THE
COMBATE
betwixt
CHRIST
and
the
Deuill
.
Foure
Sermons
vpon
the
temptations
of
Christ
in
the
wildernes
by
Sathan
,
wherein
are
to
be
sene
the
subtile
sleightes
that
the
tempter
vseth
agaynst
the
children
of
God
,
and
the
meanes
that
God
hath
appointed
to
resiste
him
,
sanctified
to
our
vse
in
the
example
of
our
Sauiour
IESVS
CHRIST
.
By
Iohn
Vdall
Preacher
of
the
word
of
God
,
at
Kyngston
vpon
Thames
.
IAMES
.
1.
2.
3.
4.
¶
My
Brethren
,
count
it
exceeding
ioye
,
when
ye
fall
into
diuers
temptations
:
knowing
that
the
triall
of
your
faith
,
bringeth
forth
pacience
:
&
let
pacience
haue
her
perfect
work
,
that
ye
may
be
perfect
and
entier
,
lacking
nothing
.
AT
LONDON
.
Printed
by
Robert
Walde-graue
,
for
Thomas
Man
,
and
William
Brome
.
TO
THE
RIGHT
honorable
HENRY
Earle
of
Huntyngdon
Lord
Hastings
.
&c.
Of
the
most
Noble
Order
of
the
Garter
Knight
,
and
Lord
President
of
the
Counsell
established
in
the
North-partes
1.
V.
Wisheth
increase
of
all
spirituall
graces
,
and
true
honor
in
this
world
,
and
that
endlesse
glory
that
lasteth
for
euer
.
WHEN
I
consider
with
my selfe
(
right
honorable
)
that
inestimable
crowne
of
immortall
glorie
which
it
hath
pleased
God
the
father
,
in
his
sonne
Iesus
Christ
,
to
lay
[
](A14176-e160-b)1
1
Math.
25
34.
vp
in
store
for
those
,
whom
(
of
his
mercy
[
](A14176-e170-b)2
2
Ephes.
1.
4.
5.
and
free
fauour
)
he
elected
vnto
him selfe
before
the
foundations
of
the
world
:
and
with
all
those
[
](A14176-e180-b)3
3
Actes
.
14.
22.
many
tribulations
and
afflictions
,
by
which
his
heauenly
wisedome
hath
appointed
them
to
enter
into
the
same
:
I
see
(
as
in
a
glasse
)
before
myne
eyes
,
the
cause
that
moued
our
Sauiour
Christ
to
say
,
that
[
](A14176-e190-b)4
4
Math.
7.
14.
straite
is
the
way
,
which
leadeth
to
life
and
few
,
there
by
that
finde
it
,
and
the
blessed
Apostle
Paule
to
set
downe
:
[
](A14176-e200-b)1
1
Rom.
7.
23.
there
is
a
law
in
my
members
,
rebelling
against
the
law
of
my
minde
and
leading
me
captiue
vnto
the
lawe
of
sinne
:
for
as
the
glorious
maiestie
,
of
that
heauenly
ioy
doth
rauish
the
minde
of
euery
man
,
to
wishe
that
hee
might
be
partaker
of
the
same
,
so
(
on
the
other
side
)
the
consideration
of
afflictions
and
present
calamities
,
that
all
[
](A14176-e210-b)2
2
2.
Tim.
3
12.
those
who
will
liue
godly
in
Christ
Iesus
shall
suffer
,
doth
not
onely
terrifie
many
,
from
taking
in
hand
the
profession
of
Religion
:
but
greatly
[
](A14176-e220-b)3
3
Rom.
7.
24.
vexeth
and
greeueth
(
euen
)
the
deare
children
of
God
:
Iob.
2.
3.
&c.
and
maketh
such
a
contradiction
,
betwixt
the
flesh
&
the
spirite
,
that
they
seeme
in
such
wise
to
be
distracted
,
as
though
they
were
deuided
into
two
parts
.
The
one
striuing
with
mayne
and
might
,
to
go
,
toward
hell
:
the
other
labouring
,
by
all
the
force
that
it
is
able
,
to
goe
towardes
God
.
But
those
that
euer
meane
to
take
that
course
which
(
alone
)
leadeth
to
the
kingdome
of
heauen
,
must
not
onely
[
](A14176-e240-b)4
4
Iohn
.
5.
39.
seeke
out
of
the
word
of
God
to
know
,
what
he
would
haue
them
to
do
,
and
carefully
to
put
the
same
,
in
practise
:
but
also
,
they
must
make
their
[
](A14176-e250-b)5
5
Luke
.
14.
26.
&c.
accompt
to
haue
infinite
,
and
continuall
Crosses
(
euen
)
for
the
same
:
so
that
vnlesse
,
they
be
thus
resolued
,
that
in
respect
of
Iesus
Christ
,
they
[
](A14176-e260-b)1
1
Phil.
3.
8.
accompt
all
things
vile
(
and
therfore
for
the
professing
,
and
bearing
witnes
vnto
his
truth
,
are
contented
to
abide
,
all
extremities
,
that
Satan
,
the
world
,
or
their
owne
flesh
,
can
rayse
vp
against
them
)
it
is
vnpossible
that
euer
they
should
[
](A14176-e270-b)2
2
Math.
24
13.
continue
vnto
the
ende
that
they
might
be
saued
.
For
God
in
his
wisedome
,
hath
sene
it
most
meete
,
that
they
who
shall
reigne
with
his
sonne
Iesus
Christ
,
shall
also
be
conformed
vnto
the
similitude
of
his
[
](A14176-e280-b)3
3
Rom.
8.
17.
sufferinges
,
to
[
](A14176-e290-b)4
4
Math.
20
22.
drinke
of
the
cup
that
he
did
drinke
of
,
and
to
be
Baptised
with
his
Baptisme
.
Now
Satan
(
who
is
a
sworne
enemy
to
mankinde
,
and
seeketh
as
a
[
](A14176-e300-b)5
5
1.
Pet.
5.
8.
roaring
Lion
whom
hee
may
deuour
)
taketh
occasion
by
this
decree
of
God
to
driue
man
into
all
extremities
inward
and
outward
:
to
the
end
that
he
may
winne
him
vnto
himselfe
,
in
leauing
the
course
of
godlynesse
,
and
giuing
himselfe
ouer
to
commit
all
iniquities
,
and
that
with
greedinesse
:
and
so
much
the
rather
because
hee
findeth
our
corrupt
nature
,
conuenient
matter
to
worke
vpon
,
which
in
it
[
](A14176-e310-b)6
6
Gene.
6.
5.
selfe
is
altogether
euill
:
so
that
(
excepting
onely
those
whom
it
pleaseth
God
of
his
mere
mercy
(
in
Iesus
Christ
)
to
regenerate
,
by
the
[
](A14176-e320-b)7
7
Iohn
.
15.
3.
knowledge
of
his
word
and
[
](A14176-e330-b)8
8
Ephes.
1.
13.
working
of
his
holy
spirite
)
all
the
posteritie
of
Adam
,
is
vtterly
seduced
by
Satan
to
be
instrumentes
of
enlarging
his
kingdome
,
and
encreasing
their
owne
condemnation
.
And
those
whom
the
Lord
hath
reclaymed
from
the
seruice
of
sinne
,
vnto
the
obedience
of
his
Gospell
haue
euer
bene
,
and
to
the
end
of
the
world
shal
be
,
so
tempted
of
Sathan
,
so
honted
at
,
abhorred
,
and
abused
of
the
world
,
and
so
enticed
by
their
owne
flesh
to
retire
vnto
the
league
,
and
amitie
of
the
world
agayne
:
that
they
seeme
to
be
of
[
](A14176-e340-b)1
1
1.
Cor.
15.
19.
all
men
most
miserable
:
but
this
is
their
onely
comfort
,
and
(
in
deede
)
the
ioye
that
passeth
all
the
pleasures
of
the
world
,
that
their
trouble
is
but
for
a
[
](A14176-e350-b)2
2
Psal.
30.
5.
tyme
:
God
will
release
them
,
and
[
](A14176-e360-b)3
3
Reuel.
7.
17.
wipe
all
teares
from
their
eyes
:
that
as
they
[
](A14176-e370-b)4
4
Rom.
8.
17.
are
afflicted
with
Christ
,
so
shall
they
be
glorified
and
reigne
with
him
:
that
the
Lord
maketh
a
[
](A14176-e380-b)5
5
Psal.
116.
15.
glorious
accompt
(
euen
)
of
the
death
of
his
Saintes
and
reserueth
their
teares
in
[
](A14176-e390-b)6
6
Psal.
56.
8.
a
bottle
,
yea
hee
accompteth
all
the
troubles
of
his
children
to
be
his
[
](A14176-e400-b)7
7
Actes
.
9.
4.
5.
owne
,
because
(
in
deede
)
they
suffer
for
his
sake
:
but
they
shall
not
lacke
their
reward
:
yea
such
a
reward
as
is
,
ten
thousand
times
exceedyng
the
measure
of
their
sorrow
:
for
the
[
](A14176-e410-b)8
8
Rom.
8.
18.
troubles
of
this
life
are
not
worthy
to
be
compared
to
the
glory
,
that
shal
be
reueled
.
But
yet
we
haue
great
neede
to
be
comforted
,
and
stayed
,
least
we
should
be
[
](A14176-e420-b)1
1
Heb.
12.
3.
wearied
,
and
faynt
in
our
myndes
,
for
so
much
as
no
correction
for
the
tyme
,
is
ioyous
,
but
tedyous
sharpe
and
greeuous
:
able
to
make
vs
fall
downe
vnder
the
burthen
of
the
same
,
vnlesse
it
please
the
Lord
,
to
teach
vs
how
,
and
to
giue
vs
might
to
support
and
susteyne
it
:
which
is
no
where
els
learned
neither
any
other
meanes
giuen
,
then
onely
the
[
](A14176-e430-b)2
2
Psal.
119.
worde
of
God
,
whiche
the
Lord
hath
giuen
vnto
vs
,
for
that
purpose
.
Now
,
for
so
much
as
an
experience
,
both
of
the
subtiltie
of
our
enemie
in
our
afflictions
,
and
also
of
the
meanes
how
to
beate
him
backe
,
is
to
be
seene
in
those
temptations
of
our
Sauiour
Christ
in
the
wildernesse
,
because
I
hauing
in
my
ordinary
course
Preached
vppon
the
same
,
and
diuers
who
receiued
present
comfort
thereby
(
beyng
desirous
to
haue
the
continuall
vse
of
the
doctrine
deliuered
out
of
them
)
desiring
me
,
to
pen
the
same
:
I
condiscended
vnto
their
desire
and
(
as
neare
as
I
could
remember
)
haue
set
them
downe
as
they
were
spoken
:
sauyng
(
onely
)
that
in
some
particular
applications
I
haue
had
regarde
(
in
writtyng
)
vnto
those
to
whose
handes
they
may
come
:
as
(
in
speaking
)
I
respect
myne
Auditorie
.
And
I
am
bolde
to
make
choyse
of
your
honor
to
whom
I
may
dedicate
the
same
,
partly
for
that
I
might
shewe
some
token
of
thankefulnesse
vnto
the
same
,
for
your
fauour
towardes
me
,
and
especially
for
that
I
am
perswaded
the
doctrine
,
therein
conteyned
wil
be
acceptable
vnto
you
.
The
Lord
of
heauen
and
earth
(
from
whom
all
true
honour
commeth
)
increase
the
same
vnto
your
duety
more
and
more
:
for
the
aduauncement
of
his
glory
in
this
world
,
and
the
eternall
comfort
of
your
owne
soule
in
the
worlde
of
come
.
Amen
.
Your
honors
most
humble
to
commaunde
in
the
Lord
.
IOHN
VDALL
.
To
the
Reader
.
THe
particular
braunches
of
the
whole
matter
(
as
you
see
in
this
Table
)
are
in
number
twentie
and
two
,
looke
what
figures
you
finde
any
poynte
marked
with
all
in
this
place
,
and
the
same
shall
you
finde
in
the
Margent
of
the
booke
,
where
the
same
matter
begynneth
to
bee
handled
.
¶
A
Methode
of
the
whole
matter
in
this
Booke
.
-
The
temptations
of
Christ
〈◊〉
-
Generall
-
Occasion
-
Circumstaunces
-
Tyme
,
beyng
Baptised
.
1.
-
Place
the
wildernesse
.
2.
-
Causes
-
Good
:
Gods
holy
spirite
.
3.
-
Euill
:
Sathan
the
tempter
.
4.
-
Thyng
-
Partie
:
Christ
Iesus
.
5.
-
Matter
:
tempted
.
6.
-
Particular
-
Preparation
.
7
-
Action
three
folde
assayled
in
respect
of
his
-
Person
.
-
Occasion
.
8.
-
Thing
.
-
Maner
.
9.
Matter
.
-
Assault
with
-
Distrust
in
God
.
10.
Vse
of
ill
Meanes
.
11
-
Resistaunce
.
12.
-
Mynd
in
respect
of
his
-
Estate
-
Assault
-
Circumstaunces
.
-
When
.
13
-
where
.
14
-
What
-
Thyng
.
15.
-
Reason
.
16.
-
Resistaunce
.
17.
-
Ornament
of
it
.
-
Assault
-
Where
.
18.
-
What
-
Shewed
.
19
Promised
.
20.
-
Resistaunce
in
-
Generall
.
21.
-
Particular
.
22.
Math.
4.
1.
2.
3.
&c.
1.
Then
was
Iesus
led
aside
,
of
the
spirite
into
the
wildernesse
to
bee
tempted
of
the
Deuill
.
2.
And
when
he
had
fasted
fourty
dayes
.
&c.
WE
heard
the
last
day
(
beloued
in
our
Sauiour
Christ
)
how
it
pleased
God
(
when
the
fulnesse
of
tyme
was
come
)
that
his
sonne
our
redeemer
should
begyn
to
make
himselfe
knowne
vnto
the
world
,
to
declare
the
same
,
not
onely
by
the
testimonie
of
Iohn
(
who
refused
to
Baptise
him
)
but
also
by
the
holy
Ghost
,
discendyng
on
him
in
visible
maner
,
&
the
voyce
of
God
from
heauen
,
pronouncyng
him
to
be
his
beloued
sonne
in
whom
alone
he
is
well
pleased
.
Now
it
remayneth
that
we
proceede
vnto
the
entraunce
of
Christ
into
the
execution
of
his
office
,
in
the
publicke
reuelyng
of
himselfe
vnto
the
world
to
bee
that
Messiah
so
long
locked
for
,
by
whom
saluation
is
purchased
to
all
beleeuers
whether
they
be
Jewes
or
Gentiles
.
In
whiche
is
conteined
,
For
the
viewe
of
the
particular
braunches
see
the
Table
.
first
his
tryall
,
secondly
his
departure
,
into
Galile
:
his
tryall
conteyning
those
seuerall
braunches
that
are
expressed
in
the
Table
,
whereof
we
are
to
speake
as
they
lye
in
order
.
(
Then
)
In
this
word
is
contayned
the
first
circumstaunce
,
whiche
is
the
tyme
,
when
hee
was
tempted
:
to
witt
,
when
hee
was
Baptised
&
began
to
enter
the
course
of
working
the
worke
of
our
redemption
:
whereby
we
learne
,
that
when
we
are
baptised
,
for
somuch
as
in
the
same
,
we
[
](A14176-e1260-b)1
1
Gal.
3.
27.
put
on
the
profession
of
Jesus
Christ
,
and
receiue
his
cognisaunce
,
thereby
vowing
our selues
to
bee
his
souldiours
,
we
must
bee
sure
of
this
,
that
Sathan
wil
be
our
professed
foe
,
to
be
pricking
at
vs
,
either
to
terrifie
or
allure
vs
from
vnder
the
banner
of
our
Captaine
Christ
Jesus
,
and
therefore
we
must
learne
(
so
often
as
we
thinke
of
our
Baptisme
or
see
the
same
Sacrament
administred
vnto
others
)
to
remember
what
place
we
are
called
vnto
,
The
continuall
vse
of
Baptisme
.
and
what
a
strong
enemy
we
are
to
encounter
with
all
,
that
we
may
be
more
watchfull
&
warye
,
that
his
slie
subtilties
do
not
deceiue
vs
,
nor
his
roaringes
deuoure
vs
.
A
meditation
most
needefull
to
be
thought
vpon
.
For
we
see
that
many
are
contented
to
receiue
the
presse
money
of
Jesus
Christ
,
and
to
giue
their
names
to
be
inroled
into
his
booke
,
who
yet
after
all
that
,
do
flee
vnto
Sathans
campe
,
and
fight
with
might
and
mayne
agaynst
him
and
his
kingdome
.
For
(
if
we
shal
trye
the
truth
hereof
by
the
proofe
and
euent
)
how
many
are
founde
whose
myndes
are
infected
with
false
and
erronious
opinions
?
The
markes
of
reuolters
from
Baptisme
.
whose
liues
swarme
with
vngodly
and
wicked
practises
,
and
though
they
thus
goe
on
from
sinne
to
sinne
,
yet
Sathan
wil
perswade
them
,
that
they
bee
Christians
,
for
that
their
names
are
registred
in
the
number
of
the
baptised
:
but
if
Christ
be
no
other
way
truely
obeyed
then
by
wholesome
doctrine
and
holy
conuersation
,
and
Sathans
kingdome
,
no
otherwise
erected
,
then
by
false
opinion
and
dissolute
behauiour
:
let
vs
assure
our selues
,
that
vnlesse
we
doe
labour
,
by
all
good
meanes
to
furnish
our
hartes
with
the
knowledge
of
holy
doctrine
,
and
to
adorne
our
liues
with
godly
behauiour
:
say
what
we
will
&
pretend
what
we
list
we
are
reuolters
from
the
obedience
that
we
professe
vnto
Christ
by
our
Baptisme
,
and
instrumentes
for
Sathan
,
whereby
he
strengtheneth
his
kingdome
to
our
owne
destruction
.
The
condition
of
the
godly
in
this
life
.
Agayne
it
teacheth
vs
the
state
of
Gods
children
here
in
this
world
to
be
in
continuall
battayle
:
For
so
long
as
we
be
vnder
the
protection
of
Christ
Jesus
,
Sathan
is
our
sworne
foe
,
by
whom
we
shal
be
sure
to
haue
all
the
iniuries
that
hee
can
procure
vs
,
either
by
his
owne
person
,
our
owne
flesh
,
or
his
instrumentes
,
the
worldlinges
that
knowe
not
God
:
which
is
a
lesson
needefull
to
be
learned
:
for
some
(
who
(
in
deede
)
measure
Religion
by
their
owne
fancies
)
thinke
it
an
easie
thyng
to
be
a
Christian
,
and
therefore
accompt
euery
man
and
woman
to
be
one
:
Agayne
,
some
would
gladly
be
Christians
,
so
that
the
applause
of
the
world
might
also
goe
with
them
.
Whereupon
it
commeth
that
the
one
neuer
vnderstandeth
what
Religion
meaneth
and
so
proceedeth
sleepely
to
destruction
,
the
other
not
hauyng
cast
his
accomptes
before
,
seeth
those
difficulties
therein
,
that
he
was
not
aware
of
,
and
forsaketh
all
,
both
religion
and
profession
of
the
same
:
the
example
of
our
Sauiour
Christ
doth
very
notably
meete
with
them
both
,
with
the
first
,
in
shewyng
what
a
mightie
foe
,
we
shal
haue
in
Religion
,
and
therfore
it
cannot
be
an
easie
thyng
:
with
the
second
that
the
difficulties
wil
be
many
,
With
what
minde
we
must
take
in
hand
the
profession
of
Religion
.
and
therfore
to
aduise
our selues
before
we
make
any
profession
of
Christ
,
least
we
be
driuen
,
thereby
with
shame
to
renounce
that
whiche
heretofore
we
haue
seemed
to
loue
,
and
so
after
[
](A14176-e1320-b)1
1
Luke
.
14.
28.
9.
62.
cur
settyng
hand
to
the
ploughe
,
and
looking
backe
be
vnfit
for
the
kingdome
of
God
.
The
world
is
full
of
such
people
,
whose
estate
is
most
fearefull
,
and
therfore
let
vs
beware
.
Moreouer
we
see
that
Christ
,
assoone
as
euer
hee
begynneth
(
as
it
were
to
poynte
the
finger
)
towardes
that
publicke
office
,
whereunto
he
was
allotted
of
God
the
Father
,
is
forthwith
assayled
,
shewing
vnto
vs
,
Trouble
accompanieth
euery
good
action
.
that
whensoeur
it
pleaseth
God
to
moue
vs
to
take
in
hand
any
good
action
,
the
enemy
wil
be
sure
to
Crosse
it
withall
the
stumblyng
blockes
,
that
he
is
able
to
lay
in
the
way
.
The
which
we
see
verified
by
experience
in
the
booke
of
God
,
the
trouble
of
Moyses
did
begyn
,
[
](A14176-e1360-b)2
2
Actes
.
7
,
23.
When
it
came
in
his
hart
to
visite
his
brethren
,
[
](A14176-e1370-b)3
3
1.
Sam.
17.
34.
Dauid
liued
quietly
vntill
the
Lord
vsed
meanes
to
bring
him
to
Saules
campe
,
that
he
might
set
vpon
and
ouercome
Goliah
,
and
afterward
his
troubles
were
endlesse
.
[
](A14176-e1410-b)1
1
Actes
.
9.
23.
Paule
was
not
contradicted
,
but
liued
in
great
credit
among
the
Jewes
,
vntill
the
Lord
made
him
a
Preacher
of
the
Gospell
,
them
was
he
neuer
free
from
slaunderous
accusations
,
violences
and
all
kinde
of
iniuries
,
the
reason
whereof
is
,
for
that
Sathan
beyng
ielous
ouer
his
owne
kingdome
,
and
fearyng
the
ouerthrow
thereof
,
when
he
seeth
any
raysed
vp
to
fight
agaynst
it
,
doth
most
basely
bestirre
himselfe
for
the
suppressing
of
the
same
.
Therefore
(
as
euery
one
that
will
do
any
good
thyng
that
may
be
acceptable
vnto
God
,
comfortable
to
his
conscience
,
and
profitable
to
his
brethren
)
must
learne
to
haue
an
inuincible
&
indefatigable
stomacke
,
for
that
he
shal
be
sure
to
haue
many
a
counterbuffet
and
foyle
,
if
Sathan
can
procure
it
:
so
in
the
depth
of
all
his
extremities
,
and
in
the
middest
of
tribulations
,
he
may
gather
an
argument
vnto
himselfe
of
singular
confort
,
that
if
he
do
that
which
is
warranted
by
the
word
of
God
,
and
taketh
it
in
hand
with
the
testimony
of
a
good
conscience
,
he
may
assure
himselfe
(
for
most
sure
it
is
)
the
more
troubles
that
he
endureth
,
the
more
is
he
in
the
fauour
of
God
,
&
doth
him
the
more
seruice
,
agaynst
the
enemies
of
his
glory
,
the
world
and
the
deuill
,
and
surely
as
this
is
a
most
profitable
doctrine
to
be
learned
,
so
is
it
most
necessarie
for
all
Goos
people
in
these
dayes
,
but
most
especially
for
those
Ministers
of
the
word
of
God
that
doe
with
good
conscience
,
rebuke
the
world
of
sinne
,
and
playnly
vrge
the
necessitie
of
walkyng
in
the
narrowe
path
,
agaynst
whom
the
world
is
so
mad
,
(
partely
for
that
iniquitie
aboundeth
among
men
,
and
especially
for
that
through
lacke
of
discipline
in
the
Churche
,
euery
man
is
let
alone
to
doe
what
hee
list
)
that
a
man
would
thinke
hell
were
broken
vp
,
and
all
the
hellhoundes
there
were
transposed
unto
the
shape
of
men
,
so
horrible
,
so
false
,
so
slaunderous
,
and
so
bitter
be
their
wordes
and
deedes
(
when
they
can
)
agaynst
those
sylie
ones
.
But
this
is
our
stay
,
[
](A14176-e1440-b)1
1
Psal.
2.
4
,
the
Lord
that
is
in
heauen
doth
laughe
them
to
scorne
,
and
this
is
to
vs
an
argument
of
great
comfort
,
that
the
more
they
rage
,
the
more
are
we
assured
that
God
is
on
our
side
.
(
Into
the
wildernesse
)
the
place
where
he
was
tryed
commeth
now
to
be
considered
,
whiche
was
the
vninhabited
wildernesse
,
where
were
no
creatures
,
but
wilde
beastes
(
as
[
](A14176-e1480-b)1
1
Marke
.
1.
13.
Mark
recordeth
)
among
which
he
liued
for
that
tyme
:
wherunto
the
world
may
welbe
compared
,
because
of
the
troublesomnesse
,
intricate
wayes
,
and
daunger
thereof
.
Our
Sauiour
was
led
by
the
spirite
thyther
:
First
that
hee
might
come
thence
,
Cause
of
his
beyng
in
the
wildernesse
.
as
a
newman
,
fit
to
take
in
hand
so
wayghtie
an
enterprise
,
whiche
also
was
prefigured
[
](A14176-e1510-b)2
2
Exod.
34.
28.
by
Moyses
his
beyng
fourtie
dayes
in
the
mountayne
,
[
](A14176-e1530-b)3
3
1.
Kings
.
19.
8.
and
Elias
in
the
caue
of
Horeb.
For
the
absence
euen
of
those
with
whom
we
haue
bene
most
conuersaunt
,
maketh
them
appeare
vnto
vs
in
more
reuerent
accompte
:
Secondly
it
was
that
he
might
bee
the
more
subiect
to
temptation
(
for
Sathan
alwayes
getteth
more
aduantage
against
man
when
he
is
solitary
,
then
when
hee
is
with
company
)
and
also
lesse
hyndred
by
the
world
or
any
thyng
or
person
therein
,
to
conquire
and
get
the
victory
of
this
enemy
.
(
Led
by
the
spirite
)
that
is
,
he
was
conducted
by
the
guidyng
of
Gods
holy
spirite
,
accordyng
as
God
the
Father
in
his
wisedome
had
appointed
.
Whereby
ariseth
vnto
vs
this
doctrine
very
needefull
to
be
learned
,
and
very
comfortable
to
be
remembred
,
that
(
notwithstandyng
Sathan
[
](A14176-e1580-b)1
1
1.
Pet.
5.
8
roareth
night
&
day
,
and
seeketh
by
him selfe
and
his
instrumentes
,
continually
to
vexe
and
trouble
vs
,
Luke
.
22.
31
ayming
at
our
destruction
yet
)
all
things
are
so
determined
and
directed
by
Gods
mightie
power
and
prouidence
,
that
no
vexation
of
body
or
spirit
,
can
befal
vs
,
without
his
will
and
appointment
,
whereof
we
haue
a
notable
example
in
the
seruaunt
of
God
[
](A14176-e1600-b)2
2
Iob
1.
12.
Iob.
whose
estate
,
albeit
Sathan
did
greatly
enuie
,
yet
vntill
the
Lorde
gaue
power
into
the
enemyes
hand
agaynst
him
,
Sathan
can
not
touche
vs
vntill
God
giue
him
leaue
.
he
could
neither
touche
his
goodes
,
his
children
,
nor
his
person
.
The
which
if
we
doe
learne
aright
,
it
will
minister
vnto
vs
manifold
comfort
and
instruction
.
For
first
it
is
vnto
vs
a
notable
shield
agaynst
dispayre
&
distrust
that
naturally
groweth
in
vs
,
when
we
are
in
tribulations
,
to
feare
,
that
our
former
estate
is
irrecouerable
,
or
that
the
fauour
of
God
is
cleane
remoued
from
vs
.
For
if
we
doe
consider
with
our selues
that
God
is
the
authour
of
the
afflictions
of
his
people
,
A
comforte
in
all
afflictions
.
and
that
they
are
not
vexed
without
his
appointement
,
and
moreouer
that
it
is
his
vsuall
dealyng
with
his
seruauntes
,
it
must
needes
teach
vs
not
to
despise
the
correction
of
the
Lord
,
[
](A14176-e1640-b)1
1
Heb.
12.
5.
neither
faynt
when
we
are
rebuked
,
for
so
much
as
he
loueth
them
,
that
hee
correcteth
,
and
scourgeth
euery
sonne
that
he
receiueth
.
Agayne
it
will
teach
vs
to
take
heede
that
we
use
no
vnlawfull
meanes
to
eschew
the
same
:
for
when
we
consider
,
that
God
,
who
(
knoweth
better
then
wee
what
is
needefull
for
vs
)
hath
imposed
the
same
vpon
vs
,
A
lesson
to
be
practised
in
afflictions
.
it
must
needes
make
vs
very
well
contented
with
his
gracious
appointment
:
neuer
seekyng
to
wynd
our selues
from
vnder
his
handes
by
those
meanes
that
be
vnlawfull
,
but
patiently
to
abide
his
leasure
for
the
remouing
thereof
:
at
whose
good
pleasure
wee
shal
be
sure
to
be
deliuered
,
or
elles
it
shall
come
to
passe
that
the
Lordes
correction
(
whiche
he
in
loue
inflicted
vpon
vs
)
shall
by
our
misdemeanour
bee
turned
into
the
markes
of
his
wrath
and
anger
:
Note
this
well
.
for
that
wee
haue
played
the
partes
of
vnbridled
coltes
,
striuyng
to
cast
of
the
Lordes
burthen
,
and
to
wynde
our selues
(
as
much
as
in
vs
lyeth
)
out
of
his
gouernement
&
protection
:
Moreouer
,
it
will
teach
vs
most
carefully
to
vse
all
good
&
lawfull
meanes
for
the
preuentyng
of
daunger
imminent
,
or
the
remouyng
of
troubles
present
,
in
both
whiche
many
doe
greatly
offend
:
for
some
are
so
secure
and
carelesse
,
that
by
their
owne
negligente
they
procure
to
them selues
many
a
woe
,
Two
extremities
to
be
auoyded
in
respect
of
afflictions
.
for
that
they
haue
not
prouidently
foresene
the
euill
approching
,
others
beyng
already
fallen
into
extremitie
are
not
so
vigilant
in
watchyng
of
all
opportunitie
of
redresse
,
in
takyng
the
occasions
by
those
good
meanes
,
which
their
wise
trauaile
(
by
the
blessing
of
God
vpon
it
)
might
haue
procured
vnto
them
,
against
both
which
this
doctrine
doth
teache
vs
a
lesson
to
bee
noted
,
that
seyng
afflictions
come
from
God
(
and
are
not
els
good
)
who
onely
knoweth
on
whom
,
when
and
how
they
shal
be
imposed
,
if
we
desire
to
haue
no
trouble
but
whiche
bringeth
the
fauour
of
God
with
it
,
we
must
so
prouidently
forecast
,
and
vse
all
good
meanes
so
carefully
,
that
we
neuer
be
(
through
our
owne
negligence
)
the
cause
of
our
owne
trouble
.
(
Of
the
Deuill
)
that
is
,
it
was
decreed
of
God
the
Father
,
and
brought
to
passe
by
the
guidaunce
of
Gods
spirite
,
that
Iesus
Christ
(
the
Sonne
of
God
)
should
bee
tempted
of
the
common
enemy
to
God
and
man
(
the
Deuill
.
)
The
name
deuill
describeth
the
nature
of
our
spirituall
soe
.
The
name
wherewith
he
is
here
termed
,
doth
signifie
in
the
originall
tongue
,
whiche
the
holy
Ghost
vseth
,
a
false
accuser
or
a
carpyng
disgracer
,
that
seeketh
by
all
subtill
cauilles
to
disgrace
the
truth
&
those
that
vphold
it
:
by
whiche
name
is
notably
paynted
out
vnto
vs
,
the
nature
of
our
spirituall
aduersarie
,
to
be
a
false
accuser
,
and
cauillyng
wrangler
,
which
we
may
see
by
him
put
in
practise
continually
.
