THE
WONDERFVLL
Combate
(
for
Gods
glorie
and
Mans
saluation
)
betweene
CHRIST
and
Satan
.
Opened
in
seuen
most
excelent
,
learned
and
zealous
Sermons
,
vpon
the
Temptations
of
CHRIST
,
in
the
wildernes
,
&c.
Seene
and
allowed
.
LONDON
Printed
by
Iohn
Charlwood
for
Richard
Smith
:
and
are
to
be
sold
at
his
Shop
,
at
the
West
doore
of
Paules
.
1592.
¶
To
the
right
honorable
,
Sir
Iohn
Puckering
,
Knight
,
Lord
Keeper
of
the
great
Seale
of
England
,
and
one
of
her
Highnes
most
Honorable
priuie
Councell
:
after
all
terrestriall
blessings
and
ioyes
,
the
perfect
possession
of
all
celestiall
comforts
hartely
wished
.
IF
the
painefull
labours
of
the
Learned
(
right
Honorable
)
especially
in
Gods
cause
,
are
generally
aboue
all
things
reputed
most
worthy
acceptation
:
the
lesse
then
neede
I
feare
(
my
good
Lord
)
the
receipt
of
this
smal
Volume
,
containing
not
so
manie
leaues
as
most
excellent
Lessons
;
nor
so
manie
lines
,
as
sound
assurances
of
eternall
life
.
The
Tree
from
whence
this
heauenlie
fruite
was
gathered
,
may
well
bee
discerned
both
by
the
beautie
and
taste
:
the
one
not
so
commendable
in
the
shewe
,
but
the
other
ten
times
more
comfortable
in
substaunce
.
And
,
as
hee
is
a
sweete
sounding
Cimball
,
or
rather
a
singuler
instrument
in
Gods
Church
,
for
the
propagation
of
his
Truth
,
and
speciall
reliefe
of
hunger-pining
soules
:
euen
so
doo
these
seauen
Sermons
beare
witnes
of
him
:
wading
so
weightely
in
Gods
cause
,
as
by
our
Sauiors
absolute
Conquest
of
the
diuell
in
all
his
Temptations
:
our
harts
are
cheered
&
consciences
prepared
,
to
imitate
so
good
a
guide
,
whensoeuer
our
trialls
happen
.
So
fearing
least
by
needles
circumstances
,
I
should
seeme
troublesome
to
your
Honour
,
when
the
goodnes
of
the
woorke
doth
plainly
declare
it self
:
in
humble
duetie
I
conclude
,
praying
for
your
Honours
long
health
and
happines
,
as
also
to
encrease
the
number
that
maye
bee
benefited
by
these
Sermons
.
To
the
Christian
Reader
.
CHristian
Reader
,
hauing
sent
vnto
mee
by
a
Gentleman
(
a
friend
of
mine
)
certaine
excellent
Sermons
,
with
desire
to
haue
them
published
to
the
world
:
after
perusing
them
to
my
great
comfort
,
I
imparted
them
to
other
my
friendes
of
better
iudgement
than
my selfe
:
who
did
earnestly
encourage
mee
to
the
publishing
of
them
,
which
to
my
great
cost
I
haue
perfourmed
:
Hoping
the
wel
disposed
wil
be
thankefull
to
God
for
them
.
And
because
they
are
such
,
as
my
best
praise
can
no
way
sufficiently
commend
,
I
leaue
theyr
praise
to
thy selfe
,
when
thou
hast
receiued
comfort
by
them
.
Finally
,
as
the
Author
to
me
is
not
certainly
knowen
,
so
am
I
driuen
to
let
them
passe
without
name
:
desiring
you
to
suspend
your
iudgements
whose
they
are
.
Thus
not
doubting
but
I
haue
done
God
good
seruice
,
and
pleased
manie
that
happily
haue
heard
them
preached
,
I
end
.
¶
Two
most
excellent
Praiers
,
which
the
Preacher
commonly
vsed
before
his
Exercises
.
THat
the
name
of
God
may
be
glorified
by
this
our
assembly
,
and
his
holie
Woord
blessed
,
to
the
end
he
hath
ordained
it
:
let
vs
in
all
humblenes
,
present
our selues
before
the
mercie
seat
of
God
the
father
,
in
the
name
&
mediation
of
Christ
Iesus
his
deer
sonne
,
through
the
sanctifying
of
his
holy
spirit
,
with
an
vnfained
humble
acknowledgement
,
both
of
our
owne
vnworthines
,
to
receiue
anie
of
his
graces
,
and
vnablenes
when
we
haue
receiued
them
,
to
make
right
vse
of
them
.
