduersarie
,
God
in
iustice
giueth
Satan
leaue
to
preuaile
,
and
rule
in
the
sonnes
of
disobedience
.
But
will
it
follow
,
that
because
he
ruleth
in
the
world
by
sinne
and
death
,
beeing
the
Prince
of
darkenesse
,
and
hauing
the
power
of
death
,
therefore
the
parts
of
the
world
must
needes
be
his
?
Obiect
.
2.
He
is
called
the
God
of
the
world
,
2.
Cor.
4.4
.
Ans.
True
,
not
in
respect
of
dominion
ouer
things
created
;
but
,
1.
in
respect
of
corruption
:
for
hee
is
the
god
of
the
euill
in
the
world
,
the
author
,
ring-leader
,
and
nourisher
of
all
euill
.
2.
in
respect
of
seduction
:
for
he
is
bold
to
vse
all
earthly
things
,
which
are
made
to
Gods
glorie
,
to
serue
to
set
forward
his
temptations
,
and
wicked
mens
lusts
,
and
so
to
set
vp
his
owne
kingdome
.
3.
in
respect
of
opinion
or
estimation
,
because
the
people
of
the
world
make
the
deuill
their
god
.
But
this
no
more
prooues
him
to
be
indeede
the
God
of
the
world
,
then
an
idol
is
prooued
to
be
a
true
God
,
onely
because
idolaters
so
esteeme
and
make
it
.
Secondly
,
the
deuill
affirmes
it
to
be
his
in
disposition
,
that
hee
may
giue
it
to
whom
he
will
;
which
must
needs
be
another
lie
,
because
it
is
not
his
in
possession
:
for
nothing
can
giue
that
which
it
hath
not
.
2.
the
Scriptures
ascribe
this
to
God
,
as
a
prerogatiue
,
and
peculiar
to
him
:
By
him
Kings
raigne
,
Prou.
18.15
.
All
Powers
that
are
,
are
ordained
of
God
,
Rom.
13.1
.
Hee
maketh
low
,
and
he
maketh
high
.
It
is
the
most
high
that
beareth
rule
ouer
the
kingdomes
of
men
,
Dan.
4.22
.
The
Lord
giueth
,
and
the
Lord
taketh
away
,
Iob
1.21
.
3.
another
notorious
lie
is
,
that
hauing
them
to
dispose
of
,
he
will
dispose
them
to
Christ
,
which
is
impossible
,
seeing
Christ
had
them
alreadie
disposed
vnto
him
,
and
had
receiued
them
of
his
Father
,
so
as
he
onely
could
say
,
Matth.
11.23
.
All
things
are
giuen
to
me
of
the
Father
:
and
,
Ioh.
3.35
.
The
Father
loueth
the
Son
,
and
hath
giuen
all
things
into
his
hands
.
Therefore
the
deuill
offering
him
the
kingdomes
of
the
world
,
must
needs
lie
.
Psal.
2.8
.
Aske
of
me
,
and
I
will
giue
thee
the
heathen
for
thine
inheritance
,
and
the
vttermost
parts
of
the
earth
for
thy
possession
.
If
then
Satan
say
,
All
this
power
will
I
giue
thee
,
it
is
a
lie
:
for
all
power
was
giuen
him
in
heauen
and
in
earth
of
his
Father
,
Matth.
28.18
.
So
as
in
this
profer
he
belies
the
Fathers
gift
,
and
the
Sonnes
right
,
and
derogates
from
the
glorie
both
of
the
Father
and
of
the
Sonne
.
4.
another
lie
is
his
false
boasting
,
making
himself
Lord
and
Caesar
of
all
,
when
he
hath
not
one
foote
of
all
he
speakes
of
,
like
Salomons
Bragadocio
,
There
is
one
that
makes
himselfe
rich
when
he
hath
nothing
,
and
when
he
pretends
his
vniust
vsurpation
in
the
world
,
to
be
a
iust
possession
and
title
to
the
world
.
And
thus
we
haue
examined
the
substance
and
truth
of
this
reason
,
and
haue
found
neither
substance
,
truth
,
nor
reason
in
it
.
Here
note
;
that
,
Bad
causes
must
euer
be
thrust
forward
by
bad
meanes
.
what
had
the
iust
man
done
?
They
must
accuse
falsly
,
and
suborne
false
witnesses
,
and
depraue
his
words
,
and
make
him
speake
what
they
list
.
And
what
other
meanes
vsed
they
to
falsifie
and
suppresse
the
truth
and
glory
of
his
resurrection
?
In
this
place
,
Satan
aimes
to
bring
Christ
to
idolatry
,
and
the
means
is
couetousnesse
.
Peter
had
an
ill
cause
in
hand
,
to
hinder
Christ
from
beeing
apprehended
,
and
his
meanes
was
bad
,
vnwarrantable
striking
.
And
this
must
needes
be
:
1.
In
respect
of
God
:
We
our selues
haue
heard
him
,
what
need
we
any
other
witnesse
?
Iohn
Baptist.
Obiect
.
Why
,
what
would
ye
haue
him
forsworne
?
Answ.
He
had
brought
himselfe
into
such
a
snare
,
as
either
he
must
be
forsworne
,
or
a
murtherer
:
Now
of
these
,
to
haue
broken
a
cruell
and
wicked
oath
,
should
haue
hindred
murther
,
which
is
a
sinne
in
an
higher
degree
against
God
and
man
;
and
to
keep
a
wicked
oath
is
worse
then
to
make
it
.
This
is
rather
to
be
thought
of
,
because
euen
godly
men
themselues
are
too
ready
to
effect
good
things
by
bad
meanes
:
as
Iaacob
▪
will
get
the
blessing
by
lying
,
Rahab
will
saue
the
spies
by
a
lie
,
Lot
will
saue
his
guests
by
prostituting
his
daughters
:
In
which
,
how
euer
the
Lord
sometime
commends
the
fact
and
faith
of
the
parties
,
yet
he
neuer
commends
the
manner
,
which
blemished
both
the
doers
,
and
the
actions
.
The
rule
that
we
must
walke
by
,
is
in
Rom.
3.8
.
We
must
not
doe
the
least
euill
,
for
the
greatest
good
.
Therefore
let
vs
take
heed
of
these
base
trickes
of
the
deuill
,
to
effect
our
desires
by
wicked
meanes
.
Many
condemne
good
men
,
because
they
stand
nicely
vpon
some
small
things
,
which
if
they
would
yeeld
vnto
,
they
might
doe
themselues
and
others
great
good
;
but
they
haue
learned
another
lesson
,
not
to
doe
the
least
thing
against
their
conscience
to
procure
themselues
the
greatest
good
.
God
need
not
their
error
to
glorifie
himselfe
,
and
doe
his
people
good
by
.
4.
That
religion
which
is
set
forward
by
bad
and
wicked
meanes
,
is
to
he
suspected
and
condemned
:
true
religion
was
euer
maintained
by
truth
,
simplicity
,
humility
,
patience
,
mercie
,
loue
,
meekenesse
,
&c.
But
the
Church
of
Rome
must
needs
defend
a
bad
cause
,
the
meanes
are
so
extreamly
wicked
,
as
violence
and
power
,
trechery
and
subtilty
,
fire
and
sword
,
murthers
and
massacres
,
King-killing
and
powder-plots
,
lies
and
equiuocations
,
and
what
not
?
It
was
once
said
,
Omnia
venalia
Romae
,
at
Rome
all
things
are
sal●able
;
and
now
it
may
be
said
,
Romae
omnia
venialia
,
at
Rome
all
things
are
pardonable
.
One
demonstration
for
memory
sake
:
That
religion
which
vpholds
it selfe
,
1.
by
ignorance
,
as
the
mother
of
deuotion
.
2.
by
disgracing
and
reproaching
the
holy
Scriptures
,
abhorring
them
no
lesse
then
a
theefe
doth
a
paire
of
gallowes
,
and
warning
men
to
take
heed
of
them
▪
3.
by
vpholding
images
and
image-worship
.
4.
periurie
,
by
freeing
subiects
from
the
oath
of
allegiance
.
5.
disobedience
,
yea
rebellion
to
Princes
and
Parents
.
6.
murther
and
massacres
of
all
Princes
and
people
,
Kings
and
kingdomes
,
by
sword
,
fire
,
poyson
,
powder
,
poynyard
,
openly
or
trecherously
.
7.
adulteries
and
fornication
by
their
stews
and
sheet-punishments
,
yea
with
large
reuennewes
by
them
.
8.
by
lies
,
legends
,
lying
and
straw-miracles
,
notable
trickes
and
collusions
,
as
once
in
the
images
of
the
heathens
the
deuill
often
spake
;
but
the
Priests
in
stead
of
the
deuill
speake
thorough
images
,
and
make
them
mooue
,
sweat
,
nod
,
&c.
to
deceiue
simple
people
.
I
say
such
a
religion
cannot
be
of
God
,
because
the
meanes
of
aduancing
it
are
from
the
deuill
.
But
the
Romish
is
such
a
religion
:
therefore
,
&c.
Here
is
a
glasse
for
liars
and
boasters
to
see
their
faces
in
,
and
their
resemblance
to
their
father
the
deuill
.
the
father
of
lights
,
for
euery
morsell
of
bread
.
Wherefore
whosoeuer
would
any
way
aduantage
himselfe
by
lying
or
deceiuing
,
it
is
manifest
the
spirit
of
the
deuill
ruleth
in
him
.
And
therefore
cast
off
lying
as
a
ragge
and
relike
of
naturall
corruption
,
and
speake
euery
man
the
truth
to
his
neighbour
,
Eph.
4.25
.
It
is
a
receiued
opinion
in
these
dayes
,
that
Qui
nescit
dissimulare
,
nescit
viuere
,
No
dissembler
,
no
man
,
and
plaine
dealing
is
a
iewell
,
but
he
that
vseth
it
shall
die
a
beggar
,
and
some
men
are
too
honest
to
thriue
in
the
world
:
such
common
speaches
argue
the
common
breach
of
this
commaundement
.
But
know
:
1.
How
farre
are
we
degenerate
from
our
forefathers
:
they
liued
simply
by
their
hands
according
to
Gods
ordinance
:
but
now
many
liue
by
their
wits
;
whence
it
is
that
trades
are
called
craftes
and
mysteries
,
because
more
liue
by
craft
and
the
sinne
of
their
trade
then
the
trade
it selfe
.
2.
The
Lord
is
the
auenger
of
all
such
wrong
by
secret
cousnage
and
lying
:
for
he
sees
that
thou
deceiuest
him
that
trusteth
thee
;
and
because
it
is
hidden
from
men
,
his
owne
hand
must
reuenge
it
.
3.
What
a
shame
is
it
and
slander
to
Christian
profession
,
that
men
professing
saluation
by
Christ
,
should
so
carry
their
trades
as
a
man
that
comes
to
deale
with
them
,
must
come
so
suspitiously
as
if
he
were
to
fall
into
the
hands
of
so
many
theeues
;
and
hauing
dealt
with
them
hath
iust
cause
to
say
,
that
he
might
find
more
iust
dealing
with
Turkes
and
infidells
?
Whereas
if
this
vice
were
put
off
,
a
child
might
traffique
in
the
darke
without
delusion
.
The
same
of
boasters
,
who
brag
of
things
they
haue
not
.
As
Iob
speakes
of
the
Leuiathan
of
the
sea
,
so
may
we
of
the
hellish
Leuiathan
,
He
is
the
King
of
all
the
sonnes
of
pride
.
As
,
1.
Many
beare
themselues
out
in
fine
apparrell
and
brauery
,
when
indeede
nothing
is
their
owne
,
if
their
debts
were
paid
.
And
if
euery
bird
had
his
owne
feather
,
they
might
well
goe
naked
.
2.
Others
,
to
raise
themselues
,
make
no
bones
to
lie
and
magnifie
their
estate
,
as
the
often
experience
of
the
world
shewes
,
that
widowes
and
widowers
promise
great
things
of
themselues
,
and
much
wealth
,
whereas
the
greatest
wealth
prooue
debts
.
3.
But
if
you
will
see
the
very
naturall
protrayture
of
the
father
the
deuill
,
if
ye
will
heare
his
very
voice
,
looke
vpon
the
Bishop
and
Pope
of
Rome
.
For
,
1.
He
hath
engrossed
all
the
kingdomes
of
the
earth
into
his
owne
hands
,
saying
,
All
these
are
mine
,
yet
not
directly
,
but
in
ordine
ad
Deum
.
2.
I
giue
them
to
whom
I
will
:
I
can
set
vp
and
thrust
downe
,
I
can
binde
and
loose
subiects
from
their
obedience
at
my
pleasure
.
3.
I
wil
giue
thee
all
these
,
if
thou
wilt
fall
downe
and
worship
me
;
if
thou
wilt
be
my
vassall
,
and
a
found
Catholike
,
let
my
laws
binde
thy
conscience
,
and
persecute
with
fire
and
sword
these
heretikes
,
thus
thou
shalt
hold
thy
kingdome
,
else
not
.
4.
But
this
is
a
small
thing
to
challenge
the
kingdomes
of
the
world
,
and
therefore
he
challengeth
to
be
Lord
of
heauen
,
hell
,
and
purgatorie
,
to
open
and
shut
at
his
pleasure
,
as
his
three
crownes
imply
.
Here
is
a
bragge
that
puts
downe
the
deuill
quite
:
neuer
was
the
deuill
ouermatched
in
boasting
and
lying
but
by
the
Pope
his
eldest
sonne
,
that
in
him
we
might
haue
a
plaine
demonstration
of
Antichrist
,
whom
the
Papists
themselues
say
must
be
begotten
by
the
deuill
.
If
thou
wilt
fall
downe
and
worship
mee
.
]
NOW
follows
the
condition
of
Satans
large
and
prodigall
profer
,
which
is
the
third
thing
considerable
in
the
dart
.
In
it
are
two
things
:
1.
the
matter
he
requires
,
worship
.
2.
the
manner
,
fall
downe
and
worship
mee
.
The
thing
he
desireth
is
worshippe
and
honour
due
to
God
:
for
so
our
Sauiours
answer
implieth
,
that
he
must
worship
God
onely
.
And
for
the
manner
of
this
worship
,
he
must
outwardly
bow
and
bend
vnto
him
,
or
prostrate
his
body
in
way
of
homage
vnto
him
.
Wherein
we
see
maruellous
cunning
and
malice
combined
.
1.
His
cunning
,
in
making
it
appeare
so
small
a
mote
:
for
beeing
a
worship
proper
to
God
,
as
we
see
by
comparing
our
Sauiours
answer
with
it
,
1.
Hee
would
make
it
in
show
and
appearance
,
but
a
bowing
of
the
body
,
a
small
thing
,
a
gesture
which
God
greatly
regards
not
;
as
if
hee
had
said
,
as
Bathsheba
to
her
sonne
,
1.
King
.
2.10
.
I
haue
a
small
suit
vnto
thee
,
denie
me
not
:
which
small
suit
if
Salomon
had
hearkned
vnto
,
it
had
cost
him
the
losse
of
his
kingdome
.
And
the
same
did
our
Salomon
by
his
wisedome
discerne
in
this
place
.
2.
In
making
it
so
necessary
a
thing
to
worship
him
:
mee
,
with
emphasis
;
mee
,
of
whom
thou
must
haue
the
world
if
thou
hast
it
:
mee
,
who
am
so
able
and
willing
to
reward
so
small
a
seruice
towards
mee
:
God
doth
not
so
reward
his
worshippers
.
2.
His
extreame
malice
:
in
that
,
1.
he
would
rob
and
depriue
God
of
his
honour
,
which
is
due
to
him
alone
,
and
to
no
creature
else
.
2.
he
would
haue
it
conferred
vpon
himselfe
,
Gods
greatest
enemy
.
3.
he
would
haue
none
doe
it
him
but
Iesus
Christ
the
Sonne
of
Gods
loue
,
thus
to
wrong
his
Father
the
more
:
whereas
God
expects
no
other
of
his
enemies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
he
implies
how
little
God
regards
or
rewards
his
worshippers
.
The
connexion
of
this
condition
with
the
premisses
sheweth
;
That
,
fall
downe
and
worship
him
.
The
deuill
offred
to
put
our
first
parents
in
possession
of
further
knowledge
,
and
no
lesse
a
gift
then
deity
:
he
makes
as
though
he
would
out
giue
God
,
but
all
vpon
this
dangerous
condition
;
if
they
would
eate
the
apple
which
God
had
commaunded
them
not
to
touch
.
He
would
help
Cain
to
the
fauour
of
God
,
and
all
the
loue
of
his
parents
:
but
vpon
condition
,
he
would
kill
his
brother
Abel
:
for
when
there
was
none
else
to
be
loued
,
or
to
do
sacrifice
,
he
should
obtaine
all
.
Iudas
comes
to
the
high
Priests
,
and
saith
,
What
will
yee
giue
me
?
Matth.
26.15
.
and
they
appointed
him
thirtie
peices
of
siluer
:
but
vpon
his
own
condition
,
to
betray
his
Lord
and
Master
:
an
heauie
condition
for
so
light
a
sinne
.
Potiphers
wife
profered
Ioseph
great
honour
and
rewards
,
but
vpon
a
fowle
condition
,
of
committing
whoredome
with
her
.
1.
As
Salomon
saith
of
the
harlot
,
She
hunteth
for
the
preciou●
life
of
a
man
,
so
doth
Satan
incessantly
,
and
therefore
can
giue
nothing
freely
:
for
a
free
gift
is
a
pledge
of
loue
betweene
parties
;
but
hee
carries
a
mortall
hatred
towards
mankind
,
seeking
by
all
meanes
to
deuoure
vs
,
1.
Pet.
5.
v.
8.
Seeing
therefore
his
loue
is
like
that
,
of
a
rauening
lyon
to
a
lambe
,
no
maruell
though
he
bestow
nothing
freely
.
2.
The
ende
and
scope
of
all
Sathans
gifts
is
discouered
in
our
text
,
viz.
to
plucke
men
from
God
,
Balaam
loued
the
wages
of
vnrighteousnesse
.
Now
,
if
we
looke
into
the
historie
,
Num.
22.17
.
these
were
great
gifts
and
honours
promised
,
vpon
condition
of
cursing
the
people
of
God
.
So
as
by
the
iudgement
of
the
holy
Ghost
,
all
such
gifts
taken
vpon
such
dangerous
conditions
,
are
wages
of
vnrighteousnes
.
And
as
a
Generall
neuer
giues
pay
but
to
such
as
fight
vnder
his
colours
,
so
Satan
neuer
giues
pay
of
worldly
preferment
,
but
to
such
as
fight
his
battels
.
3.
Neuer
man
gets
any
thing
from
Satan
,
but
by
way
of
contract
,
or
bargaine
,
where
the
conclusion
shall
be
for
himselfe
:
A
more
expresse
and
solemne
contract
is
that
of
witches
,
coniurers
,
and
sorcerers
,
wherein
there
is
a
mutuall
promise
of
seruice
between
the
deuill
and
the
witch
.
And
this
promise
is
not
onely
made
by
solemne
words
,
but
by
deedes
and
seales
;
as
some
diabolicall
signes
,
figures
,
or
ceremonies
,
for
the
ratification
of
this
league
and
compact
.
And
this
is
euident
by
the
confession
of
all
witches
at
this
day
,
and
by
the
Scripture
.
Of
this
kind
was
this
in
our
text
;
Satan
offers
to
compact
with
our
Sauiour
Christ
,
and
there
wanted
nothing
but
the
free
consent
of
our
Sauiour
to
the
condition
.
But
the
more
secret
compact
is
the
more
generall
,
and
no
lesse
dangerous
,
though
Satan
be
lesse
seene
in
it
.
And
of
this
kind
the
deuill
makes
many
couenants
in
the
world
,
and
innumerable
persons
contract
with
him
vnderhand
,
perhaps
not
thinking
they
do
so
.
And
this
two
wayes
,
1.
By
a
secret
faith
in
the
deuill
.
2.
By
a
secret
consent
vnto
the
deuill
.
Secret
faith
in
the
deuill
is
,
when
a
man
vseth
any
superstitious
or
diabolicall
meanes
for
the
effecting
of
his
desire
,
which
he
knows
neither
in
themselues
,
nor
from
Gods
institution
,
haue
any
such
power
to
effect
things
,
but
from
the
power
of
the
deuill
:
as
the
vse
of
charmes
or
spells
,
figures
,
characters
,
amulets
,
scratching
of
a
Witch
,
or
the
like
:
which
hauing
no
power
in
themselues
,
nor
by
Gods
ordinance
,
can
doe
no
good
but
by
a
secret
faith
in
the
deuill
,
who
by
Gods
permission
puts
power
in
them
to
heale
men
for
their
delusion
.
Secret
consent
vnto
the
deuill
,
is
yet
more
common
then
the
former
,
though
the
former
be
the
common
cure
of
common
people
:
namely
,
when
Satan
secretly
suggesteth
and
offereth
to
make
a
couenant
and
bargaine
with
a
man
,
without
any
expresse
forme
of
contract
,
but
by
inward
temptation
putteth
the
motion
into
the
heart
(
as
of
Iudas
)
that
if
he
will
vse
such
an
vnlawfull
meanes
,
or
vpon
such
a
condition
,
he
will
effect
his
purpose
,
which
he
earnestly
desireth
to
attaine
:
now
the
party
blinding
his
owne
iudgement
by
the
eagernesse
of
his
affection
,
giues
his
consent
to
Satan
,
and
accepts
the
condition
:
which
mutuall
and
silent
consent
of
partie
with
partie
,
is
a
reall
bargaine
and
couenant
.
Satan
solicites
the
heart
,
and
the
heart
consents
to
Satan
:
here
is
a
secret
compact
,
by
which
numbers
of
men
are
in
league
with
the
deuil
,
that
would
be
loath
to
be
thought
so
to
be
.
Yea
,
numbers
there
are
that
receiue
the
greatest
part
of
their
earthly
portion
at
the
hands
of
the
deuill
,
by
vertue
of
this
compact
,
secretly
beleeuing
or
consenting
vnto
him
.
This
serues
to
let
vs
see
the
difference
between
Gods
gifts
and
the
deuills
,
in
fowre
things
:
in
the
heauens
aboue
our
reach
.
But
Satans
gifts
proceed
out
of
his
endles
hatred
,
and
are
wages
of
vnrighteousnesse
.
2.
Gods
gifts
are
deriued
to
vs
by
good
and
warrantable
meanes
,
diligence
,
labour
,
prayers
:
Satans
,
for
the
most
part
,
by
wicked
meanes
.
Gods
conditions
are
profitable
and
safe
:
Satans
hurtfull
and
dangerous
,
by
the
breach
of
some
commandement
,
by
impietie
or
iniustice
.
3.
Gods
gifts
are
first
bestowed
vpon
vs
,
and
then
obedience
is
required
as
a
testification
of
thankefulnesse
,
not
as
merit
:
Satans
are
after
our
worke
as
a
merit
and
wages
of
sin
;
first
fall
downe
and
worship
me
,
and
then
I
will
giue
thee
all
these
things
.
4.
Gods
gifts
are
in
mercie
,
for
our
saluation
and
comfort
,
and
encouragement
in
his
seruice
:
Satans
,
to
draw
vs
from
his
seruice
,
and
to
dragge
vs
to
destruction
.
Let
this
doctrine
make
vs
afraid
to
receiue
any
thing
from
the
hand
of
the
deuill
,
and
accept
of
nothing
but
God
offers
.
For
,
it
is
in
vaine
to
serue
the
Lord
.
2.
An
enemy
is
neuer
so
dangerous
as
when
he
flattereth
and
fawneth
:
he
neuer
kisseth
but
killeth
,
with
Ioab
,
or
betrayeth
with
Iudas
:
his
gifts
are
deare
bought
,
his
conditions
are
intollerable
:
he
will
haue
a
better
thing
for
it
,
euen
our
precious
soules
.
3.
A
little
from
Gods
hands
is
far
better
then
if
we
could
receiue
all
the
world
,
and
the
glory
of
it
,
at
the
deuills
:
for
this
comes
with
blessing
,
with
promise
,
with
contentment
,
with
good
conscience
;
so
doth
not
the
other
.
Therefore
be
the
iust
mans
portion
small
or
great
,
it
is
euer
precious
:
it
hath
no
sorrow
added
to
it
,
as
Salomon
speaketh
.
Quest.
How
may
I
know
I
receiue
any
thing
from
the
deuill
?
Answ.
When
any
thing
is
gotten
by
the
breach
of
any
commandement
of
God
,
as
by
swearing
,
lying
,
deceit
,
oppression
,
and
the
like
,
this
is
a
gift
of
the
deuill
,
and
the
wages
of
vnrighteousnes
.
Note
here
how
like
the
vsurer
is
to
the
deuill
:
the
deuill
saith
,
Now
if
we
would
auoid
the
dangerous
compacts
with
Satan
,
let
vs
obserue
these
rules
.
1.
Beware
of
profanenesse
,
which
is
a
sinne
,
where
men
carelesly
loose
heauen
and
the
ioyes
thereof
for
these
lower
and
earthly
things
,
as
Esau
to
satisfie
his
lusts
despised
the
blessing
,
Heb.
12.16
.
Let
there
be
none
such
amongst
vs
.
2.
Beleeue
the
truth
of
Gods
profers
and
promises
,
to
relie
on
them
,
and
thou
shalt
be
fenced
from
Satans
lies
,
2.
Thess.
2.10
.
3.
Consider
how
easily
men
powre
out
themselues
for
Balaams
wages
:
couetousnes
carries
away
their
whole
heart
,
and
yet
in
the
end
they
are
deceiued
as
he
was
;
in
stead
of
his
reward
he
was
slaine
in
his
returne
homeward
,
Num.
31.8
.
4.
Consider
how
little
ioy
there
is
in
that
which
is
receiued
at
the
deuills
hand
:
neither
Ahab
nor
his
posterity
enioyed
Naboths
vineyard
.
Iudas
brought
backe
his
30.
peeces
,
and
hanged
himselfe
.
According
to
that
of
Salomon
,
The
wicked
rosteth
not
that
which
he
taketh
in
hunting
.
5.
Moderate
thy
affections
not
to
desire
the
kingdomes
of
this
world
and
the
glory
of
them
,
but
a
farre
more
glorious
kingdome
in
the
world
to
come
,
and
all
these
transitory
matters
onely
to
help
thee
forward
to
that
.
The
condition
of
Satans
profer
teacheth
vs
further
;
that
,
All
his
drift
in
his
temptations
,
the
children
of
disobedience
,
Ephes.
2.2
.
For
if
we
look
to
that
part
of
the
world
,
which
is
indeed
the
world
,
not
visited
by
the
light
of
grace
,
and
the
Gospell
,
they
in
generall
are
vassalls
to
Satan
,
and
professe
homage
and
seruice
to
him
in
ceremonies
and
rites
,
as
Gods
people
to
God
hmselfe
.
1.
Cor.
10.20
.
Those
things
which
the
Gentiles
sacrifice
,
they
sacrifice
vnto
deuills
,
and
not
vnto
God
:
Which
is
spoken
not
in
respect
of
the
intention
of
the
worshippers
,
but
of
the
mysterie
in
that
idoll
worshipped
,
which
indeed
tended
to
the
worship
of
the
deuill
the
deuiser
and
setter
forward
of
the
same
.
And
at
this
day
in
those
newfound
countries
,
experience
shewes
,
how
those
heathnish
and
barbarous
people
,
not
hauing
the
true
knowledge
of
the
true
God
,
doe
therefore
esteeme
the
deuill
as
God
,
and
the
deuill
appearing
to
them
in
visible
shapes
they
fall
down
and
worship
him
,
and
offer
many
seruices
and
sacrifices
vnto
him
;
vpon
this
ground
,
because
God
is
mercifull
and
amiable
,
and
will
not
hurt
them
,
Non
est
n●cens
nature
Deu●
.
Cic.
and
therefore
they
neede
not
bee
so
obsequious
to
him
,
but
the
deuill
is
terrible
,
and
fearefull
,
and
churlish
,
and
therefore
must
bee
pleased
and
worshipped
,
Ne
noceat
.
Nay
,
Gods
owne
people
and
children
are
often
drawne
from
the
worship
of
their
God
,
to
the
worship
of
the
deuill
,
in
the
most
base
and
submisse
kind
of
worship
.
The
Iewes
themselues
offred
vnto
deuills
,
and
not
vnto
God
,
Deut.
32.17
.
and
what
did
they
offer
but
their
dearest
things
?
as
Psal.
106.37
.
they
offred
their
sonnes
and
daughters
vnto
deuills
:
A
maruellous
high
wickednes
,
wherein
the
Israelites
themselues
imitated
the
barbarous
heathens
,
among
whom
Satan
had
brought
in
this
vnnaturall
crueltie
,
to
kill
their
little
children
,
and
offer
them
to
Molech
in
the
vally
of
Hinnom
,
v.
38.
Thus
they
shed
innocent
blood
by
a
diabolicall
furie
,
and
polluted
their
land
at
the
diuells
instigation
.
Thus
it
was
in
the
time
of
Ahaz
,
and
of
Manasseh
;
against
which
the
Lord
shewed
great
indignation
and
vehemence
,
Ier.
7.
and
19.
and
,
Ezek.
16.
And
the
rather
,
because
it
was
against
a
speciall
law
enacted
for
this
purpose
(
which
we
would
thinke
Gods
owne
people
should
not
need
)
Leuit.
17.7
.
They
shall
no
more
offer
to
deuills
,
after
whom
they
haue
gone
a
whoring
;
and
the
sanction
followes
,
This
shall
be
an
ordinance
for
euer
.
Yet
Gods
people
forgate
Gods
institution
,
and
natures
instinct
,
and
so
put
off
all
religion
and
naturall
affection
.
the
Prince
of
the
world
,
and
the
god
thereof
,
Ioh.
14.31
.
2.
Cor.
4.4
.
will
be
worshipped
by
the
world
as
a
God
,
and
takes
vpon
him
as
if
he
were
so
indeed
:
whereas
he
is
so
onely
by
his
owne
vsurpation
and
affectation
,
and
the
wickeds
delusion
and
acceptation
.
2.
Because
of
his
malice
to
God
,
It
is
an
euill
thing
and
bitter
,
to
depart
from
God
and
his
seruice
:
but
to
giue
this
to
Gods
deadly
enemie
,
is
a
sinne
most
hatefull
&
dangerous
.
4.
It
is
all
the
businesse
that
Satan
hath
in
the
world
,
for
which
he
leaues
no
stone
vnturned
,
Satan
hindered
me
:
namely
,
the
true
worship
which
Paul
sought
to
establish
.
He
corrupted
the
worship
of
God
among
the
sonnes
of
God
by
the
daughters
of
men
,
Gen.
6.
And
he
sought
to
destroy
all
Gods
worship
in
the
posterity
,
by
destroying
Abel
.
Quest.
But
is
it
possible
that
Sathan
can
so
preuaile
to
drawe
men
to
worship
himselfe
in
stead
of
God
?
And
what
meanes
vseth
he
to
effect
it
?
Answ.
Yea
it
is
plaine
and
vsuall
,
as
we
shall
easily
see
,
if
we
consider
,
1.
the
wayes
that
a
man
worshippeth
the
deuill
:
2.
the
meanes
how
he
bringeth
men
thereunto
.
I.
The
wayes
are
laid
downe
in
these
fowre
conclusions
:
Conclus
.
1.
Whosoeuer
worshippeth
for
God
that
which
is
not
God
,
he
worshippeth
the
deuill
for
God
.
Deut.
32.17
.
They
offered
vnto
deuills
,
that
is
,
to
gods
whom
they
knew
not
.
In
all
diuine
worship
,
whatsoeuer
is
not
performed
to
God
,
is
performed
to
the
deuill
,
there
beeing
no
meane
between
them
in
worship
.
But
how
hath
the
deuill
drawne
Pagans
and
heathens
to
set
vp
and
worship
false
gods
,
deuills
indeed
,
Mars
,
Iupiter
,
&c.
yea
and
Gods
owne
people
to
worship
Dagon
,
and
Baal
,
and
Molech
?
At
this
day
all
the
Easterne
people
of
Turkes
and
Saracens
worshippe
Mahomet
,
a
god
of
their
owne
making
.
And
the
Papists
all
giue
diuine
worship
to
stocks
and
stones
,
the
worke
of
mens
hands
,
to
ragges
and
relliques
,
to
their
breaden
and
baked
God
in
the
Sacrament
;
as
base
an
idolatry
as
can
be
found
among
the
heathens
:
in
all
which
they
haue
fallen
downe
to
the
deuill
,
and
worshipped
him
.
Conclus
.
2.
Whosoeuer
worshippeth
God
in
any
other
meanes
then
himselfe
hath
appointed
,
he
worshippeth
the
deuill
,
and
not
God
.
If
the
manner
of
Gods
worship
prescribed
by
himselfe
in
the
Scripture
be
refused
,
that
cannot
be
Gods
worship
,
because
the
manner
is
deuised
by
the
deuill
.
Thus
doe
they
who
professe
the
true
God
distinct
in
three
persons
,
but
worship
him
according
to
their
owne
deuises
and
humane
traditions
;
as
the
Papists
that
worship
God
in
images
,
pilgrimages
,
&
a
thousand
deuises
meere
strangers
to
the
Spirit
of
God
in
Scripture
,
thrust
in
by
Satan
for
his
owne
seruice
.
Conclus
.
3.
Numbers
will
not
be
perswaded
they
worship
the
deuill
,
when
indeed
they
doe
.
For
as
then
we
worship
God
actually
,
when
we
serue
and
obey
him
,
so
then
men
worship
the
deuil
,
when
they
doe
the
workes
of
the
deuill
,
Ioh.
8.
He
that
is
a
slaue
,
a
vassall
to
the
deuill
,
is
an
apparant
worshipper
of
him
.
Yea
,
so
neare
a
seruice
is
between
them
,
that
the
deuill
is
said
to
beget
many
sonnes
in
the
world
,
Ioh.
8.41
.
now
euery
sonne
honours
his
father
.
Thus
doe
all
they
that
are
subtile
to
peruert
the
straight
wayes
of
God
,
as
Elymas
,
therefore
called
by
Paul
the
child
of
the
deuill
,
Act.
13.10
.
because
he
sought
to
hinder
the
word
and
work
of
God
.
Thus
doe
all
those
tares
,
the
children
of
that
wicked
one
,
Matth.
13.38
.
which
grow
vp
in
Gods
field
to
the
molesting
and
annoyance
of
the
Lords
wheate
.
Thus
doe
all
they
who
when
they
should
spend
the
Lords
Sabbaths
in
his
worship
,
they
worship
and
serue
the
world
in
buying
and
selling
,
or
the
deuill
in
play
and
gaming
in
their
owne
houses
,
falling
downe
to
the
worship
of
the
deuill
,
when
true
worshippers
are
in
Gods
house
,
performing
their
homage
and
seruice
to
him
.
Conclus
.
4.
Satan
preuailes
against
numbers
,
by
drawing
the
affections
of
their
hearts
from
the
true
God
,
to
something
besides
him
,
to
loue
,
trust
,
and
follow
it
more
then
God
:
as
the
voluptuous
person
,
that
makes
his
bellie
his
God
,
and
so
is
a
louer
of
pleasure
more
then
of
God
:
and
the
couetous
person
making
his
wealth
his
God
,
whom
Paul
therefore
calls
an
idolater
.
All
these
and
many
moe
are
worshippers
of
the
deuill
,
and
fallen
downe
to
him
,
and
cannot
possibly
worship
the
true
God
.
II.
How
and
by
what
meanes
Satan
doth
thus
preuaile
.
And
the
meanes
are
these
:
1.
He
hath
often
the
secular
arme
,
and
humane
authoritie
:
2.
Chron.
11.15
.
Rehoboam
ordained
Priests
for
the
high
places
,
for
the
deuils
,
and
for
the
calues
that
he
had
made
.
Thus
Antichrist
,
the
beast
of
Rome
,
Reu.
13.16
.
by
power
made
all
both
small
and
great
,
rich
and
poore
,
bond
and
free
,
to
receiue
his
marke
in
their
hands
and
foreheads
.
So
he
did
in
our
country
by
fire
and
fagot
in
Queen
Maries
dayes
.
2.
Sometimes
he
drawes
men
to
his
owne
worship
by
pollicie
;
for
he
can
transforme
himselfe
into
an
Angel
of
light
,
he
can
preach
Christ
for
a
need
,
to
ouerthrow
the
preaching
of
Christ
,
Mark
.
1.34
.
he
can
be
a
lying
spirit
in
the
mouthes
of
fowre
hundred
false
prophets
,
1.
King
.
21.
at
once
:
and
can
put
on
the
shape
of
Samuel
,
beeing
still
a
Sathan
.
3.
Sometimes
by
faire
promises
,
as
in
our
text
,
he
will
giue
a
whole
world
to
bring
Christ
to
one
sinne
:
Thou
shalt
haue
ease
,
pleasure
,
wealth
,
credite
;
in
a
word
,
thy
hearts
desire
,
if
thou
wilt
fall
downe
and
worship
mee
.
4.
By
perswasion
,
that
it
is
a
vaine
thing
to
serue
God
,
Malach.
3.14
.
no
ioy
for
the
present
,
no
recompence
hereafter
:
thus
he
carries
with
him
innumerable
companies
with
things
present
,
not
considering
the
time
to
come
.
5.
By
threatning
of
crosses
,
losses
,
disfauour
,
as
Balaac
said
to
Balaam
,
Thy
God
hath
kept
thee
from
preferment
.
By
violent
persecutions
,
Reuel.
12.13.15
.
the
redde
dragon
persecuted
the
woman
which
had
brought
forth
the
man
child
;
the
serpent
cast
out
of
his
mouth
waters
like
a
flood
,
to
cause
the
woman
to
be
carried
away
.
6.
By
effectuall
delusion
,
by
meanes
of
signes
,
wonders
,
false
miracles
,
and
sleights
,
which
Sathan
putteth
forth
to
giue
credite
to
false
worshippe
,
as
it
is
spoken
of
the
great
Antichrist
,
2.