[
](A14176-e1730-b)1
1
Gen.
3.
5.
He
falsely
accused
God
,
to
cnuye
the
good
estate
of
man
,
and
therefore
forbad
him
the
tree
of
knowledge
of
good
and
euill
.
[
](A14176-e1740-b)2
2
Iob.
1.
9.
10.
11.
Hee
falsely
accused
Iob
to
serue
God
,
not
with
singlenesse
of
hart
,
in
duetie
and
with
an
vpright
conscience
,
but
because
God
had
blessed
him
:
and
therefore
adueuched
playnely
and
impudently
,
that
if
God
would
but
touche
him
,
Iob
would
curse
him
to
his
face
:
whiche
,
The
qualities
of
the
deuill
are
in
the
wicked
.
nature
we
may
see
also
in
his
children
that
are
marked
with
his
stampe
:
For
if
you
talke
with
them
of
those
that
doe
vnfaynedly
feare
God
:
they
will
either
falsely
accuse
them
not
to
bee
the
persons
they
make
shew
for
,
(
or
the
notes
of
godlynesse
appearyng
in
them
most
euident
)
yet
they
will
so
lessen
,
extenuate
,
and
clip
the
glorye
of
their
holy
conuersation
,
that
they
wil
be
sure
that
(
asmuch
as
in
them
lyeth
)
they
shal
be
disgraced
.
But
(
to
returne
)
the
tempter
beyng
thus
described
to
be
so
cunning
and
so
subtle
,
we
may
first
see
what
great
care
and
diligent
paynefulnesse
must
bee
in
the
course
of
our
whole
life
,
that
not
alone
in
the
matter
of
godlynesse
,
but
also
in
the
maner
,
we
walke
very
vprightly
.
What
the
subtilties
of
Sathan
must
teach
vs
.
For
if
our
archeenimy
or
his
members
can
but
catch
the
least
defect
in
the
simplest
circumstaunce
of
any
of
our
actions
,
they
thinke
it
matter
inough
to
cauill
vpon
,
and
sufficient
occasion
to
speake
agaynst
vs
and
our
whole
profession
:
Secondly
we
may
behold
the
qualitie
and
affection
of
Sathan
in
the
temptations
of
man
,
and
thereby
how
it
differreth
from
the
mynde
of
God
in
the
same
:
For
Gods
intent
is
to
trye
his
to
fine
them
the
more
,
that
they
may
be
(
as
the
purest
gold
)
most
glorious
instrumentes
for
his
prayse
:
but
the
purpose
of
Sathan
is
,
to
darken
,
Howe
God
and
Sathan
doe
both
work
in
one
action
&
yet
it
is
good
in
God
euill
in
Sathan
.
extinguish
,
&
vtterly
ouerthrow
,
all
good
things
in
man
,
and
(
at
length
)
man
himselfe
to
endlesse
perdition
,
and
so
the
selfe
same
action
appeareth
good
in
God
,
but
euill
in
Sathan
.
(
Iesus
was
led
.
)
The
sonne
of
the
eternall
God
,
equall
with
the
Father
and
one
with
him
,
man
like
vnto
vs
in
all
thynges
(
[
](A14176-e1830-b)1
1
Heb.
4.
15.
yet
without
sinne
)
was
assayled
of
that
spirituall
aduersarie
the
deuill
.
This
may
seeme
very
straunge
that
hee
in
whose
nature
was
no
corruption
,
(
and
therefore
no
matter
for
Sathan
to
worke
vppon
)
should
be
tempted
:
but
we
are
first
to
consider
that
he
was
very
man
,
How
Christ
could
bee
tempted
being
without
natural
corruption
.
in
whom
all
naturall
affections
(
which
of
themselues
are
not
euill
)
rested
:
whiche
before
they
were
corrupted
,
were
capable
of
temptations
,
as
we
see
in
Adam
and
Heua
,
who
were
created
[
](A14176-e1870-b)2
2
Gen.
1.
3.
exceedyng
good
,
and
yet
sinned
not
,
vntill
they
yelded
to
Sathans
suggestions
,
in
whiche
pure
estate
Christ
Iesus
is
man
.
Secondly
he
tooke
vppon
him
out
nature
,
to
the
end
that
in
the
same
he
might
ouercome
,
(
in
which
we
are
conquered
of
Sathan
,
when
he
is
encountered
onely
by
our
owne
power
)
so
that
it
is
not
onely
no
straunge
thyng
,
that
he
was
tempted
,
but
a
thing
most
needefull
for
our
benefite
and
comfortable
for
our
consciences
.
The
causes
why
Christ
was
tempted
.
The
causes
that
moued
him
thereunto
bee
further
to
be
considered
,
which
are
in
number
many
:
first
,
that
he
might
(
euen
in
temptation
)
wynne
that
,
which
our
first
parentes
lost
,
in
whiche
respect
,
the
Apostle
Paule
maketh
an
Antythesis
betwixt
Adam
[
](A14176-e1910-b)1
1
Rom.
5.
14.
and
Christ
,
because
the
one
did
recouer
that
whiche
the
other
had
lost
,
whiche
is
not
in
matter
onely
,
but
euen
in
maner
also
.
Secondly
,
that
we
might
see
and
know
,
what
a
professed
enemy
Sathan
is
vnto
mankind
,
that
durst
presume
to
assayle
(
euen
)
the
sonne
of
God
,
when
hee
was
in
the
forme
of
man
.
Thyrdly
that
he
might
ouercome
in
the
fleshe
,
to
the
end
that
we
commyng
into
the
like
combate
,
and
fighting
against
the
same
aduersarie
,
may
learne
not
to
quayle
or
languishe
,
but
valiauntly
to
set
vpon
him
,
certaynly
hoping
that
as
our
head
ouerthrew
him
in
the
flesh
,
so
will
he
giue
power
to
vs
(
his
weake
members
)
to
doe
the
same
.
Fourthly
,
that
we
may
know
,
that
temptations
,
tryals
,
and
extremities
whatsoeuer
,
can
be
fall
vnto
man
,
are
not
signes
of
Gods
displeasure
(
as
the
worlde
imagineth
)
for
somuch
as
the
sonne
of
God
was
partaker
of
them
.
Fiftly
that
in
his
owne
person
hee
might
shewe
the
manner
how
the
aduersarie
is
to
bee
resisted
,
that
we
(
who
are
his
members
)
and
therefore
are
to
walke
as
he
hath
set
himselfe
for
an
example
,
might
learne
to
follow
him
in
the
same
.
Sixtly
that
he
hauyng
experience
of
temptations
might
haue
the
more
[
](A14176-e1920-b)1
1
Heb.
4.
15.
compassion
towardes
vs
and
therfore
be
more
ready
and
willyng
at
all
assayes
to
helpe
vs
.
(
To
bee
tempted
)
we
see
the
partie
that
was
tempted
,
whiche
temptation
is
first
set
downe
in
generall
,
that
hee
was
tempted
(
as
Luke
sayth
)
for
the
space
of
fourtie
dayes
,
for
(
although
the
particular
,
&
most
especial
tryall
is
set
downe
afterward
,
and
hee
is
sayd
to
bee
there
fourtie
dayes
)
we
must
not
imagine
that
he
was
idle
,
but
in
that
he
was
led
thyther
to
be
tempted
,
it
must
needes
be
,
that
he
was
in
the
whole
course
of
that
tyme
assayled
by
the
enemy
.
Before
we
come
to
the
particular
temptations
,
let
vs
consider
briefly
what
is
to
be
founde
in
the
Scripture
,
of
temptations
,
so
farre
as
may
concerne
our
present
instruction
.
The
nature
of
the
word
tempted
in
the
Hebrew
and
Greeke
tounges
.
And
first
for
the
word
(
whiche
in
our
common
speache
is
seldome
spoken
of
but
in
euill
part
)
it
is
vsed
in
the
Scriptures
both
in
the
Hebrew
and
Greeke
tongue
in
more
generall
signification
,
to
trye
,
and
the
same
word
is
most
commonly
vsed
in
both
the
languages
,
God
tempteth
.
whether
mention
be
made
of
good
or
euill
tryalles
,
and
is
of
it selfe
(
not
restrayned
to
parties
or
circumstaunces
)
indifferently
to
be
taken
.
The
parties
that
the
Scriptures
tell
vs
,
doe
tempt
or
trye
,
be
God
,
Sathan
,
and
man
:
God
is
sayd
to
try
[
](A14176-e2010-b)1
1
Gene.
22
1.
Abraham
[
](A14176-e2030-b)2
2
Iob.
7.
18
23.
10.
Iob
and
the
Israelites
:
Also
Pharaoh
Nabuchadnezar
.
&c.
When
the
Lord
tryeth
his
seruauntes
,
God
tempteth
his
two
wayes
.
it
is
either
with
good
successe
after
sharpe
estate
,
or
with
extremitie
after
happy
successe
,
which
is
to
the
end
that
their
faythfulnesse
may
appeare
,
and
in
all
these
thynges
,
they
(
settyng
God
before
their
eyes
,
The
mynde
of
the
godly
in
triall
.
the
chief
goodnesse
of
man
and
preferryng
his
obedience
before
their
own
pleasures
)
doe
cary
an
euen
hand
,
acknowledgyng
euery
condition
to
come
of
God
.
The
wicked
on
the
other
side
,
if
the
Lord
try
them
with
extremitie
,
they
burst
out
into
blasphemie
as
[
](A14176-e2090-b)1
1
Exod.
5.
3
Pharaoh
:
or
impatiencie
as
[
](A14176-e2110-b)2
2
2.
Sam.
17.
23.
Achitophell
:
or
els
giue
them selues
to
all
vnlawfull
meanes
of
escape
,
as
[
](A14176-e2130-b)3
3
1.
Sam.
28.
7.
Saule
,
if
with
good
successe
in
worldly
blessinges
,
they
abuse
them
,
some
to
Epycurisme
,
as
[
](A14176-e2150-b)4
4
Luke
.
16.
19.
Diues
,
some
to
pride
as
[
](A14176-e2170-b)5
5
Dan.
4.
27.
Nebuchadnezar
:
some
to
reuenge
:
[
](A14176-e2190-b)6
6
2.
Sam.
14.
30.
as
Absolon
:
some
to
forget
God
,
as
the
[
](A14176-e2210-b)7
7
Hose.
13.
6.
Israelites
,
so
that
by
this
may
wee
notably
examine
our selues
,
how
we
stand
affected
towardes
the
Lord
,
for
it
is
most
certayne
,
that
we
are
within
the
compasse
of
one
of
these
sortes
of
people
,
Sathan
tempted
.
Sathan
tryed
,
[
](A14176-e2240-b)8
8
Iob.
1.
26.
Iob
,
[
](A14176-e2260-b)9
9
Luke
.
22
31.
Peter
[
](A14176-e2280-b)10
10
1.
Kings
22.
21
Achab.
&c.
For
he
sifteth
both
the
godly
&
wicked
,
the
godly
by
the
sight
of
Gods
word
&
power
of
his
spirite
do
resist
him
:
the
wicked
take
vp
all
the
baytes
layd
for
them
and
obey
him
:
and
therefore
are
not
so
properly
sayd
to
be
tryed
.
As
for
example
,
when
hee
assayleth
man
to
the
breach
of
any
of
the
commaundementes
of
God
and
the
practising
of
any
sinne
,
the
childe
of
God
seyng
that
it
is
contrary
to
Gods
word
,
(
and
therfore
must
needes
be
of
the
Deuil
)
striueth
by
all
good
meanes
,
to
ouercome
and
to
stand
sure
to
the
course
of
true
godlynesse
.
Contrarywise
the
wicked
is
caryed
away
with
the
present
delight
of
sinne
,
and
coueteth
the
same
with
greedynesse
.
By
this
also
we
haue
occasion
to
examine
our selues
in
what
estate
we
stand
.
The
Scriptures
tell
vs
also
,
that
man
doth
trye
:
and
that
is
two
wayes
,
either
he
tryeth
God
,
Man
tempteth
God
and
man
.
or
he
tryeth
man
:
hee
tryeth
GOD
,
when
by
continuaunce
in
sinne
,
and
presumyng
vpon
Gods
mercies
,
he
proueth
his
patience
,
[
](A14176-e2310-b)1
1
Exod.
14.
so
did
the
Israelites
often
:
such
he
,
they
among
vs
,
that
when
they
heare
that
God
is
mercyfull
&
ready
to
forgiue
doe
vpon
the
same
gather
to
them selues
immunitie
to
sinne
.
But
the
Scripture
speaketh
most
fearefully
,
of
such
,
that
[
](A14176-e2330-b)2
2
Rom.
3.
8.
their
damnation
is
iust
,
that
they
were
[
](A14176-e2340-b)3
3
Iude.
4.
foreordayned
to
that
condemnation
:
that
they
abusing
Gods
[
](A14176-e2350-b)4
4
Rom.
2.
patience
which
should
lead
them
to
repentaunce
,
do
heape
vp
vnto
them selues
wrath
agaynst
the
day
of
wrath
,
he
tryeth
man
,
when
hee
doth
any
thing
wherewith
to
moue
his
patience
,
or
to
greeue
him
:
many
such
there
be
,
who
are
driuen
of
Sathan
into
such
impudencie
and
obstinacie
,
that
they
wil
not
onely
goe
on
vnto
all
sinne
,
in
the
whole
course
of
their
life
:
but
they
will
the
rather
sinne
,
if
they
thinke
it
will
greeue
him
that
is
wont
to
reproue
them
,
cleane
forgetting
that
themselues
,
beyng
the
offenders
,
the
vengeaunce
of
God
shall
fall
(
not
on
the
hearer
,
reprouing
it
according
to
his
[
](A14176-e2360-b)1
1
Leuit.
19.
17.
duetie
)
but
on
the
doer
of
that
whereby
God
is
offended
:
This
place
is
of
Christ
Iesus
his
temptyng
by
Sathan
,
and
therefore
is
properly
to
be
vnderstoode
of
those
temptations
,
Ephes
5.
11.
wherewith
the
godly
are
assayled
of
Sathan
their
sworne
enemie
,
Heb.
10.
24.
Three
causes
moue
Sathan
to
tempt
the
godly
.
the
causes
that
moue
him
thereunto
,
bee
first
in
respect
of
God
:
1.
In
respect
of
God
.
secondly
of
the
godly
thirdly
of
himselfe
.
2.
In
respect
of
the
godly
.
Of
God
,
for
that
hee
in
iustice
hath
inflicted
the
payne
of
eternall
woe
vppon
him
for
his
rebellion
,
3.
In
respect
of
himselfe
.
(
whiche
he
knoweth
to
be
irreuocable
and
his
former
estate
past
recouerie
)
and
therfore
he
laboureth
(
as
he
thincketh
)
to
be
reuenged
of
God
in
assayling
his
people
:
in
vexing
him
in
his
seruauntes
:
and
seeking
to
lessen
his
kingdome
by
seducing
of
those
whom
it
hath
pleased
God
of
his
mercy
to
make
worthy
that
calling
.
He
doth
it
also
in
respect
of
man
,
whose
estate
he
doth
enuie
,
for
that
it
is
better
then
his
owne
,
and
therefore
hee
laboureth
by
all
extremities
that
he
can
deuise
to
vexe
him
in
the
same
,
to
make
it
lesse
ioyous
vnto
him
,
and
to
bring
him
,
(
if
it
were
possible
)
to
thincke
his
condition
odious
in
his
owne
eyes
:
hee
doth
it
moreouer
in
regard
of
himself
,
who
knowyng
that
hee
is
finally
to
be
damned
,
and
that
he
is
the
kyng
of
hell
,
and
Prince
of
perdition
,
laboureth
by
all
meanes
to
bring
(
if
it
could
be
)
the
very
elect
into
the
compasse
of
the
same
,
for
the
enlargyng
of
his
kingdome
:
beyng
desirous
to
haue
all
others
partakers
with
him
in
that
endlesse
torment
whereunto
he
is
finally
adiudged
.
The
course
that
he
taketh
in
these
temptations
,
is
not
forthwith
to
set
before
the
eyes
of
the
godly
,
the
thing
that
he
aymeth
at
,
(
for
hee
knoweth
that
in
soule
they
are
brought
to
abhorre
it
)
but
first
he
will
sleyly
suggest
into
their
myndes
,
the
cogitations
and
motions
of
his
intent
,
whiche
if
they
rest
vpon
,
and
doe
not
forthwith
beate
them
backe
,
he
will
goe
a
step
further
,
to
witt
,
to
bring
them
to
consent
thereunto
:
which
once
being
gotten
,
there
remayneth
nothing
(
for
the
partie
is
wonne
vnto
him
)
but
to
put
the
same
in
execution
,
the
meanes
whereof
shall
quickely
bee
prompted
into
him
:
so
that
the
slightes
of
the
enemy
being
so
subtle
,
if
euer
wee
thinke
to
auoyde
them
we
must
haue
these
two
thinges
,
Two
things
required
to
resist
Sathan
.
wisedome
to
discerne
him
,
and
power
to
resiste
him
.
This
wisedome
is
not
humaine
,
neither
by
nature
,
arte
nor
experience
,
but
the
true
knowledge
of
Gods
worde
,
whereby
to
be
able
to
discerne
the
[
](A14176-e2440-b)1
1
Phil.
1.
10
things
that
differ
,
without
which
we
runne
headlong
into
our
enemies
handes
and
(
such
is
our
naturall
blindnesse
)
chose
to
hearken
to
his
motions
and
like
well
of
them
,
because
he
can
turne
him selfe
into
[
](A14176-e2450-b)2
2
2.
Cor.
11.
14.
an
Aungell
of
light
,
and
make
vertue
to
seeme
vglie
and
vice
beautifull
vnto
man
,
vnto
this
wisedome
and
true
knowledge
is
also
power
to
resist
him
requisite
to
be
adioyned
,
for
to
no
purpose
were
it
,
if
we
could
neuer
so
cunningly
deciphar
the
subtilties
of
Sathan
and
discerne
them
at
the
first
,
vnlesse
we
be
also
able
to
resiste
him
,
(
for
els
haue
we
but
gotten
this
,
that
where
other
men
goe
headlong
into
destruction
and
know
not
of
it
,
we
should
wittingly
&
willingly
do
the
same
)
this
power
is
no
way
to
be
sought
or
founde
within
our selues
,
or
in
any
thing
that
we
can
do
,
but
onely
of
the
Lord
,
who
as
he
is
able
,
so
is
hee
willing
to
helpe
all
those
that
seeke
to
him
:
for
so
hee
sayth
,
[
](A14176-e2460-b)1
1
Math.
11.
28.
come
vnto
me
all
ye
that
trauaile
and
are
heauie
burthened
and
I
will
ease
you
,
[
](A14176-e2470-b)2
2
Math.
●
.
7.
aske
and
you
shall
haue
,
seeke
and
ye
shall
finde
,
nowe
this
commyng
vnto
him
is
by
Fayth
,
and
repentaunce
,
carefully
vsing
those
meanes
that
hee
hath
prescribed
in
his
word
,
and
this
must
not
onely
be
,
but
it
must
also
be
without
delay
,
resisting
the
beginning
.
For
Sathan
is
farre
more
easely
driuen
backe
in
the
first
beginning
,
Sathan
must
be
resisted
at
the
first
.
then
afterward
when
he
hath
got
more
hold
,
for
as
by
his
continuaunce
he
groweth
great
in
man
,
so
doth
he
dayly
lessen
mans
power
to
resist
,
and
therfore
it
is
no
putting
of
from
day
to
day
,
as
is
the
maner
of
the
wicked
that
know
not
God
.
The
thinges
wherein
he
tempteth
,
The
thinges
whiche
he
doth
tempt
and
the
reasons
that
he
vseth
.
be
diswading
from
euery
good
thing
,
and
perswading
to
the
contrary
:
he
diswadeth
from
goodnesse
,
by
shewing
the
impossibilitie
,
the
trouble
and
small
necessitie
of
it
:
as
for
example
when
thou
goest
about
to
seeke
to
know
Iesus
Christ
out
of
his
word
for
thy
owne
comfort
,
hee
will
tell
thee
,
How
he
dissuadeth
from
Religion
.
that
the
Scriptures
are
exceeding
long
,
merueilous
hard
to
be
vnderstood
,
and
thou
hast
such
and
such
businesse
to
employ
thy selfe
about
,
that
it
is
vnpossible
that
euer
thou
shouldest
attayne
vnto
it
:
Also
,
that
the
troubles
which
do
accompany
such
a
course
be
innumerable
and
intollerable
,
as
these
,
the
world
will
note
thee
to
be
a
puritane
,
and
so
thou
shalt
be
come
odious
vnto
thy
frendes
,
who
heretofore
haue
loued
thee
:
persecutions
haue
euer
bene
styrred
vp
agaynst
such
persons
,
so
that
whereas
thou
now
dwellest
safe
&
hast
the
world
at
will
,
thou
shalt
be
in
hazard
of
losses
,
disquietnesse
and
great
vexation
,
whereas
heretofore
thou
hast
taken
thy
pleasure
in
euery
thyng
,
now
must
thou
leaue
them
,
thou
must
lay
aside
thy
pompe
and
brauerie
,
thy
dayntenesse
and
delightes
,
so
that
thou
hadst
better
bee
out
of
the
worlde
then
to
liue
so
austerely
,
besides
this
hee
will
tell
thee
,
that
it
is
a
thyng
,
not
so
needefull
,
for
the
depth
of
knowledge
belongeth
to
Diuines
and
great
learned
mē●it
is
sufficient
for
thee
to
know
a
litle
,
beyng
a
priuate
man●
and
to
bee
so
strict
in
thy
life
as
to
follow
Gods
word
in
all
pointes
,
is
but
curiositie
,
&
to
much
scrupulousnes
,
for
man
is
not
saued
by
his
workes
,
but
by
Gods
mercy
,
and
if
thou
shouldest
doe
thus
,
they
would
thinke
,
that
thou
art
singular
&
contemnest
all
others
in
respect
of
thy selfe
,
so
doth
he
deale
in
seducing
from
euery
good
thing
he
will
make
thee
thinke
thou
shalt
neuer
attayne
vnto
it
,
it
were
a
turmoyle
vnto
thee
to
practise
it
,
&
it
is
a
thyng
not
so
needefull
,
The
remedies
agaynst
it
.
thou
shalt
do
wel
inough
without
it
.
But
the
child
of
God
is
to
learne
,
that
if
it
be
a
thing
that
God
hath
commaunded
,
a
thing
whereby
god
may
gayne
glory
&
his
Church
benefite
,
&
thine
own
soule
confort
,
thou
must
be
of
an
inuincible
courage
,
neuer
dispayre
at
the
troubles
,
but
commit
the
successe
to
him
that
commaundeth
:
&
to
know
that
it
is
a
thing
that
is
most
needefull
,
or
els
God
was
vnwise
to
enioyne
it
to
thee
:
Agayne
,
he
perswadeth
to
euill
by
so
many
contrary
reasons
,
propounding
,
the
profite
,
&
pleasure
,
&
remouyng
the
payne
&
terrour
.
How
hee
perswadeth
vnto
sinne
He
will
tell
thee
the
necessitie
of
it
,
how
thou
canst
not
be
without
it
in
this
world
,
how
beneficiall
&
delightfull
it
is
vnto
thee
,
&
how
easie
to
be
attained
.
As
for
example
,
when
he
would
haue
thee
of
no
Religion
,
but
a
playne
Atheist
and
tymeseruer
,
he
will
tell
thee
,
that
the
worldes
estate
is
ticklishe
&
vncertaine
,
subiect
to
chaunge
and
alteration
,
so
that
if
thou
shouldest
stand
stiffly
to
one
Religion
,
thou
shouldest
be
in
daunger
of
great
trouble
,
therfore
vse
thy selfe
so
,
in
the
tyme
of
this
Religion
,
that
when
a
contrary
doth
come
,
thou
mayest
be
ready
also
to
professe
that
,
the
necessitie
and
pleasure
of
it
is
great
,
for
so
shalt
thou
bee
sure
to
haue
all
thy
possessions
to
thy selfe
,
and
thy
posteritie
,
thou
shalt
liue
quietly
without
any
feare
of
alteration
.
And
for
the
course
it selfe
it
is
very
easely
to
be
attayned
:
for
if
thou
doe
onely
in
a
litle
outward
appearaunce
,
satisfie
the
worldes
request
it
is
sufficient
.
But
all
this
while
hee
stealeth
out
of
thy
mynde
,
the
vew
of
Gods
seuere
vengeaunce
agaynst
carelesse
caytiffes
,
his
horrible
punishement
to
them
that
are
[
](A14176-e2570-b)1
1
Reuel.
3.
15.
neither
hote
nor
cold
,
to
them
that
[
](A14176-e2580-b)2
2
Luke
.
12.
9.
deny
him
before
men
:
and
this
or
the
like
cause
Sathan
taketh
in
perswadyng
to
any
sinne
.
The
remedy
agaynst
it
.
But
the
true
Christian
for
the
auoyding
of
these
sleightes
,
must
remember
that
there
is
but
one
God
,
and
therefore
no
Religion
can
please
him
but
one
,
that
he
created
and
I
redeemed
man
to
serue
him
,
[
](A14176-e2600-b)1
1
Luke
.
1.
74.
and
therfore
he
may
not
make
a
small
accompt
of
it
:
[
](A14176-e2610-b)2
2
Math.
10
25.
his
soule
is
more
precious
then
his
body
,
and
therefore
it
must
principally
bee
prouided
for
:
the
Lordes
protection
is
ouer
his
people
,
and
therfore
they
neede
[
](A14176-e2620-b)3
3
Psal
56.
4
not
feare
what
man
can
doe
vnto
them
:
[
](A14176-e2630-b)4
4
Rom.
8.
28.
all
things
fall
out
of
the
best
for
the
that
feare
God
,
&
therfore
come
death
,
or
life
,
losse
of
goodes
or
whatsoeuer
els
,
The
godhest
are
tempted
most
.
it
shall
be
good
for
me
:
the
parties
that
feele
these
temptations
most
,
bee
the
holyest
and
the
godlyest
persons
,
as
we
see
by
Dauid
,
Paule
,
and
Iesus
Christ
in
this
place
.
For
the
further
that
a
man
is
gone
from
his
allegeaunce
,
the
sorer
foe
he
is
vnto
him
,
and
endeuoureth
the
more
earnestly
to
reclayme
him
agayne
:
but
the
other
,
that
are
not
yet
regenerated
,
he
possesseth
wholly
in
peace
,
and
they
obey
him
without
resistaunce
.
For
(
beyng
blind
for
lacke
of
knowledge
,
and
sencelesse
of
sinne
)
they
are
led
blindfold
by
him
&
willingly
into
destruction
,
It
is
a
thing
not
euill
but
good
to
bee
tempted
.
and
therfore
to
bee
tempted
,
is
not
as
man
thinketh
a
detestable
,
but
a
comfortable
thyng
,
and
therefore
the
[
](A14176-e2670-b)5
5
Iames.
1.
2.
Apostle
Iames
exhorteth
vs
to
accompt
it
an
exceedyng
ioy
,
when
we
fall
into
diuers
temptations
.
Most
ignorauntly
then
do
they
wish
that
seyng
godly
ones
in
afflictions
of
mynde
,
say
(
as
is
the
maner
of
many
)
they
would
not
for
all
the
world
be
in
that
case
,
al
one
as
if
the
should
say
they
would
not
for
all
the
world
be
out
of
the
clutches
of
the
Deuill
,
nor
bee
the
souldiour
of
Christ
Iesus
,
to
dyd
him
battaile
.
This
temptation
in
the
godly
is
effectuall
diuers
wayes
:
First
it
aduaunceth
greatly
the
glory
of
GOD
:
The
effect
of
the
temptations
of
the
godly
.
for
when
so
straunge
and
subtle
an
enemy
,
so
greatly
experienced
in
deceite
,
shal
be
vanquished
by
so
meane
an
instrument
as
a
man
,
weake
&
subiect
to
so
many
infirmities
,
the
power
of
GOD
appeareth
most
mighty
,
1.
Gods
glorie
.
and
his
might
most
gloriously
performed
in
[
](A14176-e2710-b)1
1
2.
Cor.
12
9.
weakenesse
.
2.
Sathans
ouerthrow
.
Agayne
it
giueth
notable
ouerthrow
to
the
enemy
,
and
disappointeth
him
of
his
purposes
:
for
beyng
resisted
he
[
](A14176-e2730-b)2
2
Iames.
4.
7.
flyeth
away
.
Lastly
it
is
beneficiall
to
the
partie
tempted
two
wayes
:
First
it
assureth
his
soule
of
the
loue
of
God
the
Father
to
him
,
3
The
benefite
of
the
partie
tempted
two
wayes
.
whose
presence
he
hath
experience
of
,
in
the
beating
backe
of
so
puissaunt
an
aduersary
:
Secondly
it
confirmeth
the
myndes
of
the
brethren
to
be
fully
perswaded
,
that
God
doth
loue
him
(
and
therfore
to
haue
all
holy
communion
with
him
)
because
they
see
that
Sathan
(
whose
power
&
sleightes
they
are
not
ignoraunt
of
)
hath
so
notable
an
ouerthrowe
in
so
weake
an
instrument
.
¶
The
second
Sermon
.
Verse
.
2.
3.
4.
2.
And
when
hee
had
fasted
fourtie
dayes
,
and
fourtie
nightes
,
hee
was
afterwarde
hungry
.
3.
Then
came
to
him
the
tempter
,
and
sayd
,
If
thou
be
the
sonne
of
God
,
commaunde
that
these
stones
be
made
bread
.
4.
But
he
aunswering
,
sayd
,
It
is
written
,
man
shall
not
liue
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
ANd
when
he
had
.
Now
come
we
to
the
consideration
of
the
particular
tryall
(
which
I
so
call
in
respect
,
that
it
is
expressed
to
vs
in
more
particular
manner
)
before
whiche
is
to
be
considered
,
his
preparation
thereunto
contained
in
the
wordes
followyng
.
(
When
hee
had
fasted
fourtie
dayes
and
fourtie
nightes
)
that
is
when
he
had
bene
in
the
wildernesse
among
the
wilde
beastes
,
and
tasted
no
manner
of
foode
for
the
space
of
fourtie
dayes
and
fourtie
nightes
,
in
all
which
tyme
,
hee
was
not
hungry
,
neither
had
any
desire
of
corporall
nourishment
,
for
it
is
sayd
,
that
hee
was
afterward
hungry
.
The
Papistes
(
who
Apishly
doe
counterfete
Howe
the
Papists
reason
for
their
Lentō
Fast.
euery
thing
in
the
Scriptures
,
especially
those
that
do
no
way
appertaine
vnto
them
)
would
grounde
vpon
this
place
their
Lenton
Fast
,
and
that
(
forsoth
)
they
reason
:
Is
not
all
that
is
written
,
set
downe
for
our
learnyng
?
is
not
euery
action
of
Christ
our
instruction
?
doth
hee
not
byd
vs
learne
of
him
?
and
that
we
must
take
vp
our
Crosse
and
follow
him
:
all
whiche
(
so
long
as
they
speake
generally
)
is
true
:
and
(
being
rightly
applyed
)
is
also
in
particular
true
:
but
it
doth
not
follow
that
therfore
euery
action
that
Christ
Iesus
did
,
it
is
to
be
imitated
of
vs
.