And
both
these
,
by
reason
of
our
manifolde
sundry
sinnes
and
offences
,
among
the
rest
,
of
this
one
(
as
a
chiefe
one
)
that
wee
diuers
times
haue
bin
hearers
of
his
diuine
and
precious
woord
,
without
care
or
conscience
to
become
the
better
therby
:
let
vs
beseech
him
in
the
obedience
of
the
life
,
&
sacrifice
of
the
death
of
Christ
Iesus
his
deer
sonne
to
receiue
both
vs
&
this
our
humble
confession
:
to
pardon
both
this
and
the
rest
of
our
sinnes
,
and
to
turne
from
vs
the
punishments
deseruedly
due
vnto
them
all
;
especially
that
punishment
,
which
most
vsualy
he
doth
exercise
at
such
meetings
as
this
is
,
which
is
,
the
receiuing
of
his
sacred
word
into
a
dead
&
dull
hart
:
&
so
departing
with
no
more
delight
to
heare
,
nor
desire
to
practise
,
than
we
came
with
.
That
so
,
throgh
the
gracious
assistance
of
his
good
Spirite
inward
,
adioined
to
the
outward
ministerie
of
his
word
at
this
present
:
the
thinges
which
shall
bee
spoken
and
heard
,
may
redound
to
some
glorie
of
his
euerlasting
blessed
name
,
and
to
some
Christian
instruction
&
comfort
of
our
owne
soules
,
thorow
Iesus
Christ
our
onely
Lord
and
Sauiour
.
This
praier
ended
,
hee
proceedeth
againe
in
this
manner
.
ANd
as
the
Church
of
Christ
,
wheresoeuer
it
is
at
this
present
assembled
,
&
met
together
,
is
mindfull
of
vs
that
be
here
▪
〈◊〉
is
it
our
parts
and
duties
,
in
our
praiers
to
remember
it
,
recommending
vnto
the
Maiestie
of
Almightie
God
,
the
prosperous
and
florishing
Estate
thereof
:
beseeching
God
the
Father
,
for
Christ
Iesus
hys
sonnes
sake
,
to
bee
mercifull
to
all
his
seruaunts
,
euen
his
whole
Militant
Church
,
scattred
farre
and
wide
ouer
the
face
of
the
whole
earth
:
both
preseruing
it
in
those
trueths
that
it
hath
recouered
,
from
the
sundrie
grose
and
superstitious
errors
of
the
former
age
,
and
restoring
it
also
vnto
that
vnitie
(
in
his
good
time
)
which
it
hath
almost
lost
,
and
daily
looseth
,
through
the
vnchristian
and
vnhappy
contentions
of
these
dayes
of
ours
.
And
in
this
Church
,
let
vs
be
mindfull
of
that
part
thereof
,
which
most
especially
&
principally
needeth
our
remembrance
:
that
is
,
the
poore
afflicted
members
of
Christ
Iesus
,
in
what
place
,
for
what
cause
,
or
with
what
crosse
soeuer
:
that
it
would
please
God
to
minister
into
our
hearts
the
same
spirit
of
compassion
and
feruencie
,
now
in
the
time
of
their
need
,
that
we
would
wish
should
be
ministred
into
theirs
,
in
the
time
of
our
need
,
for
them
to
become
suters
for
vs
.
And
let
vs
wish
them
al
from
the
Lord
(
in
his
good
time
)
the
same
ioyfull
deliuerance
;
and
till
his
good
time
bee
,
the
same
measure
of
patience
,
that
wee
would
wish
vnto
our
owne
soules
,
or
would
haue
them
intreate
and
praye
for
at
his
hands
for
vs
,
if
euer
our
case
shall
be
as
theirs
is
at
this
present
.