Thess.
2.9
,
10.
that
hee
shall
come
by
the
working
of
Sathan
,
with
power
,
signes
,
and
lying
wonders
,
and
in
all
deceiueablenesse
of
vnrighteousnesse
among
them
that
perish
:
and
thus
shall
the
beast
deceiue
all
those
,
whose
names
are
not
written
in
the
booke
of
life
.
Thus
many
are
deceiued
in
Poperie
,
by
the
iugling
and
craftie
conueyances
of
the
Priests
,
and
often
by
magicke
,
making
their
images
appeare
to
sweate
,
to
nodde
,
to
roll
their
eyes
,
to
passe
voices
through
them
,
and
make
blood
appeare
in
the
hoast
;
which
they
would
haue
their
people
beleeue
:
and
thus
Satan
mightily
drawes
them
to
the
worship
of
himselfe
.
Here
let
vs
learne
to
bewaile
the
miserie
of
men
seduced
by
the
deuill
,
and
thrust
from
their
God
,
whether
more
openly
,
the
dragon
and
the
beast
:
noting
that
the
worship
of
the
beast
,
is
the
worship
of
the
dragon
.
Now
they
worship
the
beast
that
giue
him
power
ouer
the
Scripture
,
ouer
the
consciences
of
men
,
to
make
lawes
to
bind
them
,
to
pardon
sinnes
,
to
open
heauen
,
hell
,
purgatorie
,
and
receiue
his
bulls
and
canons
before
the
Canonical
Scripture
.
A
lamentable
thing
,
that
Satan
gets
such
great
ones
daily
to
fall
downe
,
and
worship
him
.
2.
Such
as
get
liuings
by
bribery
,
symony
,
chopping
and
changing
,
and
such
indirect
courses
:
here
the
Chaplein
hath
fallen
downe
to
the
deuill
,
and
worshipped
him
,
and
he
hath
bestowed
the
benefice
.
3.
Such
as
seeke
to
witches
for
help
,
or
cunning
men
and
wome●
▪
a
plaine
and
open
seruice
of
the
deuill
,
by
vertue
of
a
league
and
compact
,
at
least
secret
.
Should
not
a
people
seeke
to
their
God
?
or
can
all
the
deuills
in
hell
remooue
the
hand
of
God
?
4.
Such
as
by
flatterie
,
dissembling
,
iniustice
,
lying
,
swearing
,
or
breaking
the
Sabbath
,
obtaine
wealth
,
or
profit
.
All
this
the
deuill
hath
giuen
thee
,
because
thou
hast
fallen
downe
and
worshipped
him
.
Whatsoeuer
a
man
doth
against
the
word
,
against
his
oath
,
or
conscience
,
is
a
falling
down
to
the
deuill
,
and
a
worshipping
of
him
.
Take
heed
of
comming
vnder
the
power
and
seruice
of
the
deuill
:
and
to
that
ende
obserue
these
rules
:
When
the
strong
man
keeps
the
hold
,
all
is
at
peace
.
VERS.
10.
But
Iesus
answered
and
said
,
Auoide
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
NOW
we
come
by
Gods
assistance
,
to
the
answer
of
our
Lord
to
the
deuills
third
dart
.
In
which
consider
three
things
:
1.
the
deniall
and
resistance
,
But
Iesus
answered
,
and
said
:
2.
the
manner
of
it
,
Auoide
Satan
:
3.
the
reason
,
For
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
&c.
First
,
our
Sauiour
would
not
yeeld
to
Sathans
temptations
:
2.
nay
he
repels
it
with
great
vehemence
.
3.
he
hath
iust
reason
so
to
doe
.
I.
Christ
would
not
yeeld
to
the
temptation
,
no
not
for
a
world
.
Quest.
Why
?
what
hurt
had
been
in
it
?
Answ.
1.
He
had
taken
the
honour
of
God
,
and
giuen
it
to
Sathan
:
whereas
the
Lord
hath
said
,
I
will
giue
mine
honour
to
none
other
.
2.
He
had
consented
to
a
lie
,
viz.
that
the
world
was
Sathans
in
possession
and
disposition
.
3.
He
had
partaked
and
abetted
all
that
iniustice
and
wrong
which
Satan
would
offer
to
all
the
inhabitants
of
the
earth
,
if
hee
had
yeelded
,
or
accepted
any
thing
from
him
.
4.
He
had
impeached
his
owne
right
,
and
present
possession
of
all
things
,
whereof
he
was
right
heire
,
already
inuested
by
his
Father
.
5.
Although
the
worship
required
was
externall
,
yet
it
was
diuine
;
and
so
in
giuing
it
to
Satan
,
it
had
bin
idolatrous
,
which
had
intangled
the
Sonne
of
God
in
sinne
,
and
vnfitted
him
to
the
redemption
of
mankind
.
So
as
in
respect
of
God
,
of
Christ
,
of
vs
,
and
the
whole
Church
,
it
had
been
euery
way
wofull
and
dangerous
,
as
Satan
,
yea
our
Lord
well
knew
.
Hence
we
learne
,
from
the
example
of
our
Sauiour
Christ
,
Moses
,
that
man
of
God
,
so
preferred
the
glorie
of
God
before
the
world
,
that
he
made
a
strange
choise
,
viz.
to
suffer
with
Gods
people
,
rather
then
to
enioy
the
treasures
and
honours
of
Egypt
,
Heb.
11.24
,
25.
Nay
,
he
was
so
set
for
Gods
glorie
,
as
he
preferred
it
before
his
owne
part
in
the
booke
of
life
,
Exod.
32.32
.
Rather
then
thou
shouldest
not
glorifie
thy
mercy
in
thy
people
,
and
rather
then
thou
shalt
giue
the
enemie
cause
to
blaspheme
,
rather
blot
my
name
out
of
thy
booke
,
let
me
haue
no
part
in
heauen
.
The
Apostles
also
following
the
steps
of
our
Lord
,
for
Gods
glorie
,
and
the
Gospels
cause
,
did
glorie
in
the
worlds
contempt
,
and
reioyced
that
they
were
counted
worthy
to
suffer
for
Christ
,
Act.
5.41
.
Paul
bare
in
his
body
the
markes
of
Christ
,
Gal.
6.
ver.
17.
and
was
a
prisoner
,
Eph.
3.1
.
1.
Gods
glory
is
the
cheife
good
,
whatsoeuer
ye
eate
,
or
drinke
,
or
whatsoeuer
ye
doe
,
do
all
to
the
glory
of
God
.
An
earthly
child
honours
his
father
,
when
he
imitats
him
in
good
:
so
doe
we
honour
our
heauenly
Father
in
this
imitation
.
The
first
thing
in
Gods
intention
,
must
bee
the
first
in
ours
.
By
faith
Moses
refused
to
bee
called
the
sonne
of
Pharaohs
daughter
.
The
consideration
of
Gods
faithfulnesse
in
promising
and
performing
better
things
,
makes
these
inferiour
things
small
in
our
eye
:
as
Moses
therefore
preferred
the
rebukes
of
Christ
before
the
treasures
of
Egypt
,
because
hee
looked
at
the
recompense
of
reward
.
And
that
the
sight
of
Gods
glory
,
worthy
to
be
set
aboue
all
things
,
takes
the
part
of
faith
to
foile
temptations
,
is
apparant
in
our
text
,
by
the
practise
of
our
holy
Sauiour
.
bee
hallowed
,
set
before
the
desire
of
daily
bread
,
yea
before
remission
of
sinnes
,
because
all
these
are
but
meanes
tending
and
seruing
to
the
maine
end
of
all
,
which
is
Gods
glory
.
All
our
good
,
spirituall
and
temporall
,
are
or
ought
to
be
means
tending
to
that
end
.
5.
According
to
our
estimation
of
God
himselfe
is
our
respect
of
his
glory
,
calleth
Christ
her
best
beloued
,
which
he
could
not
be
,
if
she
loued
any
thing
better
then
him
.
And
our
Sauiour
cashiereth
him
as
vnworthy
to
be
his
follower
,
that
doth
not
at
least
in
affection
and
full
purpose
,
forsake
father
,
and
mother
,
and
wife
,
and
children
,
and
goods
,
and
lands
for
his
sake
.
This
perfection
of
grace
the
holy
Martyrs
atteined
,
who
rather
then
they
would
dishonour
God
in
yeelding
the
least
show
of
idolatry
,
refused
the
whole
world
,
yea
their
liues
.
And
the
perfection
of
glory
in
the
life
to
come
is
,
that
nothing
else
occupie
or
distract
vs
from
beeing
wholly
taken
vp
in
the
immediat
glorifying
of
God
,
without
either
saciety
or
ceasing
.
Let
vs
learne
to
be
of
the
same
minde
with
our
Lord
Iesus
,
What
was
a
basket
full
of
heads
to
a
kingdome
?
2.
King
.
10.8
.
Herod
for
a
kingdome
kills
all
the
male
children
.
Nay
it
were
to
be
wished
,
that
onely
kingdomes
could
draw
men
to
mischeife
:
for
then
should
not
Ahab
murther
Naboth
for
a
field
,
nor
Iudas
betray
his
Master
for
thirtie
pence
,
nor
Christians
and
Protestants
lie
and
sweare
,
and
forsweare
,
and
transgresse
for
a
piece
of
bread
.
How
many
executions
haue
we
for
30.
pence
,
or
13.
pence
?
Which
shews
how
degenerate
men
are
from
Christ
,
whom
all
the
kingdomes
in
the
world
,
nor
the
greatest
things
in
them
could
mooue
in
the
least
manner
,
and
as
it
were
indirectly
,
to
dishonour
his
Father
.
Nay
,
what
shall
we
say
of
them
,
that
professe
,
they
nor
no
man
else
can
trade
,
and
buy
,
and
sell
,
to
liue
without
some
lies
,
and
dissembling
sometimes
?
These
may
carrie
the
name
of
Christ
,
but
the
minde
of
Christ
is
farre
from
them
.
Others
thinke
,
and
say
,
What
need
men
be
so
nice
to
stand
vpon
so
small
scruples
,
as
not
accept
so
good
offers
and
promotions
in
the
world
,
which
haue
some
condition
or
other
annexed
,
which
their
conscience
cannot
without
offence
swallow
?
What
,
may
not
●e
call
a
little
euill
good
;
and
a
little
good
,
euill
;
that
so
he
may
raise
his
owne
estate
,
and
doe
himselfe
,
and
others
much
good
?
And
thus
be
is
euery
where
accused
of
indiscretion
.
But
to
these
wee
obiect
Christs
example
,
who
would
not
be
mooued
with
all
the
world
to
doe
that
he
was
not
warranted
for
in
the
Scripture
.
And
for
the
imputation
of
indiscretion
,
we
alledge
Moses
example
,
who
when
he
was
at
age
(
saith
the
text
)
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
and
chose
rather
to
suffer
with
the
people
of
God
.
And
to
all
such
alledgers
we
say
in
one
word
,
Either
was
Christ
farre
wide
in
refusing
so
great
an
offer
,
or
else
are
they
.
To
stirre
vs
vp
to
this
duty
,
see
some
motiues
:
1.
All
creatures
in
their
kind
doe
glorifie
God
,
and
keep
their
standing
,
the
sunne
,
the
starres
,
the
heauens
declare
the
glory
of
God
.
Psal.
19.1
.
the
oxe
knoweth
his
owner
,
and
the
asse
the
master
of
his
crib
,
Isa.
1.3
.
the
crane
,
swallow
,
and
turtle
know
their
times
,
Ier.
8.1
.
What
a
shame
for
Israel
then
not
to
acknowledge
their
benefactor
,
but
come
so
farre
behinde
the
vnreasonable
creatures
?
What
a
shame
for
Christians
to
come
behinde
the
Israelites
,
who
partake
in
far
greater
mercies
and
meanes
then
they
did
?
2.
Hereby
we
manifest
our selues
to
be
the
seruants
of
God
,
in
resisting
the
dishonour
of
God
,
and
standing
out
for
our
Lord
,
against
Satan
,
wicked
men
,
hypocrites
,
whose
whole
desire
is
to
obscure
and
darken
the
glory
of
God
,
and
as
far
as
they
can
with
violence
to
tread
it
vnder
foote
:
Especially
hauing
vowed
in
our
baptisme
so
to
doe
.
He
is
a
coward
that
seeing
the
readines
and
alacritie
of
the
enemie
,
is
not
by
it
prouoked
to
stout
resistance
,
especially
standing
in
a
good
cause
,
and
sure
of
victory
.
Can
a
child
indure
his
father
to
be
dishonoured
and
wronged
by
word
or
deed
,
and
put
it
vp
?
Can
Gods
child
,
seeing
a
sonne
honours
his
father
?
3.
Our
time
is
but
short
,
we
are
in
our
last
conflict
,
the
time
of
our
full
deliuerance
and
introduction
into
heauenly
glory
is
at
hand
,
the
crowne
is
in
our
eye
,
almost
vpon
our
heads
already
:
and
therefore
let
vs
encourage
our selues
a
while
to
be
instant
for
the
glory
of
God
,
which
is
our
last
scope
and
cheife
expectation
:
euen
as
a
traueller
that
sees
the
euening
come
vpon
him
,
is
so
much
the
quicker
till
he
attaine
the
place
he
desires
;
so
we
hauing
the
euening
of
our
life
approach
,
and
our
last
houre
,
should
set
our selues
forward
with
more
speed
and
alacrity
towards
our
home
,
holding
on
our
right
way
,
which
is
the
glorifying
of
God
in
all
things
.
4.
We
haue
a
cloud
of
examples
before
vs
:
1.
of
holy
men
,
who
haue
endured
Martyrdome
,
and
reioyced
in
the
flames
,
that
they
were
worthy
by
their
so
exquisite
torments
to
glorifie
God
,
as
Christ
told
Peter
that
by
such
a
death
he
should
glorifie
God
.
of
holy
Angells
,
who
spend
all
eternity
in
magnifying
Gods
holines
and
glory
:
Isa.
6.3
.
one
cries
to
another
,
Holy
,
holy
,
holy
is
the
Lord
:
the
whole
world
is
full
of
his
glory
:
and
,
Luk.
2.14
.
Glory
bee
to
God
in
the
highest
heauens
.
And
shall
not
we
approach
to
the
Angelicall
life
,
which
is
the
happiest
of
all
creatures
?
3.
of
the
blessed
Sonne
of
God
our
head
,
whose
whole
life
was
nothing
else
but
a
seeking
of
the
glory
of
his
Father
:
And
should
not
the
members
imitate
the
head
?
Haue
we
so
many
faithfull
guides
in
so
dangerous
a
way
,
and
should
we
be
so
cold
and
slow
in
the
imitation
of
them
?
5.
Our
glorification
is
indiuidually
knit
to
our
glorifying
of
God
:
as
,
1.
Sam.
2.30
.
Him
that
honoureth
mee
,
will
I
honour
.
Yea
Christ
claimes
his
glory
on
no
other
condition
but
this
,
but
that
he
had
glorified
his
Father
on
earth
,
Ioh.
17.4
.
As
among
men
,
great
benefactors
are
well
pleased
with
small
testimonies
of
thankefulnesse
,
where
ability
wants
to
performe
much
:
so
the
Lord
accepts
our
small
obedience
and
studie
of
glorifying
him
,
that
he
plentifully
remunerates
it
.
Meanes
to
come
to
glorifie
God
in
some
good
measure
.
1.
Pray
for
wisdome
,
and
a
sound
iudgement
.
Phil.
1.10
.
that
ye
may
discerne
things
that
differ
,
beeing
filled
with
the
fruits
of
righteousnesse
,
to
the
glorie
and
praise
of
God
.
For
euery
thing
will
not
please
and
glorifie
God
.
2.
Renounce
thy
owne
glorie
in
doing
things
.
Ioh.
8.49
,
50.
How
can
ye
which
receiue
honour
one
of
an
other
,
seeke
the
honour
that
commeth
of
God
?
Certenly
Christ
sought
not
his
own
praise
,
but
the
praise
of
him
that
sent
him
.
3.
Obserue
Gods
wisedome
in
his
word
and
workes
;
his
power
,
iustice
,
and
mercy
;
his
benefits
and
corrections
on
thy selfe
and
others
;
in
all
things
praise
him
:
He
that
praiseth
me
,
glorifieth
mee
.
Psal.
50.23
.
4.
Honour
God
in
an
honest
and
Christian
conuersation
:
gracious
speaches
,
and
an
vnspotted
life
,
honour
the
Gospell
:
hereby
stop
the
wickeds
mouthes
,
and
glorifie
God
,
1.
Pet.
2.12
.
II.
The
manner
of
this
answer
of
Christ
;
Auoid
Satan
]
which
differeth
somewhat
from
Christs
other
answers
,
beeing
more
plaine
and
sharpe
then
they
,
as
appeareth
,
1.
in
the
title
he
giues
him
,
Satan
:
2.
in
the
commaundement
,
Auoid
.
First
,
hee
calls
him
Satan
,
which
is
the
third
name
giuen
him
in
this
history
:
for
he
had
before
been
called
a
deuill
,
that
is
a
false
accuser
,
and
a
tempter
,
and
now
he
is
called
a
Satan
,
signifying
an
aduersary
or
enemie
:
1.
to
God
directly
:
2.
to
man
,
both
in
his
person
,
whome
he
often
possesseth
and
vexeth
,
Matth.
4.24
.
and
also
in
his
estate
,
which
he
doth
often
endammage
and
impouerish
,
as
we
see
in
Iob.
And
Christ
doth
now
so
tearme
him
,
1.
To
shew
him
that
he
takes
better
notice
of
him
then
before
:
for
hee
called
him
by
no
name
before
,
though
he
was
called
by
the
two
former
tearms
by
the
Euangelist
.
2.
That
we
should
see
further
into
his
nature
,
the
more
to
beware
of
,
and
detest
him
.
3.
To
shew
vs
how
we
may
detect
an
aduersarie
,
and
smell
a
deuill
;
namely
,
when
he
sets
against
and
opposeth
the
grounds
of
religion
.
4.
To
teach
vs
that
he
is
no
friend
,
that
offring
vs
wealth
and
honour
,
would
draw
vs
from
God
and
religion
.
The
greatest
kindnes
here
is
the
greatest
cruelty
.
Auoid
]
1.
This
is
a
word
of
indignation
,
as
we
say
to
a
dogge
,
auant
:
for
Christ
was
much
offended
and
angry
against
this
temptation
,
when
he
saw
and
heard
Satan
so
impudent
and
blasphemous
.
So
Christ
giues
this
as
a
reason
of
the
same
speach
to
Peter
,
Auoid
Satan
;
for
thou
art
an
offence
vnto
mee
.
Christ
shewes
indignation
,
because
Satan
shewes
his
blacknesse
.
2.
It
is
a
word
of
rebuke
and
castigation
of
Satans
importunity
and
impudency
,
who
would
not
be
satisfied
at
the
first
and
second
assault
,
but
still
renewes
more
hellish
and
horrible
temptations
.
Thus
Luke
expresseth
it
,
Hence
behinde
mee
,
as
one
not
worthy
any
longer
to
behold
his
face
.
3.
It
is
a
word
of
dismission
,
or
sending
him
packing
,
and
carries
in
it
the
force
of
a
commaundement
.
An
heretike
(
saith
the
Apostle
)
after
once
or
twice
admonition
auoid
,
Tit.
3.10
.
Thus
deales
our
Sauiour
with
Satan
here
,
who
is
haereticorum
hereticissimus
,
an
arch-heretike
:
as
a
great
man
talking
with
a
wrangling
fellow
,
whom
no
reason
will
perswade
,
commands
him
away
,
he
will
heare
him
no
longer
.
Quest.
Why
was
our
Sauiour
so
angry
at
this
temptation
aboue
the
former
,
wherein
he
exercised
meeknesse
and
patience
?
Answ.
1.
His
wisedome
knewe
how
farre
he
was
to
beare
Satan
at
this
time
,
and
how
much
to
suffer
from
him
,
and
then
how
his
mouth
must
be
stopped
,
which
meeknesse
and
lenitie
would
neuer
doe
:
there
is
no
hope
to
winne
or
ouercome
a
deuill
with
kindnes
,
nor
to
shake
him
off
that
way
;
nay
rather
this
will
more
inuite
on
his
malice
,
he
will
goe
so
farre
as
he
is
suffered
.
2.
Christ
thirsted
after
mans
saluation
;
and
his
loue
to
vs
and
our
redemption
,
made
him
so
angry
with
the
deuill
,
who
sought
by
all
meanes
to
hinder
it
:
for
had
he
been
defiled
with
sinne
,
the
work
of
redemption
had
auailed
vs
nothing
.
3.
To
note
the
hatefulnesse
and
detestation
of
that
sinne
of
idolatrie
,
whether
it
be
couert
or
open
,
that
if
our
dearest
friends
should
solicite
vnto
it
,
euen
the
wife
of
the
bosom
,
we
should
pursue
them
to
death
,
and
so
shew
our
deadly
hatred
against
it
,
Deut.
13.1.6
.
4.
The
two
former
more
concerned
himselfe
,
but
this
concerned
his
Fathers
glorie
directly
:
he
heares
him
claiming
all
to
be
his
,
quartering
the
armes
and
royalties
of
God
,
making
himselfe
a
God
,
and
challenging
worship
due
to
God
:
this
he
could
not
beare
:
his
tendernesse
and
zeale
to
his
Fathers
glory
,
would
not
endure
so
vile
a
creature
to
carrie
away
,
no
nor
to
challenge
any
part
of
his
worship
.
Gods
causes
must
euer
more
affect
vs
,
then
our
owne
.
he
would
not
breake
a
bruised
reed
,
nor
quench
a
smoaking
flaxe
,
Isa.
42.3
.
Matth.
12.20
.
When
hee
was
reuiled
,
he
reuiled
not
againe
.
When
he
was
called
glutton
,
drunkard
,
a
friend
of
Publicans
and
sinners
,
Matth.
11.19.28
.
in
stead
of
returning
rough
language
,
he
calleth
,
saying
,
Come
vnto
me
all
yee
that
are
weary
and
heauy
laden
,
and
I
will
ease
you
.
He
was
lead
as
a
sheep
to
the
slaughter
,
and
opened
not
his
mouth
:
when
thy
accused
him
of
capitall
things
,
knowing
that
his
answers
would
not
be
taken
,
he
answered
not
a
word
.
Now
he
was
in
his
owne
cause
.
But
when
he
takes
his
Fathers
cause
in
hand
,
how
doth
he
cloath
himselfe
with
zeale
,
which
euen
consumes
him
?
Ioh.
2.15
.
in
purging
his
Fathers
house
,
he
layes
about
him
,
and
whips
out
the
abusers
of
that
holy
place
.
Moses
in
his
owne
priuate
cause
was
the
meekest
man
vpon
the
earth
,
beeing
contumeliously
worded
by
Miriam
and
Aaron
,
he
presently
pardons
it
,
and
prayeth
for
Miriam
,
and
gets
her
cured
of
her
leprosie
.
In
Exod.
32.
that
froward
people
was
readie
to
stone
him
:
yet
when
God
begins
to
be
angry
with
them
,
he
forgets
all
,
and
prayes
God
rather
to
put
his
name
out
of
his
booke
,
then
not
to
pardon
their
sinne
.
But
,
seeing
the
calfe
,
his
calme
spirit
is
vanished
,
and
he
breakes
the
tables
of
stone
that
were
in
his
hand
.
The
Apostle
Paul
euery
where
prouokes
Christians
to
meekenes
,
patience
,
and
laying
aside
of
reuenge
,
and
stirringnesse
of
spirit
in
priuate
causes
:
yet
(
Act.
17.16
.
)
when
he
saw
the
idolatrie
of
the
Athenians
,
his
Spirit
was
stirred
vp
in
him
.
for
of
him
,
and
through
him
,
and
for
him
are
all
things
.
Wee
see
in
the
common-wealth
how
the
instruments
of
publike
iustice
,
if
any
seruice
be
commanded
from
the
King
,
must
lay
aside
their
owne
businesse
and
ease
,
and
execute
the
Kings
pleasure
before
their
owne
.
Such
a
good
seruant
for
his
Lord
was
Paul
,
saying
,
My
life
is
not
deare
vnto
mee
,
so
I
may
finish
my
course
with
ioy
.
5.
There
is
no
losse
in
neglecting
our selues
for
God
,
but
great
aduantage
:
for
his
eye
is
vpon
vs
to
be
a
speedie
,
faithfull
,
He
that
looseth
his
life
for
my
sake
(
saith
Christ
)
shall
finde
it
.
And
therefore
as
Cesars
eye
made
his
souldiers
prodigall
of
their
blood
;
so
Gods
eye
vpon
vs
should
make
our selues
small
in
our
owne
eyes
,
that
his
glory
may
be
maintained
and
reserued
wholly
to
himselfe
.
Moses
preferred
Gods
honour
before
his
owne
:
for
he
looked
for
the
recompence
of
reward
.
The
vse
hereof
belongs
to
such
as
are
specially
set
forth
to
set
vp
Gods
causes
.
The
magistrate
is
not
now
a
priuate
man
,
Oh
no
(
saith
hee
)
God
hath
bid
him
raile
,
&c.
But
when
Gods
cause
was
in
hand
,
Oh
then
,
away
from
mee
yee
wicked
:
and
,
I
will
haue
no
wicked
person
in
my
house
,
〈◊〉
will
timely
destroy
the
wicked
from
the
house
of
God
.
Good
Nehemiah
neglecteth
his
owne
allowance
,
and
departed
from
his
owne
right
for
the
peoples
sake
,
c.
5.
but
c.
13.
how
zealous
is
hee
for
God
?
hee
will
not
let
God
loose
his
right
:
not
one
whit
of
the
Sabbath
must
be
allowed
to
any
vse
but
Sabbath-duties
.
Such
a
courage
for
God
and
the
truth
,
ought
the
Magistrate
to
haue
,
as
neither
for
feare
of
men
,
nor
any
mans
fauour
or
affection
,
he
neglect
any
thing
which
God
would
haue
him
doe
,
especially
for
the
house
of
God
,
and
the
offices
of
it
.
Alasse
,
how
many
Magistrats
are
of
Gallios
minde
,
to
thinke
religion
but
a
matter
of
words
,
as
if
God
made
them
gouernours
of
men
onely
,
but
not
of
Christians
;
keepers
of
the
second
table
to
preserue
peace
and
iustice
,
and
not
of
the
first
to
preserue
piety
and
religion
?
and
if
they
be
so
,
why
are
not
blasphemies
,
and
horrible
oaths
,
and
innumerable
profanations
of
the
Sabbath
seuerely
punished
?
why
are
not
Popish
and
profane
persons
compelled
to
come
into
the
house
of
God
?
Shall
a
pilferer
of
a
trifle
of
a
mans
goods
know
,
that
the
Magistrate
beares
not
the
sword
in
vaine
,
and
shall
not
he
that
robs
God
of
his
glory
,
by
cursing
,
swearing
,
contemptuous
breaking
of
the
Sabbath
know
the
contrary
?
The
calling
of
a
Minister
is
more
specially
to
promote
the
causes
of
God
,
which
therefore
must
affect
him
aboue
all
his
owne
respects
.
How
earnest
was
Christ
in
his
Fathers
worke
,
when
his
parents
came
to
seeke
him
at
twelue
yeares
old
?
he
rebuked
them
for
interrupting
him
;
whereas
in
all
priuate
conuerse
he
gaue
them
reuerence
,
Luk.
2.
When
his
disciples
brought
him
meat
,
he
neglected
that
also
,
saying
,
It
is
my
meat
,
and
drinke
,
to
doe
the
will
of
my
Father
.
And
if
preferring
Gods
causes
will
not
suffer
vs
to
respect
our selues
,
much
lesse
will
we
be
hindred
by
others
:
we
cannot
tune
our
songs
to
mens
eares
,
but
must
deale
faithfully
and
plainely
,
though
we
displease
men
.
How
zealous
was
Christ
against
the
hypocrisie
of
the
Scribes
and
Pharises
,
Matth.
23.
though
it
created
him
much
enuie
and
malice
?
When
he
saw
the
inuincible
hardnes
of
heart
in
his
hearers
,
how
did
he
mourne
in
his
spirit
,
and
looked
angerly
about
him
?
Mar.
3.5
.
Surely
if
we
goe
about
to
please
men
,
or
set
vp
our selues
in
the
world
,
Gods
causes
will
affect
vs
slenderly
:
Therefore
it
shall
be
our
happie
portion
to
set
the
top
of
our
ambition
the
glory
of
God
,
and
in
our
iudgements
and
practise
,
preferre
the
winning
of
soules
before
the
winning
of
the
world
.
III.
The
reason
of
our
Sauiours
deniall
:
For
it
is
written
,
Thou
shalt
worshippe
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
Our
Sauiour
had
sharply
reprooued
Satans
impudence
in
his
bold
on
set
this
third
time
;
but
yet
because
it
is
not
sufficient
to
thrust
off
an
aduersarie
with
heat
of
words
and
sharpe
reproaches
,
vnlesse
there
be
added
also
a
direct
answer
and
satisfaction
to
the
matter
in
hand
:
he
therefore
most
fully
answereth
by
the
Scriptures
,
euen
the
deuill
himselfe
,
not
contenting
himselfe
by
his
power
to
repell
him
,
which
Satan
now
beginneth
to
feele
,
vnles
also
by
the
power
of
the
word
he
conuince
him
,
and
thereby
award
the
dart
,
and
breake
the
temptation
into
peices
.
Which
must
be
our
rule
in
dealing
with
vaine
and
iangling
aduersaries
;
not
to
answer
them
according
to
their
foolish
disposition
or
prouocation
,
nor
to
be
like
them
in
frowardnes
or
stifnes
,
in
heat
and
peruersnes
,
but
to
answer
them
with
words
of
wisdom
,
with
sound
matter
and
moderation
,
both
to
conuince
them
,
and
beat
downe
selfe-conceit
in
them
;
which
is
the
meaning
of
those
two
precepts
,
Prou.
26.4.5
.
which
seeme
contrarie
;
but
are
easily
reconciled
by
the
due
respect
of
persons
,
places
,
times
,
and
other
circumstances
.
Euer
remember
one
rule
,
that
no
aduersarie
(
suppose
the
deuill
himselfe
)
is
to
be
answered
by
affection
or
passion
,
but
by
iudgement
and
sound
reason
:
Yea
,
if
we
haue
no
hope
to
winne
our
aduersarie
,
or
doe
him
much
good
,
as
Christ
had
none
of
the
deuill
,
yet
we
must
testifie
to
God
and
his
truth
for
the
confirmation
of
our selues
and
others
.
The
testimonie
alleadged
is
out
of
Deut.
10.20
.
Thou
shalt
feare
the
Lord
thy
God
:
thou
shalt
serue
him
:
and
,
Deu.
6.13
.
An
vniuersall
and
affirmatiue
precept
,
by
which
euery
creature
is
bound
to
his
Creator
,
and
him
alone
,
to
performe
diuine
worship
vnto
him
.
And
it
is
aptly
applyed
by
Christ
to
this
dart
of
Sathan
:
For
it
implyeth
,
1.
That
he
himselfe
,
as
now
standing
in
this
conflict
with
Sathan
,
is
a
creature
of
God
as
he
is
man
,
though
otherwise
as
God
he
be
equall
to
his
Father
.
As
man
he
is
subiect
to
the
law
,
and
to
this
precept
among
the
rest
.
2.
That
Satan
is
not
God
,
as
he
pretendeth
by
his
vniust
claimes
,
nor
any
way
equall
to
God
.
3.
That
therefore
neither
must
he
beeing
a
creature
,
giue
the
least
diuine
worship
from
God
;
nor
he
that
thus
claimes
it
,
can
by
any
meanes
be
capable
of
it
.
4.
That
the
Scriptures
of
God
reserue
vnto
God
his
due
worship
,
and
forbid
that
any
creature
shall
share
with
him
.
Christ
stands
not
to
dispute
whether
the
sight
presented
were
a
shadow
or
substance
,
nor
whether
he
would
giue
it
him
or
no
,
but
holds
him
to
the
Scripture
,
which
vpholds
his
Fathers
right
.
Quest.
But
why
doth
our
Sauiour
change
,
and
adde
to
the
text
of
Scripture
,
as
not
regarding
that
terrible
woe
denounced
against
such
as
adde
or
take
away
from
the
word
,
and
contrary
to
that
,
in
Deut.
12.32
.
Here
our
Sauiour
,
1.
changeth
:
Moses
saith
,
Thou
shalt
feare
:
Christ
saith
,
Thou
shalt
worship
:
2.
addeth
:
for
Moses
hath
not
the
word
onely
,
which
is
of
Christs
putting
to
that
text
.
Answ.
1.
Here
is
some
difference
indeed
in
words
,
but
not
in
sense
,
and
therefore
it
is
no
corruption
of
the
text
,
nor
letting
out
the
life
of
it
,
which
stands
not
in
the
words
,
but
in
the
true
sense
.
2.
Our
Lord
both
in
great
wisedome
changeth
the
word
feare
into
worship
,
and
iust
cause
:
for
,
1.
Moses
vseth
feare
,
which
is
a
generall
word
,
in
which
is
contained
all
such
diuine
duties
as
godly
men
ought
to
performe
vnto
God
:
and
our
Sauiour
mentions
one
speciall
,
which
is
included
in
that
generall
;
which
thing
Moses
speakes
as
well
as
hee
,
in
the
generall
;
as
he
that
commaunds
a
whole
,
commands
euery
part
,
inward
and
outward
.
2.
Hereby
our
Sauiour
aptly
meetes
with
Satans
temptation
,
If
thou
wilt
worship
me
;
he
vseth
the
same
word
,
not
tying
himselfe
to
Moses
his
words
,
but
keeping
the
sense
,
but
to
Satans
word
:
and
,
3.
He
noteth
the
nearenesse
and
vndiuidednes
of
Gods
feare
and
his
worship
;
as
where
the
cause
is
,
there
will
be
the
effect
,
so
true
feare
and
worship
goe
together
;
where
one
is
,
there
will
be
the
other
:
and
for
this
cause
one
is
put
for
the
other
,
not
here
onely
,
but
elsewhere
,
as
Esa.
29.13
.
their
feare
toward
mee
was
taught
by
the
precept
of
men
:
Christ
alleadging
it
,
Matth.
15.9
.
saith
,
You
worship
me
in
vaine
.
As
for
the
word
onely
added
,
which
is
not
in
the
law
,
it
no
way
addeth
any
contrary
or
diuerse
sense
to
Moses
,
but
onely
expoundeth
or
giueth
a
fit
commentarie
to
the
text
,
and
speaketh
that
plainely
in
one
word
,
which
Moses
doth
in
more
:
as
Deut.
2.13
.
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
,
and
walke
after
no
other
gods
:
which
is
all
one
with
our
Sauiours
,
Thou
shalt
serue
him
onely
.
As
he
that
saith
,
The
King
is
the
supreame
gouernour
,
and
none
but
hee
;
saith
in
effect
,
The
King
is
the
onely
supreame
gouernour
.
3.
Christ
and
his
Apostles
had
a
priuiledge
in
alleadging
Scriptures
without
errour
,
and
were
infallible
expounders
as
well
as
alleadgers
.
4.
This
alteration
of
words
is
made
by
Christ
,
to
warrant
vs
,
that
Scriptures
alleadged
by
teachers
according
to
their
right
sense
(
although
with
alterations
and
additions
)
are
to
be
taken
as
true
expositions
and
allegations
,
we
beeing
not
tyed
so
strictly
to
words
as
to
sense
:
For
otherwise
,
all
our
sermons
and
expositions
,
which
serue
to
beat
out
the
true
sense
of
Scriptures
,
and
apply
it
to
seuerall
vses
,
might
be
condemned
as
idle
additions
to
Scripture
;
which
is
blasphemous
.
5.
To
warrant
vs
,
that
principles
of
religion
expounded
by
warrant
of
Scripture
are
truely
interpreted
,
though
the
Scriptures
in
so
many
formall
words
expresse
them
not
.
As
for
example
:
In
the
doctrine
of
iustification
by
faith
,
we
say
we
are
iustified
by
faith
onely
before
God
:
here
the
Papists
exclaime
on
vs
as
accursed
heretikes
,
because
we
read
not
the
word
onely
,
in
all
the
Scripture
.
But
we
read
it
in
effect
,
and
in
true
sense
,
Rom.
3.28
.
and
,
Eph.
2.8
.
by
faith
without
workes
;
which
exclusiue
is
all
one
as
to
say
,
onely
by
faith
,
as
our
Sauiour
interprets
the
exclusion
of
other
gods
by
the
word
onely
.
As
if
I
should
say
,
I
did
such
a
thing
without
help
;
is
it
not
all
one
to
say
,
I
onely
did
it
?
If
Christs
interpretation
be
true
and
warrantable
,
so
must
ours
in
the
point
of
iustification
.
And
if
the
deuill
himselfe
had
not
yeelded
to
Christs
allegation
,
he
might
haue
said
,
Thou
thrustest
in
the
word
onely
,
and
addest
to
Gods
word
,
and
therefore
art
not
the
Sonne
of
God
.
But
the
Papists
deale
more
impudently
with
vs
,
then
the
deuill
did
with
Christ
,
who
said
no
such
thing
,
but
yeelded
to
euidence
of
truth
,
which
they
will
not
.
In
the
precept
it selfe
are
three
things
:
1.
the
person
:
2.
the
matter
:
3.
the
obiect
.
1.
The
person
,
thou
]
the
whole
man
and
person
,
which
consisteth
of
a
body
and
soule
:
thou
,
any
reasonable
creature
that
challengest
God
to
be
thy
God
.
2.
The
matter
shalt
worship
and
serue
.
Worship
is
twofold
,
Ciuill
,
or
Diuine
.
Ciuill
,
is
a
prostrating
or
bowing
of
the
body
,
or
any
outward
testification
of
an
high
and
reuerent
respect
of
man
.
And
this
is
due
to
men
two
wayes
.
1.