For
the
Euangelistes
do
commende
vnto
vs
,
Three
sorts
of
actions
done
by
Christ
of
whiche
the
last
onely
is
to
bee
followed
.
three
sortes
of
actions
done
by
our
Sauiour
Christ
Iesus
:
the
first
are
the
actions
that
were
to
bee
done
for
the
accomplishment
of
the
worke
of
our
redemption
,
to
wit
,
to
be
begotten
without
the
helpe
of
man
,
to
be
borne
of
a
Uirgin
,
to
satisfie
the
wrath
of
God
on
the
Crosse
for
the
redemption
of
man
:
to
rise
agayne
the
thyrd
day
:
to
ascend
to
the
right
hand
of
god
the
Father
and
there
to
make
intercession
for
man
vnto
god
.
Which
no
man
will
say
,
that
we
must
follow
.
The
second
sort
are
his
miracles
,
whiche
hee
wrought
in
the
world
,
as
turnyng
water
into
wine
,
walking
vppon
the
Seas
,
causing
the
surgyng
waues
to
cease
with
his
word
,
healing
(
in
a
moment
)
the
sicke
,
clensing
the
leapers
,
raysing
the
dead
:
in
the
number
whereof
is
this
fasting
,
all
whiche
were
done
,
not
that
we
should
striue
to
do
the
like
,
which
neuer
man
could
do
sauing
those
to
whom
(
in
wonderfull
maner
)
he
gaue
the
gift
of
doyng
miracles
,
as
the
Apostles
in
the
primatiue
Churche
,
for
the
further
confirmyng
of
their
doctrine
among
the
gentiles
,
but
partly
to
shew
most
euidently
,
that
he
is
very
god
and
therfore
the
true
M●●sias
:
and
partely
for
the
more
assuraunce
and
confirmation
(
as
the
[
](A14176-e2900-b)1
1
Iohn
.
20.
31.
Euangelist
Iohn
sayth
)
of
our
fayth
:
The
third
sorte
of
actions
bee
,
his
obedience
to
god
his
father
:
his
humilitie
in
submitting
him selfe
(
euen
to
the
least
)
to
do
them
good
:
his
patience
in
all
extremities
:
and
his
loue
(
euen
)
to
his
enemies
:
which
we
are
not
onely
to
labour
to
follow
in
some
measure
,
but
(
which
more
is
)
to
propounde
vnto
our
selues
his
perfection
therein
,
and
neuer
to
content
our selues
with
any
scantlyng
,
but
alwayes
to
striue
to
bee
more
and
more
conformed
thereunto
by
imitatyng
of
him
:
But
let
vs
a
litle
consider
how
aptly
their
action
is
proportionably
vnto
their
paterne
,
Christes
fasting
&
the
Papistes
differ
in
fiue
pointes
.
Christ
in
that
whole
space
eate
nothyng
at
all
,
they
will
onely
refrayne
from
certaine
meates
of
their
owne
shoulyng
out
,
and
in
all
others
gordge
themselues
in
most
delicate
maner
:
Christ
did
it
but
once
and
neuer
after
,
they
must
do
it
euery
yeare
once
:
Christ
did
it
,
led
by
the
spirite
,
they
do
it
of
their
owne
head
,
without
the
direction
of
gods
spirite
,
for
they
haue
no
warrant
for
it
in
the
word
,
&
the
spirite
goeth
not
without
the
company
of
the
word
:
Christ
(
onely
did
it
)
&
forbad
no
particular
meates
,
they
allow
certaine
meates
&
forbid
the
rest
,
&
so
[
](A14176-e2930-b)1
1
1.
Tim.
4.
2.
3.
Augustine
Epist.
86.
to
Castulanus
.
why
Christ
fasted
fourtie
dayes
&
40.
nightes
.
teache
the
doctrine
of
Deuils
:
Lastly
,
Christ
prescribed
no
set
tyme
of
abstinence
,
nor
the
Apostles
after
him
,
neither
knew
the
primatiue
Church
any
for
400.
yeares
after
they
prescribe
a
determinate
tyme
(
by
an
inuiolable
law
vnder
the
great
eurse
)
as
that
of
the
Meedes
and
Persians
whiche
may
not
be
altered
.
But
let
them
goe
,
and
let
vs
come
to
the
right
vse
of
this
action
,
whiche
is
,
first
in
fulfillyng
that
which
the
like
(
of
[
](A14176-e2970-b)2
2
Erod
.
34
25.
Moyses
deliueryng
the
law
and
[
](A14176-e2990-b)3
3
1.
Kyng
.
19.
8.
Eliah
restoring
the
law
)
did
prefigure
:
to
shewe
that
it
is
he
who
is
the
end
of
the
law
,
and
the
fulfiller
of
the
same
,
to
the
turnyng
away
of
the
curse
,
which
through
the
breach
thereof
was
due
vnto
all
mankind
:
Secondly
,
it
is
to
shew
that
great
and
extraordinarie
actions
are
not
to
be
enterprised
lightly
or
rashly
,
but
with
great
&
singular
preparation
,
which
beyng
not
obserued
among
vs
.
the
Lord
doth
iustly
punish
our
headynes
,
with
ill
successe
(
as
is
especially
to
be
sene
in
the
course
of
the
Magistracie
&
Ministry
of
this
whole
land
)
the
Lord
lay
it
not
to
their
charge
whose
fault
it
is
.
(
He
was
afterward
hungry
)
that
is
for
the
space
of
the
40.
dayes
he
was
not
hungry
.
But
when
they
were
ended
he
was
:
which
declareth
playnly
that
it
was
an
exceeding
miracle
,
and
therefore
not
of
vs
to
be
followed
:
A
proofe
that
Christ
was
very
man
.
we
learne
by
this
,
first
,
that
Christ
Iesus
though
he
was
the
eternall
sonne
of
the
euerlastyng
God
,
yet
he
was
also
true
and
very
man
:
for
els
could
he
not
be
subiect
vnto
hunger
,
which
is
the
proper
passion
of
the
flesh
and
bloud
:
Agayne
hee
beyng
hungry
was
in
the
wildernesse
,
Extremitie
no
cause
of
dispayre
.
&
had
no
present
meanes
to
releiue
him
,
to
teach
vs
,
for
our
confort
,
that
we
beyng
in
the
like
distresse
,
yet
are
we
not
to
dispaire
of
gods
prouidence
,
neither
to
condemne
our
selues
as
out
of
the
fauour
of
god
:
for
somuch
as
it
was
,
the
condition
of
the
sonne
of
god
himselfe
.
But
(
which
is
the
speciall
drift
of
this
place
)
Sathan
came
then
vnto
him
to
tempt
him
in
speciall
maner
,
Sathan
can
espye
his
fittest
opportunitie
and
take
it
.
to
shew
vs
the
cunnyng
of
this
Foxe
,
that
doth
then
assayle
the
sonne
of
God
in
the
matter
of
foode
)
as
we
shall
see
anone
)
when
he
is
hungry
,
for
he
can
watch
his
times
,
when
most
opportunitie
serueth
,
and
when
or
where
man
is
weakest
and
most
like
to
bee
most
easely
ouerthrowne
.
Whiche
we
may
see
obserued
by
the
holy
ghost
in
the
Scriptures
to
be
his
wonted
maner
:
He
set
not
vppon
Eue
while
the
Lord
was
placyng
her
with
her
husband
,
nor
while
Adam
[
](A14176-e3110-b)1
1
Gene.
3.
2
was
with
her
,
but
when
she
was
alone
most
destitute
of
succour
:
neither
did
hee
begyn
with
Adam
when
he
ment
the
ouerthrow
of
mankynde
,
but
with
the
woman
the
weaker
vessell
:
he
laboured
not
with
Dauid
(
to
entice
him
to
adultry
)
before
he
was
king
,
beyng
set
an
worke
(
by
the
malice
of
his
foes
)
with
continuall
trouble
,
nor
after
he
was
kyng
either
in
his
warres
with
his
foraine
aduersaries
,
or
in
his
house
beyng
compassed
with
his
seruaunts
&
subiectes
,
but
when
he
was
[
](A14176-e3140-b)2
2
Sam.
22.
2.
walkyng
(
alone
)
on
the
roofe
of
his
palace
:
hee
sought
not
to
fift
Peter
while
he
was
in
the
company
of
Christ
Iesus
and
his
Disciples
(
whose
presence
and
comfort
might
haue
supported
him
)
but
when
hee
was
among
a
company
of
rakehels
the
high
[
](A14176-e3160-b)3
3
Luke
.
22.
55.
Priestes
seruyng
men
by
the
fire
side
.
The
Scripture
is
full
of
such
examples
,
and
all
is
to
this
end
,
to
teach
vs
diligently
to
stand
vpon
our
garde
and
to
watch
our
owne
wayes
very
warely
,
for
when
we
seeme
in
our
owne
eyes
in
most
happy
estate
,
then
are
we
most
easely
deceiued
,
so
simple
we
be
in
spiritual
matters
and
so
subtil
our
enemy
is
to
take
vs
at
the
aduauntage
.
(
Then
the
tempter
came
vnto
him
)
the
maner
of
the
speciall
temptation
followeth
,
whiche
may
seeme
to
bee
either
in
visible
presence
,
The
tempter
came
not
vnto
Christ
in
visible
maner
,
but
in
motion
.
(
as
some
haue
taken
this
place
)
or
in
sounde
of
voyce
vnto
the
outwarde
eares
:
but
if
we
do
compare
his
commyng
with
the
maner
of
his
proceedyng
,
and
consider
of
Christes
temptations
accordyng
to
the
right
end
thereof
,
we
shall
playnly
perceiue
,
that
this
commyng
of
the
tempter
vnto
him
,
is
onely
in
motion
,
for
where
it
is
sayd
in
the
wordes
following
hereafter
,
that
hee
shewed
him
all
the
kyngdomes
of
the
world
in
a
moment
,
if
his
temptyng
of
him
were
in
corporall
maner
,
it
were
vnpossible
.
For
though
Christ
be
God
(
and
therfore
infinite
)
yet
is
hee
in
body
finite
,
and
was
in
his
corporalleyes
able
(
onely
)
to
see
so
farre
as
another
man
,
whiche
is
not
the
thousand
part
of
the
world
,
&
therfore
it
must
be
in
motion
that
he
did
shew
them
vnto
him
,
&
so
consequently
he
came
vnto
him
not
in
bodely
manner
,
but
by
offeryng
vnto
him
such
cogitations
:
Agayne
Christ
Iesus
taking
vpon
him
our
estate
,
not
onely
to
redeeme
vs
,
but
also
to
bee
an
example
vnto
vs
,
how
can
his
temptations
be
our
comforte
when
we
are
tempted
,
if
they
were
of
diuers
kyndes
.
For
it
is
euident
,
that
the
temptations
of
Gods
children
be
inward
by
cogitations
,
and
therefore
the
holy
Ghost
in
the
Epistle
to
the
Hebrewes
,
sayth
notably
,
that
[
](A14176-e3210-b)1
1
Heb.
4.
15.
hee
was
tempted
in
all
thynges
like
vnto
vs
,
this
onely
excepted
that
his
temptations
were
(
in
him
without
sinne
)
so
that
it
serueth
to
our
great
comforte
,
that
whensoeuer
Sathan
doth
any
way
seeke
to
draw
vs
away
from
the
fayth
and
loue
of
our
God
,
or
conforte
of
our
soules
,
be
his
thoughtes
neuer
so
secret
and
slye
,
yet
it
is
no
straunge
thyng
(
though
it
be
straunge
to
vs
)
for
somuch
as
he
attempted
the
same
,
or
the
like
(
euen
)
agaynst
our
head
.
(
If
thou
be
)
now
come
we
to
the
first
assault
which
hath
in
it
(
beyng
rightly
considered
)
two
braunches
,
first
he
laboureth
to
bryng
him
to
deubte
whether
hee
bee
the
sonne
of
God
or
no
:
secondly
to
cause
him
vse
vnlawfull
meanes
for
the
satisfying
of
his
hunger
:
(
If
thou
be
the
sonne
of
God
)
as
if
he
should
say
,
thou
takest
thy selfe
to
bee
the
sonne
of
God
,
&
in
deede
such
a
voyce
was
heard
in
the
ayre
,
when
thou
wast
baptised
,
which
to
be
so
,
is
iustly
to
be
doubted
.
For
the
sonne
of
God
is
the
heyre
of
all
,
to
him
must
all
Angels
giue
obedience
,
and
all
creatures
doe
seruice
&
be
at
his
becke
:
how
can
it
then
bee
that
thou
shouldest
be
he
,
and
yet
be
in
such
extremitie
,
not
onely
to
lacke
the
host
of
heauen
to
shew
thy
maiestie
,
but
euen
to
want
the
necessary
foode
that
should
refresh
thy
body
:
it
is
vnpossible
that
the
Lord
of
heauen
&
earth
should
suffer
his
owne
sonne
,
whom
he
loueth
to
come
to
such
extremitie
.
This
is
a
marueilous
sore
temptation
,
which
not
onely
befell
to
Christ
the
head
,
but
euen
is
incident
also
vnto
his
members
.
If
we
looke
into
the
booke
of
Iob
and
all
those
speaches
that
his
three
frendes
(
Eliphaz
Bildad
,
and
Sophar
)
vttered
concernyng
the
power
,
wisedome
and
iustice
of
God
,
we
shall
see
that
they
doe
tend
onely
to
this
,
that
Iob
beyng
in
such
extremitie
could
not
bee
in
the
fauour
of
God
so
highly
as
he
professed
,
neither
could
it
be
,
if
his
so
glorious
profession
(
in
the
tyme
of
his
peace
)
had
bene
sincere
&
single
,
that
euer
hee
should
fall
into
such
miserie
.
This
motion
commeth
too
often
,
&
sticketh
to
neare
(
not
the
ribbes
)
but
the
hart
of
the
dearest
child
of
God
.
For
if
we
consider
the
present
estate
of
our
soules
,
how
weake
and
faynt
our
fayth
is
,
Sathan
would
perswade
the
godly
to
be
out
of
the
fauour
of
God
,
because
they
are
in
trouble
of
1
mynde
.
yea
and
how
it
is
(
to
our
owne
feeling
)
often
tymes
vtterly
gone
,
our
sinnes
which
we
professe
to
be
buried
in
obliuion
with
the
Lord
,
and
vtterly
to
be
rased
out
in
the
bloudsheding
of
Christ
Iesus
,
doe
yet
notwithstandyng
(
often
)
so
assayle
vs
,
lye
so
heauie
vpon
vs
,
and
are
so
bitter
vnto
vs
,
as
if
the
very
paynes
of
hell
had
already
seased
and
taken
possession
of
vs
.
In
which
case
,
(
the
holyest
doe
best
know
,
how
often
)
the
motion
of
doubting
commeth
into
our
myndes
,
saying
vnto
vs
,
if
God
the
father
loued
me
,
I
should
see
his
countenaunce
:
if
Christ
Iesus
were
my
head
,
I
should
tast
of
his
graces
:
if
my
sinnes
were
forgiuen
me
,
they
would
not
so
presse
and
oppresse
me
:
how
can
it
be
that
the
seuere
countenaunce
of
God
should
bee
turned
to
them
,
whom
hee
loueth
.
Agayne
for
the
estate
of
our
bodies
:
2
Of
body
.
notwithstandyng
that
the
righteous
are
the
[
](A14176-e3320-b)1
1
Math.
5.
5.
heyres
of
heauen
and
earth
,
for
that
they
be
[
](A14176-e3330-b)2
2
Rom.
8.
17.
fellow
heyres
with
Christ
Jesus
their
head
,
yet
how
many
are
their
miseries
here
,
in
[
](A14176-e3340-b)3
3
2.
Cor.
11
25
,
10.
29.
pouertie
,
in
sickenesse
,
in
trauaile
in
turmoyle
,
in
slaunder
and
reproch
,
in
troubles
for
the
profession
of
the
truth
:
in
troubles
about
the
matters
of
this
life
:
in
troubles
with
their
wiues
,
and
wiues
with
their
husbandes
:
with
their
children
and
seruaunts
,
hated
of
them
that
know
them
,
and
then
that
neuer
saw
them
,
yea
euen
of
their
dearest
&
nearest
frendes
after
the
flesh
.
Then
commeth
in
this
motion
,
can
I
perswade
my selfe
to
bee
in
the
fauour
of
GOD
,
beyng
beset
with
such
a
world
of
trouble
,
and
compassed
about
with
so
great
a
sea
of
molestations
?
The
example
of
Christ
is
comforte
to
the
afflicted
whether
in
soule
or
in
body
.
agaynst
all
these
and
such
like
,
our
Sauiour
Christes
example
doth
minister
vnto
vs
most
singular
comforte
:
for
concernyng
the
grief
of
soule
,
for
sinne
,
was
euer
any
man
more
or
somuch
loaden
as
he
was
when
(
hauing
not
his
owne
but
our
sinnes
layd
vpon
him
)
he
suffered
the
very
tormentes
of
hell
,
in
such
wise
that
he
burst
out
into
these
speaches
of
most
bitter
agony
,
[
](A14176-e3360-b)4
4
Math.
27
46.
my
God
my
God
why
hast
thou
forsaken
me
?
agayne
for
the
troubles
of
the
body
,
doth
any
thyng
befall
vnto
thee
that
hee
felt
not
?
thou
lackest
foode
,
he
was
[
](A14176-e3370-b)1
1
Math.
4.
2.
hungry
&
had
nothyng
,
to
eate
:
thou
hast
no
possession
,
neither
any
worldly
stay
to
take
to
,
hee
had
[
](A14176-e3390-b)2
2
Luke
.
11.
58.
not
where
to
hyde
his
head
:
thy
frindes
become
thy
foes
,
his
owne
[
](A14176-e3400-b)3
3
Psal.
55.
13.
seruaunt
and
scholer
betrayed
him
,
thy
owne
kinsfolkes
like
not
of
thee
,
and
hee
had
such
good
entertainement
of
his
,
that
he
sayth
[
](A14176-e3410-b)4
4
Math.
13
57.
that
a
Prophet
is
not
without
honour
,
saue
in
his
owne
countrey
&
among
his
owne
kindred
:
the
world
hateth
thee
without
a
cause
,
so
it
did
[
](A14176-e3420-b)5
5
Psal.
35.
●
him
,
beyng
without
sinne
:
they
reward
thee
euil
for
good
,
he
[
](A14176-e3430-b)6
6
Luke
.
19.
41.
23.
21.
went
ouer
Jerusalem
,
and
would
haue
gathered
them
as
the
hen
gathereth
her
chickins
,
and
they
cryed
[
](A14176-e3440-b)7
7
Actes
.
2.
36.
Crucifie
him
,
Crucifie
him
:
Thou
wisheth
&
workest
their
wealth
&
they
abuse
thee
,
he
wrought
their
saluation
,
and
they
nayled
him
to
the
Crosse
,
so
that
his
example
in
all
our
extremities
is
our
stay
and
comfort
,
that
whatsoeuer
befall
vnto
vs
(
although
it
seeme
straunge
vnto
vs
,
for
that
we
haue
not
bene
experienced
in
it
,
and
for
that
it
is
vnpleasaunt
vnto
fleshe
and
bloude
)
not
onely
hee
himselfe
hath
broken
the
Ise
,
and
gone
through
the
same
to
geue
vs
an
example
:
but
euen
it
hath
bene
the
continual
course
that
God
hath
set
his
dearest
&
best
beloued
seruauntes
to
wade
through
from
tyme
to
tyme
.
(
Commaunde
that
these
stones
bee
made
bread
)
this
is
the
second
braunche
of
this
temptation
,
The
speach
of
Sathan
vnto
the
Sonne
of
God
.
which
Sathan
subtilly
inferreth
vpon
the
other
,
either
in
particular
beyng
confessed
,
or
in
generall
being
denyed
:
for
the
particular
he
reasoneth
thus
:
If
it
be
so
that
thou
wilt
not
bee
brought
from
that
by
no
meanes
,
but
that
thou
wilt
needes
hold
it
for
an
vndoubted
truth
,
that
thou
art
the
very
sonne
of
God
,
then
know
this
,
that
euery
thyng
is
at
thy
commaundement
and
wil
be
obedient
at
thy
word
,
therfore
(
that
thou
mayest
be
prouided
for
now
in
thy
extremitie
,
and
not
languishe
for
want
of
foode
)
seyng
that
here
is
no
ordinary
way
of
prouision
,
commaunde
these
stones
that
they
leaue
their
naturall
hardnesse
,
and
become
conuenient
nourishment
for
thine
hungry
body
:
a
conclusion
in
reason
very
plausible
,
for
God
may
doe
what
hee
will
and
who
may
finde
fault
with
it
?
for
there
is
no
law
,
to
the
law
giuer
,
but
he
that
made
it
may
dispence
with
it
,
and
he
that
is
aboue
it
,
is
exempted
from
it
.
If
you
marke
it
well
,
Sathan
vnder
pretence
of
Christian
libertie
perswadeth
to
sinne
.
the
whole
drift
of
Sathan
is
,
to
shew
Christ
what
great
libertie
he
hath
,
and
to
perswade
him
to
vse
it
:
whiche
is
a
temptation
that
the
godly
are
much
haunted
withall
,
for
when
Sathan
cannot
perswade
them
by
all
the
extremities
that
are
incident
vnto
them
both
in
soule
and
body
,
that
they
are
out
of
the
fauour
of
God
,
them
commeth
he
with
a
counterbuffet
shewyng
them
the
largenesse
of
their
libertie
,
&
how
many
thynges
are
lawfull
for
him
that
is
not
vnder
the
law
but
vnder
grace
.
Which
is
a
very
sore
temptation
and
preuayleth
with
many
in
very
many
thynges
that
are
euidently
forbidden
in
the
worde
of
God
,
especially
,
carelessenes
and
worldlynesse
which
we
are
to
be
very
warie
of
,
for
it
is
a
great
step
towardes
that
fearefull
estate
of
those
that
[
](A14176-e3500-b)1
1
Iude.
4.
turne
the
grace
of
God
into
wantonnesse
,
and
those
that
thinke
they
may
sinne
,
[
](A14176-e3510-b)2
2
Rom.
3.
8.
because
they
are
not
vnder
the
law
,
but
vnder
grace
.
Whose
damnation
the
holy
Ghost
pronounceth
to
be
iust
,
and
who
were
before
ordained
to
condemnation
.
But
it
behoueth
the
true
Christian
euer
to
stand
vpon
this
terme
:
that
though
he
be
freed
from
sinne
,
yet
is
he
carefully
to
striue
agaynst
sinne
,
though
he
be
brought
into
the
glorious
libertie
of
the
sonnes
of
God
,
yet
is
it
not
that
hee
should
any
way
serue
sinne
,
but
being
freed
from
the
stynge
and
guilt
of
sinne
,
and
the
curse
of
the
law
,
might
[
](A14176-e3520-b)1
1
Rom.
6.
13.
giue
ouer
his
members
to
serue
the
liuyng
God
[
](A14176-e3530-b)2
2
Luke
.
1.
74.
in
all
righteousnesse
&
true
holynes
all
the
dayes
of
his
life
:
Now
for
the
generall
hee
reasoneth
thus
:
Sathan
tempteth
to
distrust
Gods
prouidence
.
surely
thou
canst
not
be
the
sonne
of
God
,
for
els
would
he
prouide
for
thee
:
&
therefore
thou
must
euen
make
shift
for
thy selfe
,
by
some
meanes
as
thou
canst
,
for
surely
God
forgetteth
to
bee
carefull
for
thee
,
in
that
he
offereth
not
present
meanes
of
helpe
.
And
this
is
also
a
sore
temptation
,
&
such
a
one
as
hath
ouertaken
the
deare
children
of
God
.
For
[
](A14176-e3550-b)3
3
Gen●
.
12
13.
Abraham
not
seeyng
lawfull
meanes
to
auoyde
the
crueltie
of
the
Aegiptians
,
did
vse
vnlawfull
,
by
teachyng
his
wife
to
lye
:
Sara
[
](A14176-e3590-b)4
4
16.
2.
in
laughyng
after
the
promised
seede
gaue
her
mayde
to
her
husband
:
Lot
[
](A14176-e3610-b)5
5
19.
8.
(
to
protect
the
straungers
)
offerred
his
daughters
to
be
abused
of
the
Sodomites
,
the
[
](A14176-e3630-b)6
6
Exod.
1.
19.
midwiues
of
Egypt
to
saue
the
children
,
lyed
to
the
kyng
,
Rahab
[
](A14176-e3650-b)1
1
Iosu.
2.
4.
to
saue
the
spyes
,
lyed
to
them
of
Jericho
,
the
Scripture
is
full
(
but
the
world
is
more
full
)
of
such
examples
:
for
many
that
would
loath
an
euill
entent
,
doth
Sathan
ouertake
in
this
to
make
them
to
bryng
a
good
thyng
to
passe
by
vnlawfull
meanes
,
How
he
preuaileth
with
them
that
would
be
rich
.
or
to
doe
euill
vnder
the
pretence
and
shew
of
goodnesse
:
the
man
that
thirsteth
after
gayne
,
and
desireth
to
be
rich
,
committeth
many
a
wicked
fact
in
the
course
of
his
trade
,
as
in
facyng
,
lyeing
,
swearyng
,
exacting
,
inhansing
,
deceiuyng
,
and
what
not
?
and
all
vnder
pretence
of
this
,
we
must
liue
we
must
vtter
our
wares
,
we
must
follow
our
trade
,
How
he
preuaileth
with
them
that
are
in
extremitie
.
we
must
prouide
for
our
familie
.
The
man
that
is
in
any
extremitie
,
in
body
,
in
goods
or
credite
,
will
easely
striue
by
all
lawfull
vnlawfull
meanes
,
to
wynde
himselfe
out
,
as
for
example
,
if
thou
be
poore
,
the
deuill
will
tell
thee
thou
must
steale
,
for
thou
must
liue
:
if
thou
buy
an
euill
bargayne
,
and
be
like
to
haue
great
losse
(
thou
must
coulour
the
matter
and
post
it
ouer
into
an
other
mans
necke
,
for
thou
must
not
willingly
be
vndone
)
if
thou
wouldest
perswade
an
other
in
a
thing
which
he
wil
hardly
beleeue
,
thou
mayest
curse
&
sweare
(
for
els
he
will
not
beleeue
thee
)
but
all
this
while
in
what
estate
are
they
?
euen
in
the
same
that
Sathan
would
haue
persuaded
Christ
Jesus
that
hee
was
in
,
namely
to
bee
forsaken
of
God
,
to
bee
left
to
their
owne
prouision
,
then
which
there
cannot
be
a
more
haynous
sinne
against
the
Lord
:
we
must
learne
then
(
if
we
will
profite
by
this
doctrine
)
not
onely
(
in
most
carefull
wise
)
to
goe
about
that
which
is
good
,
but
also
to
attempt
it
by
godly
and
lawfull
meanes
,
least
while
Sathan
ouertake
vs
not
in
the
matter
,
he
goe
behinde
vs
in
the
maner
.
(
But
Iesus
sayd
vnto
him
it
is
written
.
&c.
)
The
aunswere
of
Christ
Jesus
vnto
this
subtill
cauill
of
Sathan
is
,
The
aunswere
of
Christ
vnto
Sathan
.
thus
much
in
effect
:
I
know
that
the
ordinarie
way
which
God
my
heauenly
father
hath
appointed
to
nourishe
his
children
withall
,
is
bread
(
by
which
the
Scripture
meaneth
all
kinde
of
but
yet
he
is
not
tyed
vnto
the
course
foode
)
alwayes
,
his
prouidence
is
larger
,
then
that
it
should
fayle
,
where
ordinarie
meanes
are
wanting
,
and
therfore
though
I
see
not
in
the
course
of
nature
any
present
foode
for
my
repast
,
yet
his
protection
is
not
so
straite
laced
that
hee
is
not
able
any
other
wayes
to
prouide
for
me
,
vnlesse
I
do
that
whiche
is
vnlawfull
to
be
done
,
especially
at
thy
commaundement
:
and
for
the
assuraunce
of
this
which
I
speake
agaynst
thy
cauilling
lye
,
I
haue
the
expresse
word
of
God
on
my
side
to
ouerthrow
thee
:
so
that
this
beyng
(
in
brief
)
the
summe
and
substaunce
of
the
aunswere
of
our
Sauiour
Christ
,
doth
minister
vnto
vs
diuers
doctrines
for
our
instruction
.
We
must
fight
against
Sathan
with
the
word
of
God
.
First
we
learne
with
what
weapons
we
must
fight
agaynst
Sathan
,
our
spirituall
enemy
,
for
Christ
who
is
our
captaine
,
of
vs
is
to
be
followed
encountering
with
Sathan
his
sworne
enimy
,
doth
lift
vp
agaynst
him
this
weapon
:
(
it
is
written
)
that
is
beateth
him
back
with
the
word
of
God
,
whiche
is
therfore
called
[
](A14176-e3760-b)1
1
Ephes.
6.
17.
the
sworde
of
the
spirite
for
that
it
is
[
](A14176-e3770-b)2
2
Heb.
4.
12.
sharper
then
a
two
edged
sworde
,
cuttyng
downe
all
imaginations
whatsoeuer
are
reared
vp
agaynst
the
truth
:
&
fayth
which
is
ingendred
in
the
hart
of
man
is
called
the
[
](A14176-e3780-b)3
3
Ephes.
6.
16.
shield
to
quench
all
the
firie
dartes
of
the
wicked
,
beyng
of
force
by
reason
of
that
righteousnesse
of
Christ
Jesus
(
wherewith
it
is
lined
)
to
discry
and
driue
away
all
the
temptations
of
Sathan
,
What
a
horrible
fin
it
is
,
to
take
the
preachyng
of
Gods
word
from
men
.
bee
they
throwne
against
it
neuer
so
cunningly
,
those
then
that
doe
depriue
men
of
this
heauenly
and
onely
defence
for
their
soules
,
from
the
handes
of
Sathan
,
whether
they
hee
Papistes
denying
the
vse
of
the
Scriptures
to
ignoraunt
people
,
or
carnall
Gospellers
which
thinke
preaching
not
so
needefull
,
so
that
seruice
(
as
they
call
it
)
be
read
distinctly
,
and
therefore
vpon
euery
thyng
wherewith
they
are
discontented
,
will
seeke
to
muste
or
vtterly
displace
(
euen
)
him
that
hath
all
the
giftes
(
in
notable
measure
)
required
by
S.
Paule
out
of
the
Lordes
byneyard
,
that
he
should
not
dresse
it
.
Let
them
pretend
what
they
can
,
and
alledge
what
siggeleaues
it
please
them
wherewith
to
hide
their
shame
,
they
are
guiltie
of
the
destruction
of
so
many
soules
as
by
them
might
haue
bene
instructed
,
and
shal
be
arayned
,
and
(
without
repentaunce
)
conuicted
of
highe
treason
agaynst
Jesus
Christ
,
in
the
day
of
Judgement
,
and
shal
be
founde
guiltie
of
sinne
so
much
more
haynous
than
that
of
Iudas
,
by
how
much
the
betraying
of
thousandes
of
soules
into
the
handes
of
Sathan
,
to
eternall
death
,
is
greater
then
the
deliuering
of
the
body
of
one
innocent
man
,
to
the
temporall
death
of
the
body
.
Besides
these
(
for
so
much
as
the
bloud
of
the
sheepe
though
it
shal
be
[
](A14176-e3820-b)1
1
Ezek.
33.