And
forasmuch
as
those
Churches
or
members
of
Churches
,
which
enioy
the
outward
benefits
of
the
Lord
;
as
of
health
,
plentie
,
peace
,
and
quyetnesse
:
doo
manie
times
as
much
▪
and
(
for
the
most
part
)
much
more
neede
the
prayers
of
Christ
his
faithfull
Congregation
,
than
those
that
are
vnder
his
hande
in
the
House
of
affliction
:
Let
vs
beseech
him
for
them
also
,
that
he
will
giue
vnto
each
and
euerie
of
them
,
a
thankfull
receiuing
of
those
his
benefites
,
a
sober
vsing
of
them
,
and
a
Christian
employing
of
them
,
to
his
glorie
that
hath
sent
them
.
And
in
these
our
prayers
,
let
vs
be
mindfull
also
of
the
Churche
and
Countrey
wherein
we
liue
,
yeelding
first
and
formost
euer-more
,
our
vnfained
and
hartie
thankes-giuings
,
for
all
his
mercies
and
gracious
fauours
vouchsafed
this
Land
of
ours
:
and
namely
for
our
last
,
no
lesse
gracious
than
meruailous
deliuerance
from
our
enemies
,
and
for
all
those
good
signes
and
tokens
of
his
louing
fauor
which
euer
since
,
and
daylie
he
sheweth
towards
vs
.
And
together
(
withall
)
let
vs
beseech
him
,
that
while
these
dayes
of
our
peace
doo
last
,
hee
will
open
our
eies
to
see
,
&
encline
our
harts
to
seek
after
those
things
,
which
maye
make
for
the
continuance
,
and
establishing
of
this
peace
long
amongst
vs
.
And
(
as
by
especiall
dutie
we
all
stand
bound
)
let
vs
commend
vnto
his
Maiestie
,
his
chosen
seruaunt
Elizabeth
our
Soueraigne
,
by
his
grace
,
of
England
,
France
,
&
Ireland
Queene
,
Defendresse
of
the
faith
,
and
ouer
all
estates
and
persons
within
these
her
Dominions
,
(
next
and
immediatelie
vnder
God
)
supreame
Gouernesse
:
let
vs
beseech
God
(
daylie
more
and
more
)
to
perswade
her
Highnes
hart
,
that
the
aduauncement
and
flourishing
of
this
Kingdome
of
hers
,
consisteth
in
the
aduancement
and
flourishing
of
the
Kingdome
of
his
Sonne
Christ
within
it
;
that
it
may
be
therfore
her
Maiesties
speciall
care
and
studie
,
that
both
her
Highnes
in
that
great
place
wherein
GOD
hath
set
her
,
and
euerie
one
of
vs
in
the
seuerall
degrees
wherein
we
stand
,
may
be
as
carefull
to
testifie
vnto
the
whole
world
,
a
speciall
care
and
endeuour
that
we
haue
,
for
the
propagation
of
the
Gospell
of
his
sonne
:
as
Christ
Iesus
hath
shewen
himselfe
,
by
many
arguments
both
of
olde
and
of
late
,
(
and
that
of
weight
)
that
he
hath
caried
&
still
carieth
a
speciall
care
of
the
preseruation
and
welfare
of
vs
all
.
Let
vs
commend
also
vnto
God
,
the
seuerall
Estates
of
the
Land
,
for
the
right
honorable
of
the
Nobilitie
,
and
of
her
Highnes
priuie
Councell
;
that
they
may
be
carefull
(
from
the
spirite
of
the
Lord
)
to
deriue
al
their
Councells
;
that
so
God
,
which
sendeth
the
Councell
,
may
send
it
good
and
happie
successe
also
,
and
maie
confound
&
cast
out
the
councels
of
the
enemy
.
For
the
estate
of
the
Cleargie
,
the
right
reuerend
Fathers
in
GOD
,
in
whose
hand
the
gouernment
of
the
Church
is
,
and
all
other
inferior
Ministers
;
that
he
will
giue
vnto
each
and
euerie
of
them
,
sufficient
graces
for
the
discharge
of
their
functions
,
&
together
(
with
the
graces
)
both
a
faithfull
and
a
fruitful
employing
of
them
.
For
the
Estate
of
Magistracie
,
and
namely
for
the
Gouernors
of
this
honorable
Citie
:
that
they
together
with
the
rest
,
according
to
the
trust
that
is
reposed
in
them
,
may
be
no
lesse
carefull
speedely
,
without
delay
;
than
incorruptly
,
without
partialitie
,
to
administer
iustice
to
the
people
of
God
.