Of
dutie
,
when
men
are
to
be
reuerently
acknowledged
for
somthing
wherein
God
hath
preferred
them
before
vs
,
as
for
yeares
,
gifts
,
graces
,
authoritie
:
or
such
as
are
set
ouer
vs
,
as
parents
and
fathers
of
bodies
and
soules
,
of
Church
,
and
country
.
And
this
is
required
by
the
5.
commandement
,
and
Rom.
13.1.7
.
neither
doth
the
Gospel
and
Christianitie
take
away
,
but
teach
ciuility
.
And
performed
by
the
godly
,
both
in
speach
,
as
Daniel
said
,
O
King
;
and
Paul
to
Festus
,
O
noble
Festus
:
and
also
in
outward
behauiour
and
gesture
,
as
Iaacob
bowed
seauen
times
to
Esau
;
and
Ioseph
taking
his
sonnes
from
the
knees
of
his
father
Iaacob
hauing
blessed
them
,
did
reuerence
to
his
father
downe
to
the
ground
,
Gen.
48.12
.
Dauid
inclined
his
face
to
the
earth
,
and
bowed
himselfe
to
Saul
,
who
pursued
his
life
,
1.
Sam.
24.9
.
The
like
of
Ruth
to
Boaz
,
chap.
2.
and
of
Abigail
to
Dauid
,
1.
Sam.
25.23
.
she
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
,
and
fell
at
his
feet
.
2.
Of
curtesie
,
which
is
a
fruit
of
humility
,
when
a
man
to
his
equalls
and
inferiours
sheweth
reuerence
and
respect
;
as
Abraham
to
Lot
,
Gen.
13.8.9
.
and
to
the
Hittites
his
inferiours
,
cap.
23.12
.
he
bowed
himselfe
before
the
people
of
the
land
:
Farre
vnlike
the
surlinesse
and
stiffenesse
of
proud
and
conceited
persons
,
who
beeing
void
of
all
good
nature
,
nurture
,
and
religion
,
know
not
to
bow
to
any
,
neither
their
betters
in
the
way
of
duty
,
nor
equalls
in
way
of
curtesie
.
Diuine
worship
is
twofold
,
1.
inward
,
the
summe
of
the
first
commandement
,
standing
in
feare
,
loue
,
and
the
like
:
2.
outward
bowing
or
reuerence
,
the
summe
of
the
second
commaundemen●
.
The
former
bindes
the
soule
,
and
the
will
,
and
affections
,
and
the
whole
inner
man
:
the
latter
the
outward
man
,
to
giue
God
his
worship
and
seruice
,
and
to
giue
no
part
of
that
to
any
other
:
For
the
word
onely
,
onely
mentioned
in
the
latter
branch
,
must
be
extended
and
referred
to
the
former
too
.
The
latter
of
these
is
here
meant
:
for
the
word
properly
signifieth
to
kisse
or
adore
,
And
him
onely
shalt
thou
serue
.
]
By
seruice
is
not
meant
the
inward
seruice
of
the
heart
:
for
the
words
in
Deut.
6.13
.
Thou
shalt
feare
the
Lord
,
and
serue
him
,
will
not
beare
it
:
the
first
thereof
betokening
the
inward
seruice
,
the
second
the
outward
,
following
the
former
as
the
effect
the
cause
.
Neither
would
our
Sauiour
inuert
the
order
,
in
setting
the
streame
before
the
fountaine
.
Therefore
this
word
serue
,
serueth
to
expound
the
former
,
as
an
addition
,
signifying
nothing
els
but
the
outward
seruice
of
God
;
so
that
Christ
here
shewes
,
that
it
is
not
enough
to
giue
God
outward
reuerence
,
but
that
we
must
(
as
seruants
)
performe
duties
according
to
his
will
:
so
the
word
signifies
,
being
taken
from
seruants
,
3.
The
person
to
be
worshipped
and
serued
is
God
only
.
Him
onely
]
whom
we
call
the
Lord
our
God
,
according
to
the
speach
of
Samuel
,
1.7.3
.
Direct
your
hearts
vnto
the
Lord
,
and
serue
him
only
:
for
his
glorie
will
he
giue
to
no
other
.
Quest.
Must
we
giue
outward
worship
to
none
but
God
?
Must
we
not
bow
our
knee
,
and
vncouer
our
heads
,
to
our
King
and
Rulers
?
Must
we
not
rise
vp
to
the
hoare-head
?
Leuit.
19.32
.
Must
we
not
serue
one
another
in
loue
?
How
then
must
we
outwardly
worship
and
serue
God
onely
?
Ans.
Wee
must
not
denie
any
ciuill
worshppe
to
any
man
,
to
whome
God
hath
made
it
due
:
but
externall
religious
worship
must
not
be
giuen
to
any
creature
,
man
or
Angell
.
Quest.
How
may
we
know
one
from
the
other
?
Answ.
They
differ
greatly
:
1.
In
the
kind
,
one
is
seruill
,
the
other
sociall
;
the
former
due
to
an
absolute
Lord
and
commander
,
the
latter
due
from
one
fellow-seruant
to
another
.
This
distinction
is
grounded
in
Reu.
19.10
.
where
the
Angell
refused
the
worship
done
him
by
Iohn
,
vpon
this
ground
,
because
he
was
a
fellow-seruant
,
and
one
of
the
brethren
:
for
Iohn
beeing
ouercome
with
the
greatnesse
of
the
Angels
glorie
and
splendor
,
out
of
humane
infirmity
ascribed
to
him
more
then
ciuill
honour
,
and
mixed
some
religious
worship
with
it
,
which
onely
was
due
to
God
.
2.
Another
difference
is
in
the
intention
of
the
mind
in
worshipping
.
Religious
bowing
is
,
when
a
man
inwardly
apprehends
a
diuine
power
proper
to
God
,
and
incommunicable
to
the
creature
;
or
,
when
god-head
or
diuine
properties
are
conceiued
in
the
thing
bowed
vnto
.
As
for
example
:
in
falling
downe
to
an
image
,
vncouering
the
head
,
praying
,
&c.
the
minde
now
conceiues
a
diuine
power
in
the
image
of
knowing
ones
thoughts
,
hearing
,
helping
,
and
the
like
;
at
least
that
God
hath
tied
his
presence
and
grace
to
such
a
place
where
such
an
image
is
set
vp
.
But
the
ciuill
bowing
to
the
King
,
or
superiour
,
or
to
the
chaire
of
estate
,
is
a
meere
token
of
ciuill
subiection
,
without
any
conceit
of
deity
in
the
minde
,
onely
because
we
see
in
them
excellent
gifts
of
God
,
or
in
place
aboue
in
the
Church
,
common-wealth
,
or
familie
.
For
the
same
gesture
may
be
ciuill
and
spirituall
according
to
the
intention
of
the
minde
of
the
worshipper
.
3.
The
end
distinguisheth
them
:
the
one
is
to
exercise
godlines
,
the
other
to
expresse
ciuility
:
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
one
done
as
a
man
is
a
member
of
Gods
kingdome
,
the
other
as
he
is
in
the
ranke
of
an
earthly
kingdome
.
As
for
example
:
Kissing
of
the
Popes
feet
is
a
worship
done
to
a
man
,
and
so
seemes
euill
;
but
,
beeing
tendred
to
him
as
to
the
Vicar
of
Christ
,
as
one
that
can
pardon
sinnes
,
and
cannot
erre
,
this
religious
end
makes
it
a
religious
worship
,
and
therefore
none
of
his
,
beeing
not
offred
to
any
other
Prince
or
Emperour
vpon
the
earth
.
4.
Some
difference
may
be
taken
from
the
common
estimation
of
the
thing
worshipped
,
as
if
it
be
generally
esteemed
or
reputed
diuine
,
and
deity
ascribed
to
that
which
in
it selfe
hath
it
not
:
The
host
(
as
they
call
it
)
is
generally
held
to
be
Christs
very
selfe
:
now
for
a
man
(
suppose
a
Protestant
that
knowes
it
to
remaine
very
bread
,
and
that
no
such
deity
or
change
is
in
it
)
to
bow
downe
before
it
,
to
vncouer
his
head
,
or
vse
gestures
of
adoration
to
it
,
is
an
externall
religious
gesture
,
and
is
vnlawfull
,
although
his
intention
be
not
to
worship
it
,
but
because
in
common
estimation
he
ascribes
a
kind
of
Godhead
to
the
creature
as
others
doe
.
And
whereas
adoration
is
a
signe
of
subiection
to
the
thing
adored
,
and
a
note
of
inferiority
in
deed
,
or
in
will
;
by
this
gesture
this
person
makes
himselfe
inferiour
to
a
creature
,
and
giueth
worship
and
preheminence
to
that
which
in
his
knowledge
hath
neither
life
nor
sense
;
which
is
senslesse
,
and
against
common
reason
.
5.
A
plaine
difference
betweene
ciuill
worship
and
diuine
,
is
,
that
all
diuine
worship
is
absolute
and
immediate
;
which
is
plaine
in
this
instance
:
God
in
all
his
commaundements
must
be
absolutely
and
simply
obeyed
,
with
full
obedience
,
neuer
calling
any
of
them
into
question
,
neuer
expostulating
or
reasoning
the
matter
with
God
,
seeme
they
to
vs
neuer
so
vnreasonable
.
As
Abraham
against
the
law
morall
,
and
euen
against
the
law
of
nature
,
without
all
reasoning
,
riseth
vp
early
to
kill
his
owne
sonne
,
when
God
bids
him
,
who
will
bee
simply
obeyed
for
himselfe
.
But
all
obedience
to
men
is
respectiue
,
to
God
,
in
God
,
and
for
God
,
and
as
farre
as
God
hath
appointed
them
to
be
obeyed
,
and
no
further
.
God
must
be
obeyed
against
the
Magistrate
,
the
Magistrate
not
against
God
,
but
so
farre
as
his
commaundements
are
agreeable
to
Gods
.
Man
as
man
is
not
to
be
obeyed
,
but
because
God
hath
set
him
ouer
vs
in
the
Church
,
Common-wealth
,
or
familie
.
Whence
we
see
,
that
ciuill
worship
hath
his
rise
and
ground
in
the
worship
of
God
;
and
what
is
the
cause
,
that
so
little
reuerence
is
giuen
to
superiours
,
whether
Magistrats
or
Ministers
,
Masters
or
Parents
,
in
these
dissolute
and
vnmannerly
dayes
,
but
because
Gods
worship
decayes
,
and
is
not
laid
in
the
hearts
of
inferiours
,
the
force
of
whose
commaundement
would
force
reuerence
to
superiours
?
What
other
cause
is
there
,
that
inferior
impudent
persons
of
both
sexes
take
such
liberty
(
without
all
respect
of
conscience
,
truth
,
or
manners
)
to
chatter
against
Gods
Ministers
and
the
Kings
,
towards
both
whom
God
hath
commaunded
more
then
ordinary
respect
;
yea
with
all
bitternes
to
scoffe
,
raile
,
curse
,
threaten
,
with
horrible
,
damnable
,
and
incessant
oathes
,
more
like
furies
then
men
,
euen
to
their
faces
?
but
that
Gods
feare
is
vtterly
shaken
out
of
their
hearts
:
and
where
Gods
feare
is
absent
,
how
can
we
expect
any
feare
of
men
?
The
heathen
Priests
were
honoured
,
because
heathen
gods
were
feared
:
which
shall
condemne
Christians
,
among
whome
neither
Gods
Priests
and
Ministers
,
nor
the
Ministers
of
the
King
Gods
vicegerent
,
and
consequently
,
not
God
himselfe
is
feared
and
honoured
.
All
religious
worship
,
whether
outward
or
inward
,
is
due
to
God
onely
.
God
beeing
a
Spirit
,
hee
must
be
worshipped
in
spirit
and
truth
:
And
it
might
be
prooued
in
all
the
parts
of
inward
worship
;
as
1.
Loue
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
and
all
thy
soule
.
2.
Feare
:
Isa.
8.13
.
Let
him
be
thy
feare
and
dread
:
Feare
him
that
is
able
to
cast
body
and
soule
into
hell
.
3.
Trust
and
confidence
:
Prou.
3.5
.
Trust
in
God
with
all
thy
heart
.
4.
Faithfull
prayer
:
Psal.
50.15
.
Call
vpon
mee
in
the
time
of
trouble
:
and
,
How
can
they
call
on
him
in
whome
they
haue
not
beleeued
?
But
of
this
there
is
little
question
.
As
for
outward
worship
,
if
religious
,
all
of
it
is
his
due
onely
.
Psal.
95.6
.
Come
,
let
vs
kneele
before
him
,
and
bow
downe
to
God
our
maker
:
Whence
it
is
manifest
,
that
all
the
gestures
and
signes
of
religious
worshippe
,
as
bowing
of
the
body
,
of
knees
,
lifting
vp
of
eyes
,
or
hands
,
and
vncouering
the
head
with
religious
intention
,
is
not
to
be
yeelded
to
any
but
the
true
God
.
he
onely
is
the
Lord
our
God
:
our
Lord
,
of
absolute
commaund
,
and
we
his
seruants
,
whose
our
soules
are
,
and
our
bodies
also
,
to
be
at
his
becke
in
religious
vse
,
and
none
else
:
and
our
God
,
by
the
law
of
creation
and
daily
preseruation
,
as
also
by
the
couenant
of
grace
and
redemption
:
he
hath
not
onely
created
,
but
preserueth
,
yea
redeemeth
our
soules
and
bodies
also
,
and
no
creature
hath
any
right
vnto
vs
(
as
Dauid
saith
.
)
Christ
refuseth
here
to
bow
to
the
deuill
,
not
onely
because
he
is
a
deuill
,
but
because
he
is
a
creature
.
2.
In
our
text
we
see
,
that
Satan
will
yeeld
God
is
to
be
serued
,
but
not
onely
,
they
will
worship
their
God
onely
:
and
Christ
tells
Satan
the
cheife
idolater
of
all
,
that
he
must
serue
God
onely
euen
with
externall
and
bodily
seruice
.
3.
If
outward
religious
worship
were
due
to
any
creature
,
If
thou
wilt
offer
any
sacrifice
,
offer
it
to
God
.
And
Paul
condemneth
an
outward
humility
in
worshipping
of
Angells
,
Col.
2.18
.
Reu.
19.10
.
the
Angell
refused
Iohns
worship
:
and
chap.
22.8
.
when
he
fell
downe
at
his
feete
to
worshippe
him
,
beeing
amased
,
and
perhaps
not
knowing
whether
he
might
not
be
the
lambe
himselfe
,
of
whose
marriage
hee
was
speaking
:
and
the
reason
in
both
places
,
why
he
refused
euen
that
outward
reuerence
,
was
,
1.
taken
from
the
Angells
condition
,
hee
was
but
a
fellow-seruant
:
2.
because
it
was
proper
to
God
,
Worshippe
God
:
who
is
there
opposed
to
all
Angells
good
and
bad
.
4.
Idolatry
may
be
committed
onely
in
the
gesture
,
5.
Some
things
must
be
had
alone
,
and
admit
not
of
a
second
.
This
serues
to
confute
the
Popish
doctrine
and
practise
of
their
image
and
Saint-worshippe
,
and
of
giuing
(
many
other
wayes
)
Gods
peculiar
worshippe
cleane
away
to
the
creatures
,
not
onely
bowing
to
images
of
wood
,
and
stone
,
and
mettall
,
but
inuocating
them
,
vowing
vnto
them
,
offring
gifts
vnto
them
,
lighting
candles
before
them
,
offring
incense
,
dedicating
dayes
,
fasts
,
feasts
vnto
Saints
departed
,
&c.
Wherein
they
commit
most
horrible
idolatry
,
against
this
expresse
commandement
,
which
commandeth
the
seruice
of
the
true
God
onely
.
As
we
shall
see
further
in
these
grounds
:
1.
No
image
may
be
made
of
God
:
Thou
shalt
not
make
to
thy
selfe
any
grauen
image
of
any
thing
in
heauen
or
earth
:
for
,
Thou
sawest
no
image
,
onely
thou
heardest
a
voice
,
Deu.
4.12
.
And
what
w●ll
yee
liken
mee
to
,
saith
the
Lord
?
Yet
this
was
a
rude
people
,
●nd
needed
all
the
bookes
that
might
bee
.
Consequently
,
God
is
not
to
be
worshipped
in
any
image
.
2.
He
is
dishonoured
when
any
corruptible
thing
is
conceiued
to
be
like
him
,
Rom.
1.23
.
3.
God
is
vncircumscriptible
and
infinite
:
therefore
an
image
of
him
is
a
lie
.
4.
God
is
euery
where
present
:
therefore
euery
image
is
vaine
.
5.
Gods
curse
is
on
him
that
makes
a
carued
image
,
and
puts
it
in
a
secret
place
,
Deut.
27.15
.
6.
God
will
not
be
worshipped
in
any
image
,
but
of
his
Sonne
:
Ioh.
5.23
.
All
men
must
honour
the
Sonne
,
as
they
honour
the
Father
.
Let
image-mungers
shew
vs
what
images
God
will
be
worshipped
in
besides
Iesus
Christ
,
the
engrauen
forme
of
his
person
,
and
we
will
worship
as
many
images
as
they
can
.
7.
It
is
vaine
and
very
inconsiderate
to
make
an
image
,
and
worship
it
;
the
makers
thereof
want
common
sense
,
and
are
blockish
as
the
images
themselues
,
as
appeares
by
the
Prophets
Ironicall
narration
,
Isa.
42.19
.
and
44.19
.
No
man
saith
in
his
heart
,
Halfe
haue
I
burnt
,
or
eaten
,
or
warmed
my selfe
withall
,
and
shall
I
worship
the
other
halfe
as
a
god
?
Are
not
as
good
blockes
as
this
euerie
where
?
and
as
good
stones
in
the
pauement
?
Is
not
one
as
worthy
to
be
worshipped
as
the
other
?
How
hath
one
deserued
to
be
burnt
,
and
the
other
to
be
reserued
for
adoration
?
The
same
folly
is
in
the
Church
of
Rome
:
one
peice
of
the
hoast
they
eate
,
another
they
set
vp
to
be
worshipped
,
and
want
consideration
to
say
,
Was
not
the
peice
that
is
eaten
,
as
worthy
to
be
worshipped
as
this
?
Is
this
better
then
that
?
So
that
that
of
the
Prophet
is
verified
of
these
idolaters
,
They
that
make
them
are
like
vnto
them
,
euen
as
blockish
as
the
very
blocks
,
which
if
they
could
reason
,
would
surely
say
,
Am
not
I
as
worthy
to
be
worshipped
as
my
fellow
?
am
I
baser
then
my
equall
?
Thou
shalt
not
bow
downe
to
them
.
And
the
Lord
hereby
distinguisheth
his
true
worshippers
from
idolaters
,
I
haue
reserued
seuen
thousand
which
neuer
bowed
the
knee
to
Baal
.
And
so
long
as
they
inuocate
them
,
vow
vnto
them
,
sweare
by
them
,
knocke
their
breasts
before
them
,
creepe
vnto
them
,
&c.
doe
they
thinke
they
haue
eares
and
heare
not
?
nay
,
do
they
not
ascribe
the
seeing
of
their
hearts
and
wants
,
omnipotence
,
and
power
to
helpe
them
?
Are
they
not
in
the
midst
of
that
woe
of
them
that
say
to
the
wood
,
Arise
;
and
to
the
dumb
stone
,
Come
and
helpe
vs
?
And
so
long
as
they
imitate
the
heathen
in
erecting
temples
,
altars
,
statues
;
in
appointing
them
religious
daies
,
feasts
,
fasts
,
seuerall
worships
,
&c.
can
they
by
an
idle
word
put
out
all
mens
eies
,
so
as
we
can
see
nothing
beyond
ciuill
worship
in
all
this
,
because
they
call
it
douleia
?
What
is
there
now
in
all
Gods
worship
,
which
they
cannot
doe
to
them
?
They
say
,
we
may
not
sacrifice
to
them
,
that
is
due
to
God
onely
,
but
inuocate
them
we
may
.
Answ.
1.
A
silly
shift
,
as
though
all
Gods
proper
worship
were
in
sacrifices
.
2.
What
are
prayers
but
sacrifices
of
the
new
Testament
?
3.
What
is
it
but
to
offer
sacrifice
to
them
,
to
offer
them
candles
,
incense
,
and
the
like
?
2.
The
new-found
distinction
argueth
their
grosse
ignorance
,
both
in
the
Scriptures
,
and
in
other
secular
learning
,
they
serue
not
the
Lord
Iesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Apostle
condemnes
the
giuing
of
douleia
to
things
which
by
nature
are
no
gods
,
Gal.
4.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
20.18
.
seruing
the
Lord
with
all
modesty
and
many
teares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
here
is
douleia
proper
to
God
,
which
their
distinction
makes
peculiar
to
man
.
1.
Thess.
1.9
.
hauing
turned
from
idolls
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
serue
the
liuing
and
true
God
.
Coloss.
3.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
yee
serue
the
Lord
Christ
.
And
might
they
not
in
the
Scripture
obserue
how
the
Angel
refused
douleia
,
Reuel.
22.7
.
because
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fellow-seruant
?
Yet
they
say
it
is
due
to
Angels
and
Saints
.
And
that
latreia
is
not
onely
taken
in
Scripture
for
worship
due
to
God
,
but
for
workes
belonging
to
men
,
is
plaine
by
Leuit.
23.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
shalt
do
no
seruile
worke
.
II.
For
secular
learning
:
Ludouicus
Vines
a
learned
man
of
their
religion
,
in
his
commentaries
vpon
Augustine
de
ciuitat
.
Dei
,
hath
prooued
out
of
Suida●
,
Xenophon
,
and
Valla
,
that
these
two
words
are
vsually
taken
one
for
another
.
And
yet
vpon
this
confused
distinction
,
stands
all
the
frame
of
their
confused
idolatry
at
this
day
.
But
enough
of
this
idle
distinction
.
They
must
,
as
the
Midianites
,
fight
against
themselues
and
one
another
,
that
fight
against
God
and
his
glory
.
And
wee
must
fight
against
them
,
and
take
part
with
our
God
for
his
right
,
and
assoone
ioine
our selues
with
Pagans
and
Infidells
as
with
Papists
,
one
of
their
worshippes
beeing
euery
way
as
idolatrous
,
as
the
other
.
I
know
there
is
difference
in
the
persons
whom
they
represent
in
the
image
,
betweene
Peter
and
Paul
,
and
betweene
Iupiter
and
Mercury
:
But
in
the
thing
there
is
no
difference
,
diuine
worshippe
giuen
to
an
image
of
the
one
beeing
as
hatefull
to
God
as
that
which
is
giuen
to
the
other
.
We
worship
not
the
image
,
but
God
in
the
image
,
nor
the
Saints
themselues
,
I
answer
:
1.
After
the
same
manner
the
Gentiles
maintained
their
idolatry
,
who
instituted
idolls
,
vt
admoneamur
diuinae
naturae
,
The
Samaritans
and
Assyrians
in
Samaria
feared
God
,
and
serued
their
images
,
2.
King
.
17.28.33.41
.
that
is
,
serued
God
in
images
:
But
they
were
not
thereby
freed
from
horrible
idolatry
,
for
which
God
cast
them
out
.
Iudg.
17.
Micha
worshipped
the
true
God
in
an
idoll
,
and
could
say
as
much
as
the
Papists
,
I
worship
not
the
image
,
but
God
in
the
image
:
for
v.
3.
the
siluer
was
dedicated
to
the
Lord
to
make
an
image
:
and
v.
13.
now
the
Lord
will
be
mercifull
vnto
me
,
seeing
I
haue
got
a
Leuite
in
my
house
.
And
yet
he
was
a
grosse
idolater
▪
Exod.
32.
the
Israelites
worshipped
not
the
calfe
,
but
God
in
the
calfe
:
for
1.
they
proclaimed
holy-day
to
Iehoua
,
not
to
the
calfe
,
v.
5.
2.
the
thing
they
desired
was
onely
some
visible
presence
of
God
to
goe
before
them
now
in
the
absence
of
Moses
,
v.
1
3.
they
could
not
be
so
senslesse
as
to
thinke
that
an
idoll
,
which
had
eyes
and
did
not
see
,
and
feete
but
could
not
walke
,
could
goe
before
them
,
but
that
God
represented
thereby
and
reconciled
vnto
them
should
goe
before
them
.
4.
when
they
said
,
These
be
thy
Gods
Oh
Israel
,
which
brought
thee
out
of
Egypt
,
could
they
be
so
blockish
as
to
thinke
a
dead
idoll
,
made
but
the
day
before
,
could
be
that
God
which
brought
them
many
weekes
before
out
of
Egypt
,
when
it
had
no
being
?
Therefore
by
a
figure
of
the
signe
put
for
the
thing
signified
it
is
thus
meant
,
This
is
in
honour
of
the
God
that
brought
thee
out
of
Egypt
.
Obiect
.
They
forgate
God
,
Psal.
106.20
.
Answ.
It
cannot
be
meant
of
all
memory
of
God
;
but
,
that
they
forgate
their
dutie
and
obedience
to
God
,
together
with
Gods
expresse
commaundement
to
the
contrary
.
Yet
was
this
condemned
by
God
,
and
reuenged
by
Moses
as
an
high
idolatry
.
George
Cassander
,
that
after
long
dispute
and
strife
to
varnish
ouer
inuocation
of
Saints
,
he
concluded
thus
,
Ego
in
meis
precibus
non
soleo
Sanctos
inuocare
,
sed
inuocationem
dirigo
ad
Deum
ipsum
,
idque
in
nomine
Christi
:
hoc
enim
tutius
esse
existimo
:
I
for
my
part
vse
not
to
call
vpon
the
Saints
,
but
direct
my
prayers
to
God
himselfe
,
and
that
in
the
name
of
Christ
:
for
I
take
this
to
be
the
safer
course
.
And
Hofmeister
a
great
Papist
,
after
he
had
heaped
vp
many
opinions
about
inuocation
of
Saints
,
concludes
in
the
words
of
Augustine
,
(
if
that
booke
De
visitatione
infirmorum
was
his
)
Tutiùs
&
iucundiùs
loquor
ad
meum
Iesum
,
quàm
ad
aliquem
sanctorum
spirituum
Dei
,
I
speake
more
safely
and
with
more
comfort
to
my
Iesus
,
then
to
any
of
those
blessed
spirits
that
are
with
God
.
And
to
those
that
doe
not
thus
,
may
be
applied
that
in
Ier.
2.13
.
This
people
hath
committed
two
great
euills
,
they
haue
left
the
fountaine
of
liuing
waters
,
and
digged
to
themselues
wells
that
will
hold
no
water
.
I
will
conclude
with
the
concession
of
Eccius
in
his
Enchiridion
,
wherein
he
shewes
that
inuocation
of
Saints
was
not
deliuered
by
the
Spirit
of
God
in
the
old
Testament
,
neither
in
doctrine
,
nor
commaundement
,
nor
promise
,
nor
example
,
for
two
reasons
:
1.
Because
that
people
was
so
prone
to
idolatry
.
2.
Because
the
Fathers
were
in
limbo
before
Christs
passion
,
neither
had
the
blessed
vision
of
God
.
Neither
was
it
deliuered
in
the
new
Testament
for
two
reasons
more
:
1.
Because
the
Gentiles
were
very
prone
to
returne
to
their
old
idolatry
.
2.
Least
the
Apostles
should
seeme
to
teach
their
owne
honour
after
their
death
.
Let
vs
take
this
Doctor
at
his
word
,
and
his
reasons
as
they
are
(
though
better
might
be
giuen
:
)
and
onely
hence
inferre
thus
much
;
If
the
doctrine
of
inuocation
of
Saints
,
be
found
neither
in
the
old
nor
new
Testament
,
with
what
conscience
doe
they
vrge
it
on
the
simple
,
vnder
pretence
of
Scripture
?
If
it
be
said
,
This
perhaps
is
but
one
Doctors
opinion
,
to
him
consents
Asotus
a
great
and
learned
Iesuite
,
who
tells
vs
plainly
,
Non
doceri
in
scripturis
,
sed
insinuari
Sanctorum
inuocationem
,
that
the
inuocation
of
Saints
is
onely
insinuated
in
the
Scripture
.
Marke
the
force
of
truth
in
these
two
great
points
,
of
iustification
granted
by
Bellarmine
,
and
of
inuocation
of
Saints
granted
by
all
these
great
Papists
.
Our
doctrine
condemnes
the
presenting
of
ones
body
at
the
externall
diuine
worship
of
any
thing
which
is
not
God
:
2.
This
is
the
difference
betweene
the
Church
of
God
,
and
the
Synagogue
of
Satan
,
that
the
one
is
a
chaste
wife
and
spouse
of
Christ
,
and
keeps
her
to
her
husband
alone
,
and
doth
not
admit
others
to
the
vse
of
her
faith
:
the
other
playes
the
harlot
with
many
louers
,
and
keeps
not
her
faith
and
confidence
to
God
alone
,
but
permits
others
to
be
fellowes
with
him
at
the
same
time
.
Now
no
man
can
take
her
for
a
chaste
and
vndefiled
spouse
,
that
will
giue
the
vse
of
her
body
to
a
stranger
,
though
she
plead
neuer
so
confidently
that
she
keeps
her
heart
to
her
husband
.
The
case
here
is
the
very
same
.
3.
Here
is
a
number
of
sinnes
infolded
in
this
one
action
:
1.
here
is
a
manifest
appearance
of
euill
,
which
we
should
flie
,
1.
Thess.
5.22
.
2.
an
occasion
of
offence
to
others
,
to
draw
them
in
by
our
example
,
and
,
so
farre
as
we
may
,
a
destroying
of
him
for
whom
Christ
hath
died
,
Rom.
14.15
.
3.
a
fight
against
faith
▪
and
an
allowance
of
that
which
a
man
condemneth
.
Rom.
14.22
.
Blessed
is
he
that
condemneth
not
himselfe
in
that
he
alloweth
.
His
body
allowes
that
which
his
heart
condemnes
.
4.
here
is
a
denyall
of
Christ
,
whose
faith
hee
ought
to
confesse
and
professe
with
his
mouth
;
which
he
would
doe
,
if
it
were
in
soundnes
hid
in
the
heart
.
5.
here
is
a
dastardly
ioyning
with
his
Lords
enemie
:
for
he
that
is
not
with
him
is
against
him
.
6.
here
is
not
onely
an
approbation
,
but
a
communication
in
idolatry
;
a
touching
of
pitch
,
&
a
defiling
of
a
mans
selfe
;
a
most
present
danger
of
infection
,
and
defection
from
God
.
7.
here
is
an
hypocriticall
show
of
that
which
the
heart
abhorres
;
a
diuided
man
,
and
diuided
manner
of
worship
,
which
God
hateth
who
requireth
the
whole
man
.
8.
experience
shewes
,
that
such
as
giue
vp
their
bodies
to
idols
.
God
in
iustice
for
the
most
part
giues
vp
the
heart
to
horrible
delusions
.
4.
If
we
must
auoid
an
heretike
,
then
much
more
an
idolater
.
We
must
not
onely
hate
the
doctrine
of
the
Nicolaitans
,
but
auoid
it
.
Many
say
they
hate
the
Masse
;
but
I
say
,
then
they
would
auoid
it
:
for
we
separate
our
bodies
,
not
onely
our
hearts
from
the
things
wee
hate
.
And
the
commaundement
is
,
to
get
out
of
Babylon
.
We
read
in
the
Ecclesiasticall
historie
,
how
S.
Iohn
fled
from
Corinthus
the
heretike
,
and
Polycarpe
from
Marcion
:
And
,
those
whom
we
may
not
bid
God-speed
,
or
whom
we
may
not
inuite
to
our
owne
tables
,
may
we
ioyne
with
them
in
polluting
the
Lords
table
?
5.
Such
persons
keep
not
their
hearts
to
God
,
that
present
their
bodies
at
idolatrie
,
neither
present
they
their
bodies
onely
:
for
the
soule
gouernes
the
bodie
,
the
will
leads
the
action
,
the
vnderstanding
the
will
,
and
the
affections
attend
the
vnderstanding
.
Now
where
there
is
vnderstanding
,
iudgement
,
will
,
and
affections
,
giuen
to
the
idoll-worship
,
is
not
more
then
the
bodie
giuen
,
euen
the
cheife
and
highest
faculties
of
the
soule
?
Of
which
we
can
reckon
no
better
then
plowing
with
an
oxe
and
an
asse
,
or
sowing
the
same
field
with
diuerse
seeds
,
which
the
Lord
in
the
law
forbiddeth
,
and
therein
refuseth
the
mixture
of
warrantable
and
vnwarrantable
rites
in
his
worship
.
God
is
a
spirit
and
truth
,
and
will
not
be
worshipped
in
spirit
and
falsehood
.
A
dissembled
worship
is
a
marke
of
a
true
neutrall
,
of
a
plaine
Laodicean
,
neither
hot
nor
cold
,
a
cake
halfe
baked
on
the
hearth
.
Quest.
But
is
it
not
lawfull
on
some
occasion
to
bee
present
at
Masse
.
Answ.
In
some
cases
a
man
may
be
present
,
and
not
sinne
:
as
,
1.
When
he
is
there
by
violent
compulsion
,
beeing
bound
and
cast
in
as
into
a
prison
,
so
as
he
cannot
resist
:
this
is
not
his
sinne
,
but
theirs
;
and
it
may
be
said
as
of
Lucretia
,
Two
in
the
sinne
,
but
one
adulterer
;
she
resisted
and
was
forced
,
so
was
he
.
2.
If
in
trauell
a
man
be
in
a
fit
place
to
see
and
obserue
their
folly
,
so
as
he
shewe
no
reuerence
at
all
,
or
approbation
by
bending
his
knee
,
vncouering
his
head
,
or
otherwise
.
Thus
the
Apostle
Paul
went
into
the
idol-temple
at
Athens
,
as
he
passed
by
,
not
to
approoue
,
but
to
take
occasion
to
confute
their
idolatrie
,
Act.
17.23
.
3.
A
man
may
be
amongst
idolaters
to
reprooue
and
reprehend
them
,
as
1
▪
King
.
13.1
.
a
Prophet
came
to
the
altar
where
Ieroboam
was
,
to
cry
out
against
it
.
And
Elias
stood
by
Baals
Priests
mocking
them
,
while
they
daunced
and
launced
themselues
,
1.
King
.
18.
And
the
three
fellowes
of
Daniel
stood
by
Nebuchadnezzars
image
,
Aderant
,
sed
non
adorârunt
.
Pet.
Martyr
.
to
protest
that
they
would
neuer
worship
it
,
Dan.
3.1
.
4.
Some
hold
that
in
politike
imployment
,
a
mans
calling
necessarily
requiring
it
,
he
may
present
his
bodie
at
idoll-worship
:
as
a
Protestant
may
carry
a
sword
before
a
Prince
into
the
temple
of
an
idoll
,
with
two
caueats
;
1.
that
neither
by
word
nor
gesture
he
giue
any
approbation
of
the
idolatrie
:
2.
that
publike
protestation
be
made
by
word
,
or
writing
,
that
he
presents
not
himselfe
for
religions
sake
,
but
ciuill
obedience
.
I
will
say
nothing
against
this
last
case
:
for
my
part
,
I
like
a
great
deale
better
that
practise
of
the
Protestant
Princes
at
Augusta
,
who
brought
Charles
the
fifth
their
Emperour
along
as
he
was
going
to
the
Masse
,
but
left
him
at
the
Church-doore
,
and
euery
man
by
his
departure
shewed
what
he
thought
of
that
seruice
.
Also
when
Valentinian
brought
Iulian
to
the
temple
of
his
idolls
,
he
that
kept
the
doore
,
sprinkled
his
gowne
with
the
idols
water
,
as
the
heathens
vsed
:
whereat
Valentinian
gaue
him
a
boxe
on
the
eare
.
If
we
should
thus
present
our selues
,
what
tumults
and
stratagems
should
we
make
?
Obiect
.
That
was
heathenish
seruice
;
but
the
Masse
is
more
Christian
,
and
hath
good
things
in
it
.
Answ.
1.
That
was
the
Masse
from
which
the
Protestant
Princes
departed
.
2.
The
Masse
is
as
grosse
idolatry
as
euer
any
was
among
the
Gentiles
,
being
made
vp
of
Iudaisme
,
Gentilisme
,
and
shreds
of
Christianity
,
3.
Let
them
tell
vs
a
difference
betweene
the
bodily
adulterie
of
heathens
and
Christians
,
and
we
will
obserue
the
same
in
the
spirituall
whoredome
which
is
idolatrie
.
Obiect
.
1.
But
what
say
you
of
Namaan
the
Syrian
,
who
requested
leaue
to
goe
into
the
house
of
Rimmon
with
the
King
his
Master
,
and
the
Prophet
bade
him
goe
in
peace
?
2.
King
.
5.18
.
Answ.
1.
Some
thinke
he
spake
only
of
ciuill
and
politike
presence
,
that
his
Master
the
King
might
leane
vpon
him
before
his
idoll
;
hee
in
the
meane
time
protesting
that
he
would
neuer
worship
other
god
but
the
true
God
:
to
which
the
Prophet
condescendeth
.
Which
is
the
answer
of
M.
Perkins
vpon
the
second
commaundement
;
and
M.
Zanchius
on
Eph.
5.
But
,
howsoeuer
the
gesture
it selfe
is
indifferent
,
to
stand
when
the
King
stands
,
and
bowe
when
the
King
boweth
,
&c.
yet
this
gesture
beeing
cloathed
with
such
circumstances
,
seemeth
to
me
not
approoued
by
the
Prophet
,
to
doe
this
,
1.
in
the
Church
:
2.
before
an
idoll
:
3.
in
the
time
of
publike
seruice
:
4.
by
one
professing
the
true
God
:
this
seemes
not
so
warrantable
.
And
indeed
both
those
famous
Diuines
departed
from
this
answer
,
and
gaue
a
sounder
in
their
latter
works
,
as
appeares
both
in
M.
Perkins
his
Cases
of
Conscience
,
and
M.
Zanchius
his
booke
De
redemptione
.
2.