8.
required
at
the
hand
of
the
shepheard
,
yet
the
sheepe
shall
dye
in
his
own
sinnes
)
they
also
that
either
for
couetousnesse
will
not
helpe
forwarde
:
or
for
worldlinesse
will
not
attende
vnto
:
or
for
negligence
frequent
not
,
The
despisers
of
the
preachyng
of
the
Gospell
bee
wilfull
murtherers
.
or
by
blindnesse
esteeme
not
,
the
continuall
and
ordinarie
preaching
of
the
gospel
(
though
they
thinke
it
a
thyng
not
so
needefull
and
therfore
come
not
vnto
it
,
vntill
they
haue
nothing
els
to
do
)
for
so
much
as
(
els
)
they
lye
open
for
Sathan
to
wounde
them
at
his
pleasure
,
they
shall
also
be
conuicted
in
the
day
of
reckoning
,
for
guilty
,
of
wilfull
murthering
their
owne
soules
.
A
comparison
.
For
if
we
say
,
(
and
that
truely
)
that
he
who
will
venture
with
charge
of
money
alone
,
to
trauaile
ouer
places
suspected
for
robberie
,
without
his
weapons
,
is
worthy
to
be
robbed
,
for
that
he
runneth
into
the
handes
of
his
enemie
:
much
rather
shall
he
bee
so
esteemed
of
almightie
God
a
caster
of
himselfe
willingly
into
the
handes
of
the
deuill
,
that
trauailyng
by
the
theeuish
places
of
this
world
(
I
meane
the
roaring
of
Sathan
)
regardeth
not
to
haue
this
sword
of
Gods
word
girt
to
his
side
,
nor
to
be
fenced
with
the
sheilde
of
fayth
,
but
goyng
on
in
the
course
of
flesh
&
bloud
,
runneth
willingly
where
Sathan
will
haue
him
,
and
seeth
it
not
,
for
that
he
is
blind
[
](A14176-e3870-b)1
1
Math.
22
29.
not
knowyng
the
Scriptures
for
his
direction
defence
and
comfort
.
If
the
truth
of
this
were
surely
settled
into
our
soules
that
we
were
persuaded
it
were
so
,
we
should
haue
a
more
lust
and
longing
,
for
the
knowledge
of
Gods
word
,
then
yet
euer
we
had
,
&
(
euen
)
spare
some
tyme
from
our
necessarie
affaires
of
this
world
,
(
much
more
from
our
vanities
and
fleshly
pleasures
)
for
the
publicke
hearing
and
priuate
reading
of
that
word
by
whiche
we
shal
be
[
](A14176-e3880-b)2
2
Iohn
.
14.
48.
iudged
in
the
end
.
Agayne
,
Christ
Jesus
beyng
God
,
hauing
the
whole
world
at
his
commaundement
,
might
haue
beate
him
backe
by
the
power
of
his
might
,
and
neuer
haue
spoken
worde
to
him
:
But
we
are
to
note
that
as
he
came
into
the
world
,
to
be
our
redeemer
,
so
did
hee
likewise
,
to
set
vs
an
example
continually
in
such
cases
as
befell
vnto
him
,
to
be
followed
.
For
whiche
cause
hee
taketh
not
himselfe
to
his
power
as
he
is
God
:
Sathan
is
not
resisted
as
we
thynke
good
,
but
as
Christ
hath
giuen
vs
an
example
.
But
to
the
word
prescribed
vnto
man
,
to
teach
vs
,
that
if
we
will
buckle
with
Sathan
in
deede
,
and
if
euer
we
will
truely
persuade
our selues
of
hope
of
victorie
,
we
must
learne
to
resist
him
,
not
as
we
in
our
own
foolish
wisedome
thinke
meet
,
but
accordyng
as
our
head
(
whereunto
we
must
be
conformed
)
Christ
Jesus
hath
geuen
vs
an
example
in
his
owne
person
:
A
lesson
very
needefull
to
bee
put
in
practise
,
which
very
fewe
haue
yet
learned
.
For
if
you
came
to
him
that
sinneth
and
(
accordyng
to
your
[
](A14176-e3900-b)1
1
Leuit.
19.
17.
duetie
)
reprouing
him
,
and
persuading
him
to
amendement
,
[
](A14176-e3910-b)1
1
Ephe.
5.
11.
doe
wish
hym
to
beware
of
the
subtiltie
of
Sathan
,
[
](A14176-e3920-b)1
1
Heb.
10.
24.
and
take
heede
that
hee
carie
him
not
headlong
into
perdition
:
tushe
(
sayth
he
)
I
defie
the
deuill
and
all
his
workes
,
I
trust
he
shal
neuer
haue
power
ouer
me
:
I
trow
,
I
am
not
so
simple
,
but
I
know
,
what
is
what
,
How
the
wicked
thinke
of
the
enemy
of
their
soules
.
and
in
the
meane
while
hee
maketh
no
conscience
of
any
sinne
:
cares
not
for
the
knowledge
of
the
word
of
God
:
but
rather
mocketh
and
molesteth
them
that
do
&
all
this
while
hee
persuadeth
himselfe
that
the
deuill
can
neuer
come
neare
him
:
when
(
poore
soule
)
he
is
euen
running
headlong
to
destruction
and
seeth
it
not
.
How
Sathan
deceiueth
the
wicked
.
But
Sathan
will
geue
the
leaue
(
nay
he
wil
teach
thee
)
to
defie
him
:
to
spit
at
the
namyng
of
him
:
and
to
rayle
agaynst
him
:
&
make
thee
beleeue
it
is
sufficient
,
and
yet
will
haue
thee
take
the
way
that
goeth
directly
vnto
hell
:
if
we
(
then
)
will
learne
to
be
wise
,
we
must
haue
Gods
word
in
our
hartes
to
light
vs
:
in
our
mouthes
to
speake
for
vs
:
and
in
our
conuersation
,
to
rule
vs
and
then
we
shal
be
sure
to
stand
fast
.
The
place
of
Scripture
which
Christ
here
vseth
,
is
written
in
the
eight
Chapter
of
the
booke
of
[
](A14176-e3950-b)1
1
Deut.
8.
3.
Deuteronomie
:
where
the
holy
Ghost
(
by
the
mouth
of
Moyses
)
exhorting
the
people
of
Israell
to
obedience
vnto
Gods
commaundements
,
sheweth
how
the
Lord
did
in
most
wonderfull
maner
,
trye
,
and
prouide
for
them
in
the
wildernesse
,
not
geuyng
them
an
ordinarie
meanes
to
get
their
meate
withall
,
but
in
miraculous
wise
fed
them
with
Manna
from
heauen
:
to
shew
that
it
is
not
bread
onely
that
man
liueth
by
:
but
by
euery
word
of
God
:
that
is
euery
decree
and
determination
,
that
God
in
his
wisedome
seeth
meete
to
put
in
execution
,
for
so
much
as
hee
can
both
make
[
](A14176-e3980-b)1
1
Luke
.
12.
15
:
aboundaunce
,
of
meates
to
bee
vnprofitable
for
the
preseruations
of
mans
life
:
and
also
preserue
man
in
all
extremities
,
when
foode
is
wantyng
&
not
to
be
had
Which
doth
teach
vs
first
,
that
God
is
not
tyed
to
outwarde
meanes
.
God
is
not
tyed
to
meanes
,
but
can
worke
his
will
with
out
them
as
well
as
with
them
.
We
may
neuer
vse
vnlawfull
meanes
.
But
at
his
good
pleasure
both
can
&
will
feede
man
,
as
well
with
bread
,
as
without
it
,
and
prouide
for
man
when
all
helpe
of
the
creature
fayleth
:
which
is
a
sure
staffe
to
leane
vnto
,
in
the
tyme
of
extremitie
&
distresse
.
Agayne
that
we
take
heede
,
that
to
the
auoydyng
of
any
inconuenience
,
we
neuer
vse
any
vnlawfull
wayes
,
or
commit
any
sinne
agaynst
God
,
for
our
own
benefite
,
or
ease
:
both
which
we
see
most
notably
practised
by
those
[
](A14176-e4010-b)2
2
Dan.
3.
16
17.
18.
three
faythfull
seruaunts
of
God
,
condemned
by
Nabuchadnezar
to
bee
burned
in
the
firie
fornace
,
saying
O
Nabuchadnezar
,
An
example
neuer
to
bee
forgotten
.
we
are
not
carefull
to
aunswere
thee
in
this
matter
,
behold
our
God
whom
we
serue
,
is
able
to
deliuer
vs
from
the
hote
firie
fornace
,
and
hee
will
deliuer
vs
out
of
thy
hand
O
kyng
:
but
if
not
:
be
it
knowne
vnto
thee
(
O
kyng
)
that
we
will
not
serue
thy
Gods
,
nor
worship
the
golden
Image
thou
hast
set
vp
:
where
we
see
(
for
our
example
)
1.
how
they
confesse
the
power
of
God
.
2.
beleeue
to
haue
the
benefite
of
it
in
their
distresse
,
3.
determine
to
suffer
any
extremitie
rather
then
to
sinne
against
God
.
O
that
such
fayth
,
such
zeale
,
such
feare
,
and
obedience
were
in
vs
:
then
should
Gods
power
shine
among
vs
more
wonderfully
in
preseruyng
his
&
shewyng
him selfe
their
God
,
them
it
doth
.
We
learne
further
by
this
place
,
that
as
God
is
not
tyed
to
meanes
,
Without
Gods
blessing
no
meane
▪
can
do
vs
good
.
but
can
helpe
without
it
when
he
list
,
&
will
when
it
is
meete
for
his
glory
and
the
comfort
of
his
:
so
also
hee
is
not
tyed
vnto
meanes
to
geue
it
a
blessing
,
for
we
see
many
that
haue
outward
helpes
at
will
,
and
yet
the
blessing
of
God
,
not
being
vpon
them
,
they
are
vnprofitable
vnto
them
.
Which
doctrine
(
for
our
instruction
)
hath
a
double
vse
:
first
in
particular
concernyng
foode
(
whiche
is
especially
here
mentioned
)
that
for
so
much
as
God
hath
geuen
man
leaue
to
vse
all
his
creatures
,
and
to
feede
of
them
(
yet
with
prayer
,
[
](A14176-e4060-b)1
1
Tim.
4.
5
With
what
affection
we
must
receiue
our
ordinarie
foode
.
&
thankesgeuyng
)
that
we
neuer
presume
to
lay
handes
vpon
the
same
to
apply
them
to
our
bodies
in
the
nourishment
thereof
,
but
first
we
call
vpon
the
name
of
God
,
that
his
blessing
may
bee
vppon
the
same
,
that
hee
would
sanctifie
them
vnto
vs
,
and
vs
vnto
him selfe
in
such
maner
,
that
they
may
bee
of
force
(
by
his
power
geuen
vnto
them
)
to
nourish
our
bodies
:
knowyng
that
howsoeuer
the
vse
of
them
be
common
,
and
therefore
seeme
vnto
carnall
men
to
haue
power
in
them selues
to
giue
nourishment
:
yet
we
know
by
fayth
grounded
on
Gods
own
word
,
that
he
that
made
bread
,
not
onely
can
but
also
hath
threatned
that
hee
will
,
for
the
disobedience
of
man
,
[
](A14176-e4070-b)1
1
Leuit.
2●
26.
Ezek.
4.
16.
5●
16.
Hag.
1.
6.
breake
the
staffe
of
bread
,
that
is
take
away
his
blessing
from
it
,
that
it
beyng
eaten
shall
not
feede
nor
nourish
vs
.
Which
lesson
I
would
to
God
that
the
prophane
and
Godlesse
people
of
the
world
could
once
learne
:
who
groueling
vpon
the
grounde
like
hogges
,
and
neuer
lifting
vp
their
myndes
to
God
the
authour
of
all
those
blessinges
that
they
plentifully
inioye
,
do
fall
to
their
foode
like
the
horse
to
his
prouender
,
How
the
wicked
come
to
&
goe
from
their
mea●
and
beyng
satisfied
,
depart
away
like
the
beast
of
the
field
with
out
vnderstandyng
:
and
as
for
him
,
by
whose
meates
they
are
satisfied
,
hee
neuer
comes
into
their
remembraunce
,
vnlesse
it
bee
by
tearyng
him
in
peeces
to
blaspheme
his
most
holy
name
.
But
if
they
did
know
,
that
euen
while
they
sit
eatyng
and
drinckyng
,
the
hand
of
God
[
](A14176-e4090-b)1
1
Dan.
5.
4.
writteth
vpon
the
wall
,
determinyng
their
destruction
,
if
they
knew
how
GOD
made
the
[
](A14176-e4100-b)2
2
Num:
1
20.
quayles
(
a
daintie
foode
)
to
come
out
at
the
nostrells
of
the
Israelites
in
most
loathsome
sorte
:
or
if
they
considered
that
GOD
might
iustly
choke
them
with
euery
morsell
that
entreth
into
their
mouthes
,
they
would
bee
more
carefull
to
learne
the
lesson
taught
by
the
holy
Ghost
,
that
[
](A14176-e4120-b)3
3
i.
Cor.
10
31.
whatsoeuer
we
doe
,
whether
we
eate
or
drinke
or
what
els
soeuer
,
that
all
must
be
done
to
the
glory
&
prayse
of
God
,
who
is
to
be
blessed
for
euer
and
euer
.
It
is
also
a
lesson
to
vs
in
generall
,
concernyng
all
the
rest
of
Gods
creatures
:
that
for
as
much
as
a
man
may
bee
great
,
and
cursed
of
God
,
as
was
Pharaoh
:
rich
and
goe
to
hell
with
Diues
:
that
wee
doe
not
build
our selues
strong
vpon
them
,
thinkyng
if
we
haue
them
,
who
may
controll
vs
?
and
so
doe
what
we
list
(
as
we
see
it
is
the
maner
of
men
that
know
not
god
)
but
contrarywise
,
The
right
vse
of
worldly
blessings
.
saying
with
our selues
,
if
god
meane
to
send
a
famine
vpon
me
,
all
the
corne
in
my
garner
shall
not
saue
me
:
if
plague
and
pestilence
,
my
walled
houses
cannot
preserue
me
from
it
:
if
fire
&
sword
,
my
riches
will
not
helpe
me
:
and
therefore
that
we
pray
continually
vnto
god
,
that
he
will
so
blesse
his
owne
riches
bestowed
vpon
vs
,
&
so
guide
vs
in
the
vse
of
the
same
,
that
he
by
vs
and
them
,
may
bee
glorified
,
and
not
they
turned
as
faggots
to
increase
the
fire
of
his
wrathfull
indignation
agaynst
vs
.
¶
The
thyrd
Sermon
.
Verse
.
5.
6.
7.
5.
Then
the
Deuill
tooke
him
vp
into
the
holy
Citie
,
and
set
him
on
a
pinacle
of
the
Temple
.
6.
And
sayd
vnto
him
.
If
thou
be
the
sonne
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
that
hee
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
handes
they
shall
lift
thee
vp
,
least
at
any
tyme
tho●
shouldest
dash
thy
foote
agaynst
a
stone
7.
Iesus
said
vnto
him
,
It
is
written
agay●
Thou
shalt
not
tempt
the
Lord
thy
God
THen
the
Deuill
tooke
him
vp
)
we
haue
sene
the
subtiltie
of
Sathan
,
agaynst
the
sonne
of
God
in
the
first
temptation
,
and
how
hee
in
most
notable
manner
hath
driuen
him
backe
,
and
put
him
to
the
foyle
:
Sathan
wil
not
cease
when
hee
hath
the
repulse
.
a
man
would
thinke
that
now
Sathan
should
see
,
that
he
is
the
sonne
of
God
,
and
so
neuer
attempt
any
more
to
assayle
him
,
for
feare
of
an
other
repulse
,
but
he
playes
the
part
of
an
inuincible
fighter
,
that
hauyng
offered
a
blow
to
the
head
,
&
seyng
it
warded
,
doth
offer
agayne
,
not
at
that
place
,
but
at
an
other
:
hopyng
if
he
cannot
speede
,
at
one
place
,
that
yet
he
may
hit
in
an
other
:
for
Sathan
offereth
not
agayne
,
with
the
same
temptation
,
but
tryeth
an
other
way
cleane
contrary
vnto
the
other
,
as
we
shall
see
hereafter
.
The
first
thing
that
offereth
it selfe
to
our
consideration
is
the
tyme
when
this
second
temptation
was
,
namely
forthwith
vpon
the
end
of
the
other
.
Wherein
may
seeme
to
arise
a
doubt
:
for
seyng
that
Luke
telleth
vs
that
this
was
the
last
,
〈◊〉
Mathew
(
here
)
that
it
was
presently
〈◊〉
the
first
,
they
may
seeme
to
be
cō●ra●●ne
to
the
other
.
But
we
are
to
note
(
for
the
solution
of
the
doubt
)
that
it
is
not
the
purpose
of
the
Euangelistes
to
be
precise
in
the
obseruyng
of
the
tymes
,
but
carefully
to
set
downe
the
thing
,
and
therfore
did
euery
one
of
them
(
as
we
see
if
we
conferre
them
together
)
set
downe
the
things
as
they
came
conueniently
to
hand
.
Now
for
so
much
as
this
second
temptation
is
in
a
matter
cleane
contrary
vnto
the
former
,
&
we
know
(
by
the
worde
of
God
and
our
owne
experience
)
that
it
is
the
course
of
Sathan
,
so
to
assayle
:
it
may
appeare
that
Mathew
hath
rather
set
them
downe
accordyng
to
the
tyme
wherein
they
were
done
,
then
Luke
.
The
thyng
then
that
we
are
first
to
insiste
vppon
in
this
place
,
is
,
the
tyme
of
this
temptation
(
that
is
)
when
the
first
triall
was
ended
,
then
began
the
second
to
be
taken
in
hand
.
Whereby
we
are
first
to
learne
this
lesson
,
that
when
one
storme
or
trouble
is
past
,
We
may
not
after
one
victorie
agaynst
Sathan
looke
for
continuall
quietnes
.
and
the
grief
of
one
affliction
ended
,
we
must
not
then
looke
to
rest
vnmolested
:
which
is
worthy
to
be
noted
,
for
we
see
that
fleshe
and
bloud
naturally
,
persuadeth
it selfe
,
that
(
one
broyle
beyng
once
ouercome
)
we
shal
be
in
quietnesse
and
securitie
afterwarde
:
but
we
may
not
bee
lulled
in
the
cradle
of
securitie
in
such
maner
,
but
learne
,
that
for
so
much
as
our
life
[
](A14176-e4350-b)1
1
Iob.
7.
1.
is
a
continuall
warrefare
:
and
man
is
[
](A14176-e4360-b)2
2
5.
7.
borne
to
trauaile
as
the
birde
to
flye
:
and
Sathan
is
a
sworne
enemy
to
our
peace
and
well
fare
:
that
we
assure
our selues
so
long
as
we
tarie
in
this
body
[
](A14176-e4370-b)3
3
4.
19.
of
clay
,
we
shal
be
sure
that
the
end
of
one
trouble
must
be
the
begynning
of
an
other
,
It
is
needful
for
vs
in
the
end
of
one
trouble
,
to
looke
for
another
.
and
surely
the
due
consideration
of
this
bringeth
greate
case
vnto
him
that
weyeth
it
a
right
.
For
what
is
the
cause
that
wee
see
so
many
in
triall
and
tribulation
,
either
impatient
,
or
counting
it
vntollerable
,
vtterly
to
relent
but
onely
this
,
that
they
haue
promised
vnto
them selues
peace
and
safetie
,
dreame
of
an
heauen
vpon
earth
,
and
hoping
to
liue
as
they
would
wish
?
who
beyng
disappointed
of
their
purpose
,
and
falling
into
such
a
sodden
sorrow
(
which
they
neuer
thought
vppon
)
doe
most
lamentably
increase
vnto
themselues
their
owne
woe
.
If
then
we
will
profite
aright
by
this
doctrine
,
wee
must
rather
looke
for
the
worse
,
then
the
best
,
and
then
shall
no
estate
too
much
moue
vs
,
but
in
euery
condition
(
whether
of
prosperitie
or
aduersitie
)
we
shall
set
our
hand
[
](A14176-e4390-b)1
1
Luk
9.
62
to
the
plough
,
not
lookyng
backe
,
and
so
shal
be
founde
meete
for
the
kyngdome
of
God
.
Agayne
it
ministreth
vnto
vs
a
doctrine
of
exceeding
confort
,
for
though
troubles
come
,
one
in
the
necke
of
an
other
,
yet
is
not
our
whole
life
one
onely
trouble
,
without
intermission
.
Wherein
appeareth
the
exceedyng
loue
of
our
good
and
gracious
God
,
who
knowing
our
weakenesse
,
&
pitieng
our
estate
,
hath
in
his
vnspeakable
wisedome
,
so
tempered
the
afflictions
of
his
seruauntes
,
that
yet
in
the
midst
of
the
same
,
he
geueth
exceedyng
comfort
.
Gods
great
loue
appeareth
in
the
maner
of
our
afflictions
.
For
he
knoweth
well
inough
,
that
if
our
warrefar
should
be
one
,
&
euer
in
like
maner
,
without
intermission
,
or
alteration
,
we
should
fainte
long
before
we
come
to
the
goale
.
Therfore
it
hath
pleased
his
gracious
Maiestie
,
to
make
them
many
and
diuers
,
and
to
make
them
short
,
that
we
might
haue
experience
of
his
presence
,
in
our
deliueraunce
and
so
be
hartened
on
to
encounter
agayne
with
the
more
valour
,
Why
our
troubles
be
many
and
short
,
and
not
ouer
large
in
continuaunce
.
knowing
that
the
enemy
being
heretofore
beaten
backe
,
will
agayn
be
more
easilie
ouerthrowne
,
when
he
seeth
the
victorer
set
vpon
him
a
freshe
:
And
also
haue
dayly
proofe
of
the
present
hand
of
God
to
assiste
vs
agaynst
that
huge
and
harmefull
aduersarie
.
(
He
tooke
him
vp
.
&c.
)
Now
it
remaineth
that
we
consider
the
place
where
this
was
done
,
to
wit
the
holy
Citie
(
meaning
Hierusalem
)
so
called
(
not
in
respect
that
it
was
a
place
of
it selfe
more
holy
then
other
places
(
nay
)
it
was
than
a
place
of
greatest
corruption
)
but
for
that
it
had
the
sacrifices
,
&
publicke
seruice
of
God
in
it
,
and
for
that
there
was
wont
to
be
great
holynesse
,
when
the
Israelites
truely
feared
God
.
We
must
not
take
this
place
as
though
hee
caried
him
thether
in
deede
,
but
(
as
I
said
before
)
in
motion
,
labouring
to
suggeste
such
persuasions
into
his
mynde
:
now
in
that
the
holy
ghost
meaning
Ierusalem
,
calleth
it
the
holy
Citie
,
he
doth
(
no
doubt
)
geue
vs
there
by
to
vnderstand
,
what
was
the
subtiltie
of
Sathan
herein
,
to
weete
,
to
assayle
him
with
this
temptation
,
in
such
a
place
,
as
might
seeme
to
bee
most
voyde
of
Sathans
presence
:
thereby
labouring
the
more
cunningly
to
deceiue
:
Wherein
we
may
learne
a
lesson
most
needefull
to
be
obserued
,
to
wit
that
Sathan
(
such
is
his
subtiltie
)
when
he
goeth
about
to
seduce
any
(
that
maketh
a
conscience
of
sinne
,
Sathan
temteth
not
the
godly
vnder
the
name
of
sinne
but
of
godlynes
.
&
knoweth
in
any
measure
how
GOD
is
to
be
serued
and
hath
a
care
to
put
the
same
in
practise
)
hee
will
not
attempt
his
purpose
,
in
the
name
of
sin
,
but
sleely
vnder
the
coulour
of
a
good
thing
:
for
we
see
here
that
he
bringeth
Christ
Jesus
vnto
Jerusalem
,
where
he
might
seeme
to
be
most
voyde
of
any
molestation
,
&
there
goeth
about
to
moleste
him
,
for
(
in
deede
)
he
wil
be
sure
to
be
in
those
[
](A14176-e4500-b)1
1
Iob.
1.
6.
Math.
13.
19.
places
,
and
prying
into
those
exercises
,
that
of
themselues
be
most
excellent
.
As
for
example
,
if
he
can
not
persuade
with
thee
,
to
leaue
of
,
or
neuer
enterprise
the
hearing
of
the
word
of
God
(
because
thou
knowest
it
must
bee
heard
)
if
hee
can
neither
make
thy
profite
keepe
thee
at
home
,
nor
thy
pleasures
cause
thee
to
be
imployed
els
where
:
What
course
he
(
commonly
)
taketh
in
the
matter
of
hearing
the
worde
.
yet
will
he
seeke
to
deceaue
thee
when
thou
commest
there
:
for
either
hee
will
labour
to
put
into
thy
mynde
,
the
consideration
of
such
a
busines
that
thou
hast
at
home
,
or
such
a
thyng
that
thou
hast
left
vndone
:
or
to
make
thee
heauie
and
fall
on
sleepe
:
or
els
if
hee
can
not
preuayle
that
way
,
Note
this
well
.
hee
will
put
other
motions
into
thy
minde
(
which
of
themselues
are
very
good
and
godly
)
to
this
ende
that
he
may
steale
thy
hart
from
attending
vnto
the
doctrine
in
hand
.
And
this
is
a
marueilous
subtiltie
:
for
who
would
thinke
that
it
were
Sathan
that
putteth
good
cogitations
into
a
mans
mynde
.
But
it
is
most
certaine
,
that
if
he
can
preuayle
no
other
way
,
yet
will
hee
haue
thee
imployed
in
an
other
matter
,
lesse
needefull
for
thee
at
that
instant
,
to
the
end
that
he
may
make
thee
sinne
agaynst
GOD
,
in
not
listening
vnto
him
when
he
speaketh
vnto
thee
:
and
that
he
may
depriue
thee
of
the
benefite
of
that
doctrine
then
deliuered
.
I
speake
not
all
this
while
of
those
,
whose
myndes
hee
doth
carie
away
,
by
the
wandring
of
the
eye
,
by
beholdyng
this
man
and
that
man
:
yea
&
often
the
disquietnesse
of
some
,
where
at
thou
art
greatly
greeued
,
doth
hee
also
vse
as
a
meane
to
drawe
thy
hart
from
the
thyng
in
hand
.
What
hee
doth
to
defraude
thee
of
the
benefit
of
praier
.
The
same
course
he
taketh
(
euen
)
in
the
holy
action
of
prayer
,
howe
hard
a
thyng
is
it
,
for
a
man
to
pray
zealously
,
feelingly
,
and
attentiuely
?
either
he
will
make
thee
heauy
,
and
therfore
he
will
say
thou
art
vnfit
to
prayer
,
&
so
let
it
passe
for
that
tyme
:
or
thou
feelest
not
the
remorse
of
conscience
for
sinne
,
which
heretofore
thou
hast
or
which
thou
shouldest
,
&
therefore
he
will
bid
thee
take
heede
thou
prayest
not
least
thou
offend
god
in
thy
prayer
.
Or
if
by
neither
of
these
meanes
hee
can
dissuade
thee
from
that
holy
exercise
,
yet
will
he
come
stealing
on
thee
to
take
away
thy
hart
from
that
which
thou
speakest
,
&
so
make
it
vnprofitable
vnto
thee
.
So
that
the
true
child
of
God
doth
know
(
for
to
the
rest
these
thinges
are
parables
)
how
difficulte
and
hard
a
thing
it
is
to
offer
vnto
the
Lord
this
sacrifice
,
in
such
maner
,
that
it
may
be
a
sweete
smelling
sauour
in
his
nostrels
.
And
when
I
consider
the
horrible
estate
,
whereunto
(
euen
in
the
eyes
of
man
)
Sathan
hath
brought
the
world
,
it
maketh
me
quayle
for
feare
,
The
great
abuse
of
prayer
in
these
daies
.
and
maruaile
how
the
Lord
in
his
iustice
can
abide
such
prophaning
of
his
name
,
and
abusing
of
his
most
holy
word
,
as
is
euery
where
to
be
founde
.
For
though
we
be
gone
from
the
Papistes
in
this
pointe
,
that
we
vse
not
an
vnknowne
toung
(
yet
in
the
most
places
)
we
differre
from
them
in
nothing
els
.
For
we
rest
vppon
the
worke
wrought
as
they
did
,
we
tosse
it
from
poste
▪
to
piller
as
they
did
in
one
word
,
if
a
number
of
prayers
he
sayd
,
and
a
taske
done
,
it
is
thought
good
prayer
.
In
the
meane
while
the
hart
of
him
that
prayeth
is
alienated
,
his
eyes
wander
hether
&
thether
:
&
(
if
neuer
so
little
occasion
to
be
offered
)
his
tongue
shal
also
beimployed
to
speake
to
him
that
is
next
him
,
these
be
they
that
[
](A14176-e4590-b)1
1
Eccles.
4.
17.
offer
the
sacrifice
of
fooles
,
but
the
Lord
wil
be
surely
reuenged
of
these
and
such
like
dealinges
:
and
of
them
also
by
whose
occasion
so
great
abhominations
be
committed
.
Let
vs
therfore
(
whiche
is
the
drift
of
my
speach
)
carefully
take
heede
(
seing
Sathan
is
so
subtil
,
that
he
wil
labour
to
make
the
best
exercises
vnprofitable
vnto
vs
,
and
cause
vs
(
vnlesse
we
take
good
heede
)
to
sinne
greeuously
in
them
agaynst
the
Lord
)
that
we
continually
praye
vnto
the
Lord
our
god
,
that
it
would
please
him
to
direct
vs
,
by
his
holy
spirite
,
that
our
aduersarie
deceiue
vs
not
in
the
same
.
Let
vs
learne
neuer
to
enterprise
any
such
action
rashly
,
With
what
minde
we
must
come
to
pray
.
or
soddenly
(
as
commonly
men
doe
)
but
reuerentlie
,
&
diligently
consider
with
our selues
aforehand
,
what
we
goe
about
,
and
craue
the
Lordes
assistaunce
therein
.
It
is
not
onely
said
that
Christ
was
caried
into
Jerusalem
,
but
also
that
he
was
placed
on
the
pinacle
of
the
temple
,
in
a
most
highe
and
eminent
place
aboue
the
rest
of
the
whole
Citie
,
where
Sathan
thought
more
commodiouslie
to
assayle
him
,
and
to
be
more
free
vpon
him
:
Teaching
vnto
vs
this
doctrine
,
Why
Sathan
laboureth
most
to
ouerthrowe
them
of
highest
estate
.
that
he
is
most
bitter
against
those
that
are
in
highest
estate
,
and
condition
,
and
laboureth
aboue
all
to
seduce
them
:
because
he
knoweth
that
,
as
the
Cedar
tree
is
not
cut
downe
,
but
in
the
fall
thereof
,
all
the
shrubes
,
and
inferiour
trees
are
crushed
with
it
so
farre
as
it
reacheth
:
euen
so
the
fall
of
the
greatest
,
carieth
many
inferious
to
fall
with
him
:
which
Salomon
well
obserued
,
when
he
sayd
of
a
[
](A14176-e4630-b)1
1
Pro.
29.
12.
Prince
that
harkneth
vnto
lyes
,
all
his
seruauntes
are
wicked
,
and
our
Sauiour
Christ
that
sayd
,
if
[
](A14176-e4640-b)2
2
Math.
26.
31.
the
shepheard
be
smitten
,
all
his
sheepe
are
dispersed
.
And
therefore
we
see
that
great
men
are
brought
often
tymes
into
a
most
monsterous
course
of
life
,
because
the
enemy
hath
laboured
by
them
to
seduce
many
.
We
see
moreouer
that
the
Ministers
of
the
word
of
God
,
because
they
bee
standard
bearers
in
the
host
of
Christ
,
are
either
,
ouerthrowne
by
Sathan
into
worldlinesse
and
vayne
glory
(
whiche
experience
teacheth
vs
to
be
true
)
or
so
mightely
hacked
at
,
by
time
seruers
,
and
enemies
to
the
truth
,
with
tossing
vp
and
downe
,
slaunders
,
vile
reproches
,
&
such
like
,
that
they
seeme
euen
to
be
the
butte
,
for
all
mens
venomed
arrowes
to
bee
shot
at
,
and
(
as
the
Apostle
sayth
)
[
](A14176-e4650-b)1
1
●
Cor.