For
the
Estate
of
the
Commons
,
that
they
all
in
a
Christian
obedience
,
towardes
each
and
euerie
of
their
superiors
,
and
in
a
godly
loue
,
with
the
frutes
and
duties
there
of
one
towards
another
,
maye
walke
worthie
of
that
glorious
calling
whereunto
they
are
called
.
And
that
the
blessings
of
the
Lord
may
not
only
be
with
vs
for
our
times
,
but
successiuely
also
be
deliuered
to
our
posterity
:
let
vs
beseech
God
,
that
he
will
visit
with
the
spirite
of
his
grace
,
the
two
Vniuersities
,
Cambridge
and
Oxford
,
all
Schooles
of
learning
,
and
places
of
education
of
youth
:
that
they
being
watered
with
the
deaw
of
his
blessing
,
maye
yeeld
foorth
such
plants
,
as
may
both
serue
for
a
present
supply
of
the
Churches
need
:
and
also
in
such
sort
furnish
the
generations
that
are
to
come
,
that
our
posteritie
also
may
bee
counted
vnto
the
Lord
,
for
a
holy
seede
,
and
a
Christian
generation
,
as
we
our selues
are
.
And
thus
recommending
our selues
vnto
the
praiers
of
Christ
his
Church
,
as
wee
haue
commended
Christ
his
whole
Church
by
our
praiers
vnto
the
Maiestie
of
Almightie
God
,
reposing
our
trust
and
confidence
,
neyther
in
our
owne
prayers
,
nor
in
the
Churches
prayers
,
but
in
the
alone
mediation
of
Christ
Iesus
our
Aduocate
:
Let
vs
vnto
him
,
(
as
vnto
our
sole
Intercessor
)
offer
vp
these
our
supplications
,
that
hee
maye
present
them
to
God
his
Father
,
for
the
effectuall
obtayning
of
these
▪
and
whatsoeuer
graces
else
he
knoweth
needfull
for
his
whole
Church
,
and
for
vs
,
calling
vppon
him
,
as
himselfe
in
his
Gospell
hath
taught
vs
.
Our
Father
,
&c.
The
Texts
of
these
seuen
Sermons
following
,
taken
out
of
the
4.
chapter
of
S.
Mathewes
Gospell
,
beginning
at
the
first
verse
,
and
ending
with
the
eleuenth
.
THen
was
Iesus
led
aside
of
the
Spirit
into
the
wildernesse
,
to
be
tempted
of
the
diuell
.
2
And
when
he
had
fasted
fortie
daies
&
40.
nights
,
he
was
afterward
hungry
.
3
Then
came
to
him
the
Tempter
,
&
said
,
If
thou
be
the
Sonne
of
God
,
command
that
these
stones
be
made
bread
.
4
But
he
answering
said
,
It
is
written
,
Man
shal
not
liue
by
bread
onely
,
but
by
euerie
word
that
proceedeth
out
of
the
mouth
of
God
.
5
Then
the
diuell
tooke
him
vp
into
the
holy
Cittie
,
and
set
him
on
a
pinacle
of
the
Temple
▪
6
And
saide
vnto
him
,
If
thou
be
the
Sonne
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
that
he
will
giue
his
Angelles
charge
ouer
thee
,
and
with
their
handes
they
shall
lift
thee
vp
,
least
at
any
time
thou
sholdst
dash
thy
foot
against
a
stone
.
7
Iesus
said
vnto
him
,
It
is
written
againe
,
Thou
shalt
not
tempt
the
Lord
thy
God
▪
8
Againe
the
diuell
tooke
him
into
an
exceeding
high
Mountaine
,
and
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glorie
of
them
,
9
And
saide
to
him
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
down
and
worship
mee
.
10
Then
said
Iesus
vnto
him
,
Auoyde
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
11
Then
the
diuel
left
him
:
&
behold
,
the
Angels
came
,
&
ministred
vnto
him
.
These
Texts
are
the
Gospell
,
appoynted
to
be
read
,
the
first
Sunday
in
Lent
.
The
first
Sermon
.
MATTHEW
Chap.
4.
ver.
1.
Then
was
Iesus
led
aside
of
the
spirite
into
the
wildernes
,
to
be
tempted
of
the
diuell
.
OVr
Sauiour
Christ
by
his
Natiuitie
took
vppon
him
the
shape
of
man
;
by
his
Circumcision
,
Gal.
4.
4.
he
tooke
vpon
him
,
Phil.
2.