Some
thinke
he
speakes
in
the
time
past
;
as
if
he
should
say
,
Herein
that
I
haue
bowed
,
&c.
the
Lord
be
mercifull
to
me
:
to
which
the
Prophet
said
,
Goe
in
peace
.
But
there
is
no
need
thus
to
wrest
either
the
tongue
or
the
text
.
3.
The
best
answer
is
,
that
Namaan
professeth
it
a
sinne
to
goe
in
to
bow
with
his
Master
in
the
house
of
Rimmon
,
and
therefore
prayeth
twice
for
mercie
for
it
,
professing
he
will
neuer
now
worship
any
but
the
true
God
:
neither
doth
he
onely
pray
against
sinn
past
,
nor
for
leaue
for
sinne
to
come
;
but
in
sense
of
his
own
weaknes
and
infirmity
desireth
mercie
,
that
he
may
not
be
drawne
from
his
purpose
,
and
withall
stirreth
vp
the
Prophet
to
pray
for
him
for
grace
&
strength
,
and
for
pardon
if
at
any
time
he
should
against
his
purpose
be
drawne
into
his
former
sinne
:
and
in
this
sence
the
Prophet
bids
him
goe
in
peace
:
as
if
he
should
say
,
I
will
pray
that
God
would
keep
thee
in
thy
godly
resolution
,
and
for
strength
and
mercy
if
thou
shouldest
be
drawne
aside
,
and
so
farwell
.
Now
out
of
this
example
,
how
can
they
defend
that
not
to
be
a
sinne
,
which
himselfe
confesseth
a
sinne
,
and
desireth
grace
and
mercie
for
,
and
strength
against
?
Besides
,
Naaman
might
seeme
to
plead
his
calling
for
his
warrantize
,
if
it
were
not
:
but
what
calling
can
they
plead
,
but
onely
newfanglednes
,
and
rash
running
out
of
their
way
and
calling
?
Obiect
.
2.
But
Daniel
worshipped
the
image
which
Nebuchadnezzar
set
vp
:
else
he
should
haue
been
punished
as
his
three
fellowes
were
.
Ans.
A
silly
argument
of
desperate
men
,
blaspheming
the
holy
Prophet
who
before
had
been
cast
into
the
denne
of
lyons
,
for
sticking
vnto
God
.
But
if
they
fall
to
coniectures
,
we
may
easily
refell
them
in
their
owne
kind
,
thus
:
1.
Perhaps
the
image
was
not
neare
Daniel
.
2.
If
it
were
,
he
might
not
be
obserued
.
3.
If
he
were
,
it
may
be
the
Chaldes
durst
not
accuse
him
for
his
great
grace
and
place
with
the
King
.
4.
Or
if
they
did
,
it
may
be
the
King
would
not
heare
them
,
nor
draw
him
to
death
for
the
great
loue
he
bare
him
,
or
the
great
seruice
he
did
in
his
kingdom
.
Oh
therefore
let
not
vs
that
are
Iewes
,
that
is
,
the
Israel
of
God
,
In
all
our
seruice
of
God
this
precept
requireth
that
we
giue
him
religious
reuerence
,
See
it
in
the
example
of
the
Saints
.
1.
King
.
8.54
.
when
Salomon
had
made
an
end
of
all
his
prayer
,
be
arose
from
kneeling
on
his
knees
,
and
stretching
his
hands
towards
heauen
.
Good
Iaacob
beeing
not
able
to
bend
and
turne
his
bodie
for
age
,
yet
in
worshipping
God
,
he
would
leane
on
the
ende
of
his
staffe
,
beeing
in
his
bed
,
and
bow
as
well
as
he
could
,
Heb.
11.21
.
He
might
haue
thought
the
age
of
his
body
and
weakenesse
,
might
exempt
him
from
outward
adoration
,
yet
he
makes
a
supply
of
his
weakenesse
by
the
helpe
of
a
staffe
.
1.
Chron.
29.20
.
the
whole
Congregation
of
Israel
,
in
blessing
the
Lord
,
bowed
downe
their
heads
,
and
worshipped
the
Lord
.
And
our
Lord
Iesus
himselfe
before
his
passion
,
fell
on
his
face
,
and
prayed
,
Matth.
26.39
.
All
to
teach
vs
,
how
reuerently
to
demeane
our selues
in
our
Lords
seruice
;
yea
if
we
can
conueniently
,
with
Ezra
,
(
chap.
9.
v.
5.
)
to
fall
on
our
knees
,
and
spread
our
hands
to
the
Lord
.
1.
To
testifie
our
humilitie
,
and
that
our
soules
are
cast
downe
with
our
bodies
.
2.
This
is
a
profession
of
the
high
Maiestie
of
God
before
whom
we
are
:
the
greater
the
person
is
among
men
,
the
more
reuerence
is
to
be
vsed
in
speaking
to
him
,
or
in
being
spoken
vnto
by
him
:
but
God
is
the
greatest
of
all
,
the
Lord
our
maker
,
therefore
let
vs
kneele
before
him
,
Psal.
95.6
,
7.
3.
Our
reuerent
and
humble
gestures
greatly
helpe
vs
against
our
owne
weaknesses
:
the
lifting
vp
of
our
eyes
and
hands
,
helpe
vs
to
get
our
hearts
lifted
vp
to
God
.
4.
It
manifesteth
our
care
,
to
glorifie
God
in
our
soules
and
bodies
,
as
we
are
commanded
,
1.
Cor.
6.20
.
and
that
we
acknowledge
them
both
to
be
his
,
and
both
to
depend
vpon
him
.
5.
That
we
set
not
light
by
his
ordinances
,
in
which
he
giueth
vs
leaue
to
approach
vnto
his
throne
of
grace
;
before
whome
the
very
Angells
are
said
to
couer
their
faces
.
6.
Hereby
we
giue
good
example
to
others
,
and
prouoke
them
also
to
reuerence
.
All
which
much
condemneth
the
profanenesse
of
many
,
whome
when
Satan
cannot
hinder
from
Church
,
he
preuailes
against
them
there
;
and
in
hearing
the
word
,
receiuing
the
Sacraments
,
and
prayer
,
they
manifest
their
contempt
of
those
holy
ordinances
,
casting
and
rolling
their
eies
here
and
there
,
gazing
idlely
,
or
laying
themselues
to
sleepe
and
take
a
nappe
some
part
of
the
Sermon
,
or
sitting
vnmannerly
in
prayer-time
without
all
reuerence
,
that
should
they
come
so
and
behaue
themselues
towards
their
Prince
,
they
should
be
taught
a
lesson
for
their
rudenesse
.
Is
this
to
confesse
a
mans
owne
basenesse
,
and
the
humble
conceit
hee
hath
of
himselfe
?
Is
this
the
fruit
of
acknowledging
Gods
infinite
maiestie
?
Surely
that
soule
which
feelingly
sees
it selfe
to
deale
with
God
,
will
make
the
body
either
kneele
as
a
petitioner
,
or
stand
as
a
seruant
readie
to
heare
,
and
knowe
,
and
doe
the
will
of
his
Lord
.
And
him
onely
shalt
thou
serue
.
]
1.
These
two
God
in
the
Scriptures
hath
euery
where
ioyned
together
,
and
therefore
no
man
may
separate
them
.
Deut.
5.29
.
keep
my
commandements
.
Iosh.
24.14
,
15.
Now
therefore
feare
the
Lord
,
and
serue
him
in
vprightnesse
;
else
chuse
you
:
for
I
and
my
house
will
serue
the
Lord
.
Eccles.
12.
vlt.
Let
vs
heare
the
end
of
all
,
Feare
God
,
and
keepe
his
commandements
:
which
is
all
one
with
Feare
God
,
and
serue
him
.
2.
This
seruice
is
a
fruite
of
feare
,
and
a
true
testimonie
of
it
:
And
now
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
feare
the
Lord
thy
God
,
and
to
walke
in
his
wayes
,
and
to
loue
him
,
and
to
serue
the
Lord
thy
God
.
3.
He
iustly
calleth
for
our
seruice
,
in
regard
of
the
relation
that
is
betweene
him
and
vs
,
Lord
,
I
am
thy
seruant
,
keepe
thy
seruant
,
&c.
Paul
,
Peter
,
Iude
,
the
seruants
of
God
.
The
Angels
professe
themselues
our
fellow-seruants
,
and
are
called
ministring
spirits
sent
forth
for
the
heires
of
saluation
.
Adam
in
innocencie
was
not
exempted
from
this
seruice
,
but
must
serue
God
in
dressing
the
garden
,
as
a
seruant
his
Lord
and
Master
.
Nay
,
Christ
himselfe
the
second
Adam
,
was
not
onely
styled
the
beloued
Sonne
,
but
the
righteous
seruant
of
God
,
Isa.
53.11
.
Quest.
What
is
this
seruice
,
which
God
requires
at
our
hands
?
Answ.
The
seruice
of
God
is
either
Legall
,
or
Euangelicall
.
The
former
stands
in
a
perfect
conformity
with
the
whole
law
of
God
,
when
the
creature
can
present
vnto
God
a
personall
and
totall
righteousnesse
.
Of
this
kind
is
the
seruice
of
the
blessed
Angells
.
Of
the
same
kinde
was
Adams
in
innocency
.
Of
the
same
was
Christs
seruice
,
when
he
was
made
obedient
to
the
death
,
that
by
the
obedience
of
one
,
many
might
bee
made
righteous
.
This
is
that
by
which
we
shall
serue
God
in
heauen
,
when
wee
shall
once
againe
recouer
perfect
sanctification
,
and
the
whole
image
of
God
,
which
we
haue
now
lost
.
This
now
we
cannot
attaine
vnto
;
yet
wee
must
euer
carrie
it
in
our
eye
as
our
scope
and
ayme
.
Euangelicall
seruice
is
,
when
the
heart
beeing
regenerate
by
Gods
Spirit
,
and
purified
by
faith
,
hath
Christs
obedience
imputed
vnto
it
,
which
is
accepted
as
it
owne
perfect
obedience
,
and
now
endeauours
to
obey
God
sincerly
in
all
things
.
In
a
word
,
that
is
euangelicall
seruice
,
which
is
perfect
in
Christ
,
begun
and
inchoate
in
vs
;
in
him
complete
,
in
vs
sincere
,
and
vpright
,
which
is
Christian
perfection
.
And
to
know
this
seruice
the
better
,
we
will
set
down
the
conditions
of
it
.
I.
It
must
be
willing
and
free
,
a
free-will
offring
:
for
hereby
it
is
distinguished
from
the
seruice
of
deuills
,
and
wicked
men
,
who
are
all
subiect
vnto
the
power
of
God
,
and
doe
him
seruice
in
executing
his
will
whether
they
will
or
no
:
but
one
thing
it
is
to
be
subiected
,
another
to
subiect
one selfe
:
the
one
is
from
an
inward
principle
,
euen
the
Spirit
of
God
,
which
reneweth
the
will
,
and
makes
it
of
vnwilling
willing
and
pliable
:
the
other
is
only
by
some
outward
force
.
The
seruice
of
the
godly
resembles
the
Angells
in
heauen
,
who
are
said
to
haue
wings
,
by
which
their
will
and
readines
is
figured
in
doing
the
heasts
of
God
.
Dauid
had
not
such
wings
to
flie
swiftly
,
yet
he
would
runne
in
the
way
of
Gods
commaundements
so
fast
as
the
burden
of
flesh
would
suffer
him
.
This
condition
our
Lord
and
Sauiour
commends
vnto
vs
in
his
owne
example
,
when
he
professeth
it
is
his
m●ate
and
drinke
to
doe
the
will
of
his
Father
.
2.
It
must
be
hearty
and
sincere
.
Rom.
1.9
.
whom
I
serue
in
my
spirit
:
not
in
body
and
ostentation
,
but
in
soule
and
sincerity
;
not
in
hypocrisie
and
coldnes
,
but
in
soundnes
and
feruencie
;
not
coacted
or
compelled
,
but
chearefully
and
without
dispute
.
The
Apostle
requires
loue
out
of
a
pure
heart
,
and
a
good
conscience
,
and
faith
vnfeigned
.
And
when
the
Lord
bids
Dauid
seeke
his
face
,
Dauids
heart
answereth
,
I
will
seeke
thy
face
,
Psal.
27.8
.
Those
that
serue
bodily
Masters
,
must
not
serue
with
eye-seruice
,
but
as
the
seruants
of
Christ
,
Eph.
5.6
.
how
?
doing
the
will
of
God
from
the
heart
:
and
v.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
simplicity
of
heart
.
What
man
can
abide
a
seruant
that
deales
deceitfully
with
him
,
if
he
know
that
he
outwardly
pretends
seruice
,
but
his
heart
is
not
with
him
,
but
he
dissembles
loue
,
truth
,
faith
,
and
reuerence
?
No
more
can
God
.
Men
cannot
see
into
the
hearts
of
their
seruants
,
but
the
Lord
doth
,
and
cannot
be
deceiued
.
The
fountaine
of
all
our
obedience
must
be
a
pure
and
sincere
heart
,
or
else
,
if
the
well-head
bee
corrupt
,
so
are
all
the
waters
that
issue
thence
.
3.
It
must
be
ruled
and
squared
by
God
himselfe
:
for
God
must
be
serued
as
he
will
be
serued
,
and
not
as
we
thinke
good
:
for
God
knowes
what
is
best
,
and
what
pleaseth
him
best
.
Hin●
obe●●re
ab
audir●
.
All
obedience
is
to
goe
by
rule
,
not
our
owne
,
or
others
,
but
Gods
.
As
the
eyes
of
the
handmaid
is
vpon
the
hand
of
her
Mistresse
,
so
in
our
seruice
must
our
eyes
be
vpon
Gods
direction
,
Psal.
123.2
.
which
is
implied
in
that
phrase
Luk.
1.75
.
that
we
should
serue
him
in
righteousnesse
and
holinesse
before
him
all
the
dayes
of
our
life
.
An
earthly
seruant
must
not
take
vp
his
owne
worke
,
nor
doe
other
mens
businesse
,
but
depend
vpon
his
owne
Masters
mouth
and
direction
.
Now
God
ruleth
his
whole
seruice
in
respect
of
the
1.
matter
:
2.
manner
:
3.
end
.
I.
For
the
matter
.
Whatsoeuer
I
commaund
,
that
doe
onely
,
saith
the
Lord
.
Thou
shalt
not
doe
that
which
is
good
in
thine
owne
eyes
,
but
what
I
commaund
thee
.
And
so
we
are
taught
to
pray
,
Thy
will
be
done
.
II.
For
the
manner
.
It
must
be
1.
Absolute
:
2.
Totall
.
I.
Absolute
,
without
all
condition
on
our
part
;
whereas
all
seruice
to
men
must
be
conditionall
.
The
reason
hereof
is
,
because
God
beeing
holines
it selfe
,
can
commaund
nothing
but
what
is
most
iust
and
holy
,
but
men
may
.
II.
Totall
,
both
obiectiuè
and
subiectiuè
.
1.
It
must
be
totall
in
respect
of
the
obiect
;
all
Gods
commaundements
,
all
which
call
for
our
obedience
.
Partiall
and
delicate
seruice
,
when
we
list
,
or
at
leasure
,
as
the
retainers
of
great
men
on
feasts
dayes
,
is
not
that
which
liketh
him
,
but
a
constant
diligence
in
all
his
commandements
,
and
a
conscionable
endeauour
in
all
.
Generall
seruice
was
holy
Dauids
aime
,
Psal.
119.6
.
Then
shall
I
not
be
confounded
,
when
I
haue
respect
to
all
thy
commaundements
.
Not
that
we
can
perfectly
serue
him
,
vnlesse
we
were
perfectly
sanctified
,
but
,
that
we
must
make
conscience
of
all
Gods
commaundements
,
euen
the
least
.
2.
It
must
bee
totall
in
respect
of
our selues
:
we
must
be
wholly
employed
in
his
seruice
,
in
all
our
parts
and
powers
,
the
whole
heart
and
all
the
strength
is
here
challenged
.
Wherein
there
is
a
notable
difference
betweene
the
seruice
we
owe
to
God
,
and
that
to
men
:
We
are
to
be
seruiceable
to
men
onely
in
part
,
not
wholly
;
for
the
soule
and
conscience
are
not
subiect
to
men
,
which
God
especially
taketh
vp
and
lookes
for
:
Gods
priuiledge
it
is
,
to
be
the
father
of
spirits
:
for
although
we
take
our
bodies
from
our
parents
,
yet
our
soules
are
immediately
from
God
:
Men
therefore
haue
no
power
and
authority
ouer
our
soules
,
but
God
hath
power
both
ouer
soule
and
body
,
and
is
the
Lord
of
our
conscience
and
spirit
:
and
therefore
of
due
must
we
subiect
our selues
wholly
in
his
seruice
.
III.
God
ruleth
his
seruice
in
respect
of
the
ende
,
which
is
twofold
,
intentionis
&
termini
.
1.
The
proper
aime
and
end
of
our
seruice
must
be
,
1.
Gods
glory
directly
.
If
all
our
seruice
of
men
must
be
for
God
(
as
we
saw
it
must
)
much
more
must
Gods
immediate
seruice
.
2.
The
good
of
our
brethren
and
of
Gods
Church
,
which
we
must
not
scandalize
,
but
build
vp
:
for
God
will
be
serued
in
our
seruice
of
men
.
2.
We
must
serue
our
God
without
end
:
he
requires
such
an
heart
in
his
people
,
as
to
feare
him
alwayes
,
Deut.
5.29
.
and
6.13
.
Thou
shalt
serue
the
Lord
,
and
cleaue
vnto
him
.
We
allow
not
our
seruants
to
cast
vp
our
worke
,
and
make
holyday
at
their
pleasure
:
much
lesse
must
Gods
seruants
thinke
it
lawfull
at
any
time
to
giue
any
seruice
to
Satan
,
sinne
,
lusts
,
the
world
,
or
any
creature
against
the
will
of
the
Lord
.
This
should
prouoke
vs
to
tender
vnto
God
this
seruice
with
heart
and
good
will
,
thus
squared
by
God
for
the
matter
,
manner
,
it
is
the
will
of
God
;
Gods
institution
,
and
the
ordinance
of
Christ
.
It
is
enough
for
a
seruant
to
know
that
such
a
thing
is
the
ordinate
will
of
his
owne
Master
.
The
second
reason
of
the
Apostle
,
is
taken
from
the
honour
of
their
seruice
,
that
in
seruing
men
they
serued
the
Lord
Christ
,
which
was
an
honourable
thing
.
Now
we
serue
a
great
Lord
,
&
as
good
as
great
.
If
a
seruant
were
bound
to
a
wicked
and
froward
Master
,
he
must
obey
him
in
all
lawfull
things
:
How
much
more
are
we
to
yeeld
seruice
to
so
good
a
Lord
,
who
can
commaund
nothing
but
that
which
is
most
iust
,
holy
,
and
honourable
?
He
sets
vs
not
about
any
base
or
ignoble
seruice
,
to
worke
in
bricke
or
clay
,
as
Pharaoh
commaunded
the
Israelites
,
but
our
worke
is
the
practise
of
piety
and
righteousnesse
,
of
prayer
and
praise
.
And
besides
,
it
is
most
beneficiall
to
our selues
:
for
,
what
gaineth
he
by
our
seruice
?
our
goodnes
reacheth
not
to
him
,
to
adde
a
graine
to
his
perfection
.
Psal.
50.9.10
.
I
will
take
no
bullocke
out
of
thy
house
:
for
all
the
beasts
of
the
forrest
are
mine
,
and
the
sheep
on
a
thousand
mountaines
:
If
I
were
hungry
,
I
would
not
tell
thee
.
But
it
is
our
honour
&
profit
;
as
when
a
noble
man
takes
a
poore
snake
neere
him
to
serue
him
,
such
a
meane
man
is
more
honoured
and
pleasured
,
then
the
noble
man
to
whom
he
retaines
.
The
third
reason
of
the
Apostle
,
is
drawne
from
the
expectation
of
reward
or
wages
,
which
,
if
their
Masters
should
faile
,
God
would
not
faile
to
repend
vnto
them
:
knowing
,
that
whatsoeuer
good
thing
any
man
doth
,
that
same
hee
shall
receiue
of
the
Lord
.
Now
if
the
Lord
so
liberally
reward
faithfull
seruice
done
to
meane
,
and
euen
wicked
men
,
how
rich
and
royall
a
reward
giues
he
to
the
faithfull
seruice
of
himselfe
?
If
gifts
then
may
mooue
vs
to
serue
God
,
the
Lord
truly
saith
,
All
these
doe
I
giue
thee
,
and
more
also
,
my
Christ
,
my
Spirit
,
my selfe
,
and
life
eternall
.
No
man
giues
such
wages
,
no
seruant
euer
had
such
a
pay-master
.
To
these
might
be
added
sundry
other
motiues
:
as
,
1.
To
serue
God
,
is
to
raigne
,
and
to
be
a
king
ouer
the
world
,
fleshly
lusts
,
&c.
and
to
suite
with
Saints
and
Angels
.
2.
God
hereby
becomes
our
protector
,
maintainer
,
and
reuenger
,
as
Dauid
often
prayeth
,
Lord
,
saue
thy
seruant
,
teach
thy
seruant
,
reuenge
the
cause
of
thy
seruant
,
&c.
3.
Seruants
of
vnrighteousnesse
meet
with
the
wages
of
vnrighteousnesse
.
4.
All
our
comfort
in
crosses
and
afflictions
stands
in
our
seruice
of
God
,
and
a
good
conscience
,
or
else
wee
haue
none
.
5.
To
feare
and
keepe
his
commaundements
,
is
the
whole
dutie
of
a
man
,
and
that
which
makes
him
fully
happy
.
Notes
of
a
good
seruant
of
God
.
1.
Labour
to
know
the
will
of
the
Lord
,
which
he
hath
reuealed
in
his
word
,
as
Dauid
prayed
,
Psal.
119.125
.
For
in
the
Scripture
he
hath
laid
out
our
worke
for
vs
:
and
let
vs
expect
our
calling
to
euery
businesse
there
:
let
vs
be
ready
to
heare
,
not
lightly
absent
,
nor
present
for
custome
,
but
conscience
.
2.
Let
vs
serue
him
in
affection
,
and
be
glad
to
doe
any
thing
to
please
him
,
and
grieue
when
we
faile
either
in
doing
that
we
should
not
,
or
in
not
doing
that
we
ought
,
or
not
in
that
manner
that
may
please
the
Lord
.
3.
Be
euer
imployed
in
his
worke
:
How
know
I
a
mans
seruant
,
but
by
his
labouring
in
his
masters
businesse
?
Yee
are
his
seruants
,
to
whom
ye
obey
,
Rom.
6.16
.
and
Ioh.
15.
Yee
are
my
disciples
,
if
yee
doe
whatsoeuer
I
command
you
.
If
I
see
a
man
spend
his
time
in
the
seruice
of
sinne
,
of
lusts
,
of
games
,
pleasure
,
the
world
,
&c.
I
know
whose
seruant
he
is
;
certenly
he
is
not
in
the
seruice
of
God
,
he
is
not
in
Gods
worke
.
4.
Intend
thy
Lords
profit
and
glorie
.
A
good
seruant
knowes
his
time
and
strength
is
his
Masters
,
and
he
must
be
profitable
to
him
,
and
seeke
his
credit
.
It
will
be
with
euery
seruant
of
Christ
as
with
Onesimus
,
Philem.
11.
beeing
conuerted
:
howsoeuer
before
grace
he
were
so
vnprofitable
and
pilfering
,
as
he
was
vnfit
for
any
honest
mans
house
,
and
much
more
the
house
of
God
,
yet
now
he
profits
the
Lord
,
and
credites
him
,
and
takes
not
his
meat
,
and
drinke
,
and
wages
for
nothing
.
5.
A
good
seruant
sets
forward
his
masters
work
in
others
,
he
will
prouoke
his
fellow-seruants
,
and
not
smite
and
hinder
them
as
the
euill
seruant
did
;
he
will
defend
his
Lord
,
hee
will
venture
his
life
for
him
,
he
will
stand
also
for
his
fellow-seruants
while
they
are
in
their
Masters
busines
;
he
will
be
a
law
to
himselfe
,
if
there
were
no
law
,
no
discipline
;
he
will
not
idle
out
his
time
;
his
eye
is
vpon
the
eye
of
his
Master
,
his
minde
vpon
his
account
,
his
endeauour
to
please
him
in
all
things
.
VERS.
11.
Then
the
deuill
left
him
,
and
behold
,
the
Angells
came
and
ministred
vnto
him
.
HAuing
by
the
assistance
of
God
now
finished
the
two
former
generall
parts
of
this
whole
historie
,
which
stood
in
the
1.
preparation
,
and
2.
the
combate
it selfe
:
we
proceede
to
the
third
and
last
,
which
is
the
issue
and
euent
of
all
,
which
affordeth
vs
the
sweete
fruite
and
comfort
of
all
our
Sauiours
former
sufferings
from
Sathan
,
and
of
our
labours
and
endeauours
in
opening
the
same
.
In
this
issue
two
parts
are
to
be
considered
:
1.
Christs
victorie
:
2.
His
triumph
.
His
victorie
and
conquest
,
in
that
the
deuill
left
him
.
His
triumph
,
in
that
the
Angels
came
and
ministred
vnto
him
.
In
both
which
shine
out
notably
the
markes
of
his
diuine
power
,
which
euen
in
all
his
lowest
abasements
did
discouer
it selfe
to
such
eies
as
could
see
it
,
and
gaue
shew
of
a
person
farre
aboue
all
that
his
outward
presence
seemed
to
promise
:
as
for
example
:
His
conception
was
by
the
holy
Ghost
:
His
birth
as
meane
and
base
as
might
be
,
but
graced
with
a
starre
,
and
the
testimony
of
Angells
:
and
his
circumcision
with
Simeons
.
His
baptisme
performed
by
Iohn
in
Iordan
,
but
graced
by
his
Fathers
testimony
,
and
the
Spirits
descent
in
a
visible
shape
of
a
doue
.
H●s
ciuill
obedience
causeth
him
to
pay
tribute
,
but
he
sends
for
it
to
a
fish
.
His
person
was
called
Beelzebub
,
but
Beelzebub
confesseth
him
to
be
the
Son
of
God
.
At
his
passion
,
what
greater
infamie
then
to
be
hanged
betweene
two
theeues
?
what
greater
glorie
then
to
conuert
and
saue
one
of
them
?
At
his
apprehension
,
they
that
tooke
him
fell
backward
to
the
ground
,
Ioh.
18.6
.
In
death
he
trode
vpon
deaths
necke
:
and
being
shut
vp
in
the
graue
,
he
opened
it
.
So
here
he
is
carried
and
recarried
in
the
hands
of
the
deuil
,
but
as
one
weary
of
his
burden
,
he
is
forced
to
leaue
him
on
the
plaine
field
,
and
to
giue
vp
the
bucklers
,
because
a
stronger
then
he
is
come
.
This
is
the
great
mysterie
of
God
manifest
in
the
flesh
,
1.
Tim.
3.16
.
In
the
victory
of
Christ
,
consider
three
things
.
1.
The
time
when
the
diuell
left
him
,
then
.
2.
The
manner
,
hee
departed
from
him
.
3.
How
long
he
left
him
,
and
that
is
in
Luke
,
for
a
season
.
Then
]
this
particle
may
haue
reference
to
three
things
:
1.
When
the
temptations
were
ended
,
saith
Luke
,
namely
all
those
which
his
Father
had
appointed
him
to
endure
at
this
time
in
the
wildernes
.
For
as
the
Son
of
God
knew
how
much
to
suffer
,
so
Satan
would
not
giue
ouer
till
he
had
spent
all
his
powder
,
and
had
exercised
all
his
malice
in
these
most
hellish
temptations
,
wherein
he
vsed
all
his
skill
,
strength
,
and
malice
,
if
he
might
possibly
in
this
seed
of
the
woman
ouerthrow
all
the
sonnes
of
men
,
and
in
the
head
kill
all
the
members
.
Whence
we
may
Dauid
,
Behold
,
here
am
I
,
let
the
Lord
doe
with
mee
euen
as
he
will
.
In
his
greatest
agonie
he
said
,
Not
my
will
,
but
thy
will
be
done
.
For
,
he
that
loueth
God
,
his
commaundements
are
not
grieuous
to
him
.
Learne
from
Christs
example
willingly
and
chearefully
to
obey
God
in
the
greatest
temptations
and
trialls
,
Thy
will
be
done
.
These
tryalls
shall
not
be
alwayes
:
yet
a
little
while
,
and
hee
that
shall
come
will
come
:
they
bee
not
so
long
as
the
deuill
will
,
but
as
God
hath
appointed
.
4.
The
temptations
of
the
godly
are
best
at
the
end
:
We
haue
heard
of
the
patience
of
Iob
(
saith
the
Apostle
)
and
what
end
God
gaue
him
.
Blessed
is
the
man
that
endureth
temptation
,
Iam.
1.12
.
This
also
reprooues
such
as
make
more
hast
for
their
peace
then
good
speed
.
to
him
that
ouercommeth
:
and
,
Bee
faithfull
vnto
the
death
,
and
I
will
giue
thee
a
crowne
of
life
.
We
are
in
the
Church
militant
,
beset
with
our
enemie●
so
long
as
we
liue
,
and
can
we
expect
victorie
without
blowes
?
or
thinke
we
our selues
safe
and
free
,
when
we
haue
stood
out
one
skirmish
,
or
two
,
seeing
our
enemies
are
aliue
,
&
euer
renewing
the
assault
?
No
:
let
vs
resolue
to
the
contrary
with
the
Apostle
,
and
say
,
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
,
from
henceforth
is
laid
vp
for
me
a
crowne
of
glorie
,
which
the
righteous
iudge
shall
giue
me
at
that
day
.
Wages
are
giuen
at
the
end
of
a
work
,
and
an
earnest
onely
in
the
beginning
.
Let
vs
hence
comfort
our selues
:
Christ
awakes
,
and
rebukes
the
storme
,
and
there
was
a
great
calme
:
but
he
had
no
sooner
rebuked
the
winds
,
but
he
rebuked
their
diffidence
.
II.
Then
the
deuill
left
him
,
]
namely
,
when
he
had
been
euerie
way
resisted
,
when
he
could
fasten
nothing
vpon
the
Son
of
God
,
when
neither
penurie
and
want
,
nor
temptation
to
vaine-glorie
,
nor
to
couetousnes
could
mooue
him
,
then
he
giues
ouer
.
Whence
obserue
,
that
Resist
the
deuill
,
and
he
will
flie
from
you
:
1.
Pet.
5.8.9
.
Your
aduersarie
the
deuill
goeth
about
as
a
roaring
lyon
,
seeking
whom
he
may
deuoure
,
whom
resist
stedfast
in
the
faith
:
Eph.
4.27
.
Giue
no
place
to
the
deuill
.
vlt.
Be
of
good
comfort
,
I
haue
ouercome
the
world
;
which
had
been
but
a
cold
comfort
to
them
,
had
not
they
shared
with
him
in
his
owne
victorie
.
Which
is
also
infinite
in
power
,
and
in
time
.
2.
The
promise
of
God
is
,
that
if
we
resist
Satan
,
he
shall
flie
:
By
my
owne
hand
,
or
strength
,
or
wisdome
,
haue
I
taken
this
good
land
:
no
,
it
was
because
God
loued
thee
:
It
was
the
land
of
promise
.
So
here
.
3.
Satan
cannot
but
flie
if
he
be
resisted
,
the
seede
of
the
woman
should
bruise
the
serpents
head
?
so
as
his
head
is
broken
to
mysticall
Christ
,
whole
Christ
both
the
head
and
the
members
;
let
him
now
nibble
at
the
heele
,
and
hiffe
,
and
gape
,
and
flie
vpon
them
,
he
cannot
hurt
them
,
because
his
sting
is
taken
away
.
Now
what
can
conquered
enemies
doe
if
they
be
still
resisted
,
but
flie
.
4.
The
battell
which
we
fight
is
the
Lords
,
Name
of
the
Lord
,
a
small
and
weake
resistance
ouerthrowes
him
.
Our
armour
is
the
Lords
:
Put
on
the
armour
of
God
.
And
it
is
armour
of
proofe
:
It
were
a
disgrace
to
his
workemanship
if
it
should
euer
be
found
slight
or
insufficient
.
Our
cause
is
the
Lords
,
a
contention
for
the
faith
:
Fight
the
good
fight
of
faith
,
which
shall
preuaile
against
all
the
gates
of
hell
.
Our
captaine
was
neuer
ouercome
,
nor
can
be
,
nor
any
one
of
his
fellowes
:
for
they
are
all
members
of
that
body
,
whereof
he
is
the
head
;
and
can
a
head
able
to
saue
the
body
,
suffer
it selfe
to
be
dismembred
of
any
one
member
?
Our
aidars
and
assistants
that
come
in
to
help
vs
while
we
resist
,
are
the
Angells
who
haue
a
charge
to
keep
vs
in
our
wayes
,
and
giue
vs
strength
and
victory
:
they
bee
too
strong
for
Satan
and
all
his
powers
,
and
they
be
more
that
be
with
vs
then
they
against
vs
.
Obeict
.
But
are
not
many
of
Gods
children
not
onely
sore
thrust
at
,
but
euen
ouercome
in
temptation
?
Nay
,
and
doth
not
experience
shew
,
that
the
more
the
child
of
God
resisteth
,
the
more
Satan
assaulteth
him
?
And
doth
not
another
experience
teach
vs
,
that
the
lesse
he
is
resisted
,
the
sooner
he
flies
,
and
is
lesse
troublesome
?
Answ.
God
in
great
wisedome
suffers
Satan
to
molest
his
deare
children
,
and
infest
them
with
long
and
strong
temptations
,
and
many
times
to
foile
them
,
and
to
renew
his
temptations
,
and
the
battell
day
by
day
:
1.
For
their
humbling
and
exercise
;
the
Lord
destroyed
not
all
the
Canaanites
before
Israel
,
but
left
some
people
to
hold
them
battell
,
least
they
should
grow
secure
,
Iudg.
3.1
.
and
to
teach
them
battell
:
And
Paul
must
be
buffeted
by
Satan
,
least
he
should
be
exalted
by
the
multitude
of
reuelations
.
2.
To
make
them
more
watchfull
of
their
graces
,
and
keep
close
their
faith
,
hope
,
loue
,
patience
,
&c.
as
when
robbers
and
pilferers
are
abroad
,
men
shut
vp
and
locke
their
goods
within
;
so
here
.
3.
To
magnifie
his
owne
glory
,
who
manifests
such
power
in
such
weaknesse
,
and
seasonably
sets
in
for
their
safety
and
victory
,
when
in
their
sense
they
are
vtterly
lost
.
2.
Satan
indeed
often
assaulteth
where
he
is
much
resisted
:
for
he
will
still
renew
the
battell
:
Sometimes
in
strong
Christians
,
whom
the
Lord
presseth
forth
as
the
leaders
in
his
battell
,
for
,
strength
is
for
the
warre
.
Iob
resisted
,
but
was
still
assaulted
,
because
his
measure
of
strength
was
such
as
was
to
be
a
patterne
to
all
ordinary
men
.
Our
Lord
had
resisted
Satan
once
and
againe
,
but
till
now
he
flies
not
,
because
he
was
to
be
the
Generall
of
the
field
,
on
whom
all
must
looke
as
an
example
,
and
for
direction
.
But
the
issue
is
,
that
Satan
shall
flie
at
length
,
and
the
longer
and
stronger
his
temptations
are
,
the
more
God
glorifieth
himselfe
both
in
the
victory
of
his
seruants
,
and
confusion
of
the
deuill
,
as
we
see
in
both
the
former
examples
.
Sometimes
he
fiercely
assayleth
weaker
Christians
,
who
are
easilier
pulled
from
their
holds
for
want
of
knowledge
,
iudgement
,
or
resolution
:
these
he
thinkes
will
be
tyred
out
with
importunity
,
and
he
hopes
to
force
them
to
yeeld
at
length
.
And
surely
many
weaker
ones
inuite
Satans
temptations
vnawares
,
which
toile
them
worse
then
death
,
because
they
are
so
flexible
;
Satan
sometimes
heares
them
speake
in
his
owne
language
,
Thou
art
an
hypocrite
,
a
great
sinner
aboue
all
men
;
sometimes
he
sees
them
vse
his
weapons
against
themselues
,
and
so
giue
way
to
the
aduersary
in
stead
of
resisting
,
whereas
stout
and
manfull
resistance
would
speedily
procure
their
peace
:
sometimes
for
want
of
iudgement
they
are
not
able
to
distinguish
of
Satans
sinnes
from
their
owne
,
but
carrie
themselues
as
they
would
take
vpon
themselues
the
deuills
reckoning
.
Alasse
!
all
this
inuites
him
,
and
makes
him
wellcome
.
But
here
let
the
weakest
beleeuer
know
,
that
if
he
resist
lawfully
,
he
shall
carry
away
the
victory
,
let
his
resistance
be
neuer
so
weake
,
and
this
shall
make
for
Gods
greater
glory
,
and
Satans
greater
confusion
,
that
he
is
not
able
to
stand
out
the
field
against
the
weakest
of
them
,
whom
he
may
seeme
to
scorne
.
It
was
a
great
confusion
,
that
Satan
was
not
able
to
stand
against
Christ
himselfe
:
but
that
he
shall
not
be
able
to
stand
against
a
sinner
,
a
worme
,
which
turnes
againe
in
the
name
of
Christ
,
is
greater
confusion
then
the
former
.
3.
Whereas
Satan
seemes
quiet
where
he
is
least
resisted
,
it
is
no
maruell
,
his
kingdome
is
not
diuided
against
himselfe
.
What
need
a
captaine
bend
his
forces
against
a
towne
,
which
hath
deliuered
vp
it selfe
into
his
hand
:
What
need
he
set
bulwarkes
and
cannon-shot
against
those
walls
and
gates
which
are
willingly
set
open
?
When
the
strong
man
keepes
the
hold
,
all
things
are
at
peace
.