4.
10.
the
offscouringes
of
the
world
,
&
a
gasing
stocke
to
men
and
angels
,
and
all
because
of
this
that
the
candle
[
](A14176-e4660-b)2
2
Iohn
.
3.
19.
20.
whiche
they
carie
in
their
hand
,
is
so
deadly
hated
of
the
enemy
,
that
he
will
neuer
cease
,
vntill
it
be
extinguished
or
greatly
darkened
.
If
behoueth
therefore
all
those
,
A
lesson
for
maiestrates
&
ministers
.
whom
the
Lord
hath
set
a
loft
in
the
church
to
be
teachers
,
or
the
common
weale
to
bee
rulers
,
to
watch
their
own
wayes
in
most
carefull
maner
:
knowing
,
that
if
they
do
not
greatly
aduaunce
the
glory
of
God
(
by
the
discharging
of
their
duetie
in
an
vpright
conscience
)
their
lifting
vp
to
heauen
(
in
regard
of
their
excellent
calling
,
in
this
worke
)
shal
be
a
meanes
to
throwe
them
the
lower
downe
,
into
hell
,
&
so
to
increase
their
condemnation
,
for
that
they
haue
abused
gods
great
graces
(
geuen
them
to
aduaunce
his
glory
)
and
turned
them
into
meanes
of
disgracing
the
same
.
(
And
sayd
vnto
him
if
thou
be
the
sonne
of
God
,
cast
thy selfe
downe
headlong
)
as
if
hee
should
haue
sayd
,
if
thou
bee
certaine
that
thou
art
the
very
sonne
of
GOD
,
The
speach
of
Sathan
vnto
Christ
.
of
such
Maiestie
and
power
:
it
is
meete
and
conuenient
,
that
thou
liue
not
here
so
obscurely
,
in
a
corner
,
but
that
thou
make
it
knowne
vnto
the
world
,
by
some
notable
and
singular
miracle
,
that
they
may
haue
occasion
,
to
geue
thee
that
honour
,
which
is
due
to
such
a
person
:
for
which
there
is
no
more
fit
way
,
then
now
that
thou
art
here
aloft
,
vpon
the
toppe
of
the
temple
(
whiche
is
in
this
Citie
where
thy
fathers
name
is
called
vpon
,
and
he
dayly
serued
)
to
throw
thy selfe
downe
,
from
hence
headlong
vnto
the
grounde
:
which
when
the
men
of
Jerusalem
doe
behold
,
they
can
not
chuse
but
confesse
thee
to
be
the
onely
,
and
very
sonne
of
the
euerlasting
God
,
and
receiue
thee
with
a
common
applause
,
to
be
their
Sauiour
&
redeemer
,
and
so
aduaunce
thee
among
them
vnto
great
honour
.
This
is
in
effect
the
summe
of
this
temptation
.
Whereby
we
see
an
example
of
the
wonderfull
subtiltie
of
Sathan
,
wherein
we
may
note
diuers
doctrines
for
our
instruction
.
First
how
that
the
enemy
(
repeatyng
agayne
the
former
part
of
the
first
temptation
,
wherein
he
hauing
the
foyle
,
doth
yet
vse
it
as
an
occasion
to
set
vpon
the
sonne
of
GOD
a
fresh
)
doth
playnely
declare
himselfe
to
be
of
great
skil
and
of
an
inuincible
mynde
,
agaynst
him
,
whom
hee
laboureth
to
ouerthrow
,
for
if
hee
dealt
thus
with
him
,
in
whom
he
founde
no
shadow
of
inclination
,
nor
weakenesse
,
in
the
maner
of
resistaunce
,
much
more
will
he
at
vs
agayne
,
whom
once
he
is
vanquished
,
who
(
howsoeuer
it
pleaseth
God
to
make
vs
[
](A14176-e4720-b)1
1
Rom.
8
37.
more
then
conquerous
in
him
that
hath
loued
vs
)
can
not
chose
but
see
in
vs
much
weakenesses
:
greate
fainting
and
infirmitie
,
in
our
afflictions
:
and
therfore
we
may
seeme
(
to
him
)
to
geue
iust
cause
of
hope
that
at
length
he
shal
captiue
vs
vnto
his
desire
.
UUhereof
we
are
to
marke
this
vse
vnto
our selues
,
that
we
neuer
rest
vpon
any
thing
that
we
can
do
:
neither
euer
extenuate
the
power
of
Sathan
in
our
owne
imaginations
(
which
the
holy
ghost
hath
described
to
be
so
[
](A14176-e4730-b)2
2
Ephes.
6
●2
.
great
)
but
in
continuall
view
of
his
strength
and
subtiltie
,
and
contrariwise
,
our
owne
infirmitie
and
blindnesse
,
alwayes
to
relye
vppon
Iesus
Christ
our
head
,
A
lesson
how
to
vse
our selues
in
fighting
against
Sathan
shrouding
our
selues
vnder
the
wings
of
his
protection
:
settyng
him
euer
in
the
forefronte
of
the
battaile
▪
and
then
shall
we
bee
sure
,
to
get
the
victorie
.
Agayne
we
may
see
in
the
maner
of
this
temptation
an
other
of
Sathans
iuglinges
most
needefull
to
bee
obserued
:
to
wit
,
how
he
assayleth
not
Christ
Jesus
with
the
same
agayne
,
or
any
like
to
it
,
but
with
a
newe
temptation
cleane
contrary
to
the
former
,
Sathan
afte
a
repulse
vseth
(
often
a
contrarye
temptation
to
the
former
.
saying
that
thou
mayest
be
sure
inough
from
doubting
,
cast
thy selfe
downe
,
that
thou
mayest
see
that
thou
are
the
sonne
of
God
to
the
end
(
as
no
doubt
he
imagined
)
that
Christ
might
no
way
suspect
it
to
bee
the
motion
of
euill
,
being
so
contrary
vnto
the
other
:
but
rather
a
confident
ioye
vpon
the
victory
:
wherewith
(
although
hee
could
not
deceaue
the
sonne
of
God
,
yet
)
he
preuaileth
marueilously
with
it
,
in
the
world
:
for
(
if
we
shall
view
the
thing
in
his
particulars
)
we
see
,
y●
seyng
Sathan
can
not
preuayle
in
the
world
,
to
keepe
it
still
drowned
in
blinde
ignoraunce
,
and
superstitious
deuotion
:
but
that
the
same
is
described
openly
vnto
men
,
to
be
detestable
and
leadyng
to
finall
destruction
:
now
doth
he
labour
to
bring
men
vnto
Atheisme
,
and
to
be
iust
of
no
Religion
at
all
.
Wherewith
how
greatly
he
preuaileth
(
to
the
great
dishonor
of
God
,
&
grief
of
all
the
godly
)
it
is
most
manifest
:
for
to
put
on
the
name
of
Religion
is
present
with
euery
man
,
and
to
put
of
the
title
of
Poperie
(
because
the
law
doth
so
)
but
to
come
to
the
point
(
which
in
deede
is
the
marke
of
a
true
Christian
)
so
to
[
](A14176-e4790-b)1
1
Psal.
1.
1.
2.
refuse
the
counsell
of
the
vngodly
:
so
to
shunne
the
waye
of
sinners
:
and
so
to
abhorre
the
seate
of
the
scornefull
:
as
with
all
(
for
so
the
originall
text
is
to
be
expounded
in
that
place
)
to
meditate
in
the
law
of
God
day
and
night
,
to
make
it
[
](A14176-e4800-b)2
2
Psal.
119.
105.
a
lanterne
to
our
feete
,
and
a
light
vnto
our
pathes
:
to
lay
downe
all
our
wisedome
,
and
our
owne
wayes
,
at
the
feete
of
Jesus
Christ
:
and
to
be
contented
,
both
in
Judgement
,
&
in
practise
of
life
,
to
let
the
lyne
of
the
worde
direct
vs
.
how
sew
such
are
there
founde
,
and
how
thinne
be
they
sowne
,
throughout
this
whole
land
?
and
all
because
of
this
,
The
subtiltie
of
Sathan
,
in
the
matter
of
reformation
.
that
Sathan
would
persuade
vs
,
that
the
further
we
be
from
zeale
:
from
godly
life
:
from
feare
of
offending
God
and
his
Church
:
the
further
we
be
from
Poperie
,
and
therfore
the
safer
,
as
in
this
one
example
shall
appeare
:
when
we
doe
,
by
the
word
of
GOD
iustly
condemne
,
the
tyranny
and
butchery
of
that
Antechrist
in
captiuyng
the
consciences
of
men
,
vnder
his
slauish
subiection
,
and
then
doe
heare
that
the
word
of
God
hath
prescribed
an
order
in
his
Church
to
bridle
the
varulinesse
,
&
amend
the
abuses
that
rest
in
euery
one
,
who
is
called
a
brother
:
if
once
we
desire
to
haue
the
same
executed
,
that
offences
may
be
taken
away
(
oh
say
they
)
that
were
euen
to
become
slaues
vnto
Poperie
agayne
:
and
therfore
that
they
neuer
come
neare
that
,
they
wil
be
sure
to
geue
them selues
to
all
libertie
and
loosenesse
:
in
the
meane
while
,
they
forget
that
Sathan
laboured
to
practise
so
with
our
Sauiour
Christ
Iesus
,
to
driue
him
too
farre
into
the
contrary
extremitie
.
If
he
can
not
preuaile
with
man
to
make
him
couetously
minded
,
to
be
alwayes
pludding
vpon
worldly
cares
,
that
all
good
things
may
be
choked
in
him
(
whereunto
almost
)
euery
man
yeldeth
:
them
will
he
at
him
with
the
contrary
,
to
driue
him
to
carelessenesse
,
in
respect
of
those
thinges
which
he
is
bounde
to
looke
vnto
.
In
a
word
it
is
Sathans
continuall
practise
,
neuer
to
let
man
rest
in
that
golden
meane
which
Gods
word
prescribeth
,
but
euer
to
intise
him
to
the
one
extremitie
,
or
the
other
:
and
therfore
we
haue
great
need
to
pray
vnto
the
Lord
,
to
make
vs
wise
harted
,
that
we
may
see
the
course
commaunded
,
and
continually
proceede
in
it
.
Moreouer
,
in
the
Sathan
,
would
haue
him
throw
himselfe
downe
headlong
,
which
is
(
as
you
haue
heard
)
contrary
vnto
the
other
:
it
is
to
the
ende
that
hee
may
make
him
vaynelie
presumptuous
,
vpon
his
owne
power
,
which
is
a
temptation
greatly
infecting
the
world
,
for
notwithstandyng
that
we
be
in
our
selues
most
foolish
,
ignoraunt
,
and
simple
,
yet
Sathan
will
steale
all
the
sight
of
that
out
of
mans
mynde
,
and
persuade
him
of
himselfe
very
highly
.
Whereupon
it
commeth
that
we
see
the
whole
worlde
so
caried
away
in
pride
and
presumption
,
that
euery
man
swelleth
in
his
own
conceite
,
seeking
to
disgrace
all
other
men
in
respect
of
him selfe
,
and
liketh
of
nothing
bee
it
neuer
so
good
,
holy
▪
or
wisely
done
or
sayd
,
but
that
which
is
forged
in
his
owne
imagination
:
but
wee
must
learne
the
lesson
of
the
holy
Ghost
set
downe
by
the
Apostle
Paule
,
in
[
](A14176-e4860-b)1
1
Rom.
12.
10.
geuing
honor
to
preferre
one
&
an
other
,
and
not
our selues
,
in
our
owne
blind
persuasion
:
Sathan
laboureth
not
onely
in
this
,
to
make
Christ
Jesus
thinke
too
wel
of
himselfe
,
but
also
vppon
the
same
to
vse
vnlawfull
meanes
,
to
make
it
knowne
vnto
others
,
which
is
a
braunch
(
if
you
marke
it
wel
)
secret
poyson
,
wherewith
he
greatly
venometh
mankynde
.
For
when
once
he
can
bring
man
to
thinke
better
of
himselfe
then
others
doe
,
or
(
in
deede
)
is
cause
why
he
or
they
should
:
then
will
he
ticle
him
with
vayne
glory
,
The
nature
of
vayne
glory
.
that
is
with
an
inordinate
desire
of
blazing
his
power
&
dignitie
vnto
men
:
whereunto
when
he
can
finde
no
fit
instrumentes
,
for
the
execution
of
the
same
,
in
such
measure
as
hee
would
:
rather
then
it
shal
be
vnatchiued
(
such
is
his
thirst
after
prayse
,
&
popular
fame
)
he
wil
be
his
owne
spokesman
,
and
pleade
his
owne
cause
,
as
we
may
see
in
the
wordes
&
deedes
of
men
:
words
,
when
men
are
not
ashamed
to
commende
of
,
and
prayse
themselues
,
shewyng
in
boasting
maner
what
they
can
doe
,
and
what
great
things
they
haue
done
(
and
often
,
all
starke
lyes
)
thinkyng
the
matter
neuer
sufficiently
knowne
vntill
themselues
lay
it
open
,
The
cause
of
gorgeous
and
disguised
apparell
.
in
deede
when
men
and
women
(
as
we
see
in
their
practise
will
adorne
(
or
rather
disguise
)
them selues
in
such
straunge
and
monstrous
maner
,
as
we
see
continually
practised
amongest
vs
:
and
all
commeth
from
a
braunch
of
that
that
Sathan
would
gladly
suggest
into
the
sonne
of
God
,
to
thinke
it
shall
not
otherwise
bee
knowne
how
noble
,
how
worshipfull
,
how
rich
in
liuynges
,
or
great
of
byrth
they
are
,
and
they
persuade
themselues
,
that
euery
man
admireth
their
great
estate
thereby
,
when
(
poore
soules
)
they
take
the
readyest
way
,
to
be
mocked
and
taunted
of
euery
one
that
seeth
them
:
esteemyng
them
rather
of
foolish
,
vayne
,
and
wanton
,
then
wise
,
sober
,
or
honest
behauiour
.
This
kinde
of
decette
is
yet
further
to
be
ripped
vp
,
for
it
is
an
infection
that
stealeth
euen
vpon
him
that
is
(
otherwise
)
watchfull
:
for
it
is
a
marueilous
hard
thyng
(
such
is
our
corruption
)
euen
for
the
dearest
children
of
God
,
to
doe
any
thyng
that
is
good
,
or
be
in
any
good
estate
or
condition
,
but
as
Sathan
would
haue
had
Christ
to
haue
misdemeaned
him selfe
because
hee
was
the
sonne
of
God
:
so
doth
he
exceedyngly
labour
,
to
make
their
affections
corrupt
in
the
same
manner
.
In
respect
whereof
,
I
pray
God
that
we
neuer
let
passe
from
our
remembraunce
the
saying
of
that
singular
vessell
of
God
S.
Paule
,
that
sayth
hee
had
the
[
](A14176-e4920-b)1
1
2.
Cor.
12
7.
messenger
of
Sathan
to
buffet
him
(
a
pricke
in
his
flesh
)
least
he
should
be
exalted
aboue
measure
,
through
the
aboundaunce
of
reuelations
.
For
of
all
sinnes
,
Man
hardly
doth
any
good
thyng
but
hee
is
proud
of
it
.
I
am
persuaded
that
the
best
and
godliest
can
most
hardly
auoyde
this
,
to
doe
any
thing
that
is
good
,
&
not
be
proude
of
it
:
but
let
vs
pray
vnto
God
,
for
his
grace
,
that
our
affections
may
be
so
reformed
,
that
we
neuer
ascribe
any
thyng
to
our selues
,
that
is
his
:
and
then
shall
we
neuer
bee
proude
of
that
which
is
not
our
owne
.
Marke
yet
an
other
pointe
of
Sathans
doinges
▪
he
carieth
him
vnto
an
high
place
,
aboue
the
rest
of
the
buildyng
,
but
it
is
to
the
end
,
that
he
may
throw
him
down
the
lower
,
and
with
the
greater
fall
:
for
he
meaneth
neuer
any
thyng
lesse
then
to
benefite
any
man
,
but
his
purpose
is
continually
to
seeke
by
all
meanes
his
destruction
:
and
yet
will
he
set
a
goodly
shewe
vpon
the
matter
,
as
though
he
laboured
for
his
wellfare
,
to
the
ende
he
may
the
more
easily
deceaue
:
whereby
we
may
see
,
that
as
Sathan
is
contrary
vnto
God
:
so
is
his
doyng
most
vnlike
the
Lordes
.
For
the
Lord
while
he
intendeth
the
profice
of
a
man
,
The
contrarie
course
of
God
&
Sathan
towardes
man
.
doth
humble
him
,
cast
him
downe
,
and
make
him
seeme
base
in
his
owne
eyes
,
that
hee
may
aduaunce
him
,
lift
him
vp
and
adorne
him
with
glory
,
and
Sathan
doth
here
cleane
contrary
to
wit
,
exalteth
highly
,
to
the
end
he
may
throw
downe
the
lower
,
and
therfore
we
are
to
take
heede
of
those
thynges
in
this
world
,
that
either
offer
vnto
vs
present
pleasure
,
or
feede
our
humor
in
pleasing
of
our selues
.
And
on
the
other
side
,
not
despise
the
snubes
and
checkes
that
the
Lord
doth
often
lay
vpon
his
people
,
for
so
much
as
(
howsoeuer
in
present
the
former
may
be
more
delightfull
yet
)
the
latter
in
the
ende
(
to
him
that
hath
the
right
vse
of
it
)
is
farre
more
profitable
.
Lastly
(
to
conclude
this
point
,
&
so
to
proceede
)
the
drift
of
Sathan
is
to
make
him
,
beare
him selfe
to
bolde
vppon
this
that
hee
is
the
sonne
of
God
.
A
practise
wherewith
he
greatly
preuaileth
in
the
world
.
For
where
as
GOD
hath
in
his
wisedome
,
set
and
appointed
the
places
of
men
to
bee
diuers
:
some
in
great
,
The
end
of
great
callings
one
aboue
another
and
how
Sathan
peruerteth
them
.
and
some
in
meaner
conditions
:
to
the
ende
that
by
the
greater
his
glorye
might
more
eminently
appeare
in
those
whom
he
hath
aduaunced
:
Sathan
laboureth
(
and
mightely
preuaileth
to
deface
this
glorious
ordinaunce
of
God
,
and
to
make
it
vnprofitable
vnto
that
ende
whereunto
it
is
ordained
,
For
he
telleth
Princes
,
&
great
personages
,
that
for
so
much
as
they
bee
in
so
great
and
excellent
estate
all
thyngs
are
lawfull
for
them
:
their
will
may
bee
their
direction
,
and
who
may
controll
them
?
whereby
they
promise
vnto
themselues
great
freedome
to
sinne
:
for
that
they
are
not
to
be
censured
by
man
(
the
meaner
man
also
whom
it
pleaseth
GOD
to
aduaunce
,
vnto
dignitie
,
and
great
estate
in
the
worlde
,
whereas
he
should
reason
thus
:
God
hath
in
his
great
mercy
dealt
thus
graciously
with
me
,
to
preferre
me
,
before
many
of
myne
equales
and
betters
(
no
doubt
)
it
is
to
this
end
,
that
I
should
in
more
notable
manner
aduaunce
his
glory
,
and
in
greater
measure
bee
a
staffe
vnto
those
that
feare
the
Lord
,
and
a
shield
to
defend
them
agaynst
the
wicked
:
Sathan
teacheth
him
to
reason
cleane
contrary
:
as
thus
.
Now
I
am
adaunced
,
now
am
I
inriched
,
now
am
I
esteemed
,
I
haue
all
thynges
that
I
can
desire
,
How
the
wicked
abuse
their
high
calling
.
what
should
now
let
me
,
why
I
may
not
geue
my selfe
vnto
my
pleasures
,
to
feede
my
owne
affections
and
be
it
right
or
wrong
,
who
shal
say
nay
vnto
it
?
or
who
dare
finde
fault
with
it
?
I
would
to
God
that
we
had
not
too
manifest
experience
,
of
such
reasoninges
:
for
where
as
great
personages
,
should
bee
glorious
in
great
and
raxe
vertues
,
for
others
to
immitate
,
it
falleth
out
(
oftentymes
)
that
they
be
patternes
of
most
monstrous
sins
,
vnto
those
that
will
learne
to
follow
them
.
Sathan
findeth
such
fruite
towards
the
building
vp
of
his
kingdome
,
by
this
course
,
that
hee
infecteth
all
sortes
of
people
by
the
same
,
so
that
not
so
much
as
the
simple
countreyman
(
if
that
hee
can
any
way
persuade
himselfe
,
that
superiour
persons
haue
any
good
likyng
of
him
)
but
will
attempt
whatsoeuer
,
shall
any
way
serue
his
owne
turne
:
alwayes
thinkyng
thus
with
himselfe
:
if
I
be
crossed
in
it
,
I
haue
a
frend
,
The
cause
of
all
misdemenoure
in
the
common
weale
.
a
great
man
that
will
stand
by
me
,
and
suffer
me
,
not
to
haue
the
foyle
.
From
this
fountaine
doth
arise
all
the
troubles
,
and
disorders
that
are
euery
where
to
be
sene
:
which
(
if
you
marke
well
)
you
shall
see
,
that
it
springeth
from
his
brayne
,
that
beareth
himselfe
bolde
of
his
frendes
that
he
can
make
,
either
in
Court
or
in
the
countrey
.
And
thus
can
Sathan
cunningly
deceaue
the
world
.
But
(
if
it
pleased
God
to
put
it
in
the
harts
of
superiours
on
whom
all
wicked
men
do
relye
)
it
behoueth
them
to
haue
especiall
care
,
whom
they
stand
with
,
for
so
much
as
they
can
not
choose
but
be
guiltie
of
the
sinnes
committed
,
by
them
,
and
it
is
now
come
to
that
passe
,
that
a
liuery
coate
maketh
a
man
lawlesse
where
soeuer
he
dwelleth
.
(
For
it
is
written
he
shall
geue
his
Angels
charge
ouer
thee
.
&c.
)
Now
come
we
to
the
reason
that
Sathan
vseth
,
Sathan
will
proue
his
matter
out
of
the
scriptures
.
to
the
end
that
he
might
with
more
probabilitie
seeme
to
vrge
no
vnlawfull
thing
:
his
reason
is
thus
much
in
effect
.
I
persuade
thee
to
nothyng
,
that
either
,
may
be
any
way
offensiue
,
vnto
GOD
,
or
daungerous
vnto
thy
person
,
for
that
which
is
written
in
Gods
owne
word
,
must
needes
please
him
well
,
&
that
which
he
hath
promised
,
can
not
be
vnperformed
:
and
thou
canst
not
bee
ignoraunt
that
hee
hath
commaunded
his
angels
to
take
heede
,
vnto
those
that
are
his
,
&
so
to
protect
them
,
agaynst
all
daungers
that
may
seeme
to
be
incident
vnto
them
,
that
they
shall
not
so
much
,
as
trippe
or
stumble
at
a
stone
,
that
lyeth
in
their
way
,
a
speach
in
appearaunce
,
merueilous
glorious
,
but
in
truth
(
beyng
rightly
scanned
)
most
wicked
and
impious
:
for
marke
,
his
intent
is
(
as
we
haue
heard
)
to
persuade
Christ
Jesus
to
sinne
,
and
yet
for
the
proofe
of
the
same
,
hee
will
needes
alledge
the
Scripture
in
which
maner
(
before
we
come
to
the
text
it selfe
)
there
resteth
a
double
subtiltie
,
first
he
seyng
himselfe
conuicted
by
the
Scripture
,
beginneth
now
to
fight
with
the
same
weapon
:
both
that
hee
may
seeme
to
haue
as
much
force
on
his
side
to
persuade
with
,
as
Christ
had
in
resistyng
:
and
also
,
that
he
by
taking
that
weapon
into
his
hand
,
might
cause
the
sonne
of
GOD
to
refuse
it
,
and
vse
it
no
more
agaynst
him
:
either
of
which
if
he
could
obtaine
hee
would
not
greatly
doubt
of
the
victorie
.
Which
we
are
diligently
to
consider
,
and
obserue
:
for
Sathan
knowyng
that
he
is
no
way
so
wounded
as
with
the
word
of
God
,
vseth
many
sleightes
from
tyme
to
tyme
,
to
depraue
vs
of
the
benefite
of
the
same
.
How
Sathan
laboureth
to
bereue
vs
of
the
benefite
of
the
worde
.
For
either
he
will
labour
to
take
it
vtterly
away
from
vs
(
as
he
doth
mightely
,
by
those
miscreauntes
the
Papistes
)
or
if
he
can
not
get
that
,
yet
will
he
vse
some
meanes
or
other
,
to
make
vs
as
good
bee
without
it
as
haue
it
,
by
settyng
before
our
eyes
texte
agaynst
text
,
by
shewyng
vs
the
diuers
sences
wherein
it
hath
bene
taken
:
and
all
to
this
ende
to
make
vs
Academickes
,
holding
no
certaintie
of
any
parte
of
it
.
And
therfore
we
haue
great
neede
(
especially
in
these
dayes
,
wherein
the
Scriptures
are
so
many
wayes
abused
&
peruerted
)
to
craue
the
Lordes
gracious
fauour
,
to
open
our
eyes
,
and
enlighten
our
vnderstanding
,
that
we
may
see
the
[
](A14176-e5050-b)1
1
Psal.
11
▪
15.
misteries
contained
in
his
lawes
:
that
we
may
with
the
knowledge
of
the
text
(
in
letter
)
vnderstand
also
the
spiritual
sence
and
meanyng
thereof
,
to
the
right
reformation
of
our
iudgements
,
and
conuersations
,
according
to
the
same
.
The
second
braunch
of
the
subtiltie
of
Sathan
in
alledging
the
text
,
is
that
he
may
the
more
easilie
deceaue
:
and
with
the
more
coulour
worke
his
purpose
,
and
not
be
descried
.
Wherein
we
see
that
verified
whiche
the
holy
Ghost
doth
els
where
warne
vs
of
,
namely
,
that
hee
can
turne
[
](A14176-e5060-b)1
1
2.
Cor.
11
14.
him selfe
into
an
Angell
of
light
:
that
is
set
such
a
glorious
face
vppon
the
matter
,
that
he
would
seeme
to
lead
a
man
into
the
highest
heauen
,
when
(
in
deede
)
his
purpose
is
to
throw
him
downe
to
the
lowest
hell
.
For
would
not
a
man
thinke
,
that
the
eternall
worde
of
the
euerliuyng
God
,
being
geuen
vnto
the
sonnes
of
men
,
to
teach
vs
to
know
God
,
and
worship
him
aright
,
and
to
shewe
vs
the
way
to
endlesse
felicitie
,
should
neuer
be
spoken
,
but
to
that
end
,
and
therfore
the
very
sillables
of
the
same
to
carie
in
them
alwayes
,
great
maiestie
&
reuerence
?
which
in
deede
)
is
the
end
wherfore
it
is
geuen
vs
)
and
yet
behold
how
sathan
(
as
hee
vseth
it
)
would
make
it
serue
his
turne
,
to
teache
the
way
to
perdition
.
Wherein
(
though
the
sonne
of
God
could
quickely
espy
his
legierdumain
yet
)
hee
greatly
ouertaketh
mankinde
with
it
:
especially
those
,
The
daunger
to
professe
religion
and
not
labour
for
sound
iudgement
by
knowledge
.
that
haue
a
generall
likyng
to
Religion
and
yet
are
〈◊〉
,
in
the
true
sence
,
and
meanyng
of
the
text
:
we
see
how
Sathan
c●●ieth
them
from
opinion
to
opinion
and
euery
thyng
that
seemeth
to
haue
any
probable
shewe
of
Scripture
in
it
,
they
take
by
and
by
as
an
vndoubted
truth
.
Wherein
as
(
at
the
first
)
he
abuseth
their
simplicitie
,
and
vnstaydnesse
:
so
(
at
the
length
)
hee
bringeth
them
to
an
obstinate
frowardnesse
,
that
in
respect
of
their
owne
opinion
,
they
will
not
sticke
to
condemne
those
whom
they
know
in
their
owne
consciences
,
to
be
the
notable
instrumentes
of
God
to
set
forth
his
glory
.
And
therfore
it
behoueth
vs
,
to
take
heede
that
we
truely
learne
to
discerne
the
spirites
[
](A14176-e5090-b)1
1
1.
Ioh
4●
whether
they
be
of
God
or
no
:
lest
we
(
suffering
the
punishment
of
our
owne
carelessenesse
)
bee
caried
about
with
euery
[
](A14176-e5100-b)2
2
Ephes.
4.
14.
winde
of
doctrine
,
by
the
deceite
of
men
:
but
be
so
setled
vppon
the
rocke
[
](A14176-e5110-b)3
3
Mat.
16
18.
Christ
Jesus
through
the
knowledge
of
the
doctrine
of
the
Prophetes
and
Apostles
)
that
the
gates
of
hell
do
neuer
preuayle
agaynst
vs
.
Thus
much
for
Sathans
sleight
in
the
alledging
of
the
text
.
Now
let
vs
see
how
he
doth
alledge
it
.
(
He
shall
geue
his
Angels
charge
ouer
thee
&c.
)
If
you
looke
vpon
the
wordes
of
the
texte
alledged
,
and
conferre
them
with
the
[
](A14176-e5130-b)4
4
Psal.
9.
11.
Psalme
from
whence
he
had
them
,
you
shall
see
a
notable
peece
of
cunnyng
.
For
where
as
it
is
sayd
here
,
that
GOD
will
geue
his
Angels
charge
ouer
(
those
that
dwell
vnder
the
shadow
of
the
almightie
)
to
guide
them
in
their
wayes
:
hee
leaueth
out
this
last
word
(
their
wayes
)
whiche
(
in
deede
)
is
the
very
thyng
that
would
haue
made
him
ouerthrow
himselfe
.
And
therfore
he
passeth
it
ouer
.
For
the
meanyng
of
the
promise
is
,
that
God
will
protect
them
that
walke
in
his
wayes
which
he
hath
prescribed
vnto
them
.
Now
there
is
none
so
ignoraunt
,
but
knoweth
,
that
when
a
man
is
vpon
the
toppe
of
a
pinacle
,
his
wayes
to
come
down
,
is
not
to
throw
himselfe
headlong
,
but
,
to
come
downe
by
the
stayres
,
that
be
made
for
that
purpose
.
UUhich
Sathan
knowyng
well
inough
,
doth
leaue
it
out
,
that
his
dealyngs
may
not
be
discryed
:
this
lesson
doth
hee
teach
many
a
one
to
put
in
practise
,
as
for
example
,
when
he
would
persuade
a
man
to
bee
a
Papist
.
He
will
tell
him
that
none
can
be
saued
,
but
whom
the
Pope
will
,
and
to
proue
it
he
hath
a
text
to
witte
whatsoeuer
[
](A14176-e5150-b)1
1
Math.
16.
19.
thou
bindest
on
earth
shal
be
bounde
in
heauen
,
and
whatsoeuer
thou
loosest
in
earth
,
shal
be
loosed
in
heauen
,
but
he
will
neuer
tell
him
that
this
is
restrained
to
the
wordes
of
the
commission
[
](A14176-e5160-b)1
1
Mat.
2●
▪
20.
teaching
them
to
obserue
whatsoeuer
I
haue
commaunded
you
,
els
it
is
your
owne
inuention
.