But
a
miserable
peace
it
is
,
to
runne
from
vnder
the
colour
of
the
Prince
of
peace
,
to
goe
so
peaceably
and
gently
to
the
dungeon
of
eternall
darkenesse
.
This
may
comfort
the
child
of
God
,
the
iust
man
falleth
seuen
times
a
day
,
but
riseth
againe
,
Prou.
24.16
.
And
why
?
1.
Because
Gods
election
is
eternall
,
and
vnchangeable
,
and
his
foundation
sure
.
2.
Because
of
Christs
prayer
,
that
our
faith
might
not
faile
.
3.
Because
the
godly
man
hath
built
his
house
on
a
rocke
,
against
which
the
windes
may
blowe
,
and
the
floods
beat
,
but
it
shall
stand
:
and
he
is
set
into
that
head
,
who
ouercame
the
tempter
that
he
might
ouercome
him
also
.
4.
Because
of
the
promise
,
that
God
will
not
forsake
his
child
ouerlong
,
but
supply
strength
for
the
combate
,
and
giue
a
gracious
issue
.
And
temptation
preuailes
onely
when
God
addes
not
a
second
grace
,
but
standeth
a
farre
off
.
Obiect
.
But
was
not
Dauid
ouercome
with
temptation
?
Answ.
Yes
iustly
when
he
remitted
of
his
watch
and
resistance
;
but
this
was
neither
totally
nor
finally
.
The
reason
is
,
because
God
puts
a
man
into
the
hands
of
the
deuill
two
wayes
:
1.
absolutely
:
2.
with
limitation
.
Absolutely
,
as
when
his
iustice
giues
vp
a
wicked
man
to
be
wholly
ruled
at
his
will
,
With
limitation
,
when
a
man
is
put
into
his
hand
to
preuaile
ouer
him
to
a
certaine
measure
,
as
Iob
,
and
our
Sauiour
to
be
in
these
temptations
carried
and
molested
,
to
a
certaine
measure
of
time
and
vexation
.
Thus
the
Lord
sometimes
for
a
time
leaueth
his
owne
children
into
the
hand
of
Satan
,
so
as
he
may
tempt
them
,
and
preuaile
ouer
them
to
the
committing
of
fearefull
sinnes
,
as
we
see
in
Dauid
and
Peter
,
which
sinnes
often
blinde
and
harden
them
,
and
damp
their
conscience
,
that
for
a
time
they
see
no
displeasure
of
God
,
but
lie
secure
and
impenitent
,
as
Dauid
well
nigh
a
yeare
.
But
all
this
desertion
of
God
was
to
a
certaine
measure
:
at
length
the
cloud
was
gone
,
the
mist
dispersed
,
the
light
returnd
,
Satan
resisted
,
and
forced
to
flie
away
.
And
this
is
the
ground
of
that
prayer
of
Dauid
,
and
the
Saints
,
Lord
,
forsake
me
not
ouerlong
:
not
fearing
that
the
Lord
would
quite
take
away
his
grace
from
him
(
as
the
violent
Lutherans
teach
)
but
that
he
should
not
withdraw
his
second
grace
ouer
farre
,
or
ouermuch
:
Which
prayer
is
grounded
on
a
promise
of
God
,
by
vertue
whereof
we
may
conclude
,
that
the
battel
of
beleeuers
is
not
for
the
ouerthrow
,
but
the
exercise
of
their
faith
.
Answ.
1.
There
is
in
euery
Christian
a
Spirit
stronger
then
he
,
Ioh.
4.4
.
2.
There
be
more
with
vs
then
with
him
,
2.
Chron.
32.7
.
feare
him
not
.
3.
Hee
is
mighty
,
Satan
potens
,
omnipotens
Christus
.
Callidia
serpens
&
sapiens
,
Christus
sapientia
.
but
what
can
a
strong
man
beeing
disarmed
doe
?
4.
He
is
subtile
,
but
in
our
Lord
are
treasures
of
wisedome
,
and
he
is
made
wisedome
to
vs
of
God
,
1.
Cor.
1.30
.
5.
He
is
cruell
,
but
what
hurt
can
a
lyon
doe
beeing
in
chaines
,
or
a
grate
?
Secondly
,
in
thy
resistance
striue
lawfully
:
How
?
Two
wayes
,
1.
By
good
meanes
.
2.
In
a
good
manner
.
First
,
the
meanes
of
resisting
the
deuill
must
not
be
such
as
are
of
the
deuills
owne
deuising
,
as
crosses
,
reliques
,
holy-water
,
exorcismes
,
nor
seeking
to
witches
and
sorcerers
,
which
is
to
cast
out
the
deuill
by
Beel-zebub
:
but
by
meanes
appointed
by
our
captaine
who
was
best
acquainted
with
this
warre
;
as
,
1.
The
word
of
God
,
the
holy
Scriptures
,
by
which
Christ
made
the
deuill
flie
,
and
so
must
we
:
1.
Ioh.
2.14
.
I
write
vnto
you
young
men
,
because
ye
are
strong
,
and
the
word
of
God
abideth
in
you
,
and
ye
haue
ouercome
the
deuill
:
which
plainely
sheweth
,
that
not
by
spells
and
charmes
of
Scriptures
,
but
by
the
abiding
of
it
in
the
heart
,
to
rule
and
order
the
life
,
Satan
is
ouercome
.
Satan
is
subtile
,
but
the
word
giueth
wisedome
to
the
simple
,
which
ouercomes
his
subtilty
.
2.
Faith
in
Gods
promises
,
1.
Pet.
5.9
.
—
whom
resist
stedfast
in
the
faith
;
Christ
here
sets
himselfe
stedfastly
in
the
word
of
his
Father
,
and
so
conquers
the
deuill
.
The
victory
that
ouercomes
the
world
,
is
by
faith
to
leane
on
the
promises
of
God
.
Faith
keeps
in
sight
Christ
our
victorious
captaine
,
and
sets
the
crowne
of
life
in
our
eye
,
which
is
laid
vp
for
them
that
are
faithfull
to
the
death
.
3.
Prayer
ioyned
with
fasting
and
watching
.
Christ
entring
this
combate
armed
himselfe
with
fasting
,
watching
,
and
prayer
,
for
many
dayes
together
.
Dauid
when
Goliah
drew
neere
,
tooke
a
stone
out
of
his
scrip
,
and
smote
him
in
the
forehead
that
he
fell
downe
:
This
stone
that
ouerthrowes
the
hellish
Goliah
,
is
prayer
.
While
Moses
hands
are
lifted
vp
,
all
the
armies
of
the
Amalekites
flie
before
Israel
.
And
S.
Iames
in
his
Epistle
tells
vs
,
that
if
we
would
resist
the
deuill
,
we
must
draw
neere
God
,
c.
4.
v.
8.
and
neuer
do
we
draw
nearer
God
,
then
in
effectuall
and
feruent
praier
.
Let
the
disciples
vse
any
meanes
without
this
,
the
deuill
will
not
flie
;
whereof
if
they
aske
the
reason
,
Christ
tells
them
,
the
deuill
is
not
cast
out
but
by
fasting
and
prayer
.
4.
The
practise
of
true
godlines
,
and
resolution
against
all
vnrighteousnesse
.
Righteousnesse
is
called
a
brestplate
,
Eph.
6.14
.
which
is
not
onely
that
imputed
righteousnesse
of
Christ
,
but
that
inherent
righteousnesse
of
our selues
,
which
is
the
studie
and
endeauour
in
a
godly
life
:
and
the
Apostle
Iames
among
other
directions
in
resisting
the
deuill
,
c.
4.
v.
8.
giueth
this
for
one
,
Cleanse
your
hearts
yee
sinners
,
and
purge
your
hearts
yee
wauering
minded
:
and
the
reason
is
good
,
seeing
by
euery
sinne
and
lust
being
nourished
Satan
is
let
in
,
and
the
yeelding
to
any
corruption
is
to
giue
him
so
much
ground
,
in
stead
of
beating
him
out
of
our
borders
.
He
that
is
in
a
fight
,
abstaineth
from
whatsoeuer
would
hinder
him
,
1.
Cor.
9.
and
therefore
from
sinne
,
which
presseth
downe
,
and
hangeth
fast
on
.
Let
vs
meditate
on
that
law
,
Deut.
23.9
.
When
thou
goest
out
against
thine
enemies
to
fight
,
abstaine
from
euery
euill
thing
.
For
this
weakens
vs
,
and
turnes
God
against
vs
,
and
driues
his
good
Angels
from
vs
.
5.
Gods
Spirit
:
Bee
strong
in
the
Lord
,
and
in
the
power
of
his
might
:
our
owne
strength
will
easily
be
turned
against
vs
,
our
own
counsells
cannot
but
cast
vs
downe
.
God
resisteth
the
proud
,
and
assisteth
the
humble
.
As
therefore
Moses
said
to
Israel
at
the
redde
sea
,
beeing
naked
and
weake
,
not
knowing
what
to
doe
,
so
may
we
in
this
case
,
Stand
still
,
feare
not
,
behold
the
saluation
of
the
Lord
:
Greiue
not
the
Spirit
,
nor
quench
his
motions
,
who
is
the
spirit
of
power
,
of
wisedome
,
of
fortitude
and
counsell
,
of
strength
and
direction
:
and
goe
forth
in
the
boldnesse
of
that
Spirit
,
as
Ier.
20.11
.
The
Lord
is
with
me
like
a
mighty
gyant
,
therefore
mine
enemies
shall
be
ouerthrowne
,
and
shall
not
preuaile
,
but
shall
be
mightily
confounded
.
Secondly
,
the
good
manner
of
resisting
the
deuill
that
he
may
flie
,
is
this
:
1.
Resist
the
first
temptation
,
and
breake
the
serpents
head
,
dash
the
heads
of
Babylons
brood
against
the
stones
.
Wise
men
will
not
let
the
enemie
come
neere
the
walls
,
or
the
gates
,
much
lesse
into
the
market
place
.
It
is
a
great
aduantage
to
giue
the
foyle
at
the
first
onset
.
Giue
no
place
to
the
deuill
,
giue
sinne
no
roome
in
thy
heart
,
or
if
Satan
inwardly
suggest
any
,
there
close
it
vp
,
let
it
die
and
neuer
come
out
,
as
a
man
that
hath
a
serpent
in
a
vessell
,
stops
it
vp
and
there
it
dies
.
2.
Resist
the
least
euill
motion
,
contemne
not
the
least
temptation
,
for
Sathan
can
tell
how
by
one
graine
of
poyson
to
kill
the
soule
,
and
by
one
dead
flie
to
corrupt
a
whole
boxe
of
oyntment
.
The
weakest
man
,
yea
or
woman
is
strong
enough
to
kill
a
sleepy
Sisera
.
The
weakest
temptation
is
too
strong
for
a
carelesse
and
secure
aduersarie
.
Eue
should
haue
resisted
Satan
in
an
apple
,
and
Lots
wife
in
a
looke
.
No
sinne
is
so
light
and
venial
,
that
is
not
worth
resistance
.
For
Satan
can
vse
small
sinnes
as
the
fisher
vseth
small
haires
to
hold
the
fish
as
fast
,
or
faster
then
greater
tackling
,
and
secret
sinnes
to
doe
more
harme
in
the
soule
then
open
.
3.
Resist
stoutly
and
manfully
:
if
he
pull
one
way
,
pull
thou
the
other
,
for
so
doth
he
that
resists
.
If
he
tempt
thee
to
pride
,
incline
thou
so
much
the
more
to
humilitie
.
If
he
mooue
thee
to
reuenge
,
prouoke
thy selfe
to
meeknesse
and
patience
.
If
he
tempt
thee
to
earthlinesse
,
bend
thou
thy selfe
so
much
the
more
to
heauenly-mindednesse
:
and
thus
thou
shalt
beat
him
with
his
owne
weapons
,
and
take
off
Goliahs
head
with
his
owne
sword
,
and
all
his
gaine
in
tempting
thee
,
shall
be
to
set
thee
faster
and
nearer
vnto
God
.
4.
Resist
constantly
to
the
last
:
though
thou
be
sore
assailed
,
and
ready
to
forsake
the
field
,
yet
resist
stil
though
neuer
so
weakly
.
Consider
that
Christ
promiseth
a
place
on
his
throne
onely
to
him
that
ouercommeth
,
Reu.
3.21
.
&
that
there
is
no
safetie
in
flying
,
no
peice
of
armour
appointed
for
the
backe
.
If
thou
beest
greatly
straightned
,
send
Satan
to
the
crosse
of
Christ
,
there
he
shall
receiue
an
answer
:
but
rather
die
manfully
then
flie
cowardly
.
By
flying
thou
loosest
the
victory
,
by
dying
thou
canst
not
.
5.
Resist
after
victorie
,
when
Satan
seeemes
not
to
resist
;
hold
on
thy
harnesse
,
and
expect
the
enemie
when
he
seemes
absent
;
perhaps
he
faines
himselfe
foyled
,
when
he
is
but
renewing
his
assalt
,
or
as
a
pyrate
hangs
out
a
flag
of
truce
to
board
vs
,
or
dissembles
a
flight
to
drawe
vs
out
of
our
holds
,
and
then
hath
an
ambushment
against
vs
;
and
this
is
his
sorest
fight
:
or
he
will
seeme
to
yeeld
the
victorie
to
them
,
whom
he
knowes
cannot
tell
how
to
vse
it
,
but
either
they
will
growe
proud
of
it
,
or
secure
and
lay
off
their
watch
,
and
then
,
whom
he
could
not
in
warre
ouercome
while
he
was
resisted
,
in
their
peace
he
spoyles
them
,
when
they
thinke
he
needs
no
resistance
.
This
reprooues
the
idle
conceit
of
men
,
We
know
not
whether
there
bee
an
holy
Ghost
or
no.
Alas
,
how
pitifull
is
the
state
of
these
men
,
who
thinke
Satan
is
fled
from
them
,
when
he
is
their
onely
counsellour
and
familiar
,
ruling
them
at
his
pleasure
?
2.
Many
that
thinke
to
resist
the
deuill
,
but
they
are
loath
yet
to
disease
either
him
or
themselues
:
yet
a
little
while
they
wil
hold
their
sinnes
,
they
would
faine
prouide
for
their
wiues
&
children
,
and
rise
to
such
an
estate
,
before
they
giue
vp
their
couetousnesse
,
vsurie
,
deceitfull
and
iniurious
courses
:
they
will
leaue
their
voluptuous
and
adulterous
courses
,
when
they
are
old
,
that
is
,
when
these
sinnes
must
needs
leaue
them
;
they
will
repent
of
their
sinnes
when
they
die
,
they
would
be
loath
to
carrie
them
to
Gods
iudgment
with
them
;
but
so
long
as
they
liue
,
their
sinne
shall
liue
with
them
.
Fie
vpon
such
madnesse
:
Are
old
decrepit
men
fit
for
the
field
?
Is
a
man
vpon
his
death-bed
a
fit
man
to
master
a
gyant
?
Shall
a
man
so
be-foole
himselfe
,
as
to
thinke
that
then
he
can
easiest
resist
the
deuill
,
when
his
power
is
least
?
No
,
no
:
Satan
will
now
triumph
and
trample
vpon
his
spoile
;
hee
knowes
well
,
that
not
one
of
ten
thousand
lets
his
sinne
liue
so
long
with
him
,
but
his
repentance
dies
with
him
also
.
3.
Others
dreame
of
a
victorie
ouer
the
deuil
,
and
they
are
safe
,
but
they
are
not
so
strict
as
not
to
yeeld
some
equall
conditions
to
their
aduersary
,
they
care
not
to
giue
a
little
place
vnto
him
.
They
are
no
great
swearers
by
great
oathes
,
but
now
and
then
they
may
forget
themselues
,
and
say
by
God
,
or
faith
,
or
●oth
,
&c.
Nor
great
gamesters
that
liue
by
gaming
,
but
now
and
then
sit
out
a
number
of
houres
together
,
to
spend
and
passe
away
their
times
.
Nor
great
drinkers
,
but
onely
giue
Satan
aduantages
by
running
into
such
companie
and
houses
as
they
be
prouoked
to
drinke
a
little
more
then
they
need
.
Nor
open
contemners
of
the
word
and
prayer
,
to
speake
against
it
,
and
make
their
minds
knowne
;
but
they
cannot
abide
this
strictnesse
at
home
.
Is
not
the
Church
the
house
of
praier
?
Nor
knowne
adulterers
,
they
are
honest
of
their
bodies
,
but
their
eies
are
full
of
adultery
,
and
their
mouthes
ful
of
obscene
filthy
speeches
,
yet
they
say
they
thinke
no
hurt
.
This
is
to
dally
with
the
deuill
,
as
friends
at
foyles
,
that
haue
capps
on
the
points
of
their
rapiers
,
for
feare
of
hurting
one
another
.
Here
is
no
spirit
ruling
,
but
he
that
rules
in
the
world
.
The
deuill
flyes
not
for
such
a
resistance
.
III.
Then
the
deuill
left
him
,
]
Namely
,
when
Christ
bade
him
be
gone
.
Whence
we
may
note
;
The
power
of
Christ
is
such
,
as
all
the
deuills
in
hell
are
not
able
to
resist
.
If
Christ
bid
the
deuill
auoide
,
euen
then
at
his
word
he
must
be
packing
.
Mark
.
9.25
.
he
charged
the
vncleane
spirit
to
come
out
,
and
enter
no
more
into
the
man
,
so
as
the
deuils
cryed
for
griefe
and
anger
:
Mark
.
1.34
.
a
whole
legion
of
diuells
submissiuely
entreat
him
not
to
torment
them
.
And
this
was
not
onely
so
in
it selfe
,
but
in
the
knowledge
of
all
the
Iewes
,
who
brought
all
that
were
possessed
with
diuels
,
and
he
healed
them
:
Matth.
15.28
.
the
Canaanitish
woman
seeking
to
Christ
for
her
daughter
that
was
possessed
,
acknowledged
thereby
that
his
power
was
aboue
all
the
deuills
:
and
our
Lord
most
notably
in
that
storie
manifesteth
his
power
ouer
them
,
who
beeing
absent
from
the
maid
,
and
did
not
so
much
as
speake
to
the
deuills
,
yet
they
obeyed
his
will
,
and
could
as
little
withstand
his
power
being
absent
as
present
.
Now
more
distinctly
to
know
this
power
of
Christ
,
we
must
vnderstand
that
it
is
either
twofold
,
1.
of
his
essence
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
or
2.
of
his
office
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
former
,
is
the
omnipotencie
of
Christ
,
as
he
is
God
equall
with
the
Father
,
and
the
holy
Ghost
:
for
as
his
essence
(
as
the
Sonne
)
is
the
same
,
so
is
his
power
,
an
absolute
,
creating
,
sustaining
,
and
commanding
power
,
ruling
all
creatures
,
and
ouerruling
in
all
things
.
The
latter
,
is
the
power
of
his
office
,
as
he
is
Mediatour
and
King
of
his
Church
:
and
this
power
differeth
from
the
former
:
1.
In
that
it
is
a
power
receiued
,
Matth.
28.18
.
All
power
is
giuen
me
in
heauen
and
in
earth
:
Phil.
2.9
.
God
hath
giuen
him
a
Name
aboue
all
Names
:
whereas
Christs
power
,
as
God
,
is
not
receiued
,
but
his
owne
proper
power
beeing
God
.
2.
That
power
is
essentiall
,
infinite
,
and
incommunicable
to
any
creature
:
this
is
personall
,
communicated
by
dispensation
of
grace
,
after
a
singular
manner
vnto
Christ
,
as
God-Man
,
and
our
Mediatour
.
3.
That
power
is
immutable
,
vnchangeable
,
euerlasting
;
this
power
shall
after
a
sort
be
determined
:
for
he
must
giue
vp
his
kingdome
to
his
Father
,
1.
Cor.
15.24
.
not
that
Christ
shall
euer
cease
to
be
a
powerfull
head
of
his
Church
,
nor
that
he
shall
cease
to
raigne
with
his
Father
for
all
eternitie
:
but
look
as
the
Father
now
doth
not
rule
the
Church
,
namely
as
Mediatour
,
but
the
Sonne
;
so
the
Sonne
shall
not
then
rule
his
Church
in
the
manner
,
as
he
now
doth
,
as
Mediator
,
but
in
the
same
manner
as
his
Father
shall
.
Now
he
rules
and
puts
forth
his
power
in
fighting
against
his
enemies
,
but
then
all
his
enemies
shall
be
●roden
vnder
his
feete
,
and
made
his
footstoole
.
Now
he
manifesteth
his
power
in
gathering
a
Church
by
the
word
and
Sacraments
,
but
then
all
the
elect
shall
be
gathered
.
Now
at
his
Fathers
right
hand
he
puts
forth
his
power
in
making
intercession
for
vs
,
but
then
he
shall
intercede
no
more
for
vs
.
At
the
ende
of
the
world
,
he
shall
declare
his
mighty
power
,
in
raising
all
the
dead
,
and
sitting
on
iudgement
on
them
;
but
then
there
shall
be
no
more
need
of
this
power
,
when
death
shall
be
swallowed
vp
into
victorie
,
and
a
finall
sentence
is
giuen
on
all
flesh
.
So
as
Christ
shall
not
raigne
as
now
he
doth
,
but
as
his
Father
.
Whence
it
followeth
,
that
the
power
by
which
Christ
subdueth
the
deuills
,
is
not
onely
that
essentiall
power
of
his
diuine
nature
,
but
the
power
of
his
office
,
whereby
euen
in
our
nature
and
flesh
,
he
subdueth
them
.
And
this
power
may
be
distinguished
according
to
the
subiects
into
two
kinds
:
first
,
that
power
by
which
he
sweetly
ruleth
the
Church
as
the
head
the
member●
,
or
a
King
his
subiects
:
and
this
is
either
directiue
or
coerciue
.
Secondly
,
that
coercitiue
and
iudiciarie
power
which
he
exerciseth
against
his
enemies
,
wicked
and
vngodly
men
,
as
a
king
against
rebells
and
foes
to
his
state
and
person
.
And
this
power
is
properly
raised
against
the
deuills
and
his
instruments
,
against
which
they
cannot
stand
.
bruise
the
serpents
head
:
which
prophecie
plainly
shewes
,
that
Christ
as
Mediatour
in
our
flesh
,
must
disperse
all
Satans
forces
planted
against
vs
;
and
for
this
end
the
Sonne
of
God
appeared
,
to
destroy
the
workes
of
the
deuill
:
and
the
worke
doth
properly
and
singularly
belong
vnto
Christ
,
although
the
fruit
and
benefit
of
it
by
communication
of
grace
flow
vnto
the
Church
,
as
the
body
of
Christ
.
Obiect
.
But
did
not
others
beside
Christ
command
the
deuills
?
Act.
8.7
.
when
Philip
preached
in
Samaria
,
vncleane
spirits
crying
came
out
of
many
:
and
Act.
16.18
.
Paul
turned
about
,
and
commanded
the
vncleane
spirit
to
come
out
of
the
maide
.
Answ.
1.
Christ
did
it
by
his
owne
power
,
they
by
his
.
2.
The
power
of
Christ
is
one
thing
,
faith
in
his
power
is
another
;
they
did
it
not
so
much
by
power
,
as
by
faith
in
this
power
:
whence
S.
Paul
chargeth
the
fowle
spirit
,
In
the
name
of
the
Lord
Iesus
Christ
to
come
out
.
3.
Common
men
were
able
to
discerne
a
difference
betweene
Christs
power
and
others
in
casting
out
deuills
:
Mark
.
1.
and
Luk.
4.36
.
feare
came
on
them
,
and
they
said
among
themselues
,
With
authoritie
he
commaunds
fowle
spirits
,
and
they
come
out
;
that
is
,
by
his
power
and
diuine
authoritie
,
and
not
as
other
Exorcists
did
.
4.
He
did
worke
his
as
a
person
that
was
God
,
other
his
disciples
as
persons
with
whom
God
was
,
working
and
confirming
the
doctrine
with
signes
and
wonders
that
followed
,
Mar.
16.
vlt.
2.
All
things
are
giuen
him
,
and
put
vnder
his
feete
.
Ioh.
3.35
.
put
all
things
in
subiection
vnder
his
feete
.
And
as
if
that
were
not
plaine
enough
,
he
setteth
in
the
next
words
a
large
comment
vpon
it
.
And
in
that
he
hath
put
all
things
in
subiection
vnder
him
,
he
left
nothing
that
should
not
be
subiect
,
onely
except
him
which
did
put
all
things
vnder
him
,
as
it
is
,
1.
Cor.
15.27
.
So
as
it
is
plain
,
that
excepting
God
himselfe
,
nothing
is
not
subiect
to
Christ
as
Mediatour
.
Now
this
may
be
enlarged
by
a
speciall
induction
of
all
things
.
Angels
are
subiected
to
his
word
:
1.
Pet.
3.22
.
—
to
whom
Angells
,
and
powers
,
and
might
,
are
subiect
:
with
a
reason
,
For
he
is
the
Lord
of
the
holy
Angells
,
and
set
farre
aboue
all
principalities
and
powers
,
Eph.
1.21
.
Vnreasonable
creatures
heare
his
word
,
and
obey
him
:
Luk.
8.25
.
Who
is
this
that
commands
the
winds
and
the
seas
,
and
they
obey
him
?
Diseases
obey
him
:
to
the
leper
he
saith
,
I
will
,
be
thou
cleane
:
and
he
is
cleane
immediately
,
Matth.
8.
to
the
lame
man
he
saith
,
Take
vp
thy
bed
,
and
walke
,
and
he
doth
so
,
Matth.
9.6
.
He
meetes
a
blind
man
,
Ioh.
9.7
.
and
bids
him
goe
wash
in
Siloam
,
and
hee
comes
againe
seeing
.
Yea
,
death
it selfe
heareth
,
and
departeth
at
his
word
,
Ioh.
11.44
.
At
that
word
Lazarus
came
forth
,
bound
hand
and
foote
:
and
the
time
commeth
,
when
they
that
are
in
the
graues
,
shall
heare
the
voice
of
the
Sonne
of
God
,
and
come
forth
.
In
one
word
,
the
Apostle
ascribeth
to
Christ
,
that
he
is
able
to
subdue
all
things
to
himselfe
,
Phil.
3.21
.
all
creatures
,
all
enemies
,
sinne
,
Sathan
,
the
graue
,
hell
,
death
,
damnation
,
and
whatsoeuer
resisteth
his
glory
in
himselfe
or
any
of
his
members
.
the
little
stone
cut
out
of
the
mountaine
without
hands
,
breakes
in
peices
the
clay
,
the
iron
,
brasse
,
siluer
,
and
gold
:
that
is
,
the
kingdome
of
Christ
shall
breake
all
those
great
kingdomes
;
and
the
God
of
heauen
raiseth
a
kingdom
to
his
Sonne
,
which
shall
neuer
be
destroyed
:
And
therefore
for
the
vpholding
of
this
kingdome
,
he
must
be
inuested
with
power
,
which
neither
the
tyrants
of
the
world
,
nor
the
god
of
the
world
can
euer
preuaile
against
.
For
neuer
were
all
the
kingdomes
of
the
world
so
opposed
by
the
world
and
the
deuill
,
as
the
poore
kingdome
of
Iesus
Christ
:
but
this
power
of
Christ
is
as
an
hooke
in
Nebuchadnezzars
iaws
,
and
a
chaine
in
which
he
holdeth
Leuiathan
,
limiting
him
how
farre
he
shall
exercise
malice
against
the
Church
,
and
no
further
.
the
lion
of
the
tribe
of
Iudah
,
Michael
,
the
mighty
God
King
of
glory
▪
&c.
This
may
be
a
terror
to
Christs
enemies
:
I
am
he
,
presently
his
apprehenders
fell
to
the
ground
.
Reu.
17.14
.
they
shall
fight
against
the
lambe
,
but
the
lambe
shall
ouercome
.
This
is
comfort
also
to
the
godly
,
This
teacheth
vs
to
submit
our selues
to
this
power
of
Christ
,
3.
A
mighty
worke
of
power
in
Christ
is
,
to
gather
his
Church
out
of
all
peoples
and
nations
,
and
to
bring
them
within
one
roofe
,
though
they
were
neuer
so
dispersed
and
alienated
one
from
another
,
and
to
knit
them
by
faith
to
himselfe
the
head
,
by
loue
one
to
another
,
and
by
his
own
discipline
to
conforme
them
to
his
owne
gouernment
.
It
neuer
cost
all
the
Monarchs
in
the
world
so
much
strength
and
power
to
settle
their
kingdomes
and
people
in
peace
vnder
them
.
Doest
thou
then
finde
thy selfe
brought
into
the
number
of
Gods
people
?
Doest
thou
loue
them
entirely
for
Gods
image
and
goodnes
?
Art
thou
seruiceable
to
euery
member
,
and
that
in
the
head
?
Here
is
a
power
put
forth
that
hath
reconciled
the
woolfe
and
the
lambe
,
4.
A
mighty
worke
of
power
in
Christ
was
,
that
he
was
able
to
foile
temptations
,
and
stand
out
against
all
hellish
powers
,
so
that
the
deuill
found
nothing
in
him
:
Now
findest
thou
the
power
and
strength
of
Christ
in
the
spirituall
combate
?
Doest
thou
chase
Satan
afore
thee
,
and
the
whole
band
of
his
temptations
?
Wouldest
thou
refuse
a
whole
world
rather
then
sinne
against
God
,
or
gratifie
Satan
and
thy selfe
with
the
least
displeasure
of
him
?
All
the
power
of
Christ
was
set
against
sinne
,
and
Satans
kingdome
:
And
if
thou
hast
part
in
this
power
of
Christ
,
it
abolisheth
sinne
in
thee
,
and
strengthneth
thee
with
full
resolution
against
all
sinne
.
5.
A
mighty
worke
of
Christs
power
is
,
to
enrich
his
children
with
all
necessarie
graces
tending
to
saluation
,
and
to
lead
them
into
the
fruition
of
their
eternall
inheritance
.
It
cost
Ioshua
some
labour
before
he
could
bring
Israel
into
the
good
land
that
abounded
with
good
things
:
it
cost
our
IOSHVA
more
.
Findest
thou
this
fruite
of
Christs
power
,
that
thy
face
is
set
towards
heauen
?
and
is
it
with
thee
as
with
those
that
entred
into
that
good
land
,
who
tasted
of
the
fruits
aforehand
?
hast
thou
receiued
the
first
fruits
of
the
Spirit
?
doest
thou
grow
in
grace
?
doest
thou
with
patience
expect
the
promises
,
and
beginne
the
heauenly
life
already
?
hast
thou
hope
,
ioy
,
loue
of
God
,
zeale
for
God
,
constancie
in
the
truth
?
for
these
are
purchased
by
this
power
of
Christ
.
Then
here
is
a
creating
vertue
put
forth
,
a
fruit
of
Christs
mighty
power
,
magnifie
this
grace
of
God
,
and
hope
for
the
accomplishment
and
finishing
of
the
same
worke
by
the
same
power
,
the
which
shall
preserue
thee
to
saluation
.
6.
A
mighty
worke
of
Christs
power
was
,
the
perfect
fulfilling
of
the
law
.
Whether
doest
thou
partake
in
this
power
?
art
thou
perfect
in
the
way
,
sincerely
obeying
God
in
all
his
commaundements
?
doest
thou
subiect
thy selfe
to
the
law
as
the
rule
of
thy
law
?
doest
thou
aime
at
the
perfection
thereof
?
Christ
loued
his
Father
with
all
his
heart
,
and
his
neighbour
as
himselfe
,
yea
aboue
himselfe
:
and
if
this
power
of
Christ
preuaile
with
thee
,
this
will
bee
the
scope
and
aime
of
all
thy
actions
.
For
though
the
obedience
of
the
law
be
not
necessary
to
iustification
,
yet
it
is
requisite
to
sanctification
.
7.
Another
worke
of
Christs
power
was
,
that
it
set
him
free
from
all
corruption
and
infirmities
,
which
he
vndertooke
for
vs
without
sinne
.
Labour
to
finde
this
power
of
Christ
in
thy
soule
,
daily
freeing
thee
from
the
corruption
of
thy
sinne
,
and
daily
infirmities
.
If
the
Sonne
set
you
free
,
ye
are
free
indeed
:
not
onely
the
raigne
of
sinne
is
thrust
downe
,
but
the
corruption
of
sinne
is
lessned
.
Dauid
desired
the
Lord
to
giue
him
againe
his
free
Spirit
,
Psal.
51.10
,
11.
he
well
knew
,
that
where
the
Spirit
of
the
Lord
is
,
there
is
libertie
,
that
is
,
not
onely
a
redemption
from
damnation
by
our
iustification
,
but
from
corruption
and
vaine
conuersation
by
our
sanctification
.
8.
Christs
power
was
mighty
in
ruling
and
ordering
his
owne
powers
and
faculties
;
his
vnderstanding
was
able
to
see
God
perfectly
,
his
will
onely
iust
,
right
,
and
wise
,
neuer
bowing
from
the
will
of
his
Father
,
Not
my
will
,
but
thy
will
be
done
.
His
memory
could
neuer
forget
any
good
thing
,
but
he
retained
his
whole
duty
euer
before
him
.
His
affections
were
ordered
according
to
right
iudgement
.
His
appetite
neuer
exceeded
the
bounds
of
sobriety
and
moderation
.
His
speach
was
gracious
,
his
actions
all
exemplary
,
no
spot
in
him
from
top
to
toe
.
And
this
same
power
of
Christ
is
in
some
measure
manifest
in
all
his
members
:
this
power
enlightneth
the
mindes
of
beleeuers
,
formerly
blinde
,
to
see
God
in
part
,
and
perswadeth
the
will
,
and
boweth
it
to
obey
Gods
will
,
which
before
was
captiuated
to
the
will
of
the
deuill
:
it
inspireth
godly
desires
and
gracious
resolutions
,
and
strengthens
the
memory
to
retaine
good
things
,
beeing
before
as
rimy
as
a
siue
:
it
guideth
and
altreth
the
affections
,
making
the
beleeuer
to
loue
good
things
,
and
good
men
,
and
whatsoeuer
sets
forward
Gods
glory
,
and
to
hate
zealously
the
contrary
.
Christs
power
in
the
soule
,
orders
the
appetite
to
sobriety
in
the
seasonable
and
thankefull
vse
of
outward
mercies
,
makes
a
man
speake
the
language
of
Canaan
,
and
his
whole
course
sauour
of
Christ
.
Whence
it
is
plainely
concluded
,
that
ignorant
persons
,
malicious
persons
,
libertines
,
intemperate
drunkards
,
gluttons
,
filthy
talkers
,
swearers
,
loose
in
their
behauiour
,
open
enemies
to
this
power
of
Iesus
Christ
,
not
submitting
themselues
to
the
rod
of
his
mouth
,
shall
be
laid
vnder
his
rod
of
iron
.
This
teacheth
vs
to
goe
on
fearelesly
in
good
duties
,
I
can
doe
all
things
through
him
that
inableth
mee
.
Of
power
to
reward
our
least
labour
of
loue
vndertaken
for
him
.
Of
power
to
answer
our
prayers
,
and
to
doe
aboundantly
aboue
all
we
aske
or
think
.
Of
power
to
performe
all
his
gracious
promises
,
which
shal
be
made
good
to
vs
in
due
time
.
Of
power
to
supply
vs
with
all
good
meanes
in
his
seruice
;
he
can
giue
wealth
,
and
make
the
latter
ende
better
,
as
he
did
to
Iob
:
the
diuine
power
giueth
all
things
pertaining
to
life
&
godlines
,
2.
Pet.
1.3
.
Of
power
in
death
it selfe
to
keep
that
which
wee
commit
vnto
him
till
the
last
day
.
Of
power
to
rebuke
diseases
,
and
command
death
,
and
after
death
to
raise
our
bodies
to
eternall
life
,
beeing
cloathed
with
corruption
,
and
wrapped
with
deaths
garments
:
1.
Cor.
6.14
.
God
hath
raised
vp
the
Lord
Iesus
,
and
shall
raise
vs
also
by
his
power
.
Lastly
,
his
power
to
saluation
,
1.
Pet.
1.5
.
Neither
doth
this
doctrine
maintain
any
security
but
the
security
of
faith
,
which
is
euer
attended
with
the
feare
of
God
,
and
feare
to
sinne
.
The
SECOND
thing
in
the
victory
of
our
Sauiour
is
the
manner
of
Satans
leauing
him
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
S.
Matthew
;
Saint
Luke
more
plainely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
implyes
a
bodily
departure
and
sensible
,
as
we
haue
formerly
shewed
his
presence
to
be
.
Quest.
What
kinde
of
departure
was
this
?
it
seemes
to
bee
a
willing
and
voluntary
subiection
to
Christ
:
he
bids
him
depart
,
and
he
is
gone
.
Answ.
Indeed
it
seemes
obedience
,
but
it
is
nothing
lesse
then
true
obedience
:
for
,
1.
He
came
of
his
owne
motion
,
but
went
away
by
Christs
,
who
spake
a
powerfull
word
,
which
he
could
not
,
nor
durst
resist
.
2.
He
goes
when
he
can
stay
no
longer
,
his
commission
for
this
time
was
now
expired
,
his
liberty
was
restrained
,
the
temptations
were
ended
,
God
permits
him
now
no
further
,
and
now
he
leaues
the
Sonne
of
God
:
and
so
lest
he
Iob
in
the
same
reason
,
when
he
had
vexed
him
as
much
as
hee
could
obtaine
leaue
to
doe
.
3.
Satan
could
not
change
his
wicked
nature
,
in
leauing
Christ
he
leaues
not
his
malice
against
him
,
only
he
leaueth
the
exercise
of
it
for
the
present
.
4.
He
returnes
againe
afterward
,
and
sets
vpon
our
Sauiour
with
new
assaults
,
which
is
a
plaine
argument
he
went
now
against
his
will
.
house
full
of
siluer
he
would
not
doe
it
;
as
if
he
had
made
great
conscience
of
Gods
commandement
,
but
it
was
much
against
his
will
:
for
hauing
receiued
an
answer
from
God
,
not
to
curse
them
,
he
would
not
be
answered
,
but
went
againe
and
againe
to
know
the
minde
of
God
,
not
content
to
rest
in
that
answer
,
with
which
he
was
not
pleased
.
And
after
that
,
he
giueth
Balaac
wicked
counsell
,
to
send
his
people
to
Sittim
to
offer
to
their
idolls
,
where
Israel
was
likely
to
fall
in
loue
with
women
,
and
so
commit
fornication
with
them
;
by
which
he
brought
the
curse
of
God
amongst
them
,
whereby
numbers
of
them
were
destroyed
.
Here
was
a
seeming
obedience
,
without
any
grace
in
the
heart
.
Exod.
8.19
.
Iannes
and
Iambres
and
the
rest
of
the
enchanters
of
Egypt
,
stood
out
in
resisting
Moses
and
Aaron
so
long
as
they
could
,
and
then
gaue
ouer
;
but
not
of
any
conscience
,
but
because
in
the
plague
of
the
lice
they
saw
the
finger
of
God
,
against
which
they
could
not
preuaile
.
The
like
was
the
obedience
of
the
Iewes
,
when
they
desisted
from
persecuting
the
Apostles
,
Act.
5.35
.
because
Gamaliel
a
doctor
of
the
Law
perceiued
,
that
they
did
fight
against
God
.
Adde
hereunto
the
example
of
Iudas
,
who
after
his
sinne
of
betraying
his
Lord
,
made
a
faire
shew
of
repentance
,
confessed
his
sinne
,
restored
the
mony
,
bewayled
and
iustified
his
Master
;
but
all
this
without
all
grace
in
his
heart
;
for
he
went
away
and
hanged
himselfe
.
1.
A
man
onely
by
repressing
and
restraining
grace
,
2.
Obedience
proceeding
from
true
grace
is
so
qualified
,
Choose
life
by
louing
the
Lord
,
and
obeying
his
voice
,
and
cleauing
vnto
him
:
Ios.
22.5
.
Take
heed
to
the
commandement
and
law
,
which
Moses
the
seruant
of
the
Lord
commaunded
you
,
that
is
,
that
yee
loue
the
Lord
your
God
,
and
walke
in
all
his
wayes
,
and
keepe
his
commaundements
,
and
cleaue
vnto
him
.
Loue
excludes
all
coaction
and
constraint
.
Now
wicked
men
resembling
their
father
the
deuill
,
cannot
loue
God
nor
goodnesse
,
but
notwithstanding
all
their
pretences
,
are
haters
of
God
,
and
enemies
of
righteousnes
;
they
care
not
for
his
fauour
aboue
life
,
they
loue
not
his
presence
,
nor
to
be
with
him
,
nor
his
image
in
his
child
,
nor
his
will
in
his
word
,
nor
his
house
,
nor
his
holinesse
to
resemble
him
,
nor
his
glory
,
but
are
more
troubled
at
the
losse
of
a
graine
of
their
honour
,
then
all
his
.
2.
This
obedience
is
a
daughter
of
faith
:
for
without
faith
it
is
impossible
to
please
God
:
whereas
wicked
men
haue
nothing
aboue
corrupt
nature
,
much
lesse
such
a
supernaturall
endowment
as
faith
is
,
which
so
vniteth
vnto
Christ
,
as
it
makes
him
more
precious
then
all
the
world
.
3.
It
proceedeth
from
a
man
wholly
renewed
and
changed
:
such
good
fruit
must
come
from
a
good
tree
;
which
is
the
work
of
sound
grace
onely
.
1.
The
vnderstanding
is
enlightened
to
discerne
betweene
good
and
euill
,
according
to
Gods
word
.
2.
The
will
is
sanctified
and
made
willing
.
3.
The
heart
is
purified
by
faith
,
and
made
a
good
treasurie
,
to
send
out
good
speaches
and
actions
.
4.
The
conscience
is
purged
,
and
being
perswaded
of
the
loue
of
God
in
Christ
,
it
seekes
to
preserue
it selfe
good
and
pure
,
and
in
all
his
waies
out
of
conscience
indeauours
in
the
good
that
God
requires
,
and
auoides
the
euill
which
he
forbids
.
5.
The
affections
are
renewed
,
and
are
sweetly
perswaded
by
Gods
Spirit
to
hate
all
euill
,
and
cleaue
to
that
which
is
good
,
to
greiue
they
can
do
no
more
glory
to
God
,
but
are
at
their
best
very
vnprofitable
.
But
wicked
men
are
neuer
a
whit
changed
,
but
are
all
impure
,
euen
their
minds
and
consciences
,
and
out
of
the
abundance
of
the
heart
the
tongue
speaketh
,
the
hand
worketh
,
neither
can
a
bitter
fountaine
send
out
sweet
waters
.
4.
Sound
grace
within
sendeth
forth
an
obedience
which
is
chearefull
;
1.
in
the
vndertaking
:
loue
makes
labours
light
,
and
nothing
is
hard
to
a
good
will
.
2.
in
the
manner
of
doing
,
it
is
not
forced
but
lead
,
ruled
by
the
word
,
rather
then
ouerruled
by
power
;
it
layes
by
all
dialogue
,
dispute
,
murmuring
,
and
desire
of
dispensation
.
3.
in
the
measure
of
doing
,
it
will
endeauour
in
all
the
commandements
,
and
all
duties
:
no
man
so
wicked
,
but
he
can
doe
many
things
,
as
Herod
,
but
he
cannot
yeeld
to
all
.
4.
in
continuance
and
conclusion
of
that
he
doth
,
it
holdeth
on
in
doing
things
purely
for
a
good
end
,
for
Gods
glory
,
and
not
by
fits
and
starts
,
but
perseueres
to
the
ende
,
and
the
crowne
of
the
worke
.
In
all
which
a
wicked
man
comes
short
,
for
whatsoeuer
is
forced
or
fained
must
be
heauily
entred
on
,
and
more
heauily
ended
:
besides
,
whatsoeuer
is
from
such
an
one
,
is
ioyned
with
raigning
sinne
,
which
hales
and
tugges
him
backward
,
and
toyles
him
out
before
he
be
halfe
way
in
any
good
worke
.
Well
,
as
Sathan
goes
away
when
he
can
stay
no
longer
,
and
so
his
obedience
is
forced
,
3.
In
Gods
seruice
,
what
makes
men
come
to
Church
,
to
heare
,
and
pray
?
Euery
man
saith
,
Conscience
.
Yea
,
but
good
conscience
workes
powerfully
vpon
the
will
:
what
then
meanes
the
vnwillingnesse
of
men
,
and
heauinesse
,
who
are
so
farre
from
apprehending
their
weeke-occasions
,
as
if
they
aske
their
owne
hearts
,
they
must
tell
them
,
that
on
the
Sabbaths
of
God
,
were
it
not
for
feare
of
law
and
shame
of
men
,
(
both
which
are
often
forgotten
)
they
would
not
come
at
all
.
Here
is
obedience
much
like
the
deuills
,
because
they
are
of
the
deuills
teaching
.
The
like
of
many
seruants
and
childrens
obedience
,
whose
comming
to
Church
to
heare
their
dutie
,
is
meerely
forced
by
the
compulsion
of
Masters
and
Parents
,
and
hath
as
little
comfort
in
it
as
the
deuills
obedience
.
4.
The
like
is
to
be
said
of
late
repentance
at
the
time
of
death
:
when
the
sinner
hath
held
his
sinne
so
long
as
he
can
,
then
he
would
be
rid
of
it
.
Indeed
his
sinne
leaues
him
,
but
not
the
curse
of
it
:
but
he
is
so
farre
from
leauing
it
,
as
were
he
to
liue
ouer
his
daies
againe
,
he
would
put
as
much
life
into
his
sinne
as
euer
before
.
Late
repentance
is
sieldome
true
,
euer
suspicious
.
Why
doe
many
rich
men
neuer
doe
good
while
they
liue
,
but
liue
as
vnprofitable
and
hurtfull
,
as
swine
till
they
come
to
the
knife
;
but
then
when
death
is
binding
them
,
they
will
giue
somewhat
to
good
vses
,
to
the
poore
,
for
a
sermon
,
&c.
Why
,
what
mooues
them
?
Conscience
,
they
say
.
But
it
is
an
accusing
conscience
,
crying
out
against
their
oppression
,
vsury
,
wrong
,
crueltie
,
and
deceit
;
and
now
this
wicked
conscience
would
stop
it
owne
mouth
,
by
offering
to
God
some
trifle
of
that
hee
hath
robbed
.
For
were
it
a
good
conscience
,
why
doth
he
not
leaue
some
part
of
his
wealth
for
God
,
before
it
wholly
leaue
him
?
Were
it
a
free-will-offering
,
why
comes
it
so
late
?
why
doth
he
not
good
,
while
hee
hath
time
,
Galat.
6.10
?
Surely
God
likes
a
liuing
Christian
:
for
any
man
will
bee
a
Christian
dying
.
Neither
is
it
thanke-worthy
to
giue
that
which
a
man
cannot
keepe
.
And
commonly
such
gifts
doe
more
good
to
others
then
the
giuer
himselfe
.
Which
is
not
spoken
to
hinder
men
from
doing
good
at
their
deaths
,
but
to
prouoke
them
to
doe
good
before
that
time
.
And
yet
better
late
,
then
neuer
.
Let
vs
examine
all
our
obedience
by
this
ground
,
and
be
sure
that
it
differ
from
the
obedience
of
deuills
and
wicked
men
.
And
that
by
these
rules
:
1.
God
loues
truth
in
the
inward
parts
,
and
refuseth
all
that
obedience
which
followes
not
sanctification
of
the
Spirit
:
duties
without
must
flow
from
graces
within
.
Examine
now
thy
inward
change
:
we
are
his
new
creatures
,
created
to
good
workes
:
ioyne
that
in
thy
actions
which
the
deuill
diuorced
,
the
inner
man
with
the
outward
,
the
subiection
of
the
soule
with
the
obedience
of
the
bodie
.
2.
Examine
thy
loue
in
thy
obedience
,
that
because
the
loue
of
God
constraines
thee
,
thou
doest
what
he
commands
,
and
whether
thou
preferrest
the
commandement
of
God
,
which
is
euer
ioyned
with
his
glory
,
aboue
all
the
world
,
and
thy
obedience
aboue
thy
profit
,
credit
,
ease
,
pleasure
,
mens
fauour
or
disfauour
,
whether
thou
canst
obey
God
against
all
these
.
This
was
Abrahams
loue
to
God
in
so
difficult
a
commaundement
,
as
the
killing
of
his
sonne
.
But
Satan
here
went
away
,
not
for
loue
of
God
,
but
for
feare
,
and
beeing
forced
.
3.
Examine
thy
manner
of
obeying
,
whether
it
be
a
willing
and
readie
obedience
.
If
I
doe
it
willingly
,
(
saith
the
Apostle
)
I
haue
a
reward
:
and
,
Rom.
6.17
.
Ye
haue
obeyed
from
the
heart
,
or
heartily
.
And
such
obedience
,
1.
repineth
not
as
giuing
God
any
thing
too
much
,
though
the
dearest
things
of
all
.
2.
deuiseth
no
excuses
,
as
Saul
when
hee
did
but
halfe
the
commaundement
,
pretended
sacrifice
,
and
the
peoples
instance
.
3.
seeketh
no
delayes
:
I
made
haste
,
and
delayed
not
to
keepe
thy
righteous
iudgements
,
Psal.
119.
4.
Doest
thou
obey
in
all
thy
commandements
?
1.
the
commaundement
of
faith
in
the
Gospell
,
aswell
as
the
actuall
obedience
of
the
Law
?
for
one
is
as
acceptable
as
the
other
.
2.
obeyest
thou
the
commaundement
aswell
of
doing
good
,
as
of
abstaining
from
euill
?
for
,
the
deuill
here
abstaines
from
this
euill
of
tempting
Christ
,
but
can
neuer
doe
any
good
:
he
ioynes
not
these
commaundements
in
his
practise
,
as
Gods
spirit
doth
in
his
precept
,
Isa.
1.16.17
.
3.
makest
thou
conscience
of
the
least
commaundement
aswell
as
of
the
greatest
?
for
,
all
of
them
haue
a
stamp
of
God
vpon
them
:
makest
thou
conscience
of
small
oaths
,
vaine
words
,
rouing
thoughts
?
4.
doest
thou
obey
constantly
?
for
,
loue
is
strong
as
death
,
and
much
water
cannot
quench
it
.
But
alasse
!
much
obedience
is
like
that
of
Dauids
false
friends
,
Psalm
.
18.44.45
.
strangers
shall
be
in
subiection
to
me
,
but
they
shall
shrinke
away
.
For
a
season
.
]
Luk.
4.13
.
The
THIRD
point
followeth
to
be
considered
,
namely
,
how
long
Satan
left
our
Lord
;
not
for
euer
after
,
but
for
a
while
:
and
surely
he
stayed
away
but
a
little
while
.
For
if
we
looke
into
the
holy
story
,
we
shall
see
the
whole
life
of
Christ
almost
to
be
a
continuall
temptation
,
and
how
Satan
from
time
to
time
partly
by
himselfe
,
and
partly
by
his
ministers
assayled
him
.
This
we
shall
see
how
sundry
wayes
Satan
molested
him
and
tempted
him
,
1.
in
his
ministery
.
2.
his
life
.
3.
his
death
.
1.
In
his
ministery
,
he
was
tempted
both
in
his
doctrine
and
miracles
.
For
his
doctrine
:
the
Scribes
and
Pharises
often
sought
to
catch
aduantages
against
him
,
as
in
the
case
of
the
bill
of
diuorce
,
Mat.
19.1
.
and
of
the
woman
taken
in
adultery
,
Ioh.
8.
which
by
Moses
his
law
should
be
stoned
;
but
Master
what
sayest
thou
?
The
Sadduces
also
tempted
him
in
the
case
of
the
woman
that
had
seuen
husbands
,
whose
she
should
be
in
the
resurrection
,
Mat.
22.23
.
And
the
Lawyer
concerning
the
great
commaundement
of
the
law
,
vers.
35.
As
for
his
miracles
the
seale
of
that
doctrine
,
they
tell
him
to
his
face
that
he
cast
out
deuills
by
Beelzebub
,
Mat.
9.34
.
and
12.24
.
2.
In
his
life
and
ciuill
obedience
.
The
Pharises
take
counsell
together
how
they
might
entangle
him
in
his
talke
about
paying
tribute
to
Caesar
,
Matth.
22.15
.
And
when
he
ate
meate
in
Matthews
house
,
Ma●.
9.11
.
they
asked
why
he
did
eate
meate
with
Publicans
and
sinners
,
and
therefore
he
was
one
of
them
.
Simon
the
Pharise
seeing
Mary
Magdalen
annoynting
Iesus
his
feet
with
precious
ointment
,
and
wash●ng
them
with
teares
,
and
wiping
them
with
her
haires
,
said
,
Surely
if
this
man
were
a
Prophet
,
hee
would
know
that
this
woman
is
a
sinner
,
and
not
let
her
meddle
with
him
.
How
often
did
they
murmure
at
him
,
and
lie
in
waite
for
him
,
and
take
vp
stones
to
stone
him
,
and
raile
vpon
him
,
with
most
despightfull
words
,
calling
him
Beelzebub
,
a
Samaritan
,
a
glutton
,
a
loose
companion
,
running
vp
and
downe
with
noted
sinners
:
In
all
which
Satan
was
the
cheife
agent
.
3.
But
aboue
all
other
temptations
those
were
most
fierce
and
furious
,
with
which
he
was
afflicted
,
torne
,
and
tormented
about
the
time
of
his
passion
,
and
on
the
crosse
.
For
then
,
as
himselfe
witnesseth
,
the
prince
of
the
world
came
vpon
him
with
all
his
traine
,
Ioh.
14.30
.
he
came
in
himselfe
,
and
whole
legions
of
wicked
Angells
with
him
,
as
the
Apostle
plainely
implyeth
,
Coloss.
2.15
.
he
spoyled
principalities
,
and
powers
,
and
triumphed
ouer
them
in
the
crosse
.
Now
or
neuer
Satan
must
win
the
field
,
this
is
the
last
act
,
Christ
was
neuer
so
beset
with
miserie
,
Satan
neuer
had
him
at
such
an
aduantage
before
;
now
Gods
whole
wrath
is
vpon
him
,
and
now
the
deuill
and
his
Angells
set
vpon
him
so
sore
,
that
in
his
agonie
in
the
garden
he
sweates
drops
of
water
and
blood
,
and
on
the
crosse
he
cryes
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Those
were
more
secret
temptations
of
Satan
and
his
instruments
:
but
let
vs
see
with
what
hellish
darts
they
pierced
him
openly
vpon
the
crosse
,
not
to
speake
of
those
which
he
endured
all
the
time
he
was
in
examination
,
condemnation
,
and
leading
to
execution
.
For
,
1.
They
hang
him
between
two
theeues
as
an
arch-rebell
,
and
of
all
sinners
the
greatest
,
and
dart
against
him
the
same
temptation
with
that
in
all
this
history
,
that
he
was
not
the
Son
of
God
,
If
thou
be
the
Sonne
of
God
,
come
downe
from
the
crosse
,
certainly
God
would
not
let
his
Sonne
hang
there
,
but
thou
art
a
deluder
,
and
arch-seducer
of
the
people
.
2.
They
tempted
him
with
feare
of
death
,
Matth.
27.42
.
hee
saued
others
,
himselfe
he
cannot
saue
;
this
is
a
wise
Sauiour
indeede
,
hee
cannot
escape
death
in
whose
hands
he
is
sure
enough
,
and
euen
ouercome
alreadie
of
death
,
and
yet
he
will
bee
a
Sauiour
.
3.
They
tempted
him
with
vtter
reiection
from
God
,
as
the
most
damned
reprobate
that
euer
was
,
He
trusted
in
God
,
now
let
him
deliuer
him
if
he
will
haue
him
:
but
he
can
neither
deliuer
himselfe
,
nor
God
will
haue
none
of
him
,
he
abhorres
him
,
and
will
cast
him
presently
to
hell
.
These
and
a
number
of
the
like
was
our
Sauiour
molested
and
tempted
withall
,
secretly
and
openly
,
euen
then
when
the
wrath
of
his
Father
seased
vpon
him
.
So
as
truely
the
Euangelist
might
say
,
that
Satan
left
him
but
for
a
season
.
Christian
life
is
but
an
entercourse
of
quiet
and
trouble
:
sometime
Satan
leaues
Christ
,
What
a
night
seemed
to
oppresse
the
Church
in
the
cradle
,
when
wicked
Cain
slew
righteous
Abel
,
so
as
all
religion
and
true
worship
seemed
to
be
destroyed
in
all
Adams
posterity
,
hauing
onely
Cain
left
?
But
shortly
after
God
gaue
Adam
a
Seth
,
in
whom
the
Church
was
restored
and
preserued
,
and
pure
religion
propagated
.
In
Henochs
time
how
was
the
worship
of
God
profaned
,
when
the
sonnes
of
God
married
the
daughters
of
men
,
which
was
the
cause
of
the
flood
?
but
afterward
it
was
restored
by
Noah
and
Sam
,
and
by
him
continued
to
Abraham
.
Now
the
Church
,
as
it
was
in
the
Arke
,
so
was
it
like
the
Arke
of
Noah
,
against
which
the
waters
had
a
time
to
increase
,
and
a
time
also
of
decreasing
.
What
a
night
of
trouble
was
the
Church
in
,
all
the
while
it
was
in
Egypt
a
stranger
for
400.
yeares
,
especially
when
they
were
oppressed
with
burdens
,
and
had
their
infants
drownd
in
the
riuer
?
but
a
change
came
,
God
sent
and
saued
a
Moses
,
by
whom
he
will
deliuer
his
people
,
but
so
as
they
must
be
acquainted
with
this
continuall
enterchange
in
their
estate
:
they
must
be
no
sooner
deliuered
out
of
Egypt
,
but
bee
chased
into
the
bottome
of
the
sea
;
but
there
God
makes
them
a
way
:
and
no
sooner
out
of
the
sea
,
but
into
the
wildernesse
,
and
from
thence
the
good
land
takes
them
:
and
in
that
good
land
they
neuer
rested
in
one
estate
,
but
sometimes
had
the
better
of
their
enemies
,
and
sometime
for
sinne
their
enemies
had
the
better
of
them
,
as
all
the
history
of
the
Iudges
witnesseth
.
In
the
time
of
the
Kings
,
how
was
the
Church
troubled
and
wasted
in
the
time
of
Ahab
and
Iezabel
,
when
all
Gods
Prophets
were
slaine
,
and
true
religion
was
quite
troden
downe
?
But
what
a
sudden
change
was
there
?
euen
when
things
were
at
the
worst
,
did
the
Lord
bring
a
strange
alteration
by
Elijah
,
who
slew
all
the
Prophets
of
Baal
,
and
restored
true
religion
.
How
great
misery
suffred
the
Church
in
the
time
of
Manassah
and
Ammon
?
but
how
happily
was
it
changed
by
the
piety
of
good
Iosiah
,
in
whom
God
made
his
people
more
happie
then
formerly
miserable
?
But
who
would
haue
thought
but
that
the
Church
had
been
vtterly
wasted
in
the
seuentie
yeares
captiuity
,
wherein
it
sate
in
the
shadow
of
death
?
Yet
it
was
happily
restored
by
Cyrus
.
But
when
his
godly
decrees
concerning
the
building
of
the
Temple
were
hindred
by
Cambyses
his
sonne
,
God
stirred
vp
Darius
who
fauoured
the
Church
,
and
commaunded
the
continuance
and
perfection
of
the
worke
;
but
not
without
many
vicissitudes
of
stormes
and
calmes
,
euen
after
their
returne
,
as
appeareth
in
the
bookes
of
Ezra
and
Nehemiah
.
What
a
raging
storme
was
that
,
wherein
our
Lord
and
Head
of
the
Church
was
put
to
death
?
now
the
whole
Church
lay
bleeding
and
dead
with
him
.
But
what
a
change
was
there
the
third
day
by
his
glorious
resurrection
?
In
the
Apostles
dayes
,
how
was
the
Church
wasted
when
Saul
had
letters
from
the
high
Priests
to
carrie
bound
to
Ierusalem
whosoeuer
called
on
the
Lord
?
but
when
he
that
breathed
out
nothing
but
slaughter
and
threatning
,
was
once
conuerted
,
then
the
Church
had
for
a
while
rest
and
peace
,
Act.
9.31
.
After
the
Apostles
,
what
a
continuall
storme
arose
against
Christians
,
which
lasted
300.
yeares
vnder
the
ten
monsters
of
men
,
those
bloody
men
,
Nero
,
Domitian
,
Traian
,
Antoninus
,
Seuerus
,
Maximinus
,
Decius
,
Valerianus
,
Aurelianus
,
Dioclesianus
,
whose
rage
was
such
as
a
man
could
not
set
his
foot
in
Rome
,
but
tread
vpon
the
graues
of
Martyrs
?
But
after
this
night
a
faire
sunne
rose
vp
in
the
East
,
Constantine
the
Great
,
who
chased
before
him
that
horrible
darknesse
,
and
brought
a
blessed
calme
.
But
this
lasted
not
long
,
but
his
second
sonne
Constantius
(
farre
short
of
his
Fathers
piety
)
with
all
his
strength
set
vp
and
maintained
that
Arrian-heresie
,
which
his
good
father
had
condemned
in
the
Nicen
Councell
:
by
which
as
bloody
persecution
sprung
vp
in
the
Church
as
euer
was
before
,
which
lasted
almost
80.
years
,
vntill
Constance
the
youngest
sonne
of
Constantine
set
vp
againe
the
Nicen
faith
in
the
Westerne
part
of
the
world
,
as
Italie
,
Greece
,
Africke
,
Illiricum
,
and
banished
the
former
poyson
.
After
this
,
what
a
blacke
darkenesse
of
Mahometisme
possessed
the
Easterne
part
of
the
world
,
vnder
which
it
lies
sunck
at
this
day
?
And
as
pitchy
and
palpable
darkenesse
of
Antichrist
and
Poperie
occupieth
the
Westerne
part
of
the
world
.
But
what
a
light
did
the
Lord
raise
vp
in
the
midst
of
Poperie
,
his
zealous
seruant
Luther
,
since
whome
the
light
hath
mightily
preuailed
to
the
blasting
of
Antichrist
,
and
the
consuming
of
him
vpon
his
nest
?
Yet
not
this
without
a
cloud●
for
,
To
speake
of
our
owne
Church
:
After
the
long
darkenesse
,
like
that
of
Egypt
,
had
preuailed
and
couered
for
many
hundred
years
the
face
of
our
countrey
,
it
pleased
God
that
the
light
of
the
Gospell
should
peepe
into
our
land
in
the
dayes
of
King
Henrie
the
eight
,
but
yet
much
clouded
,
and
opposed
almost
all
his
dayes
.
In
his
sonne
Edward
the
sixt
,
Englands
Iosiah
,
it
began
to
shine
more
brightly
,
and
a
more
thorough
reformation
was
vndertaken
.
But
this
sunne-shine
lasted
not
long
,
but
in
Queene
Maries
dayes
the
truth
was
againe
cast
into
the
fire
,
and
the
bodies
of
Gods
Saints
pitilesly
destroyed
.
God
in
mercy
for
his
elects
sake
shortened
those
dayes
,
and
raised
vp
our
late
Queene
Elizabeth
,
of
blessed
memorie
in
all
posterities
▪
who
was
semper
eadem
in
the
maintenance
of
the
faith
,
&
left
Christ
sitting
in
his
kingdome
,
and
the
truth
triumphing
ouer
Poperie
and
Antichristian
falshood
,
which
by
Gods
mercy
we
enioy
vnder
our
gracious
King
.
This
hath
been
the
changeable
estate
of
the
Church
from
the
beginning
,
and
,
eadem
est
ratio
totius
ac
partium
,
the
same
truth
discouers
it selfe
in
the
particular
members
.
As
for
example
.
Abraham
now
a
poore
man
in
Egypt
,
presently
enriched
and
made
heire
of
the
land
of
promise
;
now
reioycing
in
his
Isaac
,
and
a
while
after
stretching
out
his
hand
to
kill
his
only
sonne
;
who
also
herein
was
a
notable
type
of
the
Church
,
now
bound
,
and
presently
loosed
,
and
raised
vp
after
a
sort
from
the
dead
.
Iacob
was
now
afraid
of
Esau
,
when
he
came
in
warlike
manner
to
meet
him
,
with
400.
men
at
his
heeles
;
but
in
a
little
season
God
lets
him
see
a
sudden
change
,
who
had
enclined
his
brothers
heart
to
doe
him
no
harme
,
against
his
often
former
purposes
to
slay
him
.
Ioseph
is
now
hated
of
his
brethren
,
after
a
season
honoured
of
them
:
now
sold
as
a
slaue
to
the
Ismaelites
,
afterward
made
a
gouernour
of
Potiphar
a
Princes
house
:
now
accused
by
his
Mistresse
,
and
cast
into
prison
,
but
after
fetched
out
by
Pharaoh
,
and
made
ruler
of
all
his
Princes
,
and
the
whole
land
of
Egypt
.
Dauid
sometimes
cast
downe
,
and
,
God
hath
forgotten
him
,
a
while
after
so
confident
in
God
,
that
he
will
not
feare
to
walke
in
the
vale
of
the
shadow
of
death
:
sometimes
pursued
by
Saul
as
a
traytor
and
rebell
,
sometimes
by
Saul
acknowledged
his
good
sonne
,
and
more
righteous
then
himselfe
:
and
when
Saul
is
dead
and
ceaseth
his
persecution
,
his
owne
sonne
Absalom
shall
rise
against
him
,
to
depose
him
from
his
Kingdome
.
And
Iobs
messengers
of
euill
tydings
stil
ouertooke
one
another
.
And
to
spare
further
examples
,
our
own
experience
can
teach
vs
,
that
for
the
most
part
,
we
haue
not
ridde
our selues
out
of
one
temptation
,
but
another
ensueth
;
such
are
our
changes
in
this
present
estate
.
And
why
?
2.
He
goeth
but
for
a
season
,
because
of
his
inuincible
malice
,
The
vncleane
spirit
when
hee
is
cast
out
,
seekes
to
re-enter
,
and
returnes
againe
,
and
where
hee
findes
a
fit
house
,
he
brings
in
seuen
deuills
worse
then
himselfe
.
He
is
diligent
to
watch
our
mischeife
,
and
if
he
cannot
preuaile
at
one
time
,
he
wil
assay
another
.
3.
God
sees
it
good
to
stirre
vs
out
of
our
security
,
who
are
readie
to
expose
our selues
to
temptation
,
In
affliction
we
can
seeke
the
Lord
diligently
:
Isa.
26.16
.
Oh
Lord
,
in
trouble
they
haue
visited
thee
,
they
powred
out
a
prayer
when
thy
chastening
was
vpon
them
.
He
knowes
his
Church
is
neuer
so
fitly
disposed
to
feruencie
and
efficacie
in
prayer
,
as
when
the
crosse
is
on
her
shoulders
;
whereas
in
her
peace
she
is
sleepie
,
cold
,
negligent
,
rouing
and
remisse
in
her
seeking
after
Christ
,
Psal.
55.19
.
3.
God
sees
these
changes
good
for
vs
,
to
lift
vs
vp
from
this
euill
world
:
for
were
our
prosperity
not
interrupted
,
we
would
doate
too
much
vpon
the
world
,
and
would
wish
no
other
heauen
then
this
vpon
earth
:
for
,
if
we
be
so
hardly
and
heauily
gotten
out
of
so
miserable
a
world
,
as
is
full
of
sorrowes
and
heart-griefes
,
how
hardly
or
rather
impossibly
should
we
get
out
of
an
vnchangeable
earthly
happinesse
,
though
to
enioy
our
heauenly
inheritance
?
4.
God
sees
it
good
for
vs
to
bring
these
changes
into
our
estate
,
&
to
entermixe
with
afflictions
,
comforts
and
breathings
,
to
helpe
our
patience
&
perseuerance
;
for
els
all
our
sorrows
would
exceed
our
strength
,
if
they
were
without
intermission
.
The
Lord
wil
not
haue
vs
swallowed
vp
of
sorrow
,
&
therfore
doth
so
temper
and
blend
our
estate
,
as
we
be
not
quite
tyred
out
with
the
instance
of
our
skirmishes
and
conflicts
,
but
after
our
skirmishes
retyres
vs
for
a
while
,
where
we
may
breath
&
refresh
our selues
,
and
recouer
our
strength
and
fitnes
for
further
seruice
,
whensoeuer
our
great
commander
shal
imploy
vs
.
5.
God
sees
these
changes
good
for
vs
,
that
by
them
we
might
prize
his
mercies
,
to
praise
the
giuer
:
doth
not
the
night
make
the
day
more
delightfull
?
would
we
so
prize
and
praise
God
for
health
,
if
it
were
not
sweetned
with
sickenes
?
Plenty
is
endeared
by
want
,
and
an
hony
combe
hath
no
sweetenesse
to
a
full
stomacke
;
whereas
he
that
hath
beene
pinched
with
penurie
and
need
,
knowes
what
a
benefit
abundance
is
.
It
is
not
to
death
,
but
that
God
may
be
glorified
.
2.
Our
peace
hath
brought
in
a
generall
securitie
,
profanenes
,
intolerable
pride
of
all
fashions
and
colours
,
beside
modest
and
white
,
a
deluge
of
drunkennes
daily
drowning
the
braines
and
soules
of
thousands
,
a
wearines
of
this
Mannah
,
a
dangerous
Apostasie
from
the
first
beginnings
of
the
Gospell
,
and
a
falling
back
of
many
great
ones
into
the
professed
idolatry
of
Antichrist
,
and
in
the
most
a
contempt
of
religion
,
yea
and
of
a
formall
profession
that
denies
the
power
and
life
of
godlinesse
.
Adde
to
these
execrable
swearing
vnpunished
,
foule
adulteries
vnreuenged
,
or
slightly
punished
,
the
Sabbaths
of
God
horribly
and
generally
violated
and
profaned
,
by
games
and
practises
vnlawfull
vpon
any
day
.
And
now
will
God
continue
a
peace
to
so
vnthankefull
a
people
,
that
doe
put
it
to
no
other
vse
then
to
arme
themselues
against
God
,
and
fight
against
his
grace
and
glory
?
3.
Consider
how
God
dealt
with
his
owne
people
:
they
had
as
long
peace
vnder
Dauid
and
Salomon
as
we
,
as
wise
and
excellent
a
King
as
euer
was
,
beeing
an
eminent
type
of
Christ
;
yet
we
see
what
long
ease
and
peace
brought
him
to
,
which
was
the
ouerthrowe
of
his
kingdome
,
and
the
renting
of
ten
parts
of
twelue
from
him
to
his
seruant
:
he
was
a
King
of
peace
as
his
name
imported
,
had
posterity
,
had
made
a
league
with
all
neighbour-nations
;
yet
God
beeing
prouoked
,
brings
a
woefull
change
on
him
,
and
his
land
.
So
may
it
be
to
vs
.
4.
Consider
how
God
hath
threatntd
vs
of
late
years
to
bring
in
wofull
changes
,
to
remooue
the
Gospell
,
and
giue
away
our
kingdome
,
liberties
,
free-holds
,
and
liues
to
strangers
.
Remember
that
admirable
yeare
of
88.
and
that
no
lesse
admirable
threatning
and
deliuerance
in
1605.
Forget
not
the
raging
and
deuouring
plague
,
in
which
there
was
no
peace
or
safety
to
him
that
went
in
and
out
.
Remember
the
furious
fire
in
many
great
places
of
the
land
,
burning
vp
whole
townes
and
villages
:
the
generall
diseases
and
distempers
in
mens
bodies
,
which
haue
beene
as
vniuersall
as
our
prouocation
hath
beene
:
the
change
of
our
seasons
,
the
breaking
out
of
waters
drowning
the
earth
,
the
infection
of
the
aire
,
many
barbarous
conspiracies
against
the
life
of
so
innocent
and
mercifull
a
King
,
and
the
hote
conte●tions
of
many
brethren
in
our
owne
Church
.
All
which
are
remarke●ble
signes
of
Gods
displeasure
,
if
not
f●●erūners
of
a
lamentable
cha●●e
.
But
he
that
considereth
how
all
these
things
are
forgo●●en
&
worne
away
vnprofitably
,
without
all
wholesome
vse
o●
reformation
,
canno●
but
thinke
that
the
Lord
(
if
timely
repentance
hinder
not
)
will
take
some
other
course
,
and
so
speake
as
he
will
be
heard
:
for
the
truth
neuer
fayles
,
which
you
haue
heard
at
large
;
One
iudgement
is
euer
a
forerunner
of
another
,
vnlesse
repentance
cuts
them
off
.
Oh
that
God
would
put
it
in
the
hearts
of
high
and
low
to
seeke
the
continuance
of
our
happie
peace
,
in
our
seasonable
seeking
of
God
by
repentance
,
and
not
seeking
still
to
prouoke
him
by
wilfull
impenitencie
.
for
a
season
.
If
Satan
be
gone
,
he
will
returne
:
yea
although
he
cannot
preuaile
,
he
will
not
cease
to
be
an
enemy
:
and
the
longer
our
peace
hath
beene
,
let
vs
thinke
our
change
the
nearer
.
None
of
Gods
children
,
but
the
deuill
is
sometimes
departed
from
them
:
but
the
experience
of
them
all
shewes
,
that
hee
neuer
staied
long
away
from
any
of
them
:
and
therefore
let
vs
bee
wise
,
although
Gods
goodnesse
haue
kept
him
a
great
while
from
vs
,
not
thereby
to
grow
secure
,
but
as
forecasting
his
comming
againe
,
arme
our selues
for
him
.
1.
Not
mistaking
our
present
estate
,
which
is
a
pilgrimage
,
and
not
a
paradise
of
ease
and
pleasure
.
2.
Considering
,
that
euills
foreseene
loose
a
great
part
of
their
bitternes
;
and
they
are
so
much
the
weaker
against
vs
,
as
we
are
stronger
by
our
prouidence
and
foresight
of
them
.
3.
Neither
may
we
thinke
much
,
that
after
one
,
or
two
,
or
three
assaults
,
Satan
hath
not
done
with
vs
,
but
comes
againe
,
as
he
did
against
our
Lord
:
for
we
seruants
are
not
better
then
our
Master
,
nor
better
then
our
fellow-seruants
,
who
haue
been
often
assaulted
;
as
Dauid
,
first
to
adulterie
,
and
after
that
to
murder
,
and
after
that
to
pride
in
numbring
the
people
,
and
after
that
Satan
came
againe
and
againe
.
And
Paul
was
often
buffeted
by
Satan
,
yea
after
hee
●ad
prayed
thrice
,
he
got
no
release
,
but
a
promise
of
sufficient
grace
.
4.
Neither
may
we
conceiue
it
strange
,
that
after
some
sleighter
temptations
,
we
should
be
vrged
with
fouler
:
for
Sathan
commonly
keepes
his
strongest
till
the
last
,
as
he
did
to
our
Lord
.
Many
say
,
neuer
were
any
so
fowly
tempted
,
nor
so
often
as
they
:
their
flesh
trembles
,
and
their
haire
stands
an
ende
,
to
thinke
what
foule
temptations
Satan
suggesteth
with
great
instance
:
But
,
can
there
be
a
fowler
temptation
then
to
worship
the
deuill
himselfe
?
yet
the
Son
of
God
was
tempted
to
it
.
Therfore
resist
as
he
did
,
and
the
sinne
is
not
thine
,
but
Satans
,
who
shall
be
damned
,
but
thou
shalt
be
saued
in
the
day
of
the
Lord
.
Satan
still
commeth
with
more
malice
,
and
worst
at
last
,
contrarie
vnto
God
who
is
best
at
last
.
In
that
Christian
life
is
mixed
with
peace
and
trouble
,
hide
himselfe
and
we
be
troubled
:
we
may
now
haue
the
ioy
of
our
faith
,
and
presently
our
soules
be
clouded
with
vnbeleefe
,
distrust
,
and
dregs
of
infidelity
.