When
hee
would
persuade
one
to
abyde
still
in
his
sinne
,
he
will
tell
him
that
God
hath
mercy
euer
in
store
,
and
to
proue
it
he
hath
a
text
,
to
wit
,
whensoeuer
the
wicked
returneth
from
his
sinnes
,
[
](A14176-e5170-b)2
2
Ezek
1●
21.
22.
they
shall
no
more
be
remembred
,
but
hee
will
neuer
geue
him
leaue
to
learne
that
the
mercy
[
](A14176-e5180-b)3
3
Rom.
●
4.
5.
of
GOD
leadeth
to
repentaunce
els
thou
heapest
vp
vnto
thy selfe
wrath
agaynst
the
day
of
vengeaunce
:
when
he
would
haue
thee
to
be
superstitiously
deuoute
,
and
so
not
to
care
for
the
doctrine
of
the
word
,
he
hath
a
text
[
](A14176-e5190-b)4
4
1.
Thes.
5.
17.
pray
continually
,
but
he
will
not
tell
thee
that
he
whiche
refuseth
[
](A14176-e5200-b)5
5
Pro.
2●
▪
9.
to
heare
the
law
,
euen
his
prayers
are
abhominable
,
and
(
in
a
worde
)
to
cause
thee
make
no
conscience
of
any
sinne
,
hee
will
tell
thee
God
is
mercyfull
,
but
hee
will
neuer
tell
thee
,
God
is
iust
,
vntill
the
latter
end
:
then
will
he
labour
to
cary
thee
away
,
either
in
a
sleepe
securitie
,
or
els
(
in
setting
before
thine
eyes
the
multitude
of
thy
transgressions
)
to
driue
thee
,
to
vtter
desperation
.
It
is
meete
therefore
that
we
be
wise
,
by
the
wisedome
that
the
holy
ghost
teacheth
vs
in
the
word
,
least
Sathan
doe
vtterly
deceaue
vs
,
to
our
owne
destruction
,
Behold
yet
an
other
tricke
of
this
enemy
:
he
would
cary
Christ
Jesus
into
that
safe
tower
of
Gods
prouidence
and
protection
,
not
to
the
end
,
that
he
may
be
safe
,
in
deed
,
but
that
he
might
make
him
abuse
the
same
to
his
owne
ouerthrow
.
If
you
looke
into
the
doynges
of
the
world
,
you
shall
see
that
this
lesson
is
greatly
learned
,
How
Sathan
teacheth
man
to
sin
vnder
coulour
of
the
scriptures
.
and
of
them
that
take
themselues
to
bee
no
small
ones
vsually
practised
.
For
he
offreth
to
the
view
of
those
that
know
not
the
principles
of
Religion
,
the
consideration
of
Gods
eternall
decree
in
the
predestination
of
his
elect
,
before
the
foundation
of
the
world
was
layd
,
not
to
this
ende
that
hee
would
haue
them
rest
on
it
,
as
an
vnremoueable
rocke
,
and
haue
the
right
vse
of
it
,
for
the
aduauncement
of
Gods
glory
,
in
their
carefull
obedience
vnto
his
lawes
,
and
commaundementes
:
but
rather
,
that
he
may
make
them
altogether
carelesse
of
any
thing
that
concerneth
God
,
or
godlines
:
and
so
satisfie
the
lustes
of
their
owne
flesh
with
greedynesse
in
the
whole
course
of
their
life
.
And
therefore
he
teacheth
them
to
reason
thus
,
Gods
decree
is
vnchaungeable
,
if
I
be
elected
I
cannot
perish
whatsoeuer
I
do
,
and
if
I
be
reiected
,
do
I
neuer
so
well
,
I
shall
neuer
be
saued
:
and
therefore
to
what
end
should
I
heare
Sermons
?
pray
?
liue
godly
?
or
doe
any
good
thing
els
?
Whereas
the
Lord
in
his
word
teacheth
a
cleane
contrary
conclusion
:
the
decree
of
God
being
vnchaungeable
,
is
yet
secret
,
and
knowne
by
none
other
meanes
,
but
onely
the
fruites
of
it
:
whiche
is
the
holy
ghost
assuring
the
conscience
,
and
holy
conuersation
witnessing
thereunto
,
and
therfore
I
must
labour
(
for
the
[
](A14176-e5260-b)1
1
2.
Pet.
1.
5
assuraunce
of
my
saluation
vnto
my self
)
to
liue
in
al
holynes
&
godlines
:
&
when
I
finde
it
,
still
to
indeuour
more
&
more
obedience
to
the
lawes
of
that
most
louyng
and
gracious
God
,
that
had
such
care
ouer
me
,
as
to
elect
me
,
and
ordaine
me
to
saluation
,
before
he
made
me
.
But
as
Sathan
deceaueth
the
world
in
this
pointe
,
so
doth
he
in
many
other
:
as
the
free
iustification
onely
by
faith
in
Christ
Jesus
,
doth
hee
set
before
the
eyes
of
man
,
to
make
him
neglect
good
workes
:
and
so
in
all
other
points
of
true
Religion
.
(
Iesus
sayd
vnto
him
,
it
is
written
agayne
,
thou
shalt
not
tempt
the
Lord
thy
God
)
this
is
the
aunswere
of
our
Sauiour
Christ
,
vnto
the
former
assault
,
The
answer
of
Christ
vnto
Sathan
.
which
(
being
in
wordes
very
brief
)
containeth
,
in
effect
thus
much
.
Thou
goest
about
to
persuade
me
to
doe
that
which
is
not
lawfull
:
&
for
thy
purpose
thou
seemest
to
alledge
that
Scripture
.
But
know
,
thou
this
,
that
the
place
of
that
Psalme
(
if
it
were
true
as
thou
alledgest
it
)
should
be
contrary
to
an
other
text
,
where
it
is
set
downe
,
as
a
generall
decree
,
of
all
men
to
bee
followed
for
euer
,
that
man
must
not
tempt
God
by
doyng
those
thyngs
that
are
not
warranted
.
In
which
aunswere
(
before
we
come
to
consider
the
wordes
of
the
law
alledged
by
Christ
)
we
haue
diuers
lessons
to
be
learned
for
our
instruction
.
First
in
that
hee
(
notwithstandyng
that
Sathan
had
presumed
to
vse
the
sworde
of
Gods
word
agaynst
him
)
flyeth
not
to
any
other
weapon
(
as
accompting
that
either
abused
by
the
enemy
,
or
vnable
any
way
to
serue
his
turne
)
we
learne
that
although
the
aduersaries
of
the
truth
,
do
abuse
the
Scriptures
,
and
peruert
them
to
their
owne
destruction
:
and
though
wicked
men
,
will
(
for
the
defence
of
sinne
)
and
in
mockyng
maner
)
take
that
word
of
God
in
their
mouthes
,
The
wicked
abusing
the
word
of
God
,
make
it
not
the
worse
for
the
vse
of
the
godly
.
yet
is
this
no
cause
either
to
make
vs
carelesse
in
searching
that
foode
of
our
soules
out
of
the
same
:
or
to
make
it
lesse
of
force
to
beate
back
,
all
our
spiritual
enemies
.
But
rather
to
bee
so
much
the
more
diligent
,
to
meditate
in
the
same
day
and
night
,
that
we
may
attayne
vnto
the
true
vnderstanding
of
that
(
for
our
owne
comfort
)
which
they
snatching
at
,
doe
abuse
to
their
eternall
confusion
.
A
lesson
very
needefull
to
be
learned
:
How
the
wiked
shake
of
the
scriptures
when
they
are
aleaged
against
them
.
for
we
see
that
the
deuil
hath
wonderfully
preuailed
with
all
men
in
that
world
(
the
true
professours
of
Iesus
Christ
onely
excepted
)
for
if
you
reason
with
a
Papist
concerning
any
point
of
doctrine
or
an
Atheist
for
the
conuincing
of
any
sinne
,
and
for
your
warrant
doe
alledge
the
worde
of
God
:
tush
(
say
they
)
euery
man
wil
alledge
Scripture
for
his
defence
,
&
so
they
thinke
that
they
haue
notably
aunswered
the
matter
.
But
we
are
to
learne
,
by
the
example
of
our
Sauiour
(
in
this
place
)
that
as
the
dronkarde
abusing
drinke
,
is
no
cause
why
I
should
refuse
it
,
to
quench
my
thirst
:
and
the
glutton
gordgeing
himself
with
meate
,
A
comparison
.
no
cause
why
I
should
thinke
meate
thereby
abused
,
or
the
blessing
of
God
lessened
in
the
same
vnto
me
,
for
the
satisfieng
of
my
hungry
body
:
no
more
was
the
abuse
of
Sathan
in
peruerting
the
Scriptures
,
any
cause
to
driue
Christ
from
defendyng
his
innocencie
by
the
same
:
neither
ought
the
godlesse
practises
of
the
wicked
(
in
prophaning
the
Scriptures
)
be
any
cause
,
why
I
should
not
make
it
still
my
direction
to
[
](A14176-e5400-b)1
1
Tim.
3.
16.
teach
me
true
doctrine
:
to
improue
in
my selfe
and
others
erroneous
opinions
:
to
informe
me
in
the
way
of
godlinesse
:
to
reproue
sinne
and
wickednesse
:
&
to
[
](A14176-e5410-b)2
2
Rom.
15.
4.
comforte
me
in
all
calamities
and
distresses
,
Moreouer
(
if
you
marke
the
manner
of
Christes
replye
)
you
shall
see
how
netably
he
pulleth
away
the
visarde
from
Sathans
face
,
and
maketh
him
appeare
in
his
owne
kinde
to
be
(
as
he
is
)
an
abuser
of
the
scriptures
,
to
a
wicked
purpose
.
Which
is
to
be
noted
in
this
word
(
agayne
)
wherein
,
Christ
maketh
a
contradiction
(
not
betwixt
scripture
and
scripture
)
but
betwixt
the
sence
whereunto
sathan
would
apply
the
text
,
&
other
places
of
the
word
of
GOD
:
as
if
he
should
say
,
thou
shewest
thy selfe
to
be
a
deprauer
,
in
that
thou
wouldest
haue
a
peece
of
Gods
worde
,
so
taken
,
as
that
it
must
needes
cary
with
it
,
a
manifest
contrarietie
,
to
other
places
of
scripture
,
and
therefore
thou
doest
abuse
the
text
.
A
notable
example
,
for
our
direction
,
when
we
deale
with
any
man
,
that
would
haue
the
worde
on
his
side
:
How
to
discerne
the
abuse
of
the
text
.
to
examine
not
onely
the
circumstaunces
of
the
texte
(
as
aboue
)
but
also
to
see
how
that
place
produced
by
him
in
that
his
sence
,
accordeth
with
the
rest
of
Gods
word
and
the
course
thereof
,
wherewith
if
we
finde
it
to
consent
,
it
is
to
be
receaued
,
if
not
(
by
the
example
of
the
sonne
of
God
in
this
place
)
it
is
otherwise
to
be
expounded
.
This
doctrine
(
beyng
rightly
learned
and
vsed
)
is
many
wayes
profitable
.
For
it
is
first
,
a
most
excellent
way
(
when
we
reason
with
others
that
being
carnall
,
doe
carnally
alledge
the
word
)
to
reueale
vnto
them
(
if
they
bee
not
wilfully
blinded
)
their
errour
,
and
so
to
teach
them
to
amend
it
.
Besides
that
it
is
an
excellent
rule
for
vs
to
obserue
in
the
reading
(
or
by
any
meanes
searching
)
the
true
sence
of
that
word
of
God
:
for
oftentymes
we
shall
meete
with
such
places
,
that
either
by
reason
of
the
figuratiue
speach
,
or
the
phrase
of
the
Hebrew
,
or
Greeke
text
,
which
vnto
our
English
tongue
is
often
straunge
)
seeme
to
bee
hard
to
bee
vnderstoode
,
or
diuersly
to
be
taken
,
or
els
at
the
first
sight
is
a
Paradoxe
,
and
straunge
opinion
,
in
the
course
of
Religion
:
then
will
,
this
lesson
of
our
Sauiour
Christ
Jesus
stand
vs
in
good
stead
:
namely
it
wil
teach
vs
to
conferre
it
,
with
other
places
of
scripture
,
and
see
how
it
may
bee
taken
agreable
vnto
them
,
&
so
expounded
,
according
to
the
proportion
of
fayth
:
And
further
it
will
bee
a
notable
shield
vnto
vs
agaynst
many
and
infinite
temptations
of
Sathan
,
wherewith
he
laboureth
to
seduce
vs
.
For
he
(
almost
)
neuer
commeth
vnto
the
godly
in
his
owne
name
,
but
vnder
coulour
,
and
pretence
of
Gods
word
.
Now
if
we
haue
the
right
vse
of
this
lesson
,
it
will
teache
vs
to
wey
his
drift
to
examine
his
proofe
,
and
conferre
it
with
the
course
of
true
Religion
and
godlines
,
and
then
shall
we
see
,
that
howsoeuer
the
motion
,
that
hee
suggested
into
our
mynde
,
seemed
to
haue
his
foundation
from
the
Scriptures
,
yet
was
it
no
better
then
an
illusion
of
the
deuill
,
to
entise
vs
to
sinne
.
Moreouer
in
the
manner
of
his
aunswere
,
hee
geueth
vs
an
other
most
excellent
ensample
for
our
instruction
,
for
Sathan
(
in
alledging
the
Scriptures
)
doth
not
alwayes
leaue
out
a
peece
of
the
sentence
,
but
sometymes
he
bringeth
that
whole
.
Now
as
we
are
taught
in
the
former
doctrine
,
to
examine
the
sence
,
wherin
he
doth
vse
it
:
so
(
agayn
)
doth
he
teach
vs
,
to
examin
the
end
whereat
he
aymeth
,
which
Christ
doth
thus
:
Sathan
alledging
the
promise
of
protection
,
driueth
at
this
,
to
make
the
sonne
of
God
sin
agaynst
his
father
:
which
Christ
layeth
open
by
ioyning
that
commandement
,
with
the
promise
and
then
he
reasoneth
thus
:
My
father
neuer
promised
protection
vnto
any
that
goe
about
to
breake
his
commaundementes
:
now
that
whiche
thou
wouldest
haue
me
to
do
,
cannot
be
performed
without
a
direct
breach
of
this
law
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
A
most
excellent
pointe
of
Religion
,
for
the
Lord
in
his
promises
and
commaundementes
,
aymeth
at
one
thing
,
to
witte
,
his
obedience
and
the
comfort
of
his
children
,
for
if
hee
say
do
this
,
that
conclusion
is
vnto
a
true
christian
,
thou
therfore
must
obey
him
,
or
if
he
promise
protection
,
mercy
,
spirituall
,
or
temporall
blessings
,
the
conclusion
is
(
still
)
therfore
thou
must
obey
him
,
if
thou
depend
vppon
him
.
So
that
this
doctrine
serueth
to
most
notable
vse
,
in
the
direction
of
mans
whole
life
.
It
is
true
that
God
hath
geuen
vnto
vs
those
lawes
whiche
(
by
reason
of
our
naturall
corruption
)
we
are
not
able
to
fulfill
,
and
therefore
the
authour
of
our
saluation
is
onely
,
his
mercy
in
his
sonne
Jesus
Christ
:
yet
are
we
to
know
,
that
the
law
of
god
is
not
thereby
adnihillated
,
but
[
](A14176-e5530-b)1
1
Rom.
3.
31.
established
,
for
the
continuall
course
and
direction
of
mans
whole
life
:
and
therefore
if
we
shall
at
any
time
,
reason
to
our selues
thus
:
I
am
saued
by
the
mercy
of
GOD
,
therefore
why
should
I
be
so
strickt
&
precise
in
my
life
?
Let
vs
take
heede
,
for
in
so
doyng
we
turne
[
](A14176-e5540-b)2
2
Iude.
4.
the
grace
of
God
into
wantonnesse
:
and
if
at
any
time
this
motion
shall
come
into
our
mynde
:
There
is
no
vse
of
the
promise
of
God
,
being
seperated
from
his
commaundement
.
I
may
doe
such
a
thing
,
and
I
trust
God
will
forgeue
me
,
or
,
to
bee
thus
,
and
thus
obedient
,
to
Gods
word
,
and
law
,
is
a
wearisome
thing
,
God
knoweth
that
we
are
fleshe
&
bloud
,
will
beare
with
vs
,
let
vs
know
,
that
it
is
the
very
temptation
of
Sathan
,
that
seperateth
the
promise
from
the
commaundement
:
and
would
haue
vs
fall
into
sinne
,
and
then
let
vs
set
this
lesson
before
our
eyes
,
that
our
Sauiour
ioyned
them
both
together
,
the
one
to
shew
vs
the
law
of
God
,
and
to
geue
vs
matter
of
true
confidence
in
him
:
the
other
to
keepe
vs
in
order
,
by
continuall
obedience
vnto
his
lawes
,
to
the
adornyng
of
our
profession
by
a
godly
life
and
conuersation
.
Now
let
vs
consider
,
the
text
,
that
our
Sauiour
Christ
doth
alledge
which
is
written
in
Deut.
[
](A14176-e5560-b)1
1
Deut.
6
16.
Where
Moyses
(
shewing
the
wonderful
loue
of
god
to
the
Israelites
)
persuadeth
with
them
to
take
heede
,
how
they
walke
,
&
what
they
do
,
least
they
tempt
the
Lord
their
God
vnto
anger
:
what
it
is
to
tempt
God
,
we
haue
heard
before
,
to
wit
,
to
try
his
power
or
his
patience
:
his
power
,
when
we
,
seeing
hys
mightie
protection
ouer
vs
,
set
downe
in
his
word
,
doe
take
in
hand
some
ventrous
thing
,
to
see
whether
it
be
true
or
no
:
hys
patience
,
when
we
vnderstanding
his
seuere
vengeance
pronounced
in
his
word
to
light
vpon
them
that
goe
on
carelesly
in
iniquitie
,
doe
notwithstanding
,
little
(
or
nothing
at
all
)
regard
the
same
:
What
it
is
to
tempt
God
and
what
not
.
but
presuming
vpon
his
mercie
and
forgetting
hys
iustice
)
do
giue
our selues
ouer
to
that
lustes
of
our
owne
fleshe
:
so
that
our
Sauiour
Christ
alleageth
that
place
to
proue
,
that
if
hee
should
throwe
himselfe
downe
headlong
,
he
should
tempt
God
,
in
the
first
sort
,
to
wit
in
trying
whether
hee
would
preserue
him
or
no.
The
doctrine
(
therefore
)
that
we
are
to
learne
out
of
this
place
is
this
:
that
we
must
not
onely
haue
an
eye
to
this
,
that
euery
action
which
we
take
in
hand
,
and
euery
thing
that
we
goe
about
,
be
warranted
by
the
word
of
God
:
but
also
that
the
maner
thereof
,
and
the
meanes
for
the
performance
of
the
same
,
be
suche
as
God
himselfe
hath
appointed
,
and
not
such
as
we
in
our
owne
(
foolishe
wisedome
)
do
like
well
of
:
which
lesson
)
(
if
it
were
rightly
learned
and
put
in
execution
)
would
be
the
cause
of
abridging
many
a
mischief
in
common
weales
:
of
healing
many
a
breath
in
Churches
,
and
in
letting
many
a
shipwracke
of
conscience
that
is
euery
day
to
be
seene
:
How
God
is
tempted
by
Princes
and
magistrates
.
For
if
Princes
and
gouernours
of
kingdomes
and
common
weales
,
could
be
contented
,
to
lay
downe
all
theyr
honor
at
the
[
](A14176-e5620-b)1
1
Psal.
2.
12.
feete
of
the
sonne
of
God
:
and
were
persuaded
that
whatsoeuer
they
doe
that
pleaseth
not
him
,
is
the
greatest
dishonor
that
euer
can
befall
them
in
the
world
and
the
keeping
of
his
commaunde
●eutes
(
in
the
ruling
of
theyr
people
)
their
sole
and
onely
true
glorie
.
They
woulde
not
so
much
make
their
will
to
be
theyr
law
.
In
Church
gouernours
.
If
those
that
would
be
counted
the
builders
and
maister
workers
in
the
erecting
of
the
spirituall
temple
of
God
,
could
be
contented
not
onely
to
propound
vnto
themselues
the
building
of
the
Churche
of
God
,
for
their
matter
,
that
they
would
bring
topasse
but
also
(
in
the
maner
of
the
same
)
be
contented
to
let
the
holy
Ghost
be
theyr
counseller
,
and
to
renounce
theyr
owne
deuises
,
and
let
goe
theyr
worldly
dignities
:
wee
should
not
onely
see
the
glorious
beautie
of
the
former
temple
(
I
meane
the
growyng
of
the
gospell
in
the
primatiue
Churche
)
moste
flourishingly
to
shine
,
for
that
the
Lord
woulde
(
according
to
hys
promise
)
blesse
his
own
ordinance
,
and
institution
:
but
also
that
kingdome
of
Antechrist
,
that
hath
so
long
bene
wind-shaken
(
and
yet
falleth
not●
)
quickely
haue
a
most
notable
ouerthrowe
.
If
euery
priuate
person
also
,
that
hath
taken
vpon
him
the
profession
of
the
glorious
gospell
of
Iesus
Christ
,
In
priuate
persons
.
could
be
contented
(
as
were
[
](A14176-e5660-b)1
1
Rom.
6.
17.
the
Romaines
)
to
obey
from
the
heart
,
the
forme
of
doctrine
,
wherunto
he
is
deliuered
(
both
for
the
furnishing
of
his
iudgement
in
knowledge
,
and
gouerning
his
life
in
practise
)
the
name
of
God
should
not
be
so
euill
spoken
of
:
the
religion
of
God
not
so
slaundered
:
nor
the
common
enemie
haue
so
iust
cause
to
reioice
,
and
say
there
,
there
,
but
in
euery
of
these
conditions
,
men
are
so
wedded
vnto
theyr
owne
affections
,
and
nature
beareth
such
sway
(
by
the
instigation
of
the
deuill
)
that
either
in
the
matter
of
theyr
calling
,
or
(
at
the
least
in
the
maner
)
they
must
haue
a
tricke
of
theyr
own
cunning
:
wherby
it
commeth
to
passe
(
for
asmuch
as
the
Lord
cannot
abide
to
part
stakes
with
any
nor
to
giue
his
glory
vnto
any
other
)
[
](A14176-e5680-b)2
2
Isa.
42.
8.
that
the
iust
iudgement
of
the
eternall
&
mightie
God
is
vppon
theyr
labours
,
that
they
see
moste
lamentable
successe
in
the
same
:
and
all
for
this
,
that
they
will
presume
,
to
prescribe
vnto
him
,
what
is
to
be
done
,
and
to
adde
vnto
his
wisedome
,
whiche
is
euery
way
most
pure
,
and
perfect
:
but
wee
must
learne
(
if
we
meane
indeede
,
to
profit
by
the
doctrine
of
our
Sauiour
Christ
in
this
place
)
not
to
tempt
God
in
such
sorte
,
but
that
he
be
our
director
,
and
counseller
in
euery
thing
that
we
take
in
hand
,
or
els
neuer
presume
to
attempt
it
.
¶
The
fourth
Sermon
.
Verse
.
8.
9.
10.
11.
8.
Agayne
the
Deuill
tooke
him
vp
vnto
an
exceeding
high
mountayne
and
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glory
of
them
,
9.
And
sayd
to
him
,
al
these
will
I
geue
thee
,
if
thou
wilt
fall
downe
and
worship
me
.
10.
Then
sayd
Iesus
vnto
him
.
Auoyde
Sathan
:
for
it
is
written
,
thou
shalt
worshipp
the
Lord
thy
God
,
and
him
only
shalt
thou
serue
.
11.
Then
the
Deuill
left
him
:
and
beholde
the
Aungels
came
,
and
ministred
vnto
him
.
VNto
an
exceeding
high
mountaine
)
the
last
temptation
followeth
to
bee
considered
:
The
firste
thyng
whereof
is
the
place
whereunto
hee
brought
Christ
,
that
hee
might
worke
his
feate
vpon
him
,
whiche
is
a
very
high
mountaine
:
not
that
he
caried
him
thether
,
in
bodely
maner
,
but
(
as
they
were
before
)
offred
vnto
him
such
a
cogitation
.
Now
in
that
Sathan
(
before
hee
offer
vnto
Christ
the
consideration
of
the
thyng
that
he
goeth
about
)
doth
first
bryng
him
to
a
place
(
as
he
thinketh
)
most
conuenient
for
his
purpose
,
we
may
behold
in
an
other
cuircumstaunce
his
cunnyng
,
and
subtiltie
,
for
as
at
the
first
hee
tooke
the
aduauntage
of
the
tyme
:
so
here
doth
hee
also
of
the
place
:
yea
and
that
before
hee
goeth
aboute
to
practise
the
thyng
.
And
this
we
haue
diligently
to
note
(
that
we
may
make
good
vse
vnto
our selues
of
it
)
for
if
Sathan
begyn
his
practises
agaynst
the
godly
by
bringing
them
into
those
places
that
are
fittest
for
his
purpose
we
are
Weemust
take
heede
where
and
with
whom
we
frequent
carefully
to
take
heede
into
what
places
and
companies
we
doe
come
,
and
so
much
the
rather
in
these
dayes
of
sinne
,
when
godlinesse
is
(
almost
euery
where
)
barked
at
&
sinne
and
wickednesse
aduaunced
and
extolled
:
so
that
a
man
shall
scarse
come
into
that
company
,
but
either
he
shall
heare
the
Gospell
of
Iesus
Christ
,
and
the
professors
thereof
euill
spoken
of
,
or
the
name
of
god
(
in
common
talke
)
blasphemed
and
taken
in
vayne
,
so
that
he
is
brought
thereby
into
this
straight
,
that
hee
must
eyther
consent
by
scilence
,
or
sooth
them
vp
in
theyr
sinnes
and
wickednes
(
and
then
hath
Sathan
that
for
which
hee
brought
him
thether
)
The
inconuenience
of
euill
company
.
or
els
boldly
(
according
to
his
duety
)
reproue
the
offenders
and
then
(
oftentimes
)
the
rage
of
the
wicked
is
so
incensed
therby
that
he
rather
increaseth
his
dishonouring
of
god
then
(
which
were
to
be
wished
)
taketh
any
warning
to
amend
,
and
then
shall
the
party
that
feareth
god
be
greatly
greeued
,
to
see
it
,
and
(
as
many
consciences
be
very
tender
)
feare
least
he
haue
some
way
bene
the
cause
of
that
outrage
:
how
muche
better
(
therefore
)
had
it
bene
for
such
a
one
to
haue
taken
heede
before
hand
,
and
not
to
haue
come
there
at
al.
Besides
this
inconuenience
,
we
see
by
experience
,
that
manie
are
(
often
)
ouertaken
with
that
sinne
(
by
frequenting
wicked
places
and
companie
)
whiche
they
before
abhorred
,
and
if
they
had
known
or
feared
that
they
should
haue
bene
brought
to
that
estate
,
they
woulde
haue
preuented
it
:
By
ill
places
and
companie
man
is
(
often
brought
to
commit
that
sinne
which
before
he
abhorred
.
as
for
example
,
manie
one
that
in
his
conscience
approueth
the
trueth
of
religion
,
and
is
perswaded
that
he
ought
to
frequent
the
publike
exercises
of
the
same
,
and
doth
determine
at
suche
a
time
to
heare
such
a
sermon
:
in
the
meane
while
falleth
into
the
societie
of
the
wicked
and
is
among
them
that
make
no
conscience
of
any
such
matter
,
who
keepe
hym
worse
imployed
,
vntill
the
time
be
past
,
so
that
when
he
entreth
into
consideration
of
the
matter
:
he
may
iustly
say
with
himself
,
surely
,
this
companie
with
whome
I
haue
bene
,
and
this
place
where
I
was
,
haue
frustrated
my
determination
in
better
things
.
I
speaks
not
al
this
while
of
drunkennes
:
of
whoredom
:
of
gaming
.
and
such
like
:
which
(
oftentimes
)
are
committed
contrary
to
the
purpose
of
the
partie
:
yea
contrary
to
his
former
affection
and
desire
.
And
therefore
(
if
euer
thou
meanest
,
A
needfull
aduise
to
all
that
wil
truly
serue
God
vnfeynedly
to
take
that
course
which
becommeth
a
true
christian
,
and
if
thou
wilt
learne
to
discerne
the
subtitlties
of
Satan
,
to
shunne
them
)
beware
of
places
of
wickednes
,
and
vngodly
companie
:
and
learne
to
frequent
those
places
and
that
company
where
godlines
,
is
exercised
,
that
when
thou
departest
,
thou
mayst
go
away
bettered
,
and
not
hindered
thereby
.
(
And
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glory
of
them
)
we
see
howe
the
enemie
wayted
the
opportunitie
of
the
place
,
and
yet
hee
findeth
not
all
thinges
fitly
prepared
to
hys
purpose
,
(
for
he
hath
experience
of
Christes
wisedome
in
discerning
his
intentes
)
and
therfore
he
doth
at
the
first
onely
shewe
vnto
Christ
Iesus
the
matter
wherein
hee
meaneth
to
tempt
him
:
that
is
,
he
offereth
vnto
his
consideration
,
the
greatnes
,
the
maiestie
,
magnificence
,
Sathans
sleightes
agaynst
the
holyest
.
and
glory
of
the
kingdomes
of
the
whole
world
:
and
so
seemeth
(
for
the
time
)
to
goe
no
further
:
wherein
we
may
see
that
Satan
dealing
against
one
that
hath
geuen
him
the
foyle
before
,
and
therefore
(
he
is
assured
)
liketh
not
of
his
practises
doth
vse
himselfe
more
subtilly
,
then
hee
hath
done
:
to
teach
vs
,
that
the
more
,
that
the
Lorde
reuealeth
his
will
vnto
vs
,
and
descrieth
the
sleightes
of
Satan
,
and
the
more
troubles
that
hee
hathe
assayled
vs
withall
,
and
we
,
thorow
(
Gods
help
)
haue
ouercome
,
the
more
slyly
will
he
assault
vs
,
to
the
ende
that
hee
may
more
easily
deceaue
vs
.
And
therfore
we
are
not
to
make
light
of
this
enmitie
,
and
so
be
carelesse
(
as
many
be
)
but
(
the
forewarder
wee
be
in
the
schoole
of
Christ
)
to
walke
the
more
warely
,
and
circumspectly
:
knowing
that
our
aduersarie
watcheth
vs
moste
deceiuably
.
Agayn
behold
how
Satan
offereth
the
bewtie
of
the
thing
,
vnto
his
consideration
&
so
letteth
him
alone
:
leauing
(
as
it
were
)
the
obiect
,
and
hys
sences
to
work
further
.
a
matter
worthy
to
be
noted
,
for
if
Christ
had
bene
(
as
all
other
men
are
)
of
a
corrupt
nature
,
it
had
bene
a
forcible
way
for
hym
to
haue
preuayled
:
which
hee
(
knowing
enough
)
doth
vse
against
mankinde
,
and
doth
greatly
ouertake
them
therwith
:
He
first
offereth
the
consideration
of
the
thing
to
mans
sences
.
for
when
he
would
bring
thee
to
commit
any
sinne
,
he
(
knowing
that
thy
nature
is
corrupt
,
&
inclinable
to
any
thing
,
sauing
that
which
it
should
)
doth
offer
the
consideration
of
it
vnto
thy
sences
,
as
for
example
when
hee
would
haue
thee
commit
whoredome
,
hee
will
vse
one
meane
or
other
,
to
bring
thee
to
the
sleight
of
the
harlot
&
to
behold
her
bewtie
,
whereunto
if
thy
lust
once
geue
consent
,
hee
hath
,
what
hee
would
haue
for
the
resistaunce
whereof
we
must
learne
that
he
[
](A14176-e5910-b)1
1
Mat.
5.
28
that
looketh
vpon
a
woman
and
listeth
after
her
in
his
hart
committeth
adultery
,
and
therefore
must
we
continually
vse
that
notable
prayer
of
Dauid
.
[
](A14176-e5930-b)2
2
Psal.
119
37.
Lord
turne
away
mine
eyes
that
they
behold
not
vanitie
.
If
hee
would
bring
thee
to
fall
into
dronkennesse
,
he
will
shewe
to
thy
sight
the
coulour
of
the
drinke
,
wherewith
if
y●
once
be
delighted
them
doth
this
follow
,
that
thou
wilt
persuade
thy selfe
it
is
pleasaunt
for
thy
tast
.
That
we
may
also
stay
the
beginnyng
herein
,
we
must
learne
the
counsell
that
the
holy
Ghost
geueth
vs
by
the
mouth
of
the
wise
kyng
Salomon
[
](A14176-e5960-b)3
3
Prou.
23
31.
32.
looke
not
then
(
sayth
he
)
vppon
the
wine
when
it
is
red
,
and
when
it
sheweth
his
coulour
in
the
cup
,
or
goeth
downe
pleasauntly
:
In
the
end
thereof
it
wil
be
like
a
serpent
and
hunt
like
a
Cockatrise
.
To
conclude
,
his
first
offer
is
in
any
temptation
,
to
laye
the
thing
(
whiche
of
it selfe
is
lawfull
)
and
thy
sences
together
,
We
must
take
heed
of
our
affections
(
euen
)
in
the
thinges
that
be
lawfull
.
wherewith
if
he
can
see
thee
affected
and
moued
,
then
will
he
proceede
,
and
therfore
we
haue
great
neede
to
take
heede
that
our
affections
and
desires
doe
not
raunge
abroad
about
the
thinges
that
belong
not
vnto
them
,
neither
be
too
much
delighted
with
the
thinges
that
are
of
God
alledged
to
man
for
his
necessitie
and
delight
:
least
Sathan
get
occasion
thereby
to
enter
in
with
vs
so
farre
,
that
we
shal
not
bee
able
to
resiste
him
.
For
though
the
world
persuadeth
it selfe
,
that
thoughtes
are
free
,
and
man
may
behold
what
he
liste
&
wish
at
his
pleasure
,
yet
we
must
learne
to
tye
vp
our
affections
and
keepe
them
in
more
straitly
,
least
they
open
the
doore
to
great
and
haynous
offences
.
Let
vs
yet
behold
a
further
slight
of
Sathan
in
this
shew
of
these
thinges
vnto
Christ
:
namely
that
he
offereth
them
not
simply
as
they
are
,
Sathan
in
tempting
stealeth
out
of
mans
mind
all
thinges
that
may
let
his
purpose
.
but
(
onely
)
in
the
brest
of
them
,
for
he
sheweth
the
glory
and
honour
of
the
world
,
but
not
the
inconueniences
and
crosses
that
accompany
the
same
,
&
it
is
a
deceauable
slyght
.
For
when
Sathan
would
make
a
man
vayne
glorious
,
if
hee
should
together
with
the
prayse
of
men
,
shew
also
the
small
affection
that
men
that
be
wise
beare
vnto
such
persons
:
if
with
the
present
pleasure
of
whoredome
,
he
should
recken
vp
the
sicknesses
and
punishmentes
that
follow
:
if
with
the
delightfull
tast
of
straunge
drinke
he
should
make
mention
of
the
sorrowes
that
ensue
the
same
:
in
short
,
if
with
the
fleshly
contentment
that
sinne
bringeth
hee
sheuld
also
speake
of
the
troubles
that
follow
vpon
it
,
and
what
punishment
such
shall
abyde
at
the
hands
of
almighty
God
,
he
might
iustly
feare
that
he
should
preuaile
but
a
litle
.
And
therfore
when
he
goeth
about
to
bring
man
into
any
sinne
,
he
leaueth
out
whatsoeuer
may
seeme
to
make
agaynst
him
,
that
he
may
the
more
easily
obtaine
his
purpose
:
which
we
see
him
most
notably
to
practise
,
agaynst
our
Sauiour
Christ
in
this
place
:
for
goyng
about
to
make
him
worshyp
him selfe
in
steade
of
the
liuyng
God
(
who
onely
is
to
be
worshipped
)
he
would
draw
him
thereunto
by
the
desire
of
the
souerainetie
ouer
kingdomes
,
the
whiche
(
that
it
may
more
forcibly
moue
the
sonne
of
God
)
hee
propoundeth
in
the
most
excellent
condition
that
it
can
be
of
,
and
neuer
sheweth
him
of
the
great
charge
of
a
kingdome
:
the
ficle
estate
of
Princes
,
nor
the
greate
accompt
that
they
shall
make
,
when
the
Lord
of
heauen
and
earth
shall
call
them
,
[
](A14176-e5990-b)1
1
Luk.
16.
2.
to
geue
an
accompt
of
their
stewardshippes
.
And
with
this
course
doth
hee
mightely
blinde
the
world
,
for
we
see
that
men
are
so
rauished
with
the
glory
,
pleasure
,
and
profite
of
this
present
life
that
for
the
attayning
of
the
same
they
doe
not
onely
swallow
vp
all
the
worldly
inconueniences
that
can
bee
fall
them
:
but
(
which
is
more
)
make
shipwracke
of
conscience
,
&
tread
all
Religion
and
godlynesse
vnder
foote
.
How
true
this
is
in
the
common
weale
,
I
referre
it
to
euery
mans
conscience
:
&
whether
it
be
in
the
Church
or
no
I
pray
you
see
the
Judgement
of
him
that
liued
before
me
,
and
spake
as
hee
saw
,
whiche
was
indifferent
.
Reade
B.
Benthams
sermons
vppon
the
same
text
.
Sathan
(
sayth
he
)
hath
taken
many
of
our
Ministers
,
and
caried
them
vppe
to
an
exceedyng
high
mountaine
and
shewed
them
all
the
spirituall
liuynges
almost
in
the
world
.
Byshoprickes
,
Deaneryes
,
Prebendes
,
Personages
and
Vicarages
,
and
hath
told
them
:
this
is
a
wealthy
Byshopricke
,
this
is
a
riche
Deanery
,
this
is
a
fat
benefice
,
they
are
all
in
my
gift
.
I
am
the
patrone
of
them
:
fall
downe
therefore
before
me
and
worshyp
me
,
and
if
one
will
not
content
you
,
I
will
giue
you
pluralities
.
Let
no
man
thinke
these
thinges
to
bee
forged
or
sucked
out
of
myne
own
fingers
,
for
writers
make
mention
,
that
the
Deuill
in
deede
gaue
the
Byshopricke
of
Rome
once
,
and
since
that
tyme
it
was
neuer
good
.
And
is
he
not
so
able
nowe
,
thinke
you
to
giue
a
poore
benefice
,
as
hee
was
then
to
giue
the
fattest
Byshopricke
in
the
world
?
Let
no
man
be
offended
with
me
for
speaking
that
,
which
all
the
world
by
experience
seeth
to
be
true
.
For
where
these
Alymsters
shoulde
bee
Preaches
,
they
are
tongue
tyed
:
and
that
commeth
not
without
great
temptation
.
For
thus
he
reasoneth
with
them
:
speak
no
more
of
iustification
,
medle
no
more
with
controuersies
:
rubbe
no
man
on
the
sore
:
Let
euery
man
liue
as
he
list
without
reprehension
or
admonition
,
and
you
shall
lacke
no
liuyng
.
Do
you
thinke
that
Sathan
hath
not
sworne
many
to
silence
:
I
haue
hea●●
of
diuers
that
at
the
beginning
haue
ben
very
godly
preachers
,
but
after
they
haue
once
ben
choked
vp
with
many
liuings
,
they
haue
had
such
a
bone
their
throates
,
as
the
Deuill
would
haue
it
,
that
they
would
seldome
open
their
mouth
to
speake
any
more
.
This
farre
of
his
wordes
.
But
it
behoueth
those
that
will
learne
(
in
deede
)
to
shunne
the
estate
that
Sathan
would
bring
the
sonne
of
god
in
this
temptation
,
to
consider
of
the
world
,
and
the
thyngs
that
are
therein
,
as
they
be
described
by
the
holy
Ghost
in
the
word
of
God
,
and
wey
the
manifold
snares
that
sathan
hath
in
the
same
,
to
seduce
and
deceaue
withall
,
to
the
ende
that
they
may
walke
vprightly
in
this
vale
of
miserie
,
in
the
true
feare
and
obedience
of
Jesus
Christ
.
It
is
added
(
by
Luke
)
that
this
great
glory
of
the
world
was
shewed
vnto
the
sonne
of
God
.
In
the
twinckling
of
an
eye
:
Marke
the
wisedome
of
Sathan
.
UUhich
doth
further
set
down
vnto
vs
the
forcible
meanes
that
Sathan
vsed
to
obtaine
his
purpose
,
for
wee
see
that
as
pleasaunt
thynges
doe
greatly
moue
the
mynd
of
man
,
and
the
rather
,
when
no
bitternesse
is
mingled
therwithall
,
so
most
especially
when
they
(
beyng
many
and
glorious
)
doe
come
altogether
,
and
of
a
sodayne
.
All
which
circumstaunces
you
see
how
wisely
the
enemy
hath
packed
together
.
The
doctrine
then
that
we
are
to
learne
out
of
the
same
is
this
:
that
Sathan
will
pretermit
nothyng
(
be
it
neuer
so
litle
)
but
he
will
take
his
aduauntage
by
it
to
do
vs
harme
:
to
the
end
that
we
may
learne
not
to
be
carelesse
seyng
he
so
bestirreth
himself
:
nor
to
be
negligent
in
learning
to
discerne
his
sleightes
&
to
auoyde
them
,
seyng
he
is
so
watchful
to
seeke
our
destruction
,
agayne
in
that
this
is
sayd
to
be
in
a
moment
or
the
Twinckling
of
an
eye
,
we
may
further
behold
that
which
before
was
shewed
,
namely
,
that
the
sayd
temptations
,
were
not
corporally
,
but
by
cogitation
.
For
we
know
that
the
mynde
of
man
(
in
such
wonderfull
maner
hath
GOD
created
it
)
can
at
once
conceiue
and
see
those
thynges
that
are
farre
distant
,
The
excellencie
of
the
mind
of
man
.
and
(
as
it
were
)
lay
them
together
,
and
make
one
common
obiect
vnto
it selfe
of
all
the
world
:
thinkyng
sometymes
of
all
at
once
,
and
sometimes
of
one
part
,
somtimes
of
an
other
,
and
such
is
the
wonderfull
celeritie
&
quicknesse
therof
,
that
it
is
now
here
,
&
forthwith
at
Jerusalem
,
or
in
any
of
the
vttermost
partes
of
the
earth
,
which
Sathan
knowyng
well
inough
doth
labour
also
to
make
this
singular
and
most
excellent
grace
of
God
to
serue
his
turne
,
Sathan
laboureth
most
to
peruert
the
best
graces
of
God
.
for
the
accomplishment
of
imquitie
,
she
wyng
vnto
vs
,
the
exceedyng
malice
of
Sathan
,
that
not
onely
vseth
the
instrumentes
of
sinne
and
imquitie
to
serue
his
purpose
,
but
also
vsurpeth
(
euen
)
vppon
the
best
and
most
excellent
graces
of
God
,
seeking
to
peruert
them
from
the
right
vse
,
whereunto
God
hath
allotted
them
:
which
is
a
thing
very
needefull
of
vs
to
be
noted
,
for
as
it
pleaseth
God
in
his
great
loue
to
mankinde
,
to
bestow
his
graces
both
of
the
mynde
and
body
vpon
man
in
most
liberall
measure
(
as
witte
,
wisedome
,
learnyng
,
riches
,
honour
,
strength
,
beautie
.
&c.
)
so
doth
Sathan
labour
(
euen
)
to
make
all
these
thyngs
,
not
onely
vnprofitable
vnto
vs
,
but
(
whiche
more
is
)
as
instrumentes
of
our
greater
falling
from
GOD
,
and
so
of
our
more
greeuous
Judgement
.
For
hee
will
teache
a
man
to
turne
his
wit
vnto
craftynesse
:
his
wisedome
to
iniurye
others
,
his
learning
to
bolster
peruerse
opinions
,
his
riches
to
choake
the
good
motions
of
the
spirite
in
him
,
his
honour
to
the
forgetfulnesse
of
God
,
to
honour
him
,
his
strength
to
oppresse
others
,
and
beautie
to
pride
,
euen
as
he
would
haue
vsed
that
excellent
part
of
man
(
in
the
sonne
of
God
)
his
mynde
,
to
be
a
meane
to
draw
him
from
his
obedience
vnto
God
his
father
.
And
therfore
we
haue
great
neede
to
take
heede
,
that
the
graces
which
God
hath
geuen
vnto
vs
be
not
abused
by
vs
through
the
suggestion
of
Sathan
,
to
our
greater
hurt
and
Gods
dishonour
,
which
we
shall
the
better
regarde
,
if
we
set
this
alwayes
before
our
eyes
(
and
endeuour
it
vnfainedly
in
the
whole
course
of
our
life
)
that
all
that
we
haue
,
or
are
any
way
able
to
doe
,
may
be
employed
in
such
wise
,
as
may
best
serue
to
the
glory
of
god
the
father
,
the
buildyng
of
the
kingdome
of
Jesus
Christ
and
the
benefite
of
our
brethren
with
whom
we
doe
liue
.
(
All
this
will
I
giue
thee
if
thou
wilt
fall
downe
and
worship
me
)
all
this
while
hathe
Satan
done
no
more
but
onely
made
way
for
his
purpose
:
for
hauing
set
him
on
an
exceeding
high
mountaine
and
shewed
(
as
it
were
)
before
his
eyes
the
bewtie
of
all
kingdomes
,
hee
commeth
then
to
his
purpose
,
to
wit
,
to
offer
them
all
vnto
the
sonne
of
God
,
so
that
he
wil
worship
him
,
for
(
no
doubt
)
he
thought
that
Christ
must
needs
be
rauished
with
the
desire
of
that
glorious
sight
,
and
therefore
woulde
be
willing
to
doe
any
thing
,
for
the
attayning
thereof
:
which
is
easily
to
be
found
in
man
,
subiect
to
corruption
,
but
Christ
was
exempt
from
the
same
,
and
therefore
Satan
was
deceiued
of
his
hope
and
disappointed
of
hys
purpose
.
But
let
vs
consider
his
temptation
:
how
cunningly
it
is
disposed
and
set
in
order
.
Sathan
doth
not
go
simply
to
the
thing
it selfe
(
as
he
did
in
the
former
)
but
before
he
biddeth
him
worship
him
,
he
setteth
down
the
promise
,
to
the
end
(
that
vnto
all
the
circumstances
)
he
might
ad
this
as
the
life
(
if
Christ
would
haue
beleeued
him
)
that
he
wil
bestow
them
all
vpon
him
but
Christ
saw
his
subtiltie
,
and
therefore
resisted
him
,
and
hath
prouided
that
the
same
should
be
registred
for
our
instruction
.
And
yet
doth
the
deuill
most
mightelie
preuayle
with
the
world
herein
:
for
he
setteth
such
a
colour
vppon
sinne
,
by
glorious
promises
,
and
manifold
pleasures
and
profite
,
which
come
by
the
same
that
hee
can
easily
perswade
(
almost
)
any
man
to
commit
anie
sinne
,
for
that
appeareth
by
the
course
that
men
take
in
this
world
,
Euery
man
is
sharpe
sighted
to
sinne
but
dull
to
goodnesse
.
that
he
hath
alreadie
wonne
theyr
heartes
vnto
this
perswasion
,
that
he
will
giue
them
all
thinges
.
For
if
there
be
a
practise
whiche
is
cleane
forbidden
in
the
worde
of
God
,
you
shall
finde
euen
the
meanest
(
in
outward
appearaunce
)
very
perfite
in
it
,
but
as
for
those
courses
that
God
hathe
commaunded
(
whereunto
hee
hath
promised
a
blessing
,
and
which
hee
will
haue
done
as
seruice
vnto
himself
)
if
you
aske
them
,
they
know
not
what
they
meane
:
&
if
you
speake
of
them
you
had
as
good
speake
to
a
post
:
he
doth
not
onelie
(
in
moste
liberall
maner
)
promise
to
bestow
all
these
vpon
Christ
:
but
also
,
for
a
further
assuraunce
(
as
Luke
recordeth
)
auoucheth
that
they
are
deliuered
vnto
him
,
and
to
whome
soeuer
he
will
bestow
them
.
And
yet
we
know
by
the
scriptures
,
that
[
](A14176-e6190-b)1
1
Psal.
24.
1
the
earth
is
the
Lordes
,
and
all
that
is
therein
.
[
](A14176-e6200-b)2
2
Dan.
2.
37.
The
Lorde
God
of
heauen
giueth
power
,
strength
,
and
glory
.
For
there
[
](A14176-e6210-b)3
3
Rom.
13.
1.
is
no
power
but
of
god
:
[
](A14176-e6220-b)4
4
Psal.
113
7.
he
lifteth
vp
and
throweth
downe
.
The
[
](A14176-e6230-b)5
5
Deut.
32
8.
most
high
deuideth
to
the
nations
theyr
inheritaunce
and
seperated
the
sonnes
of
Adam
:
so
that
wee
may
behold
the
impudencie
of
Sathan
,
and
his
lying
presumption
that
dare
vindicate
vnto
himselfe
that
wherein
hee
hathe
no
interest
,
where-withall
(
notwithstanding
)
hee
preuayleth
muche
in
the
world
:
for
they
that
do
beleeue
that
these
things
he
the
Lords
,
and
are
bestowed
(
as
blessings
)
vpon
none
,
who
beleeue
God
to
rule
the
world
&
who
not
.
but
those
that
receiue
them
at
hys
hands
(
which
is
by
those
lawfull
meanes
that
he
hymselfe
in
hys
worde
hath
prescribed
and
warranted
)
are
careful
that
they
neuer
desire
that
whereunto
the
Lord
doth
not
offer
good
meanes
:
contrariwise
they
that
beleeue
it
not
,
but
haue
rather
taken
out
the
lesson
the
Sathan
is
the
giuer
of
them
,
do
by
all
subtle
and
indirect
meanes
seeke
to
attaine
vnto
theyr
desire
holding
this
for
a
principle
,
that
hee
that
dissembleth
not
cannot
liue
:
and
this
for
an
other
,
that
hee
that
dealeth
iustly
shall
dye
a
begger
:
hath
not
the
deuil
(
think
you
)
perswaded
such
persons
that
the
world
is
hys
,
and
hee
hathe
the
bestowing
of
it
at
hys
pleasure
?
yes
verely
.
And
therefore
they
make
no
conscience
of
right
or
wrong
:
they
neyther
feare
God
nor
man
,
but
(
so
they
may
haue
theyr
willes
in
pleasure
,
profite
or
worldly
estimation
)
they
care
for
no
further
.
Contrariwise
those
that
feare
God
haue
not
onely
learned
to
abhorre
and
detest
such
dealinges
in
themselues
,
but
also
in
those
monstrous
Anachims
that
followe
such
wicked
wayes
.
An
obiection
.
But
here
may
seeme
to
arise
a
doubt
,
howe
this
can
be
so
,
that
Sathan
should
haue
so
little
interest
in
the
world
,
seing
,
our
sauiour
Christ
doth
in
[
](A14176-e6310-b)1
1
Ioh.
31.
&
14.
30.
diuers
places
cal
him
the
prince
of
this
world
&
s.
Paule
calleth
[
](A14176-e6340-b)2
2
1.
Cor.
4.
4.
him
the
god
of
this
world
.
I
aunswere
that
these
be
two
true
sayings
:
Answere
.
sathan
hath
nothing
to
do
with
the
thinges
of
this
world
,
&
sathan
is
the
god
of
this
world
,
for
it
is
euident
that
god
[
](A14176-e6380-b)3
3
Gene.
1.
&
31.
made
all
things
both
in
heauen
&
earth
,
which
were
all
exceedyng
good
,
&
he
doth
continually
so
protect
&
gouerne
them
,
that
the
[
](A14176-e6400-b)4
4
Mat.
10
29.
sparow
falleth
not
on
the
ground
,
without
his
will
,
so
that
in
generall
they
are
thus
to
be
reconciled
,
whatsoeuer
is
good
in
the
world
that
is
god
the
ruler
&
disposer
of
:
but
whatsoeuer
is
euill
that
sinne
doth
sathan
direct
&
gouerne
.
Then
he
hath
nothing
to
do
with
the
things
of
this
world
,
so
farre
as
they
be
good
,
&
vsed
to
the
right
end
:
Which
is
to
the
glory
of
him
that
made
them
&
the
benefite
of
the
possessor
,
but
he
is
prince
of
this
world
,
first
in
respect
of
the
sin
that
is
committed
in
the
same
,
for
as
he
was
the
first
the
sinned
,
so
was
he
the
cause
of
the
transgression
of
mankinde
,
Sathan
in
thre
respects
called
the
prince
of
this
world
.
&
therfore
is
the
continuall
ringe
leader
of
all
vngodlynesse
.
Secondly
he
is
called
the
prince
of
this
worlde
in
respect
of
that
he
doth
,
and
not
of
that
he
may
do
,
for
he
is
an
vsurper
,
to
wit
through
sinne
captiueth
and
subdueth
man
vnto
his
obedience
and
slauish
subiection
,
whereunto
men
doe
so
generallye
yeld
,
that
he
onely
seemeth
to
be
serued
and
the
Lord
of
heauen
and
earth
thrust
out
at
the
doores
,
and
therefore
is
hee
called
the
prince
of
this
world
.
Thirdly
he
is
called
the
god
of
this
world
for
that
they
why
(
by
the
iust
Iudgement
of
god
)
are
geuen
ouer
[
](A14176-e6520-b)1
1
Rom.
1
28.
into
a
reprobate
mynde
,
beyng
[
](A14176-e6530-b)2
2
Ephes.
4.
18.
blinded
in
their
vnderstanding
,
doe
giue
themselues
ouer
not
to
obey
the
truth
,
but
to
[
](A14176-e6540-b)3
3
2.
Thes.
2
11.
beleue
lyes
,
and
obey
Sathan
in
the
whole
course
of
their
life
,
yet
all
this
his
power
and
souerainetie
is
ruled
by
the
raynes
of
Gods
prouidence
,
that
hee
can
doe
nothyng
,
without
his
[
](A14176-e6550-b)4
4
Iob.
1.
12
leaue
,
no
not
so
much
as
enter
into
[
](A14176-e6560-b)5
5
Mat.
8.
31
the
swine
,
whiche
is
vnto
vs
a
great
comfort
and
(
indeede
)
the
staffe
of
all
our
affiaunce
,
for
when
we
see
the
malice
of
Sathan
,
the
crueltie
of
the
wicked
,
and
our
owne
wickednesse
we
could
haue
nothing
to
resist
,
but
onely
this
that
Gods
prouidence
,
whom
we
feare
and
in
whom
we
repose
our
confidence
,
so
directeth
all
thynges
that
without
his
will
(
whiche
is
in
his
sonne
Iesus
Christ
louyng
towardes
vs
)
nothing
can
be
attempted
or
performed
.
If
thou
wilt
fall
downe
and
worship
me
)
We
see
hys
liberall
offer
and
how
bountifull
a
hand
he
hath
in
that
which
is
none
of
his
own
,
and
yet
notwithstanding
doth
hee
promise
this
vpon
meere
liberalitie
without
respect
of
anie
other
matter
,
no
,
it
was
neuer
hys
meaning
,
for
none
shal
be
benefited
by
hym
but
such
as
will
doe
hym
homage
:
so
that
we
may
note
herein
Sathan
,
that
mynde
which
he
accused
the
seruaunt
of
God
[
](A14176-e6590-b)1
1
Iob.
1.
9
Iob
to
be
of
:
to
wit
that
Iob
dyd
not
serue
God
for
nothing
:
but
because
God
had
enriched
him
therfore
(
onely
)
was
he
godly
and
feared
the
Lord
,
and
why
did
he
charge
him
with
such
a
hainous
crime
?
for
sooth
because
he
was
of
the
same
disposition
himselfe
.
The
wickedest
man
thinketh
euery
man
as
bad
as
himselfe
.
The
doctrine
(
then
)
that
we
learne
out
of
the
same
is
this
:
that
as
we
see
Sathan
to
be
minded
,
euen
so
(
if
you
looke
into
the
course
of
this
worlde
)
shall
we
see
hys
instrumentes
to
be
affected
:
that
is
,
to
measure
others
by
themselues
,
and
to
(
thinke
though
they
be
most
wicked
,
and
most
vilely
desposed
)
that
no
man
is
better
:
so
that
the
deceitfull
man
wil
trust
none
,
but
thinketh
that
euery
man
will
beceaue
him
.
The
lyer
beleeueth
not
an
other
of
hys
word
,
because
hee
himselfe
maketh
no
conscience
of
lying
,
he
that
shunneth
the
offences
that
the
world
exclaymeth
against
(
onely
)
to
stop
mens
mouthes
,
doth
think
that
no
man
doth
more
:
in
one
word
,
let
a
man
be
neuer
of
wickedly
bent
,
yet
thinketh
he
no
other
men
to
be
any
better
:
contrariwise
,
the
man
whose
mind
is
truely
regenerated
thinketh
so
basely
of
hymselfe
and
by
charitie
(
the
fruit
of
his
faith
)
[
](A14176-e6640-b)1
1
1.
Cor.
13.
7.
hopeth
so
wel
of
euery
man
,
that
(
vnlesse
he
know
the
contrary
)
he
alwayes
iudgeth
the
〈◊〉
.
Againe
you
see
how
liberall
he
is
of
promise
,
but
he
tieth
it
vnto
a
condition
:
wherein
you
may
perceiue
howe
contrarie
his
affection
is
vnto
the
mind
of
the
Lord
:
it
is
true
that
God
will
be
worshipped
of
all
that
he
dealeth
mercifully
withall
,
but
yet
doth
he
freely
bestow
his
mercy
,
without
any
respect
of
our
worshipping
hym
aforehand
.
But
Sathan
wil
be
worshipped
before
he
will
performe
his
promise
.
So
that
as
the
contrarie
disposition
of
God
&
Sathan
appeare
in
this
poynt
,
in
like
maner
(
if
you
examine
it
well
)
shall
you
finde
them
that
are
of
God
,
Wich
what
minde
the.
godly
are
.
liberall
.
and
them
that
are
of
their
father
the
deuill
to
be
,
for
the
godly
hauing
obteyned
mercy
at
the
handes
of
God
,
are
also
enclined
vnto
pitie
and
mercie
being
carefull
to
doe
good
(
accordyng
to
theyr
power
)
not
for
gayne
,
but
because
God
hath
bene
fauourable
vnto
them
,
the
wicked
(
on
the
other
side
)
Whom
the
wicked
doe
like
and
whome
not
.
being
minded
as
he
is
by
whome
they
are
guided
,
will
promise
very
bountifully
,
and
giue
as
sugred
wordes
and
vse
as
glorious
termes
,
as
though
theyr
tongues
were
made
of
Butter
:
But
all
that
euer
they
promise
is
with
an
if
for
if
,
they
gayne
not
by
thee
:
or
if
thou
please
not
theyr
humor
,
or
if
thou
crowch
not
vnto
them
:
they
will
not
onelie
not
performe
the
least
part
of
theyr
large
promises
,
but
thou
shalt
finde
it
in
experience
,
that
they
will
be
vnto
thee
(
as
Sathan
was
euer
after
to
Christ
)
thy
greatest
enemies
,
and
as
much
as
in
them
lyeth
)
do
thee
the
greatest
displeasure
.
Well
,
let
vs
proceede
the
deuill
worshipped
:
what
doth
he
desire
when
hee
would
haue
Christ
Jesus
to
fall
downe
and
worship
him
?
surely
no
lesse
then
that
whiche
was
due
vnto
God
the
father
:
for
looke
what
it
is
that
God
requireth
of
vs
in
his
word
,
when
hee
biddeth
vs
worship
him
,
and
all
that
doth
Sathan
most
impudently
challenge
vnto
him
:
But
you
will
say
vnto
me
,
that
Sathan
shewed
himselfe
herein
a
very
foole
,
for
no
man
was
euer
found
that
would
say
he
would
worship
the
deuill
.
Well
,
thus
can
he
cunningly
teache
thee
to
play
with
termes
and
speeches
,
while
he
get
dominion
ouer
thee
to
make
thee
worship
hym
in
deed
.
For
(
if
we
shal
truely
measure
things
by
the
lyne
of
trueth
)
we
shall
see
that
Sathan
is
greatly
obeyed
in
this
poynt
,
for
what
is
it
to
worship
God
but
to
fear
him
,
and
bring
forth
the
fruites
of
the
same
which
is
obedience
?
Nowe
we
cannot
tell
one
of
vs
when
an
other
doth
feare
,
but
by
the
fruites
,
which
(
Christ
telleth
vs
)
the
[
](A14176-e6670-b)1
1
Mat.
7.
26.
Tree
is
knowne
,
by
the
fruit
by
which
euery
Tree
is
to
be
knowne
,
is
obedience
,
and
by
obedience
,
are
we
knowne
whose
[
](A14176-e6680-b)2
2
Rom.
6.
16.
seruauntes
we
be
(
as
S.
Paule
teacheth
vs
)
the
obedience
vnto
God
is
godlines
,
in
the
keeping
of
his
commaundementes
,
the
obedience
vnto
Sathan
is
wickednes
in
transgressing
the
lawes
of
God
.
Now
let
vs
come
to
the
poynt
:
if
there
be
moe
found
that
giue
themselues
ouer
vnto
sinne
,
in
neglecting
of
the
worde
of
God
,
blaspheming
of
his
holie
name
,
profaining
of
hys
Saboath
,
disobedience
,
whoredome
,
Who
they
be
that
fall
downe
and
worship
the
deuill
.
drunkennes
,
vnlawfull
gettyng
&
slaundering
:
then
that
bee
carefull
to
knowe
GOD
,
and
striue
against
all
impedimentes
to
reforme
theyr
liues
according
to
hys
holy
word
,
it
must
needes
follow
that
the
greatest
number
(
how
soeuer
they
pretend
the
contrarie
)
doe
obey
Sathan
in
this
poynt
to
fall
down
and
worship
him
:
besides
this
there
is
an
other
way
to
worship
Sathan
,
which
many
do
walk
in
&
that
is
thus
.
We
know
that
those
which
worshippe
God
do
propound
vnto
them selues
his
lawes
to
be
obeyed
,
and
so
make
godlynesse
their
chiefest
studie
:
if
then
wee
propound
any
other
thing
for
our
chiefest
marke
,
wee
worship
Sathan
.
They
therefore
that
make
theyr
[
](A14176-e6710-b)1
1
Phil.
3.
19
belly
theyr
God
(
as
the
scripture
speaketh
)
in
giuyng
themselues
ouer
to
Epicurisme
,
and
voluptuousnesse
of
liuing
,
they
that
are
caried
away
with
couetousnesse
(
which
[
](A14176-e6720-b)2
2
Ephes.
5.
5
is
Idolatry
)
&
haue
theyr
greatest
care
to
heape
vp
riches
together
,
they
that
make
the
vanitie
of
worldly
pompe
and
honor
their
principal
end
:
(
vnto
one
of
which
(
almost
)
the
whole
world
is
admitted
)
doe
not
serue
God
,
but
fall
downe
before
Sathan
and
worship
him
.