All
Gods
graces
are
still
in
fight
,
often
foyled
by
their
contraries
.
And
for
temporall
things
,
our
health
is
conflicted
with
sickenesse
,
our
good
name
wounded
with
disgraces
and
defamations
,
our
friends
mortall
,
and
were
they
not
so
,
yet
mutable
,
often
becomming
our
greatest
enemies
;
our
wealth
winged
,
and
leaues
vs
when
we
haue
most
need
of
comfort
,
our
life
it selfe
commutable
with
death
,
which
is
the
turning
of
vs
out
of
all
that
we
loued
dearest
,
excepting
God
himselfe
.
Let
vs
therefore
fixe
our
eyes
vpon
those
eternall
good
things
,
and
that
eternall
peace
,
and
that
kingdome
which
cannot
be
shaken
:
For
the
things
which
are
seene
,
are
temporall
,
but
the
things
not
seene
are
eternall
.
And
then
,
whatsoeuer
I
loose
,
it
is
but
a
mooueable
,
my
inheritance
is
safe
and
sure
.
Hence
we
may
see
how
like
wicked
men
are
vnto
their
father
the
deuill
in
their
courses
:
Satan
seemes
to
goe
from
them
,
1.
Some
vpon
some
good
motions
and
exhortations
by
Gods
word
and
Spirit
,
are
strucke
with
some
sense
of
their
estate
,
their
conscience
is
checked
,
and
they
resolue
to
take
a
new
course
,
and
perhaps
enter
vpon
it
,
as
the
deuill
were
quite
gone
:
But
hee
comes
againe
,
he
went
but
for
a
season
,
and
sets
them
as
deep
in
their
vsurie
,
deceit
,
gaming
,
and
wicked
fellowship
as
euer
before
:
the
dogge
returnes
to
his
vomit
,
and
the
sow
to
her
wallowing
in
the
mire
:
the
euill
spirit
that
seemed
to
be
gone
,
is
returned
,
and
hath
brought
with
him
7.
worse
deuills
,
because
he
found
his
house
fit
for
him
.
2.
Some
about
the
time
of
receiuing
the
communion
are
very
deuout
,
will
make
a
shew
of
religion
,
of
prayer
,
of
repentance
,
of
charity
,
and
loue
;
they
will
not
sweare
much
that
day
,
perhaps
not
play
,
but
read
,
and
(
it
may
be
)
sing
Psalmes
:
A
man
would
thinke
(
for
so
doe
they
)
that
the
deuill
is
quite
gone
.
But
is
is
but
for
a
season
,
their
righteousnesse
is
but
as
a
morning
dew
,
their
vnrighteousnesse
returnes
,
and
they
become
as
disordered
in
their
courses
,
as
malicious
in
their
liues
,
the
next
day
,
as
euer
they
were
before
.
A
fearefull
case
,
that
with
Iudas
they
receiue
the
sop
and
the
deuill
withall
.
3.
Others
in
the
time
of
sicknesse
are
very
penitent
,
will
confesse
all
,
promise
amendement
,
plead
for
pardon
,
craue
good
praiers
,
and
vow
to
God
,
if
he
restore
them
,
to
become
new
men
and
women
;
and
now
the
deuill
(
they
hope
)
is
quite
gone
.
But
no
sooner
their
sicknesse
breakes
,
but
the
deuill
comes
againe
,
and
brings
all
their
former
sinnes
backe
againe
,
and
they
are
well
contented
against
all
their
vowes
,
promises
,
and
resolutions
,
to
admit
them
into
firmer
fauour
and
league
then
euer
before
;
and
,
beeing
of
neere
kindred
with
Satan
,
will
then
goe
away
when
they
can
stay
no
longer
.
The
most
hard-hearted
Pharaoh
can
doe
all
this
,
to
get
out
of
Gods
hands
;
but
he
must
not
so
carrie
it
at
length
.
the
wicked
one
)
shall
not
alwaies
rest
on
the
lot
of
the
righteous
,
least
they
put
forth
their
hand
to
vanity
.
And
although
it
may
seeme
hard
,
that
Satan
goes
but
for
a
season
,
yet
is
not
this
without
much
comfort
:
For
although
it
were
a
great
mercy
for
Satan
not
to
come
vnto
vs
,
yet
to
come
and
goe
away
foyled
,
is
a
farre
greater
,
as
he
doth
from
all
the
members
of
Christ
,
who
in
expectation
of
this
ioyfull
and
seasonable
euent
,
may
encourage
themselues
to
hold
out
with
patience
vnto
the
end
.
And
behold
,
the
Angells
came
,
and
ministred
to
him
.
]
In
these
words
is
laid
the
triumph
of
our
Lord
Iesus
Christ
after
his
victory
,
which
is
set
downe
not
without
a
starre
or
note
of
speciall
obseruation
,
Behold
,
beeing
held
ouer
this
point
following
for
speciall
purpose
.
For
this
particle
noteth
,
1.
sometimes
a
strange
thing
,
as
,
Behold
,
a
virgin
shall
conceiue
and
beare
a
sonne
.
2.
a
long
desired
thing
and
much
expected
,
as
Behold
oh
Sion
,
thy
King
commeth
,
&c.
3.
an
excellent
thing
now
set
before
the
eye
,
and
present
,
as
Ioh.
1.29
.
Behold
the
lambe
of
God
that
taketh
away
the
sinnes
of
the
world
:
and
so
it
is
a
note
of
admiration
.
4.
a
true
and
certaine
thing
:
so
it
is
set
before
many
promises
and
threats
.
5.
it
is
euer
a
note
of
attention
,
and
argues
intention
and
weight
in
that
matter
where
God●
spirit
hath
prefixed
it
.
It
hath
all
these
vses
in
this
place
,
noting
a
strange
triumph
,
such
as
neuer
was
met
withall
in
all
the
monuments
in
all
the
world
besides
.
It
was
but
shadowed
in
that
strange
triumph
sung
to
Dauid
,
1.
Sam.
18.7
.
when
Dauid
had
returned
from
the
slaughter
of
the
Philistim
,
the
women
came
out
and
sang
by
course
,
Saul
hath
slaine
his
thousand
,
but
Dauid
his
tenne
thousand
:
why
?
he
slew
but
one
man
.
True
,
but
in
that
one
enemie
he
did
as
much
as
if
he
had
slaine
ten
thousand
others
.
But
here
in
one
enemie
,
this
sonne
of
Dauid
,
hath
slaine
his
legions
and
millions
,
not
of
men
but
of
deuills
,
not
Philistims
but
hellish
powers
,
which
had
defied
the
host
of
Israel
.
This
note
also
calls
vs
to
behold
as
expetible
,
certaine
and
excellent
a
triumph
,
as
all
the
notes
of
attention
,
which
are
in
the
Scripture
,
all
the
Selahs
in
the
world
are
too
little
to
gaine
sufficient
attention
,
or
set
out
the
greatnes
of
this
diuine
mysterie
.
It
calleth
vs
as
the
parenthesis
of
our
Sauiour
,
Matth.
24.15
.
speaking
of
the
certaine
strange
signes
of
Ierusalems
ouerthrow
,
Let
him
that
readeth
consider
;
so
,
Let
him
that
reads
behold
,
that
is
,
consider
,
meditate
,
remember
,
prize
this
great
and
most
glorious
worke
of
the
Sonne
of
God
.
And
it
checketh
and
rebuketh
our
heauines
,
dulnesse
,
and
want
of
affection
,
in
the
beholding
and
due
regard
of
so
materiall
and
comfortable
a
point
of
heauenly
doctrine
,
so
neerly
concerning
our selues
.
But
what
must
we
behold
?
Two
things
:
1.
the
comming
of
the
Angells
vnto
Christ
:
2.
their
ministring
vnto
him
.
In
the
comming
of
the
Angells
,
note
,
1.
when
they
came
,
2.
to
whom
,
3.
the
manner
of
their
comming
.
I.
When
,
in
the
first
word
,
namely
,
when
the
deuill
had
left
him
,
and
not
before
.
For
,
1.
The
good
Angells
haue
little
ioy
to
be
where
wicked
Angells
and
deuills
are
,
especially
whiles
their
commission
stands
in
force
to
molest
the
children
of
God
.
2.
They
were
ready
enough
to
attend
vpon
their
Lord
,
but
Christ
permitted
them
not
for
the
time
of
temptation
:
1.
least
their
presence
should
haue
driuen
Satan
away
before
the
temptations
had
beene
ended
:
2.
he
had
no
assistance
of
man
or
Angell
,
but
alone
in
the
wildernes
sustaines
all
the
brunt
of
the
temptation
:
hee
must
tread
the
wine-presse
alone
,
as
none
must
share
with
him
in
his
conquest
and
victory
.
3.
Satans
mouth
must
be
stopt
,
who
would
haue
said
he
had
ouercome
by
their
aide
,
if
they
had
beene
present
.
4.
the
text
saith
not
,
the
Angells
came
in
to
help
him
in
the
time
of
temptation
;
but
,
when
the
deuill
had
left
him
,
they
came
to
minister
to
him
.
II.
The
person
to
whom
they
came
,
to
him
,
now
plainely
manifest
to
be
God
and
man
;
man
tempted
by
the
deuill
like
vs
in
all
things
except
sinne
:
God
who
had
ouercome
the
deuill
,
and
now
riding
in
a
chariot
of
glorious
triumph
:
man
in
the
hands
of
Satan
carried
and
recarried
at
hi●
pleasure
;
God
to
whom
the
Angells
as
ministers
and
the
squires
of
his
holy
body
,
do
homage
and
attendance
.
III.
The
manner
of
their
comming
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
now
came
in
vnto
him
,
standing
before
a
farre
off
,
as
in
warre
when
the
enemies
are
scattered
,
the
friends
come
in
with
ioy
:
for
so
it
was
when
Dauid
had
foyled
and
slaine
Goliah
,
the
men
of
Israel
and
Iudah
arose
,
and
shouted
,
and
applauded
that
noble
victory
.
Quest.
But
how
did
they
come
in
?
Answ.
1.
By
moouing
themselues
from
the
place
where
they
were
,
to
that
place
where
Christ
was
,
and
they
were
not
before
:
for
the
same
Angell
cannot
be
in
two
places
at
once
,
because
1.
his
essence
is
finite
,
and
therefore
limited
:
2.
they
are
definitiuely
in
place
,
although
not
repletiuely
:
for
the
Angell
is
in
a
place
onely
by
applying
his
vertue
to
the
place
,
by
which
vertue
he
rather
containes
the
place
,
then
the
place
him
,
as
it
doth
bodies
.
But
when
a
legion
of
wicked
Angells
are
said
to
be
in
one
man
,
it
is
necessary
that
spirits
defined
to
be
in
one
place
cannot
at
the
same
time
be
without
that
place
,
till
they
be
mooued
thence
into
another
.
Good
Angells
are
not
in
heauen
and
earth
at
once
,
much
lesse
euery
where
.
Now
whereas
they
are
truely
in
place
,
and
truely
mooued
in
place
,
both
without
bodies
,
as
also
in
assumed
bodies
,
it
would
make
much
for
the
clearing
of
the
Angels
manner
of
comming
to
Christ
,
to
know
whether
they
came
in
a
bodily
shape
,
or
without
bodies
at
this
time
.
I
answer
:
I
doubt
not
(
and
yet
I
will
not
contend
about
it
)
but
that
they
came
in
bodily
shapes
.
Quest.
Haue
Angels
bodily
shapes
to
appeare
in
?
Answ.
No
,
not
proper
to
their
nature
,
beeing
meere
spirituall
substances
,
without
corporall
matter
,
or
physicall
composition
:
But
yet
they
haue
bodily
shapes
,
1.
ascribed
to
them
by
way
of
description
,
for
our
capacity
:
2.
assumed
by
way
of
dispensation
,
for
our
consolation
.
I.
For
our
comprehension
;
the
Angells
with
two
wings
couer
their
face
and
feet
:
with
twain●
their
bodies
are
couered
,
Ezek.
1.11
.
to
signifie
the
same
.
And
their
hands
are
vnder
their
wings
,
by
which
is
meant
that
their
powerfull
and
secret
operation
also
cannot
be
discerned
with
bodily
eyes
.
Therefore
hath
the
Scripture
expressed
their
nature
vnder
diuerse
shapes
,
and
ascribed
vnto
them
many
parts
both
of
men
and
other
creatures
,
in
which
we
may
see
and
vnderstand
their
worke
and
office
:
as
Ezek.
1.
Angells
are
described
by
foure
beasts
;
not
because
they
are
no
more
in
number
(
for
,
thousand
thousands
sit
at
his
right
hand
)
but
because
they
doe
the
commandements
of
God
in
all
the
foure
quarters
of
the
world
.
These
beasts
haue
foure
seuerall
faces
:
1.
the
face
of
a
man
,
to
note
that
all
of
them
are
reasonable
and
vnderstanding
creatures
,
as
man
is
.
2.
The
face
of
lyon
,
to
signifie
that
euery
Angell
is
strong
,
and
powerfull
,
and
couragious
,
as
the
lyon
among
the
beasts
.
Psal.
103.20
.
Praise
the
Lord
ye
Angells
strong
in
power
.
One
of
them
is
stronger
then
a
number
of
men
,
yea
then
a
number
of
deuills
.
3.
The
face
of
an
oxe
,
to
note
their
patience
,
assiduity
,
and
vnweariablenesse
in
their
seruice
and
ministery
,
as
the
oxe
is
a
beast
most
patient
,
and
constant
,
and
profitable
in
his
paines
.
4.
The
face
of
an
Eagle
,
to
note
their
swiftnes
and
alacrity
,
seeing
a
farre
off
many
hidden
things
,
as
the
eagle
;
flying
strongly
and
swiftly
,
that
is
,
vnresistably
as
the
eagle
;
holding
out
,
not
fainting
,
but
renewing
their
strength
as
the
Eagle
.
By
the
same
Prophet
they
are
described
,
chap.
10.22
.
by
the
shape
of
Cherubs
;
which
were
the
faces
of
little
faire
boyes
with
wings
,
noting
vnto
vs
vnder
that
resemblance
their
nature
,
to
be
void
of
deceit
as
a
child
,
simple
,
innocent
,
not
proud
,
or
arrogant
,
not
enuious
or
malicious
.
Hauing
wings
,
to
note
their
readines
and
expedition
in
their
ministery
:
and
these
wings
in
their
foure
sides
,
to
shew
that
their
ministery
extended
to
all
the
foure
sides
of
the
world
.
II.
By
way
of
dispensation
they
haue
often
assumed
bodies
that
were
true
,
immediately
created
of
God
,
not
imaginary
or
phantasticall
,
as
Marcion
thought
,
whom
Tertullian
refuted
,
neither
generated
nor
borne
as
mans
body
is
,
nor
hypostatically
vnited
to
the
Angells
as
constitutiue
parts
,
as
our
body
is
a
constituting
part
of
vs
;
but
taken
vpon
them
for
the
time
of
some
speciall
seruice
,
and
laid
downe
againe
,
euen
as
we
doe
our
apparell
,
to
the
end
they
might
familiarly
conferre
and
conuerse
with
men
,
till
that
speciall
seruice
were
performed
.
Thus
did
they
visibly
appeare
vnto
Abraham
,
and
Lot
:
thus
was
the
Angell
of
God
seene
like
a
fourth
man
in
the
furnace
,
which
the
three
children
were
cast
into
:
and
in
this
humane
shape
,
I
doubt
not
but
they
came
and
appeared
to
the
Sonne
of
God
in
this
place
.
My
reasons
are
these
:
1.
If
the
Angells
came
often
in
bodily
shape
to
the
seruants
and
adopted
children
of
God
,
why
should
they
not
much
more
to
the
naturall
sonne
of
God
,
beeing
cloathed
with
the
same
flesh
?
2.
We
haue
formerly
prooued
,
that
the
deuill
came
in
assumed
bodily
shape
,
the
more
to
molest
and
terrifie
the
Sonne
of
God
,
and
therefore
the
Angells
came
to
him
also
in
bodily
shape
,
the
more
to
comfort
him
.
3.
The
present
estate
of
Christ
required
it
,
who
was
man
,
&
subiect
to
many
infirmities
and
therefore
the
Angells
came
corporally
to
comfort
him
.
4.
The
phrase
of
the
text
implies
a
more
sensible
and
peculiar
manifestation
of
them
then
before
:
as
in
his
agonie
an
Angell
appeared
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
22.
vers.
43.
In
this
comming
of
the
Angells
,
note
an
happie
change
in
the
estate
of
our
Lord
and
Sauiour
:
for
in
stead
of
the
deuill
his
deadly
enemie
,
come
the
Angels
his
friends
and
houshold
seruants
:
in
stead
of
one
deuill
many
Angels
;
for
all
are
his
to
attend
him
:
in
stead
of
sharpe
hunger
for
forty
dayes
together
,
now
he
hath
bodily
food
and
comfort
in
a
moment
.
God
may
hide
his
comforts
for
a
time
,
but
at
length
they
shall
shine
out
vpon
his
seruants
,
Yet
God
is
good
to
Israel
.
Hee
was
in
the
temptation
as
a
man
cast
into
the
sea
,
souzed
in
one
billow
after
another
,
at
length
he
descries
a
shore
,
and
with
extreame
toyle
and
perill
he
gets
thither
,
and
crawles
vp
,
and
saith
,
Yet
I
haue
escaped
drowning
.
Or
as
a
man
in
a
pitcht
field
,
that
in
the
thicke
of
his
enemies
had
escaped
many
blowes
and
deadly
thrusts
,
being
set
beyond
the
danger
saith
,
Yet
I
am
aliue
.
So
the
Lord
,
though
in
temptation
he
seeme
to
stand
farre
off
,
yet
at
last
appeares
with
strength
and
comfort
.
The
same
Dauid
beeing
in
great
distresse
a
long
time
,
hunted
as
a
partrich
by
Saul
,
but
strangely
deliuered
from
him
and
Achish
,
concludes
,
Psalm
.
34.19
.
that
how
great
soeuer
the
troubles
of
the
righteous
bee
,
yet
the
Lord
will
at
length
deliuer
them
out
of
all
.
To
this
purpose
Salomon
saith
,
that
though
the
iust
man
fall
seauen
times
a
day
,
namely
,
into
affliction
,
yet
hee
riseth
againe
.
Abraham
in
his
great
triall
saw
nothing
but
sorrow
and
vexation
for
the
losse
of
his
Isaac
:
yet
in
the
third
day
,
when
the
case
seemed
desperate
,
God
was
seene
in
the
mountaine
;
as
if
he
had
not
seene
God
till
he
came
into
the
mountaine
.
Whence
his
posterity
vsed
it
as
a
prouerbiall
speach
,
In
the
mount
God
will
be
seene
:
at
the
farthest
he
will
be
seen
there
,
if
not
before
.
Iob
assured
himselfe
,
that
after
darkenesse
hee
should
see
light
;
and
according
to
his
faith
,
we
see
howsoeuer
Satan
set
vpon
him
,
with
all
his
might
to
blaspheme
God
,
and
his
friends
would
needs
prooue
him
an
hypocrite
;
and
which
was
worst
of
all
,
God
not
onely
stood
a
farre
off
from
him
,
but
came
vpon
him
and
against
him
,
a●
one
that
stroue
against
the
Almightie
,
and
one
that
reprooued
his
Maker
,
chap.
39.
vers.
35.
Yet
at
length
he
steppes
out
for
him
,
acquites
him
,
and
rebukes
his
friends
,
and
accepts
his
seruant
,
and
turneth
his
captiuitie
,
and
giues
him
twice
as
much
as
before
hee
had
,
chap.
42.
1.
Herein
the
wisdome
of
God
ioyned
with
his
power
shineth
forth
:
hereby
the
Lord
knowes
how
to
bring
light
into
darkenes
▪
To
the
righteous
ariseth
light
in
darkenesse
.
No
darkenes
or
misery
can
keep
God
and
the
comforts
and
strength
of
his
spirir
from
his
children
.
Yea
hereby
the
Lord
knowes
how
to
bring
light
out
of
darkenesse
,
as
once
he
did
in
the
creation
.
Rom.
8.28
.
We
know
that
all
things
are
turned
to
the
best
,
to
them
that
loue
God
.
His
wisedome
and
power
turnes
things
,
not
onely
good
into
good
,
nor
onely
afflictions
and
trialls
,
but
euen
their
sinnes
and
infirmities
,
like
a
good
Physitian
that
tempers
poyson
to
a
remedie
,
and
of
the
vipers
skinne
makes
a
remedie
to
heale
the
vipers
sting
.
They
cried
,
but
there
was
none
to
saue
them
,
euen
to
the
Lord
,
but
he
answered
them
not
.
3.
They
haue
the
grace
of
repentance
,
which
remooueth
sinne
the
cause
of
affliction
,
and
are
come
out
of
Babylon
though
they
liue
in
Babylon
,
beeing
as
so
many
Lots
in
Sodome
.
Whereas
the
other
are
impenitent
,
and
neuer
remoouing
the
cause
,
the
effect
lyes
euer
vpon
them
,
and
growes
euery
day
heauier
then
other
.
4.
They
haue
peace
of
conscience
,
and
can
sing
the
new
song
to
God
and
the
Lambe
,
hauing
a
set
of
sweet
musicke
in
their
soules
;
and
with
peace
they
haue
patience
,
supporting
them
vnto
Gods
seasonable
deliuerance
.
Whereas
the
wicked
are
as
the
raging
sea
,
and
hath
no
peace
nor
patience
,
but
a
senslesse
vnfeelingnes
of
his
estate
;
their
hearts
beeing
either
ignorant
,
ascribing
all
their
smart
to
fortune
,
or
constellations
,
or
fatall
necessitie
,
or
secundarie
causes
,
beeing
not
able
to
ascend
so
high
as
God
the
author
,
or
descend
so
lowe
as
their
owne
sinnes
,
the
iust
meritorious
causes
of
their
euills
;
or
hardened
and
feared
,
or
senslesse
,
as
Nabals
,
whose
heart
was
as
a
stone
dead
within
him
.
3.
It
is
one
ende
of
Gods
extreame
humbling
and
afflicting
his
children
,
sinne
,
nor
his
parents
,
but
that
the
worke
of
God
might
be
shewed
vpon
him
,
in
the
miraculous
cure
of
him
,
when
all
the
power
of
nature
and
art
could
do
him
no
good
.
Lazarus
was
extreamely
humbled
,
dead
,
buried
,
lying
in
the
graue
stinking
:
who
would
haue
thought
beyond
Marie
,
that
he
should
euer
haue
been
raised
till
the
last
day
?
and
yet
our
Sauiour
saith
,
that
euen
that
death
of
his
was
not
vnto
death
,
but
for
the
glorie
of
God
.
Yea
,
the
Lord
neuer
bringeth
any
euill
vpon
his
children
,
wherein
he
intendeth
not
in
the
ende
to
shew
them
some
great
good
:
as
,
Deut.
8.16
.
The
Lord
tryed
,
humbled
,
and
prooued
his
people
in
the
wildernesse
,
that
he
might
doe
them
good
at
the
latter
end
:
Iob.
23.10
.
Hee
knoweth
my
way
,
and
trieth
mee
:
and
what
was
the
issue
?
I
shall
come
forth
like
the
gold
.
And
the
Apostle
affirmeth
,
that
the
triall
of
our
faith
,
which
is
much
more
precious
then
gold
,
shall
bee
found
to
our
praise
,
and
honour
,
and
glorie
,
at
the
appearing
of
Iesus
Christ
,
1.
Pet.
1.7
.
4.
God
hereby
manifests
his
care
and
faithfulnesse
in
his
promises
:
for
he
hath
promised
,
There
shall
be
seauen
weekes
,
that
is
,
39.
yeares
:
and
there
shall
be
62.
weekes
,
that
is
,
434.
yeares
,
and
then
the
Messiah
shall
come
,
&c.
And
alwaies
he
that
setteth
the
setting
of
the
stars
,
and
the
bounds
of
the
sea
,
setteth
much
more
the
period
of
our
troubles
,
and
the
furthest
limits
of
his
childrens
trialls
:
which
suppose
they
reach
euen
to
death
it selfe
,
they
can
follow
them
no
further
,
but
then
is
a
rest
from
their
labour
,
a
reaping
of
the
fruits
of
their
suffrings
,
a
ioyfull
haruest
of
a
sorrowfull
seed-time
,
wherein
the
Lord
meets
them
with
a
full
and
finall
deliuerance
,
and
putteth
them
in
full
possession
of
all
his
most
glorious
promises
.
Let
the
godly
consider
of
their
priuiledge
,
to
prouoke
their
patience
and
constancy
in
their
greatest
trialls
,
almost
to
slippe
,
but
looke
to
the
happie
end
of
their
trialls
.
And
though
the
smart
continue
long
,
yet
let
them
be
assured
that
the
Lord
keepes
all
their
bones
,
so
that
not
one
of
them
shall
be
broken
.
Neither
let
vs
be
weary
and
faint
in
our
mindes
:
for
although
God
seemeth
not
to
heare
vs
,
yet
he
heares
vs
well
enough
.
And
though
hee
seeme
to
stand
a
farre
off
vs
,
it
is
but
a
delay
,
no
deniall
of
our
request
.
And
though
he
seeme
to
neglect
vs
,
let
vs
not
neglect
him
,
but
hold
on
in
the
prayer
of
faith
.
Let
this
serue
as
a
ground
of
comfort
&
encouragement
to
vs
,
that
when
with
Israel
we
stand
as
it
were
on
the
sea-brinke
,
The
vision
is
yet
for
an
appointed
time
,
but
at
the
last
it
shall
speake
,
and
not
lie
:
if
it
tarrie
,
waite
;
for
it
shall
surely
come
,
and
shall
not
stay
.
Let
vs
not
make
hast
,
nor
limit
the
Lord
in
prescribing
him
a
time
and
meanes
,
but
leaue
all
that
to
his
wisedome
,
leane
vpon
his
arme
,
relie
vpon
his
word
,
he
hath
a
mind
to
doe
vs
good
,
and
that
when
it
shall
bee
most
for
his
glorie
and
our
saluation
.
We
are
not
yet
perhaps
in
the
deepe
,
nor
at
the
mountaine
,
nor
so
destitute
but
we
find
some
supports
.
But
were
the
case
with
vs
as
it
was
here
with
our
Lord
,
if
we
were
in
the
world
,
as
in
a
wildernesse
,
our
food
nothing
but
stones
,
our
companie
wild
beasts
ready
to
deuoure
vs
,
no
friend
neare
vs
,
but
the
deuill
tossing
and
tumbling
vs
with
his
temptatitions
,
we
should
assuredly
see
the
Lord
extraordinarily
prouiding
for
vs
,
and
working
out
for
vs
vnexpected
comfort
:
our
extremity
would
be
Gods
opportunity
.
God
sent
not
Moses
to
deliuer
Israel
from
vnder
Pharaoh
,
till
their
burdens
were
at
the
heauiest
,
and
their
oppressions
intollerable
.
God
might
haue
sent
his
Angell
to
preserue
the
three
children
from
being
cast
into
the
fire
,
but
he
did
not
till
they
were
in
the
flames
;
this
was
Gods
time
,
wherein
he
was
more
glorified
,
his
children
more
gloriously
deliuered
,
and
his
enemies
more
mightily
confounded
,
then
if
the
Angel
had
come
before
.
Euen
so
,
when
this
land
was
like
that
fierie
furnace
,
made
seauen
times
hotter
then
euer
before
,
to
consume
the
bodies
of
Gods
Saints
in
Queene
Maries
dayes
,
in
the
midst
of
those
flames
God
sent
that
happy
Queene
(
nowe
a
blessed
Saint
)
to
quench
those
fires
,
and
deliuer
our
whole
Church
from
that
tyrannicall
and
Papall
oppression
.
Thus
the
Lord
himselfe
waites
,
and
stayes
for
the
fittest
time
of
our
deliuerance
;
and
so
must
we
.
Neuer
shall
the
faithfull
soule
faile
of
a
day
of
refreshing
.
And
ministred
vnto
him
.
]
We
haue
spoken
of
the
Angells
comming
:
Now
the
last
thing
considerable
in
this
history
,
is
their
ministery
vnto
Christ
;
wherin
are
two
things
:
1.
How
they
minister
to
him
:
2.
Why
they
minister
.
I.
1.
They
ministred
in
adoring
the
Sonne
of
God
,
the
onely
conquerour
of
the
deuill
,
and
honouring
him
as
the
victorious
destroyer
of
the
Prince
,
and
commaunder
of
all
hellish
powers
:
For
the
Angells
reioyced
in
Christs
victory
,
in
the
deuills
ouerthrowe
,
and
the
saluation
of
the
Church
of
God
.
The
goodnes
of
their
nature
carries
them
wholly
to
the
glory
of
God
,
in
all
their
actions
and
motions
,
and
the
good
of
the
Church
;
as
at
the
birth
of
Christ
they
sung
,
Glory
to
God
on
high
,
on
earth
peace
,
and
good
will
to
men
.
And
there
is
no
doubt
but
now
vpon
this
victory
,
they
did
much
more
honour
him
,
and
congratulate
his
glorious
triumph
.
2.
They
ministred
to
him
in
comforting
him
,
beeing
in
his
soule
extreamely
afflicted
and
molested
with
Satans
temptations
:
for
how
could
the
Sonne
of
God
but
vtterly
abhorre
,
and
with
fiery
zeale
detest
such
blasphemous
temptations
,
as
that
he
should
not
onely
distrust
his
Fathers
prouidence
,
but
euen
fall
downe
and
worship
the
deuill
himselfe
,
with
which
temptations
a
sinnefull
man
yet
in
his
corrupt
nature
,
would
be
exceedingly
distracted
and
disturbed
?
It
is
no
doubt
therefore
,
but
as
in
his
agonie
before
his
passion
,
the
Angells
came
to
comfort
him
,
so
likewise
in
this
conflict
and
perturbation
so
soone
as
they
might
,
they
came
in
to
the
same
purpose
.
3.
They
ministred
to
him
in
releeuing
his
body
,
which
was
now
broken
with
hunger
,
and
watchings
,
hauing
already
fasted
40.
dayes
and
40.
nights
;
and
brought
him
food
to
allay
his
hunger
,
spreading
as
it
were
a
table
for
him
in
the
wildernes
.
For
,
if
they
neglected
not
the
seruant
of
God
Elias
in
the
wildernes
,
beeing
ready
to
starue
for
food
,
but
prouided
him
a
meale
,
in
strength
whereof
he
went
40.
dayes
and
40.
nights
,
1.
King
.
19.5
.
much
lesse
would
they
neglect
the
Sonne
of
God
,
who
was
now
in
the
same
necessitie
.
4.
They
ministred
to
him
standing
about
him
,
and
giuing
attendance
,
waiting
as
it
were
at
his
table
,
and
ready
to
be
employed
in
any
further
seruice
he
had
to
commaund
them
:
Psal.
103.20
.
Ye
Angells
readie
to
execute
his
will
.
Whence
in
Ezeck.
1.11
.
the
Angells
are
described
with
wings
stretched
vpward
,
noting
their
propensity
and
readines
to
the
commandements
of
Christ
.
II.
Why
the
Angells
doe
thus
minister
to
Christ
.
Answ.
Not
for
any
necessitie
of
his
(
for
1.
he
was
able
to
haue
sustained
himselfe
,
and
held
out
for
euer
against
the
deuill
:
2.
hee
was
able
to
haue
confounded
the
deuill
:
3.
he
was
able
to
haue
created
food
in
the
wildernesse
without
them
,
which
they
could
not
doe
:
for
,
although
they
could
fetch
food
elsewhere
prouided
,
yet
could
they
not
create
any
,
)
but
,
1.
It
was
their
dutie
to
attend
him
as
their
Lord
,
called
the
Lord
of
the
holy
Angells
.
2.
Christ
would
now
vse
their
ministery
,
and
did
not
helpe
himselfe
by
miracle
,
as
he
might
if
he
had
pleased
.
But
wee
read
not
that
hee
vsed
his
power
for
himselfe
or
his
Disciples
:
Himselfe
beeing
hungry
and
weary
at
Iaacobs
well
,
he
created
not
food
,
but
sent
his
Disciples
into
the
citie
to
buy
bread
:
And
when
his
Disciples
were
faint
and
hungry
,
they
were
faine
to
plucke
eares
of
corne
,
and
eate
it
:
But
yet
he
vsed
not
his
miraculous
power
.
For
miracles
were
wrought
for
the
edification
of
others
,
and
commonly
done
in
the
presence
of
many
,
whose
faith
was
to
be
strengthned
,
as
the
Disciples
was
in
part
already
.
3.
This
was
so
for
our
instruction
and
consolation
,
that
we
also
in
our
wants
,
standing
in
the
Lords
battells
,
may
expect
the
presence
and
comfort
of
the
Angells
.
And
let
all
the
Angells
of
God
worship
him
.
For
,
he
must
needes
be
greater
then
all
,
who
must
be
honoured
of
all
.
Ioh.
1.51
.
Christ
himselfe
prooues
himselfe
the
Sonne
of
God
,
because
,
notwithstanding
he
is
the
sonne
of
man
:
which
plainely
notes
him
to
be
,
1.
a
true
man
,
and
2.
a
weake
man
:
yet
they
should
see
the
heauens
opened
,
and
the
Angells
ascending
and
descending
vpon
him
,
as
was
figured
in
Iacobs
ladder
,
Gen.
28.12
.
For
Christ
is
the
ladder
and
onely
way
by
which
we
ascend
into
heauen
.
It
reached
from
earth
to
heauen
,
signifying
his
two
natures
,
God
of
his
Father
in
heauen
,
man
of
Iacobs
loynes
in
earth
.
Angells
ascending
and
descending
,
are
the
ministring
spirits
attending
him
:
for
in
that
phrase
is
meant
their
sending
out
,
their
emission
,
and
commission
to
their
office
,
descending
to
their
worke
,
and
ascending
to
giue
account
of
it
.
Now
according
to
this
Prophesie
of
Christ
,
two
of
his
Disciples
sawe
the
heauens
open
vpon
him
in
his
transfiguration
,
Matth.
17.1
.
2.
In
his
resurrection
,
those
keepers
of
the
sepulcher
saw
the
Angell
of
the
Lord
that
descended
from
heauen
,
and
had
roled
away
the
stone
from
the
doore
,
and
sate
vpon
it
,
so
as
they
were
afraid
,
and
as
dead
men
,
Mat.
28.4
.
The
women
also
saw
the
Angell
and
talked
with
him
,
that
had
attended
him
in
his
resurrection
,
ver.
5.
And
in
his
ascension
all
his
Disciples
saw
the
heauens
opened
vnto
him
,
and
two
Angells
standing
by
them
,
who
attended
him
,
Act.
1.
1.
The
more
honourable
the
attendants
and
ministers
,
Angels
food
,
Psal.
78.25
.
that
is
,
if
Angels
should
neede
foode
,
they
could
not
wish
more
excellent
.
1.
Cor.
13.1
.
If
I
should
speake
with
the
tongues
of
Angels
,
&c.
that
is
,
excellently
.
Yea
,
the
most
happie
and
glorious
estate
that
our selues
looke
for
after
the
resurrection
,
is
hence
extolled
,
that
we
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
Angels
.
Now
all
this
aduancement
of
them
,
is
not
so
much
in
respect
of
themselues
,
with
whom
we
haue
no
commerce
,
but
for
the
aduancement
of
Christ
,
the
Lord
of
the
holy
Angels
;
and
that
in
their
glorie
we
may
behold
the
glorie
of
Christ
,
to
whom
they
are
seruants
.
3.
The
truth
hereof
was
shadowed
in
the
ceremoniall
law
,
Exod.
25.20
.
with
Cherubims
,
not
without
Cherubims
:
for
these
noted
the
multitude
of
Angels
seruing
Christ
,
euen
as
man
:
for
beeing
in
his
lowest
estate
,
and
apprehended
to
the
death
,
he
giues
this
as
a
reason
to
Peter
to
put
vp
his
sword
,
because
,
if
he
would
,
he
might
pray
to
his
Father
,
and
haue
twelue
legions
of
Angells
to
rescue
him
.
Obiect
.
But
this
seemes
not
Christs
priuiledge
to
haue
the
Angells
his
ministers
,
seeing
all
the
godly
haue
them
ministring
spirits
for
their
good
,
Heb.
1.14
.
as
Abraham
,
Lot
,
Elias
,
Daniel
.
Ans.
True
,
they
had
,
but
this
impeacheth
not
Christs
honour
,
because
they
serue
not
vs
after
the
same
manner
they
serue
him
:
for
1.
Their
seruice
is
due
to
Christ
as
their
creator
and
Lord
;
of
dutie
:
to
vs
,
as
creatures
,
of
charge
.
2.
Their
seruice
to
him
is
immediate
as
the
Head
of
the
Church
,
to
vs
mediate
onely
as
members
of
the
Head
.
3.
Their
seruice
is
proper
to
him
,
and
inuested
in
him
,
as
his
owne
right
:
to
vs
giuen
by
vertue
of
our
communion
with
him
.
4.
To
him
as
the
author
and
preseruer
of
all
the
gifts
and
graces
they
haue
;
and
equall
it
is
,
that
whatsoeuer
is
excellent
in
any
kinde
,
be
wholly
ascribed
,
to
the
author
and
giuer
of
it
:
to
vs
onely
so
farre
as
the
owner
hath
put
them
in
trust
to
employ
those
gifts
for
our
good
.
Faith
in
Christ
interests
vs
in
this
ministery
of
the
Angells
,
who
loue
the
members
because
of
the
head
.
They
are
his
Angells
,
and
so
called
by
speciall
propriety
:
Matth.
16.27
.
when
the
Sonne
of
man
shall
come
in
the
clouds
,
and
all
his
holy
Angells
with
him
,
because
by
speciall
prerogatiue
they
doe
him
homage
and
seruice
:
And
our
Angells
by
speciall
commission
and
direction
from
him
.
5.
They
neuer
ministred
to
man
,
but
for
the
honour
of
Christ
.
Reu.