This
is
notable
,
for
Sathan
preuayleth
in
this
poynt
yet
further
not
onely
in
getting
men
into
his
iurisdiction
to
fail
downe
and
worship
him
,
but
also
in
making
men
his
substitutes
herein
,
Pettie
Deuils
.
creating
them
pettie
deuils
to
challenge
the
same
thinges
vnto
themselues
,
from
the
handes
of
men
whiche
he
himselfe
would
haue
had
giuen
him
there
of
the
sonne
of
God
:
Which
(
in
a
word
)
is
thus
put
in
execution
,
when
soeuer
any
man
requireth
obedience
vnto
hymselfe
,
which
cannot
be
done
without
the
breach
of
Gods
commandementes
,
or
commaundeth
anie
thing
which
is
to
the
hinderance
of
the
glory
of
God
and
staying
of
the
course
of
godlines
.
For
God
hath
set
euery
man
in
his
seuerall
place
,
not
for
the
breaking
,
but
the
further
obeying
of
his
lawes
,
and
he
neuer
erected
that
calling
whiche
is
a
stoppe
vnto
hys
glory
:
For
so
much
as
he
made
[
](A14176-e6750-b)1
1
Pro.
16.
4.
all
thinges
to
serue
thereunto
.
Now
you
see
(
I
trust
)
in
some
measure
,
what
the
Deuill
would
haue
Christ
doe
,
and
how
farre
hee
proceedeth
in
practising
this
in
the
world
among
men
.
I
am
sure
that
you
thinke
by
this
tyme
,
that
this
temptation
is
not
the
subtilest
,
but
the
grosest
and
most
palpable
impietie
of
all
other
,
and
therefore
Sathan
may
seeme
to
deale
foolishly
,
but
we
are
thereby
to
note
,
that
hee
doth
not
onely
deale
cunnyngly
but
also
most
impudently
.
For
we
see
in
experience
how
that
hee
(
often
)
laboureth
to
persuade
men
vnto
most
horrible
facces
,
as
to
murther
their
dearest
and
nearest
frendes
:
Yea
oftentymes
,
to
make
away
their
owne
selues
,
and
(
alas
)
hee
preuaileth
many
tymes
there
withall
.
But
yet
(
euen
)
by
this
may
we
learne
(
if
it
please
God
to
giue
vs
the
right
vse
of
●t
)
great
comfort
,
for
first
,
when
Sathan
doth
deale
thus
impudently
,
and
shamelessel●●
with
vs
,
to
suggest
into
our
myndes
,
most
haynous
,
and
horrible
motions
,
we
are
,
as
carefully
to
resist
them
(
least
they
ouertake
vs
to
our
owne
destruction
)
What
wee
are
to
think
when
Sathan
is
most
ferce
so
comfortably
to
lift
vp
our
hartes
in
hope
that
God
will
in
his
good
tyme
cleare
our
myndes
of
such
cogitations
,
and
also
persuade
the
same
vnto
others
,
in
the
like
ease
euer
hoping
that
the
Lord
will
geue
their
extremities
a
ioyful
issue
:
Secondly
,
when
we
see
that
our
troubles
doe
not
diminish
,
but
encrease
(
and
in
our
eyes
wee
beyng
weakned
)
and
Sathan
seemeth
to
insult
in
such
boystrous
maner
as
though
he
had
almost
got
the
victory
,
euen
in
that
case
we
haue
Christ
Iesus
for
our
example
,
who
was
tempted
at
the
last
,
most
haynously
,
&
therfore
we
are
to
be
so
farre
from
hanging
down
our
heads
and
dispayring
at
the
view
therof
,
that
we
may
conceaue
good
hope
,
that
our
deliuerannce
is
so
much
the
nearer
;
as
our
foe
is
the
fiercer
and
Gods
presence
is
most
forcible
and
fauourable
,
where
Sathans
enimitie
is
most
hard
and
cruell
.
(
Then
sayd
Iesus
vnto
him
auoyde
Sathan
)
When
Christ
doth
see
the
impudencie
and
boldnesse
of
this
tempter
,
that
notwithstanding
he
was
beaten
backe
twise
before
,
yet
he
not
onely
setteth
vpon
him
agayne
,
but
in
most
shamefull
manner
,
arrogateth
vnto
himselfe
the
dominion
of
the
world
,
which
(
indeede
)
is
none
of
his
,
though
he
doe
vsurpe
vpon
it
(
as
we
haue
heard
)
&
vpon
the
same
hath
so
brasen
a
face
,
as
to
bid
Christ
Jesus
the
sonne
of
God
(
who
was
come
into
the
world
to
teach
men
,
the
true
worship
of
god
)
to
giue
vnto
him
that
honour
which
is
due
to
god
alone
:
He
aunswereth
him
more
sharply
then
before
he
did
,
saying
vnto
him
auoyde
Sathan
,
as
if
hee
should
haue
sayd
get
thee
hence
,
thou
aduersary
to
me
,
and
to
all
mankinde
,
thou
enemy
to
all
truth
thou
seducer
and
deceiuer
,
thou
lyer
and
vsurper
,
auoyde
out
of
my
presence
,
for
what
soeuer
thou
promisest
,
if
it
should
bee
performed
,
for
so
much
as
thou
art
my
professed
enemy
it
cannot
bee
of
any
good
meanyng
of
thee
,
The
vew
of
the
name
of
Sathan
and
what
it
signifieth
auaileth
to
beat
him
backe
.
and
therefore
cannot
doe
me
any
good
.
So
that
by
this
first
braunch
of
the
aunswere
of
Christ
Jesus
vnto
sathan
,
we
learne
,
to
begin
withall
this
lesson
that
the
consideration
of
the
name
of
the
enemy
and
what
it
doth
signifie
,
because
it
expresseth
his
nature
,
is
a
forcible
meanes
to
beate
him
backe
and
disapoynt
him
of
his
purpose
,
and
weaken
his
strength
.
And
therfore
it
hath
pleased
the
holy
Ghost
in
the
scriptures
,
to
terme
him
with
these
titles
whiche
doe
make
manifest
his
disposition
,
as
the
name
of
Deuil
signifieth
a
deprauer
and
wrangler
,
he
is
called
Lyon
in
respect
of
his
deuouring
of
men
;
the
terme
of
Dragon
importeth
his
venemous
poyson
,
Christ
sayth
hee
is
the
[
](A14176-e6840-b)1
1
Ioh.
8.
44
father
of
lyes
,
to
shewe
that
he
neuer
meaneth
so
well
as
he
pretendeth
and
here
hee
is
reproued
by
the
name
of
sathan
which
signifieth
an
enemy
or
aduersary
.
The
fayre
offers
of
an
enemie
▪
can
not
be
in
good
meaning
.
All
is
to
this
ende
that
we
may
learne
this
lesson
:
that
for
so
much
as
his
whole
indeuour
is
to
destroye
vs
,
and
that
he
is
a
professed
enemy
vnto
vs
,
those
offers
that
hee
seeketh
to
bestow
vppon
vs
(
for
so
much
as
they
come
from
him
that
wisheth
vs
no
good
)
though
we
see
no
hurt
in
them
,
yet
are
we
iustly
to
suspect
them
:
and
therfore
to
take
heede
,
that
we
in
no
wise
yeld
vnto
them
.
Agayne
we
see
how
Christ
taketh
him
vp
farre
more
sharpely
then
in
the
former
aunsweres
he
did
,
for
then
hee
aunswered
him
simply
with
the
text
,
and
neither
reproued
him
nor
vrged
the
meanyng
of
the
wordes
but
onely
in
the
bare
alledging
of
it
,
and
here
he
not
onely
taketh
him
vp
with
a
most
sharpe
reproofe
,
but
also
pressed
him
(
as
we
shal
see
anone
)
with
the
text
in
more
forcible
manner
.
The
cause
whereof
,
we
are
to
search
out
,
that
we
may
haue
the
benefite
of
it
to
our
owne
instruction
.
If
you
marke
well
these
thynges
that
sathan
vrged
vnto
Christ
before
this
,
you
shal
finde
them
to
be
of
an
other
kinde
,
namely
to
concerne
him selfe
and
not
God
(
immediatly
)
as
this
doth
,
for
though
it
bee
a
dishonour
vnto
God
,
when
a
man
is
vrged
to
offend
in
the
least
poynt
of
his
Religion
:
yet
it
concerneth
the
Lord
more
nearely
when
one
shal
be
sollicited
to
violate
that
worship
and
honour
thereof
hee
is
very
[
](A14176-e6860-b)1
1
Exod.
20
5.
ielous
,
and
which
he
will
not
giue
vnto
an
other
,
and
accordyng
as
it
is
more
haynous
in
the
eyes
of
the
Lord
,
so
is
it
to
be
esteemed
a
thyng
more
odious
vnto
man
,
and
therfore
to
be
repelled
with
more
courage
:
Which
(
if
you
marke
well
)
you
shall
in
the
practise
of
our
Sauiour
in
the
combate
,
for
so
long
as
sathan
medled
with
those
things
that
concerned
Christ
himselfe
(
as
the
matter
of
his
body
)
he
aunswereth
him
(
though
alwayes
most
perfectly
yet
)
more
mildly
,
but
when
he
commeth
vnto
this
pointe
,
to
vrge
him
vnto
those
thinges
,
whiche
concerne
the
threatning
of
God
from
the
iurisdiction
of
his
creatures
,
and
depriuyng
him
of
his
glory
and
worship
,
he
dealeth
no
more
mildly
,
&
meckely
but
rebuketh
him
in
most
vehement
maner
,
and
painteth
him
out
in
his
naturall
coulours
:
When
wee
are
to
shew
our selues
mylde
,
and
when
sharpe
so
that
the
example
of
Christ
is
vnto
vs
a
notable
president
,
how
to
behaue
our selues
towardes
wicked
men
in
the
world
,
wherof
some
are
enemies
(
thought
to
God
in
deede
)
in
pretence
,
onely
to
our
persons
:
some
euen
in
speach
&
behauiour
professed
foes
vnto
our
Religion
,
and
so
immediatly
vnto
the
Lord
,
concerning
them
that
are
our
enemies
(
for
so
much
as
we
are
to
bee
patternes
of
all
pacience
and
[
](A14176-e6880-b)1
1
Rom.
12.
21.
to
ouercome
euill
with
good
)
we
must
vse
our selues
more
gently
towardes
them
[
](A14176-e6890-b)2
2
2.
Tim.
2
24.
25.
reprouyng
than
with
all
long
suffering
,
and
meekenesse
,
to
see
if
it
will
please
God
to
graunt
them
repentaunce
&
deliuer
them
out
of
the
snares
of
the
Deuill
:
But
if
they
be
enemies
vnto
our
Religion
,
then
are
we
to
put
on
an
other
kind
of
behauiour
towardes
them
,
that
is
to
resiste
them
(
euen
vnto
their
faces
)
with
all
courage
and
boldnesse
,
that
they
may
know
that
we
be
zelous
for
the
Lord
God
of
hostes
,
and
tender
his
glory
,
more
then
our
owne
estimation
,
or
benefite
,
whiche
practise
(
if
we
looke
into
the
scriptures
)
we
shall
see
to
be
obserued
by
the
most
notable
instrumentes
of
Gods
glory
,
for
that
is
sayd
of
Moyses
,
that
he
was
[
](A14176-e6920-b)1
1
Num.
1●
▪
3.
meekest
man
that
was
vpon
the
earth
,
&
yet
none
was
euer
either
before
him
,
or
after
him
(
Jesus
Christ
excepted
)
more
filled
with
zeale
&
courage
than
he
shewed
himselfe
to
be
,
when
he
dealt
with
them
that
were
enemies
to
God
and
his
truth
.
The
Apostle
Paule
who
in
hys
doctrine
dothe
so
often
exhort
vs
vnto
[
](A14176-e6940-b)2
2
Exod.
5.
&c.
meekenes
,
and
gentlenesse
:
yet
looke
what
singuler
boldnesse
hee
sheweth
him selfe
to
bee
of
when
hee
dealt
with
that
[
](A14176-e6950-b)3
3
Ephes.
4.
2.
3.
sorcerer
,
who
would
haue
peruerted
Sergius
Paulus
from
the
fayth
.
But
(
to
goe
no
further
then
our
sauiour
himselfe
,
who
is
to
vs
an
example
of
all
perfection
)
doth
not
hee
bid
vs
learne
of
him
,
for
hee
is
lowly
and
meeke
?
doth
not
hee
shew
himselfe
in
the
whole
course
of
his
life
most
milde
?
and
yet
how
[
](A14176-e6970-b)4
4
Act.
13
10.
roughly
and
sharpely
dealeth
hee
with
the
Scribes
and
Pharisies
,
who
were
deprauers
of
the
truth
of
[
](A14176-e6980-b)5
5
Mat.
11
19.
the
law
of
GOD
.
[
](A14176-e6990-b)6
6
Math.
23
23.
We
see
(
then
)
in
what
manner
,
and
at
what
tymes
we
ought
to
be
milde
,
&
agayne
when
we
must
be
earnest
,
which
is
a
lesson
needefull
to
be
learned
(
as
generally
of
all
true
Christians
so
particularly
&
especially
of
vs
Ministers
)
for
these
are
suche
dayes
(
if
not
worse
)
as
our
sauiour
Christ
spake
of
,
that
whether
we
come
[
](A14176-e7000-b)1
1
Luk.
7.
31
&c.
full
or
fasting
,
we
are
refused
,
if
we
pipe
,
they
will
not
daunce
,
and
if
wee
weepe
,
they
will
not
mourne
,
that
is
of
what
spirite
soeuer
we
be
:
The
peruersnes
of
the
world
.
whether
milde
,
or
sharpe
,
whether
gentle
or
rough
,
no
way
will
please
them
,
because
they
will
needes
be
dampned
.
In
which
peruerse
frowardnes
this
doctrine
will
stand
vs
in
good
stead
that
is
,
to
be
patient
,
and
gentle
in
our
own
cause
,
but
zelous
,
and
whot
in
the
cause
of
the
Lord
,
and
then
let
the
world
take
exceptions
,
as
long
,
and
as
much
as
it
can
,
our
conscience
will
beare
vs
witnesse
,
that
which
GOD
commaundeth
:
wherewith
whosoeuer
is
offended
,
sinneth
not
against
vs
,
but
the
Lord
.
(
It
is
written
,
thou
shalt
worship
the
Lord
thy
God
and
him
onely
shalt
thou
serue
)
this
is
the
repulse
that
Christ
giueth
vnto
sathan
:
&
such
a
blowe
as
made
him
(
finally
)
to
depart
for
that
time
.
The
wordes
that
are
here
alleadged
,
be
not
to
be
found
,
in
so
many
sillables
in
any
place
of
the
scriptures
,
though
the
sence
and
meaning
is
in
many
places
,
that
whereunto
Christ
alludeth
is
written
in
two
seuerall
places
of
Deuteronomy
,
where
be
these
wordes
:
[
](A14176-e7060-b)1
1
cap.
16.
13
10.
20.
thou
shalt
feare
the
Lorde
thy
God
,
and
serue
him
:
In
stead
of
feare
,
Christ
putteth
worship
:
and
to
the
worde
(
serue
)
hee
ioyneth
(
onely
)
both
whiche
are
to
be
considered
:
for
the
first
:
where
Christ
taketh
worshippe
for
feare
,
the
difference
is
no
more
,
The
difference
betwixt
the
feare
and
worship
of
God
.
but
to
set
downe
the
effect
in
stead
of
the
cause
,
for
the
feare
of
God
is
that
reuerent
opinion
that
man
ought
to
haue
of
God
,
in
regard
of
his
greatnes
and
his
own
weakenes
:
and
the
worship
of
God
,
is
that
necessary
fruite
that
feare
bringeth
forth
.
Nowe
for
asmuch
as
Sathan
challenged
vnto
hymselfe
worshippe
,
which
is
the
fruit
of
the
feare
of
god
(
and
therefore
is
alwaies
included
in
the
worde
feare
)
Christ
opposing
his
aunswere
,
to
the
demaund
of
the
enemie
,
taketh
that
part
of
the
sence
of
the
commaundement
(
though
not
the
very
worde
)
which
the
aduersary
did
seeme
to
arrogate
vnto
himselfe
.
Now
for
the
worde
(
onelie
)
which
Christ
seemeth
to
adde
vnto
the
text
,
if
wee
marke
it
well
,
we
shall
see
that
it
is
most
agreable
to
the
meaning
of
the
holy
Ghost
:
for
that
sentence
(
in
so
much
as
it
belongeth
to
the
worshippe
of
God
)
must
be
referred
vnto
the
first
commandement
,
wherein
God
excludeth
all
others
and
taketh
all
vnto
him selfe
,
the
meaninge
of
it
then
must
needes
be
,
that
this
seruice
is
(
onely
)
to
be
giuen
vnto
God
:
Agayne
we
know
in
the
course
of
the
whole
scriptures
,
that
when
god
speaketh
(
as
we
call
it
)
indefinitely
,
the
sence
is
euer
to
be
taken
generally
:
as
when
he
sayth
[
](A14176-e7080-b)1
1
Ier.
17
,
5.
Ioh.
5.
39.
cursed
is
he
that
maketh
flesh
and
bloud
his
arm
,
he
meaneth
all
and
euerie
sort
of
flesh
and
bloud
,
agayne
when
hee
sayth
,
searche
the
scriptures
,
for
in
them
you
thinke
to
haue
eternall
lyfe
:
hee
meaneth
in
them
onely
,
so
when
he
saith
,
thou
shalt
feare
the
Lord
,
and
serue
him
,
he
meaneth
onely
him
:
you
see
then
how
the
answere
of
christ
though
it
vary
something
in
the
words
of
the
text
which
he
aleageth
,
yet
it
differeth
nothing
from
the
sence
and
meaning
.
Now
if
you
marke
the
wordes
spoken
and
lay
them
to
the
demaund
of
Sathan
you
shall
see
that
they
are
(
being
thus
alleaged
)
much
more
forcible
then
otherwise
.
For
if
Christ
had
spoken
in
generall
of
the
feare
of
God
,
Sathan
(
being
a
cauyller
)
might
haue
replied
that
hee
required
worshippe
and
not
feare
,
but
when
Christ
speaketh
of
worship
,
which
(
in
deede
)
is
conteined
in
feare
,
he
stoppeth
his
mouth
that
way
,
agayne
,
if
he
had
said
thou
shalt
serue
God
:
Sathan
might
(
peraduenture
)
haue
aunswered
,
so
thou
mayest
,
and
yet
worship
mee
.
But
when
Christ
addeth
this
word
(
onely
)
hee
speaketh
no
more
,
then
the
text
conteyneth
in
it
(
being
compared
with
other
places
)
and
yet
cutteth
of
all
occasions
,
from
the
enemies
of
further
wrangling
.
The
manner
therefore
of
Christs
dealing
,
with
the
text
doth
teach
vs
:
that
for
the
right
ouerthroing
of
an
aduersary
,
and
conuicting
of
any
gaynesaier
,
An
example
how
to
alleadge
the
scriptures
.
it
is
greatly
materiall
how
the
scripture
bee
aleaged
:
for
it
is
not
onely
,
meet
that
the
sword
of
the
spirit
be
drawen
out
to
cut
downe
,
all
that
is
raysed
agaynst
the
truth
:
but
also
,
that
an
edge
be
set
vppon
it
,
by
the
wisedome
of
the
handler
.
For
as
euery
one
that
canne
handle
a
swoorde
,
is
not
bye
and
bye
able
to
wounde
his
enemie
,
and
defende
himselfe
with
it
,
so
euery
one
that
alledgeth
the
Scripture
(
though
hee
alledge
it
truely
,
and
to
a
good
purpose
)
is
not
able
to
ouerthrow
the
aduersarie
with
it
,
vnlesse
hee
doe
vnderstand
the
true
meanyng
of
it
,
that
hee
may
produce
it
,
to
the
most
aduauntage
to
his
cause
.
Thus
we
see
how
Christ
applyeth
the
Scripture
,
and
what
we
haue
to
learne
,
out
of
the
manner
of
the
same
.
The
doctrine
that
we
are
to
obserue
out
of
the
aunswere
is
this
,
that
(
in
the
matter
of
Religion
)
not
onely
the
hart
and
inward
affection
,
is
due
to
God
,
What
it
is
to
worship
God
.
and
to
bee
geuen
onely
vnto
him
,
but
also
all
externe
and
outwarde
gestures
either
of
worde
,
countenance
,
or
corporall
behauiour
.
Whiche
is
diligently
to
bee
noted
because
of
our
Papistes
,
who
will
confesse
that
God
(
for
so
much
as
hee
is
a
[
](A14176-e7110-b)1
1
Ioh.
4.
14
spirite
)
must
haue
all
spirituall
worshyp
,
but
(
say
they
)
that
letteth
not
,
but
wee
may
giue
outward
worshyppe
,
vnto
Sainctes
Images
Reliques
&c.
Wherein
they
either
shewe
themselues
marueilous
ignoraunt
,
or
(
rather
)
wilfully
obstinate
,
for
the
worde
that
Christ
here
vseth
for
worshyppe
,
is
not
to
bee
vnderstoode
onely
of
inwarde
but
outward
worshyp
rather
:
and
signifieth
(
properly
)
to
prostrate
,
or
fall
downe
vppon
the
face
or
knees
:
Now
for
as
much
,
as
Christ
vendicateth
this
to
be
due
onely
vnto
God
,
it
is
euident
that
no
outwarde
worshyppe
(
in
respect
of
Religion
)
is
due
to
any
other
,
but
because
they
will
euidently
shewe
themselues
,
of
set
purpose
,
to
gaynesaye
the
manifest
truth
,
they
flee
vnto
a
foolishe
and
friuolous
distinction
of
two
Greeke
wordes
Latria
,
and
Doulia
:
and
say
that
(
in
deede
)
the
worshyppe
,
whiche
is
called
Latria
,
is
due
to
God
,
but
Dulia
is
due
to
Saintes
and
Angels
,
but
if
I
shall
shewe
vnto
them
,
that
both
those
wordes
are
vsed
in
the
booke
of
God
indifferently
when
the
worshyp
of
God
is
spoken
of
,
The
popish
distinction
of
Latria
&
Doulia
ouer
throwne
.
what
will
then
become
of
their
distinction
,
for
the
first
worde
they
make
no
question
,
and
therefore
I
neede
not
speake
of
it
,
but
let
them
(
or
their
Clarkes
that
vnderstande
the
tongues
)
looke
into
the
sixtenth
Chapter
,
of
the
Epistle
to
the
Romanes
6
the
[
](A14176-e7180-b)1
1
Rom.
16.
18.
eightenth
Uerse
and
there
they
shall
see
that
hee
(
speakyng
of
the
seruice
of
Jesus
Christ
)
vseth
the
Greeke
worde
,
from
whence
Doulia
is
deriued
:
But
let
them
goe
(
as
not
worthy
to
be
named
when
we
speake
of
the
seruice
of
GOD
)
and
let
vs
learne
the
lesson
that
our
Sauiour
doth
teache
vs
in
this
place
,
to
knowe
that
God
will
haue
all
inward
and
outwarde
seruice
that
euer
any
man
ought
to
doe
,
in
respect
of
Religion
,
and
therefore
let
vs
take
heede
that
while
we
parte
stakes
betwixt
him
and
others
(
who
in
deede
can
away
with
no
fellow
)
we
procure
his
Maiestie
not
onely
to
reiect
our
seruice
as
stinckyng
in
his
nostrells
,
but
also
renounce
vs
and
say
at
the
latter
end
[
](A14176-e7210-b)1
1
Mat.
7.
23.
depart
from
me
,
ye
workers
of
iniquitie
.
(
Then
the
Deuill
left
him
)
Nowe
followeth
(
in
a
worde
)
the
issue
of
his
tryall
:
First
in
respect
of
his
aduersarie
.
Secondly
of
himselfe
,
of
his
aduersarie
that
he
(
beyng
put
to
the
foyle
)
went
his
way
and
left
him
(
Luke
sayeth
)
for
a
season
,
whereby
we
learne
:
First
that
the
ende
of
tryalls
is
,
(
Iames
sayth
)
if
we
resiste
the
Deuill
hee
will
flee
from
vs
.
Secondly
,
[
](A14176-e7260-b)2
2
Iam.
4.
7.
that
yet
hee
will
neuer
finally
bee
ouerthrown
so
long
as
we
liue
,
for
as
he
departed
from
Christ
(
but
for
a
season
)
so
doth
he
leaue
vs
,
not
as
though
he
were
vtterly
conuicted
,
but
as
one
that
goeth
to
make
better
prouision
agaynst
vs
,
and
to
wayte
his
better
opportunitie
,
and
therfore
wee
may
neuer
promise
our selues
rest
,
from
his
assaultes
so
long
as
wee
are
in
this
tabernacle
of
clay
(
as
is
noted
aboue
)
subiect
to
corruption
and
mortalitie
:
agayne
it
is
a
comforte
for
them
that
are
often
tempted
,
that
they
neuer
distrust
or
dispayre
,
though
theyr
troubles
are
many
,
for
so
much
as
it
was
the
lot
of
Iesus
Christ
the
sonne
of
God
.
(
The
Aungels
ministred
vnto
him
)
that
is
,
the
Lord
sent
his
holy
aungels
to
comfort
him
,
not
that
hee
was
destitute
before
but
that
in
his
tryall
he
hauing
lesser
feeling
of
their
presence
might
now
haue
more
consolation
,
in
their
seruice
,
which
is
the
end
of
all
the
tryalls
of
al
Gods
Children
,
(
as
wee
are
taught
in
manye
places
of
the
scriptures
)
for
that
the
Angels
are
also
appointed
to
serue
for
their
comfort
,
which
shal
be
[
](A14176-e7290-b)1
1
Heb.
1.
14
heires
of
saluation
.
And
therefore
let
vs
with
[
](A14176-e7300-b)2
2
Heb.
12
1.
&c.
pacience
runne
the
race
that
is
set
before
vs
,
looking
to
Iesus
the
aucthour
and
finisher
of
our
fayth
:
Let
vs
bee
contented
to
abyde
the
blowes
of
Sathan
,
the
reproofes
of
the
world
:
&
pricks
of
our
fleshe
,
knowing
that
as
it
is
Gods
will
and
determination
to
haue
vs
passe
thorow
the
furnace
of
afflictions
:
so
will
he
geue
(
in
his
good
tyme
)
ioyfull
issue
of
the
same
,
to
his
owne
eternall
glorye
,
the
endlesse
confusion
of
our
aduersaryes
that
molest
vs
,
&
to
the
euerlasting
consolation
of
our
own
soules
.
¶
A
Prayer
after
these
Sermons
.
MOst
gracious
God
and
louing
Father
,
we
thy
vnworthy
seruauntes
present
our selues
here
before
thy
glorious
Maiestie
,
not
trusting
to
our
owne
merites
or
worthynesse
,
but
onely
to
thy
mercy
in
thy
sonne
Iesus
Christ
.
For
we
acknowledge
,
from
the
bottome
of
our
hartes
,
against
our selues
,
that
we
are
not
onely
conceaued
and
borne
in
sinne
,
but
also
haue
continued
in
the
same
,
from
the
beginnyng
of
our
tyme
vnto
this
present
,
transgressing
thy
lawes
and
commaundementes
both
in
thought
worde
and
deede
,
in
so
much
that
we
are
not
worthy
to
appeare
before
thee
much
lesse
to
presume
to
begge
or
craue
any
good
thing
at
thy
handes
,
with
hope
to
obteine
the
same
,
if
thou
shouldest
deale
with
vs
according
to
our
deseruinges
,
notwithstanding
(
most
mercyfull
and
holy
Father
)
for
as
much
as
thou
hast
commaunded
vs
to
call
vpon
thee
,
when
we
feele
our selues
loden
with
the
burthen
of
our
sinnes
,
and
hast
promised
to
ease
vs
.
We
trusting
vnto
the
truth
of
this
thy
promise
do
come
vnto
thee
at
this
present
,
most
humbly
beseeching
thee
(
for
thy
sonne
our
Sauiour
Iesus
Christes
sake
)
to
pardon
and
forgeue
vs
all
our
sinnes
,
to
blot
them
out
of
thy
remembraunce
,
and
to
bury
them
is
silence
that
they
neuer
appeare
before
thee
to
accuse
vs
.
And
beseeche
thee
(
good
Father
)
to
worke
in
our
harts
an
earnest
loathing
of
sinne
,
a
detestation
of
all
iniquitie
with
a
carefull
desire
and
an
vnfayned
indeuour
,
to
frame
our
liues
and
conuersations
,
according
to
thy
blessed
will
.
Lord
for
somuch
as
we
haue
learned
out
of
thy
holy
word
,
that
all
those
whom
thou
hast
vouchsafed
to
giue
into
the
handes
of
thy
son
Iesus
Christ
,
shall
be
continually
(
so
long
as
they
liue
in
this
present
world
)
be
assailed
,
with
trials
,
temptations
,
tribulations
and
afflictions
,
by
reason
of
the
malice
of
Sathan
,
their
enemy
,
the
allurementes
of
the
world
:
and
the
enticements
of
their
owne
sinnefull
nature
:
We
acknowledge
and
confesse
,
that
a
greater
honor
can
no
way
befall
vnto
vs
,
then
to
be
molested
by
thy
enemies
for
the
testimonie
of
thy
truth
:
yet
(
Lord
)
such
is
our
weakenesse
by
nature
,
and
so
vnfit
is
our
fleshe
to
begin
,
or
continue
any
good
thing
,
that
we
must
needes
quayle
in
the
same
,
and
vtterly
renounce
thee
and
thy
truth
,
vnlesse
thou
of
thy
gracious
goodnesse
assiste
vs
with
thy
grace
,
in
such
wise
,
as
both
the
loathinesse
of
our
flesh
(
to
do
any
good
thing
)
be
taken
away
,
and
also
thy
fauour
so
support
vs
,
that
we
may
be
strengthened
to
abide
in
thy
true
feare
and
seruice
.
We
beseeche
thee
therefore
good
Father
(
euen
for
his
sake
whose
bloud
thou
accomptest
not
too
deare
for
our
redemption
)
that
as
it
is
thy
will
to
impose
vppon
vs
this
estate
of
bearyng
the
Crosse
for
thy
sake
,
so
thou
wouldest
giue
vs
strength
,
contentednesse
and
pacience
to
make
vs
able
to
vnder
go
the
same
.
Lord
let
not
our
weakenesse
,
betray
thy
glory
,
let
not
our
shrincking
,
giue
aduauntage
vnto
thy
foes
:
neither
let
our
wantes
,
any
way
hinder
thy
graces
from
comming
vnto
vs
:
but
for
as
much
as
thou
hast
thought
it
most
meete
,
to
haue
thy
glory
shewed
in
weakenesse
,
thy
power
to
be
perfect
in
infirmitie
,
and
the
foolish
ones
of
the
world
to
confounde
the
wise
,
graunt
(
we
beseeche
thee
)
that
wee
may
so
sight
vnder
the
banner
of
Iesus
Christ
thy
sonne
,
and
so
striue
to
builde
his
kingdome
,
in
the
middest
of
his
enemies
,
that
by
vs
thy
name
may
be
glorified
,
thy
truth
may
be
magnified
,
thy
Sonne
Christ
Iesus
may
be
aduaunced
,
and
our
soules
and
consciences
euerlastingly
comforted
.
Lord
we
pray
thee
graunt
these
graces
,
not
alone
to
vs
that
are
here
present
.
&c.
Notes, typically marginal, from the original text
Notes for div A14176-e130
Notes for div A14176-e1140
Notes for div A14176-e2750
Notes for div A14176-e4160
Notes for div A14176-e5690