22.9
.
Worship
God
.
Let
vs
imitate
the
Angells
.
Doe
they
honour
Christ
by
their
ministery
,
whither
the
Spirit
led
them
they
went
:
Let
vs
also
giue
vp
our selues
to
the
leading
of
his
Spirit
,
not
running
of
our
owne
heads
in
any
busines
,
vnsent
,
without
our
warrant
.
They
reioyce
in
all
good
things
,
and
in
Christs
victory
,
the
benefit
of
which
redounds
to
vs
more
then
to
them
,
and
that
men
by
the
same
are
set
out
of
the
deuils
power
:
And
why
do
no●
we
more
reioyce
in
this
victory
of
Christ
?
why
do
we
reioyce
in
euil
,
which
is
the
deuils
sin
,
in
sinful
courses
and
company
?
why
doe
we
hate
and
scorne
those
,
who
most
partake
in
this
victory
?
How
vnlike
is
this
to
the
Angells
?
If
the
Angells
be
seruants
vnto
Christ
,
Abraham
,
Iaacob
,
Lot
,
Elias
,
Daniel
,
and
other
extraordinary
holy
men
,
but
their
commission
is
generall
:
Psal.
91.11
.
they
shall
keepe
thee
in
all
thy
wayes
,
that
is
,
not
onely
Christ
himselfe
,
but
euery
member
of
Christ
:
for
this
honour
haue
all
the
Saints
.
And
what
a
comfort
is
it
,
that
we
so
weake
creatures
,
and
so
beset
with
spirituall
and
inuisible
enemies
,
haue
appointed
to
vs
by
the
Lord
so
many
spirituall
,
inuisible
,
and
more
powerfull
aiders
,
and
assisters
?
What
a
comfort
is
it
,
that
no
temporall
enemie
can
so
soone
wrong
vs
in
our
persons
,
estates
,
or
names
,
but
the
Angells
of
God
are
ready
to
turne
it
off
,
and
keep
off
the
perill
,
and
then
returne
to
God
to
complain
of
the
wrong-doers
?
What
a
care
should
we
haue
not
to
forfeit
our
priuiledge
,
to
keep
vs
in
our
wayes
,
and
walke
warily
because
of
the
Angells
,
not
greeuing
them
by
sinne
,
nor
driuing
them
from
about
vs
,
whose
protection
vnder
Gods
is
more
safe
then
if
we
lay
vnder
shield
and
speare
,
Psal.
91.4
.
with
11.
And
if
our
Lord
himselfe
receiued
comfort
from
them
,
how
great
may
be
our
comfort
from
them
?
Hence
we
are
to
ascribe
the
glory
of
power
,
Maiesty
,
All
power
is
his
in
heauen
and
earth
.
And
now
we
are
no
longer
to
esteeme
of
him
according
to
his
base
estate
,
in
the
wildernes
,
in
the
world
,
but
according
to
his
surpassing
power
manifested
through
all
this
history
in
vanquishing
the
deuill
,
and
in
receiuing
the
diuine
honour
from
the
most
grorious
Angells
.
To
this
great
Michael
,
who
euen
without
his
Angells
hath
in
pitcht
battell
ouercome
the
great
red
dragon
and
all
his
Angells
,
be
ascribed
all
power
,
might
,
victory
,
and
triumph
,
of
all
men
,
Saints
,
and
Angells
,
in
earth
,
and
in
the
highest
heauens
,
for
all
eternity
.
Amen
.
Amen
.
FINIS
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
THE
ALPHABETICALL
Index
or
Table
,
pointing
to
the
principall
points
in
this
Exposition
.
A
-
IN
Christs
lowest
Abasement
sparkles
of
Diuinity
flie
out
:
sundry
instances
.
pag.
363
-
Actions
brought
forward
by
bad
meanes
to
be
supected
:
sundry
instances
.
312
-
Accusers
mouthes
how
to
be
stopped
:
foure
rules
.
30
-
Against
false
accusation
,
7.
rules
.
26
-
Aduersaries
must
bee
ouercome
rather
with
patience
then
power
.
112
-
Adoption
called
into
question
by
Sathan
for
present
aduersitie
,
5.
reasons
.
89
-
Allegories
must
not
bee
stucke
too
fast
vnto
.
264
-
Christs
Allegation
of
Scripture
with
some
addition
and
change
of
words
,
5.
reasons
.
338
-
Angels
called
Gods
Angels
,
3.
reas
.
235
-
Angells
tender
keepers
of
the
godly
,
three
reasons
.
237
-
Concerning
Angels
3.
obseruations
.
239
-
Angels
come
not
in
vnto
Christ
,
before
the
deuill
is
gone
from
him
,
4.
reas
.
401
-
Angels
cannot
be
in
two
places
at
once
,
why
.
402
-
Angels
haue
bodily
shapes
by
way
of
1.
description
:
2.
dispensation
.
403
-
Angels
minister
vnto
Christ
,
&
how
.
409
-
Christ
was
more
Angry
in
the
last
temptation
,
then
in
the
two
former
,
4.
reasons
.
333
-
Apochryphall
bookes
not
authenticall
,
4.
reasons
.
133
-
In
the
Arke
were
three
things
kept
.
162
-
Assemblies
in
the
Church
of
England
holy
meetings
,
4.
reas
.
166
-
Auoid
,
signifieth
three
things
.
332
B
-
BAd
causes
are
thrust
on
by
bad
means
4.
reas
.
311
-
Behold
,
signifieth
5.
things
in
Scripture
.
4●0
-
Blame
thy selfe
sinning
more
then
the
deuill
.
216
-
Blessing
more
desirable
then
meanes
.
138
-
Blind
and
bloody
battels
for
the
holy
land
,
more
for
the
Popes
profit
then
Gods
glorie
.
177
-
Boasters
resemble
the
deuill
.
315
-
To
get
Bread
out
of
stones
,
3.
waies
.
10●
-
Gods
way
to
get
Bread
,
contrarie
to
the
deuills
in
three
things
.
109
C
-
TO
liue
out
of
a
lawful
calling
wicke●
3.
reasons
.
14●
-
Calling
to
be
well
carried
,
two
rules
.
150
-
Speciall
Calling
,
requires
the
practise
of
4.
vertues
.
151
-
Christ
was
locally
carried
to
the
pinnacle
,
4.
reasons
.
190
-
In
Christ
,
Satan
would
haue
cast
downe
all
mankind
.
206
-
Satan
would
haue
vs
cast
down
our selues
,
why
.
215
-
Causes
of
God
must
affect
vs
aboue
our
owne
,
5.
reasons
.
333
-
Changes
here
good
for
vs
,
5.
reasons
.
395
-
To
be
chearefull
in
trialls
,
4
motiues
.
15
-
Chaire
of
Rome
a
friuolous
pretence
.
177
-
Christ
subiect
to
temptations
,
notwithstanding
his
perfection
of
1.
nature
,
2.
grace
,
3.
power
.
7
-
Christ
chose
to
be
tempted
in
the
wildernes
,
4.
reasons
.
19
-
Christs
going
into
the
wildernes
,
no
ground
for
Popish
Eremites
,
4.
reas
.
22
-
Christ
would
be
tempted
,
4.
reas
.
35
-
Christ
by
beeing
tempted
succoureth
vs
4.
waies
.
36
-
Christ
safer
among
wilde
beasts
then
wicked
men
.
44
-
Christ
not
so
rough
with
Sathan
,
as
with
some
wicked
men
,
no
or
with
his
owne
disciples
,
4.
reas
.
113
-
Christ
reuealeth
himselfe
onely
to
such
as
will
make
right
vse
of
his
knowledge
,
4.
reas
.
116
-
Christ
as
able
to
defend
vs
as
himselfe
,
from
wilde
beasts
and
deuills
.
45
-
Christs
priuiledge
aboue
all
creatures
in
the
ministerie
of
Angels
,
3.
reas
.
410
-
Christs
combate
exemplary
as
victorious
.
243
-
Christians
must
be
reasonable
euen
to
most
vnreasonable
aduersaries
,
3.
reas
.
110
-
Church
no
competent
Iudge
of
controuersies
.
246
-
Church
hath
no
authoritie
ouer
Scripture
,
4.
reas
.
247
-
Church
of
England
not
to
bee
separated
from
for
some
corruptions
,
4.
conclusions
.
166
-
Comforts
for
weake
Christians
in
temptation
,
4.
grounds
.
7
-
Circuit
of
Sathan
is
the
compasse
of
the
earth
.
20
-
Comforts
from
Christs
being
tempted
,
4.
grounds
.
37
-
Comfort
of
the
creatures
a
greater
blessing
then
the
creatures
themselues
.
139
-
Comfort
in
that
Sathan
cannot
ouercome
him
,
who
is
not
willing
to
be
ouercome
.
216
-
Comforts
from
the
custodie
of
Angels
.
238
-
Comforts
of
God
hid
for
a
time
,
but
a●
length
shine
out
vpon
his
children
,
4.
reasons
.
404
-
Bad
companie
worse
then
solitarinesse
.
23
-
Comforts
when
temptations
come
thicke
on
vs
,
three
.
280
-
Compacts
with
Satan
,
1.
open
,
2.
s●cret
.
317.
&c.
-
Meanes
to
auoid
Satans
compacts
,
5.
320
-
Conference
of
Scriptures
beateth
out
the
true
sense
of
them
:
see
instances
as
large
.
256
-
Counsells
no
competent
iudges
of
controuersies
,
4.
reas
.
249
-
In
the
inner
court
of
the
Temple
were
4.
things
of
note
.
161
D
-
DAy
of
sickenesse
and
death
most
〈◊〉
to
resist
Satans
temptations
,
three
reas
.
66
-
Death
enters
the
soule
by
the
windowes
of
the
senses
,
4.
reas
291
-
Deuill
is
not
driuen
away
by
holy
water
,
reliques
,
nor
the
naming
of
Iesus
.
10
11
-
Difference
between
the
loue
of
God
as
God
,
and
of
God
as
a
Father
92
-
Directions
for
the
fortifying
of
faith
,
three
.
86
-
Distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
1
silly
:
2
▪
ignorant
:
3.
nouell
.
347
-
Doctors
and
Fathers
no
competent
Iudges
of
Scripture
,
5.
reas
.
248
-
Doing
of
what
God
commandeth
,
not
alwaies
a
signe
of
true
grace
,
3.
reas
.
385
-
God
draweth
neere
his
Saints
in
trouble
.
3.
wayes
.
94
E
-
EFfects
of
the
spirits
assured
gouernance
in
troubles
,
three
.
17
-
Eminent
persons
must
be
so
much
the
more
watchfull
.
288
-
Ends
and
means
must
be
tied
together
.
277
-
Equiuocation
a
Iesuiticall
tricke
discouered
.
233
-
Three
estates
Sathan
especially
would
cast
men
from
:
1.
of
innocencie
:
2.
regeneration
:
3.
office
in
Church
or
common-wealth
.
206
-
Euill
men
cleane
one
to
another
,
because
all
of
them
hate
Christ
.
160
-
Excellency
cannot
exempt
a
man
from
Satans
temptations
,
3.
reas
.
8
-
How
to
auoide
Satans
extremities
,
three
rules
.
200
F
-
FAmily-worshippe
of
God
stands
in
fiue
things
.
172
-
Fasting
,
the
kinds
,
1.
ciuill
:
2.
religious
:
3.
miraculous
.
47
-
Fasting
of
Christ
differeth
from
Popish
in
8.
things
.
49
-
Christ
fasted
his
fast
for
4.
causes
.
50
-
Fast
of
Christ
no
longer
or
shorter
then
forty
daies
,
5
reasons
.
51
-
Fortie
nights
of
Christs
fast
expressed
,
two
reasons
.
51
-
Fasting
a
necessarie
Christian
duty
,
3.
reasons
.
52
-
Motiues
to
fasting
,
11.
53
-
Faith
his
actions
about
the
meanes
of
safetie
:
if
present
,
3.46
.
if
absent
,
3.
ibid.
-
Ouerthrowe
of
faith
the
aime
of
all
Satans
temptations
,
5.
reas
.
83
-
Faith
must
be
so
much
the
stronglyer
fortified
,
as
Satan
more
furiously
assayleth
it
.
86.
-
Faith
his
excellency
in
4.
things
.
86
-
The
least
faith
can
pray
for
more
.
88
-
Properties
of
faith
in
want
of
means
▪
3.
98
-
Faith
how
it
demeaneth
it selfe
towards
the
word
of
Gods
prouidence
,
3.
rules
.
145
-
Faithfulnesse
in
promises
,
enforced
by
fiue
reasons
.
309
G
-
COmmon
Gamesters
liue
by
no
word
of
God
.
150
-
Generallitie
of
obedience
in
4.
things
.
389
-
Gifts
of
G●●
differ
from
the
deuill
in
fowre
things
.
319
-
Glorie
of
God
must
be
preferred
aboue
all
the
world
,
6.
reas
.
327
-
Motiues
to
promote
the
glorie
of
God
,
5.
350.
-
To
glorifie
God
in
good
measure
,
meanes
4.
331
-
God
glorifieth
himselfe
in
our
trialls
fowre
waies
.
396
-
Glory
of
the
world
falsly
claimed
by
Satan
,
for
1.
possession
:
2.
disposition
:
4.
reas
.
310
-
God
some
wayes
an
actor
in
euill
,
no
wayes
an
author
.
14
-
God
tempteth
man
two
waies
.
30
-
Godly
men
shall
want
no
accusation
in
the
world
,
why
.
29
-
The
more
God
graceth
a
man
,
the
more
Satan
seeketh
to
disgrace
him
,
3.
reas.
3.
and
9.
-
Sixe
graces
Satan
would
faine
robbe
vs
of
.
283
H
-
POpish
hallowing
of
water
wicked
,
sixe
reasons
.
11
-
Headship
of
the
Pope
falsly
grounded
.
231
-
Little
or
no
help
in
iniustice
,
3.
reas
.
147
-
Christ
full
of
the
holy
Ghost
,
how
.
39
-
Holines
sweetneth
our
callings
three
waies
.
151
-
To
hold
out
in
trialls
without
hast-making
,
4.
reas
.
365
-
No
signe
of
Gods
hatred
to
be
vexed
with
the
deuill
,
but
of
the
deuills
:
4.
reas
.
193
-
Christ
,
able
to
feede
others
miraculously
,
was
hungrie
himselfe
.
59
I
-
SAtan
can
make
grosse
Idolatrie
seeme
a
small
moate
.
316
-
Ierusalem
called
holy
City
,
5.
reas
.
160
-
Ierusalem
full
of
corruptions
,
yet
called
holy
:
why
.
165
-
Importunitie
of
Satan
against
Christ
and
his
members
to
drawe
them
to
sinne
,
4.
reas
.
279
-
Infirmities
which
Christ
tooke
vpon
him
:
which
in
three
propositions
.
59
-
Why
Christ
took
our
infirmities
,
5.
reas
.
60
-
Infirmities
of
Christ
differ
from
ours
in
6.
things
.
61
-
Induction
to
prooue
all
things
subiected
to
Christs
word
.
377
-
Infallible
Iudge
of
controuersies
the
holy
Scriptures
,
4
reas
.
244
-
Incompetent
iudges
of
controuersies
obtruded
by
the
Church
of
Rome
,
4.
246
-
Instance
of
Satan
to
draw
vs
to
euill
,
must
make
vs
more
instant
in
good
.
283
-
Instances
of
Sathans
false
conclusions
in
matter
of
faith
,
3.
of
practise
,
9.
102.
-
Instances
in
4.
kinds
of
temptations
how
to
vse
the
word
against
Satan
.
126
-
Instances
of
many
men
,
whose
obedience
is
no
better
then
that
of
deuills
.
387
L
-
TO
know
a
man
lead
by
the
spirit
,
three
rules
.
18
-
Christ
commeth
lead
of
the
spirit
,
Sathan
commeth
of
himselfe
.
75
-
Liberties
of
religion
are
better
prized
in
their
absence
then
in
their
presence
.
181
-
The
more
light
of
grace
the
Lord
bestoweth
on
his
children
,
the
more
doth
the
darkenes
of
the
world
fight
against
it
.
157
-
Life
of
a
Christian
a
continual
entercourse
of
peace
and
trouble
,
4.
reas
.
391
-
Loue
of
the
world
easily
maketh
a
man
a
prey
and
spoile
of
Satan
,
5.
reas
.
299
-
To
pul
our
hearts
from
the
loue
of
the
world
fiue
meanes
.
303
-
Foure
other
considerations
to
the
same
purpose
.
301
-
Lying
is
the
deuills
mother-tongue
.
100
-
A
looking
glasse
for
lyers
.
314
-
Lying
a
hatefull
sinne
,
for
three
reasons
.
ibid.
M
-
MAgistrates
,
gouernours
not
of
men
onely
,
but
of
Christians
.
335
-
Man
tempteth
God
2.
waies
,
31.
Man
tempteth
man
3.
wayes
,
ibid.
Man
tempteth
himselfe
2.
waies
.
ibid.
-
Manner
of
Christs
temptation
externall
,
4.
reas
.
74
-
Not
to
be
present
at
Masse
,
with
pretence
of
keeping
the
heart
to
God
,
5.
reas
.
351
-
Meane
estate
best
,
3.
reasons
.
7
-
Meanes
of
f●rtifying
faith
,
4.
87
-
Meanes
to
confirme
to
a
mans
selfe
his
owne
adoption
,
3.
93
-
To
vse
vnlawfull
meanes
to
help
our selues
diabolicall
,
3.
reas
.
95
-
Meanes
to
fence
vs
against
Satans
wicked
inferences
,
3.
104
-
Meanes
not
sufficient
to
sustaine
the
life
of
man
,
in
sixe
instances
,
and
5.
reas
.
135
-
Means
not
to
be
set
aboue
their
place
.
137
-
Meanes
not
to
be
neglected
where
they
are
,
3.
reas
.
138
-
Better
to
want
meanes
then
to
enioy
such
as
proceed
not
out
of
the
mouth
of
God
.
153
-
Means
to
raise
our selues
being
cast
down
,
fowre
.
212
-
To
sinne
against
meanes
fearefull
in
things
1.
spirituall
:
2.
temporall
.
222
-
Means
to
partake
of
the
Angels
ministery
,
three
.
241
-
Meanes
of
nourishing
confidence
in
God
,
foure
.
277
-
Meekenesse
of
Christ
to
Satan
himselfe
,
5.
reas
.
111
-
Ministers
must
be
verie
watchfull
ouer
their
people
,
because
of
the
tempter
.
71
-
Wicked
Ministers
hinder
some
comfort
,
but
not
all
efficacy
from
the
Sacrament
.
167
-
To
conceiue
of
dumbe
Ministers
,
fiue
grounds
.
168
-
Modestie
in
speaking
of
our selues
commended
in
Christs
example
.
115
-
Motiues
to
auoid
slaundering
,
5.
27
-
Motiues
to
out-stand
temptations
,
3.
42
-
Motiues
to
stirre
vp
one
another
to
good
,
fowre
.
72
-
Mountaines
about
Ierusalem
,
7.
289
-
Mountaine
chosen
for
the
third
temptation
,
3.
reas
.
285
-
No
mountaines
to
be
wished
but
Gods
holy
mountaine
.
289
N
-
DIfference
of
names
or
numbers
,
must
not
make
vs
suspect
error
in
the
Scripture
,
but
our
owne
ignorance
.
265
O
-
OBiections
for
Vsury
answered
,
148
-
Obiections
for
Sabath
breaking
.
149
-
Cheife
Obiections
of
the
separation
answered
.
167
-
Obiections
to
prooue
Christ
on
the
pinacle
onely
in
vision
,
answered
.
189
-
Obiects
of
senses
,
5.
warrantable
.
294
-
In
opposition
of
good
men
and
good
things
,
consider
5.
things
.
158
-
Ordinances
of
God
not
to
bee
medled
with
without
due
respect
and
reuerence
:
as
1.
word
:
2.
oath
:
3.
lots
.
175
-
Conditions
of
sound
Obedience
,
4.
385
-
Cheerefull
Obedience
,
4.
things
.
386
-
Outward
things
make
neither
happy
nor
vnhappie
,
4.
reasons
.
91
P
-
PInacle
of
the
Temple
chosen
for
the
second
temptation
by
satan
,
4.
reasons
.
182
-
No
place
in
the
world
free
from
temptation
.
20
-
Places
of
Gods
worship
to
be
reuerently
esteemed
and
vsed
.
174
-
No
place
longer
holy
then
God
and
his
worship
are
present
.
176
-
Satan
vsually
fitteth
his
temptation
to
the
place
,
or
the
place
to
his
temptation
,
3.
reasons
.
182
-
Places
of
probable
perrill
and
danger
to
bee
auoided
especially
,
of
4.
sorts
.
184
-
Men
in
highest
places
are
in
greatest
danger
of
falling
,
3.
reasons
.
286
-
The
higher
the
Pinacle
a
man
stands
on
,
the
more
busie
satan
is
to
cast
him
down
.
207
-
Satan
helpeth
men
vp
to
the
Pinacle
onely
to
cast
them
downe
againe
.
210
-
The
Pope
puts
downe
the
deuill
in
boasting
.
315
▪
-
Power
of
Christ
vnresistable
by
all
the
deuills
in
hell
,
4.
reasons
.
375
-
Power
of
Christ
is
of
his
Office
and
Essence
.
375
-
They
differ
in
3.
things
.
ibid.
-
Popes
haue
erred
in
matters
of
faith
.
25●
-
8.
Markes
of
the
mighty
power
of
Christ
in
vs
.
380
-
Power
of
Christ
frustrateth
satans
greatest
aduantages
.
193
-
Power
of
satan
ouer
the
bodies
of
men
great
,
God
permitting
him
.
193
-
Prayers
to
be
made
for
gouernours
especially
,
why
.
288
-
Presence
of
God
in
his
word
and
worshippe
maketh
places
holy
,
3.
reasons
.
164
-
Satan
ordinarily
tempteth
to
presumption
,
4.
reasons
.
200
-
Most
dangerous
presumption
is
in
spirituall
things
,
as
in
6
▪
instances
.
203
-
Presumption
in
things
temporall
to
bee
auoided
,
in
4.
instances
.
205
-
Priuiledge
of
Gods
children
because
of
the
Angells
.
240
-
A
singular
priuiledge
of
the
Church
to
haue
so
perfect
a
direction
as
the
Scripture
.
134
-
Priuiledge
of
the
godly
to
find
God
sweet
to
your
soules
in
trialls
,
or
after
them
,
4.
reasons
.
406
-
Properties
of
such
as
to
whom
Christ
will
reueale
himselfe
,
3.
119
-
All
promises
and
threats
in
Scripture
conditionall
,
although
the
condition
bee
not
euer
expressed
.
263
-
All
promises
of
satan
are
miserable
,
foule
,
and
deceitfull
,
5.
reasons
.
304
-
Promises
of
God
differ
from
the
deuill
how
.
305
-
Proffers
of
Satan
all
vpon
some
wicked
condition
or
other
.
316
-
Miserable
men
that
accept
of
satans
profers
,
4.
instances
.
320
-
Publike
persons
must
especially
watch
against
2.
things
.
6
-
Publike
persons
must
be
aboue
other
carefull
of
Gods
glory
.
335
Q
-
QVestion
,
how
could
Christ
be
safe
among
wilde
beasts
.
44
-
How
Christ
could
be
hungry
beeing
able
to
feed
so
many
miraculously
.
59
-
Why
Christ
tooke
not
all
infirmities
of
euery
particular
man
,
3.
reasons
.
59
-
Why
satan
is
so
restles
in
tempting
,
3.
reasons
.
70
-
Whether
Christs
temptations
were
in
inward
motion
or
externall
.
74
-
Why
Christ
seeing
he
could
would
not
turne
stones
into
bread
,
5.
reasons
.
115
-
How
to
conceiue
the
word
of
God
by
which
he
gouerneth
and
preserues
the
creatures
.
142
-
Whether
S.
Matthew
or
S.
Luke
,
obserue
the
right
order
of
the
temptations
seeing
they
differ
.
155
-
Whether
a
man
may
pray
or
communicate
with
an
euill
man
,
or
with
a
wicked
or
dumbe
minister
.
167
-
Whether
a
man
may
heare
the
word
with
profit
and
blessing
from
a
wicked
man
.
170
-
Whether
Christ
was
indeed
on
the
pinacle
or
in
vision
.
188
-
How
Satan
a
spirit
could
carry
Christ
his
body
,
5.
considerations
.
190
-
Whether
Ionathans
action
,
who
with
his
armour-bearer
onely
set
on
a
whole
army
of
enemies
was
presumption
.
202
-
Why
did
not
Satan
cast
downe
Christ
,
but
saith
,
cast
thy selfe
downe
,
3.
reas
.
212
-
How
satan
is
said
to
fill
Ananias
his
heart
Act.
5.3
.
219
-
Whether
it
bee
not
lawfull
to
aske
a
signe
.
270
-
How
satan
can
preuaile
to
bring
men
to
worship
himselfe
in
stead
of
God
,
wayes
,
and
meanes
.
322
,
&c.
-
Whether
we
may
present
our selues
at
masse
thinking
to
keepe
our
hearts
to
God
.
351
-
Whether
on
no
occasion
we
may
be
present
at
masse
.
353
-
Whether
the
Prophet
gaue
Naaman
leaue
to
be
present
at
Idolatry
.
354
R
-
REasons
why
our
Sauiour
would
not
yeeld
to
the
last
temptation
,
5.
326
-
Receiue
nothing
from
the
deuills
hand
,
3.
reasons
.
319
-
Redemption
free
to
vs
cost
Christ
deare
.
192
-
Religion
set
vp
,
or
held
vp
by
bad
meanes
is
wicked
as
the
Romish
.
313
-
Representations
of
Satan
quicke
and
short
,
3.
reasons
.
291
-
Restlesnesse
in
euill
an
expresse
image
of
the
deuill
.
280
-
Strong
Resistance
of
Satan
makes
him
flie
,
4.
reasons
.
366
-
Meanes
of
Resisting
Satan
,
5.
371
-
Manner
of
Resistance
in
5.
things
.
373
-
Reuerence
in
Gods
worshippe
vrged
,
6.
reasons
.
356
-
Riches
must
not
haue
our
harts
,
4.
reas
.
152
-
Romish
teachers
disarming
men
of
the
Scriptures
,
confuted
by
5.
reasons
.
122.
-
Romish
doctrine
Idolatrous
prooued
at
large
.
345
-
Rules
of
resisting
Satans
temptations
,
3.
57
-
Rules
to
know
when
the
tempter
commeh
,
2
77.
-
Rules
to
confirme
the
heart
in
the
loue
of
God
notwithstanding
outward
crosses
,
3.
92
-
Rules
to
fence
vs
from
vsing
vnwarrantable
meanes
of
our
good
,
4.
97
-
Rules
to
auoid
seduction
by
separatists
,
4.
171
-
Rules
to
vphold
our selues
when
Sathan
would
cast
vs
downe
,
3.
110
-
Rules
to
try
whether
a
Scripture
be
wrested
,
7.
256
-
Rules
of
triall
whether
our
obedience
be
beyond
that
of
the
deuills
,
4.
389
-
Rules
to
carry
our selues
free
from
infection
of
sin
in
all
places
where
we
come
,
3.
187
S
-
SAbbath-breakers
cast
by
Gods
word
notwithstanding
all
their
pleas
.
149
-
Sacrament
may
be
receiued
where
open
offenders
are
tollerated
.
159
-
To
Sanctifie
a
mans
person
,
he
must
set
vp
Gods
worship
in
his
heart
.
172
-
The
word
Satan
vsed
by
Christ
in
the
last
temptation
,
4
reason
.
332
-
Satan
cannot
hinder
Gods
children
of
saluation
,
he
may
of
comfort
.
4
-
Satans
mouth
may
bee
stopped
,
but
not
his
malice
.
5
-
Satan
an
accuser
,
3.
reasons
.
25
-
Satan
tempteth
,
2.
wayes
.
32
-
May
allure
vs
,
cannot
force
vs
.
34
-
Euer
taketh
vs
at
the
weakest
,
3.
reas
.
64
-
Commeth
to
a
man
,
2.
wayes
.
73
-
Assayleth
the
Son
of
God
knowing
him
so
to
be
,
4.
reason
.
76
-
Aimes
at
4.
things
in
his
1.
temptation
.
79
-
In
tempting
directly
opposeth
the
word
of
God
,
5.
reas
.
80
-
Satan
the
most
eminent
and
dangerous
tempter
,
4.
reasons
.
69
-
Seeketh
euer
to
blemish
the
good
he
cannot
hinder
.
98
-
Inferreth
mischeiuous
conclusions
vpon
true
premisses
,
4.
reasons
.
99
-
Neuer
commeth
without
some
stone
or
other
.
108
-
Alloweth
his
seruants
stones
for
bread
.
109
-
Seeketh
cheifely
to
drawe
them
to
sinne
who
haue
most
meanes
against
it
,
4.
reasons
.
218
-
Can
tempt
,
but
not
force
vs
to
sinne
,
5.
reason
.
213
-
His
subtilties
to
bee
watched
,
6.
instances
.
198
-
Can
alledge
Scripture
to
thrust
forward
his
wicked
purposes
,
5.
reason
.
224
-
Alledgeth
Scripture
3.
wayes
.
225
-
Is
not
content
that
men
sinne
,
vnles
they
doe
it
most
sinnefully
.
219
-
In
one
allegation
of
Scripture
out
of
Psal
91.11
.
he
hideth
8.
faults
.
228
-
Neuer
ouercome
without
resistance
.
374
-
Scriptures
beeing
our
weapon
,
we
must
alwaies
haue
them
in
readines
.
124
-
Scriptures
the
hammer
of
heresies
,
as
in
6.
instances
.
131
-
Scriptures
how
abused
to
establish
errours
in
doctrine
,
5.
instances
.
231.
in
practise
in
many
.
234
-
Scriptures
no
dumbe
,
but
a
speaking
Iudge
.
245
-
Scriptures
conferred
in
paralel
places
.
258
-
Scriptures
collated
in
vnlike
places
,
and
reconciled
,
in
25.
instances
.
259
-
Scripture
most
aptly
alledged
by
Christ
.
268
-
Some
Scripturs
fitter
for
som●
to
meditate
on
,
then
others
.
268
-
Security
must
bee
watched
against
,
after
temptation
foyled
,
5.
reas
.
279
-
Senses
must
be
diligently
kept
,
and
4.
rules
for
the
right
ordering
of
them
.
293
-
Seruice
of
God
must
bee
ruled
wholly
by
God
,
for
1.
matter
,
2.
manner
,
3.
ende
.
360
-
Seruice
of
God
twofold
,
1.
Legall
,
2.
Euangelicall
.
358
-
Of
Seruice
Euangelicall
,
3.
conditions
.
359.
-
Seruice
of
God
must
be
chearefull
,
3.
reasons
.
361
-
Markes
of
a
good
Seruant
of
God
,
5.
362
-
Meanes
to
bee
preserued
from
the
seruice
of
Satan
,
5.
325
-
A
signe
may
be
asked
in
4.
cases
.
270
-
Fiue
vaine
ends
of
asking
a
signe
.
271
-
Three
sinnes
aboue
other
,
make
men
most
like
the
deuiil
.
281
-
Sinnes
of
Ierusalem
,
the
sinnes
of
England
,
5.
instances
.
178
-
Sinnes
of
this
age
fearefully
aggrauated
by
our
meanes
of
grace
.
221
-
Soule
liueth
by
Gods
word
,
4.
wayes
.
139.
-
Solitary
places
fittest
for
temptation
,
2.
reason
.
21
-
Direction
for
solitarinesse
,
4.
24
-
Spirit
of
God
led
Christ
into
the
wildernes
,
3.
reason
.
12
-
Spirits
created
of
three
sorts
.
12
-
Sundry
sorts
of
men
snared
by
Satan
,
in
seeking
vnlawfull
courses
to
helpe
themselues
.
96
-
To
turne
Stones
into
bread
an
ordinary
temptation
.
How
and
wherein
.
105
-
Sundry
sorts
of
men
to
whom
Christ
neuer
reuealeth
himselfe
.
118
T
-
TEmple
of
Ierusalem
described
,
with
the
seuerall
Courts
,
and
their
contents
.
161
-
Temptation
not
a
signe
of
Gods
hatred
,
but
of
the
deuills
.
9
-
Temptations
all
of
them
appointed
and
lilimited
by
God
,
2.
reas
.
13
-
It
was
not
against
the
holines
or
power
of
Christ
to
be
tempted
.
32
-
Christ
beeing
tempted
was
without
sinne
,
how
in
3.
grounds
.
32
-
Of
Temptions
,
3.
degrees
.
33
-
Greatest
temptation
not
to
bee
tempted
.
34
-
Temptations
manfully
to
be
resisted
,
3.
motiues
.
37
-
Beeing
tempted
looke
vp
to
Christ
tempted
,
for
1.
saluation
,
2.
imitation
.
38
-
By
lesser
Temptations
Satan
makes
away
to
greater
,
4.
reasons
.
59
-
Where
satan
begins
Temptation
,
wee
must
beginne
resistance
.
57
-
To
Tempt
any
to
euill
a
fearefull
sin
.
72
-
The
first
Temptation
of
Christ
,
was
not
to
gluttony
,
as
Papists
,
2.
reas
.
79
-
No
Temptation
,
no
faith
.
86
-
8.
Things
slily
couched
in
the
1.
Temptation
.
105
-
In
the
second
temptation
Satan
aimeth
at
5.
things
.
195
-
Satan
tempting
seeketh
to
bring
men
to
extreames
,
5.
reas
.
197
-
Sathan
can
tempt
and
perswade
,
but
not
force
vs
to
sinne
,
5.
reas
213
-
Temptations
armed
with
Scripture
most
dangerous
.
231
-
Men
tempt
God
,
in
1.
iudgement
:
2.
affection
:
3.
actions
.
269
-
God
actually
tempted
,
4.
waies
.
272
-
To
tempt
God
dangerous
,
4.
reas
.
273
-
Fiue
sorts
of
tempters
of
God
.
274
-
How
men
tempt
God
in
matters
,
1.
of
soule
,
275.
2.
of
body
:
three
waies
.
276
-
Tempters
of
themselues
,
as
if
there
were
no
Tempter
.
70
-
Christ
abideth
the
whole
temptation
to
the
end
,
4.
reas
.
364
-
God
suffereth
his
children
to
be
vexed
with
long
and
strong
temptations
.
3.
reas
.
368
-
Gods
children
shall
out
stand
all
temptations
.
4.
reas
.
366
-
A
sober
vse
of
humane
testimonies
in
Sermons
not
vnlawfull
.
252
-
Men
thrust
from
God
by
Satan
.
325
-
God
hath
sundry
waies
threatned
this
land
of
late
yeares
.
397
-
Greatest
trialls
of
the
godly
cannot
make
them
vnhappy
,
4.
reas
.
407
-
To
try
spirits
alledging
Scripture
4.
rules
.
225
-
Holy
times
,
as
the
Sabbath
not
to
bee
profaned
.
176
V
-
VNiust
getting
of
earthly
things
accursed
3.
waies
.
145
-
All
the
voice
of
Satan
is
,
Cast
thy selfe
downe
.
217
-
Vsurers
liue
not
by
Gods
word
,
but
against
it
.
147
W
-
TO
watch
ouer
our
weakenesse
,
fiue
notable
rules
.
66
-
Fiue
sorts
of
persons
faile
in
the
watch
ouer
their
senses
.
238
-
Many
warnings
of
God
to
Ierusalem
and
England
.
180
,
&c.
-
Wilde
beasts
why
Christ
was
with
them
,
4.
reas
.
43
-
Wealth
becomes
ours
and
rightly
vsed
4.
wayes
.
152
-
God
neuer
brings
his
children
into
the
wildernes
of
temptation
but
first
fits
them
with
sufficient
grace
,
4.
reas
.
39
-
Will
of
man
mooued
two
waies
.
214
-
A
principall
wile
of
Sathan
to
ouerthrowe
men
by
Scripture
,
4.
reas
.
250
-
Witches
and
seekers
to
them
condemned
,
3.
reas
.
97
-
Wicked
men
by
no
meanes
lay
aside
their
malice
to
Gods
children
,
4.
reas
.
156
-
Wicked
men
are
loath
to
be
compared
to
the
deuill
,
but
are
sometimes
worse
.
159
-
Word
written
a
principall
weapon
of
the
Christian
souldier
,
5.
reas
.
120
-
Word
is
then
vsed
aright
,
when
temptations
are
cut
off
by
it
,
3.
reasons
.
126
-
The
Word
cutteth
off
temptations
to
despaire
in
6.
instances
.
127.
to
presumption
,
in
8.
instances
.
128.
to
pride
in
5.
instances
.
129.
to
iniustice
,
6.
instances
.
130
-
Onely
Gods
word
,
but
euery
word
of
God
preserueth
the
life
of
man
,
4.
reas
.
139
-
Word
of
God
sustaineth
vs
,
1.
aboue
all
meanes
,
3.
wayes
.
140.
2.
without
all
meanes
.
141.
3.
against
all
means
.
141
-
Word
of
God
made
the
aire
light
without
the
Sunne
,
and
the
earth
fruitfull
without
raine
.
143
-
Word
of
God
from
an
euill
man
,
may
bee
heard
with
blessing
to
a
good
man
,
foure
reas
.
170
-
To
heare
or
reade
the
word
religiously
,
foure
rules
.
227
-
Satan
sieldome
so
good
as
his
word
,
3.
reas
.
306
-
Worshippe
is
twofold
,
1.
Ciuill
:
2.
Diuine
:
both
of
them
two-fold
.
340
-
Worship
ciuill
,
and
religious
differ
in
fiue
things
.
342
-
Worship
Ciuill
,
is
grounded
in
Diuine
.
343
-
Worship
religious
due
to
God
onely
,
5.
reas
.
344
-
Sixe
meanes
by
which
Satan
preuaileth
to
set
vp
the
worship
of
himselfe
.
324
FINIS
.
Notes, typically marginal, from the original text
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