7.
and
submitted
himselfe
to
the
degree
of
a
seruant
:
by
the
first
,
hee
made
himselfe
in
case
and
able
to
performe
the
worke
of
our
redemption
;
by
the
second
,
hee
entred
bound
for
the
performing
of
it
.
All
was
to
this
end
,
that
he
might
restore
the
worke
of
God
to
his
originall
perfection
.
In
the
bringing
of
which
to
passe
,
it
was
decreed
by
God
in
the
beginning
(
as
a
thing
necessarie
)
that
the
head
of
the
Serpent
(
by
whose
meanes
it
was
violated
and
defaced
)
should
bee
brused
.
1
▪
Ioh.
3.
8
And
For
this
cause
(
saith
Saint
Iohn
)
appeared
the
Sonne
of
GOD
,
that
hee
might
loose
the
workes
of
the
Diuell
:
whereof
this
was
the
first
.
For
in
Gen.
3.
wee
read
,
that
his
first
worke
after
his
fall
,
was
enuiously
to
tempt
our
first
parents
,
and
thereby
to
ouerthrow
all
man-kinde
.
And
heere
,
streight
after
our
Sauiour
was
baptized
,
hee
with
like
enuie
setteth
on
him
.
Christ
therefore
first
beginneth
with
the
ouercomming
of
that
:
and
for
that
purpose
he
is
heere
led
forth
to
be
tempted
,
that
so
being
tempted
he
might
ouercome
.
Our
Sauiour
makes
this
question
,
Matth.
11.
7.
vpon
their
going
out
to
see
Iohn
Baptist
,
What
went
yee
out
to
see
?
As
if
he
should
haue
said
,
They
would
haue
neuer
gone
out
into
the
wildernesse
,
except
it
had
been
to
see
some
great
and
worthie
matter
:
and
behold
a
greater
and
a
worthier
matter
heere
.
If
there
bee
anie
thing
in
the
wildernes
worthie
the
going
out
to
behold
,
this
is
a
matter
much
worthie
of
it
.
Or
if
there
bee
any
matter
worthy
the
hearing
,
it
is
worthy
our
attention
to
heare
;
not
Michael
the
Archangel
disputing
about
the
body
of
Moses
with
the
diuell
,
Iude
9.
but
our
owne
matter
,
argued
by
two
such
cunning
aduersaries
;
to
see
the
combat
betwixt
our
grand
enemie
,
who
goeth
about
like
a
roaring
Lyon
seeking
to
deuour
vs
,
1.
Pet.
5.
8
&
our
Arch-duke
:
for
so
he
is
called
,
Heb.
12.
2.
to
see
our
King
of
olde
,
Psalm
.
74.
12.
the
pawne
of
our
inheritance
,
and
our
Prince
of
new
,
or
Prince
by
vsurpation
,
the
Prince
of
this
world
,
Ioh.
4.
30.
enter
the
lists
together
;
Ioh.
3.
14
to
see
the
wisdome
of
the
new
Serpent
,
match
the
craftinesse
and
subtiltie
of
the
olde
serpent
,
Reu.
12.
9.
to
see
the
Lyon
of
the
Tribe
of
Iuda
,
Apo.
5.
5
combatting
with
the
roaring
Lyon
,
1.
Pet.
5.
8.
If
any
thing
be
worthie
the
sight
,
it
is
this
.
Though
there
shuld
come
no
profit
to
vs
by
the
victorie
,
yet
were
it
worth
the
sight
,
in
this
respect
,
onely
to
behold
how
these
Champions
behaue
themselues
;
that
so
we
may
be
warned
before
hand
,
by
seeing
the
strength
of
our
Aduersarie
:
and
that
also
seeing
the
manner
of
his
fight
,
and
of
our
Sauiours
defence
,
we
may
be
instructed
how
to
arme
our selues
,
and
how
to
ward
accordingly
.
For
let
vs
be
sure
,
that
since
the
Diuell
spared
not
to
tempt
our
Sauiour
,
he
will
bee
much
more
bold
with
vs
:
If
he
haue
doone
this
to
the
greene
tree
,
what
will
become
of
the
drie
?
Luke
23.
31.
If
hee
haue
sought
our
ouerthrow
in
Christ
,
how
much
more
will
he
doo
it
in
our selues
?
If
our
dayes
heere
bee
but
as
the
daies
of
an
hireling
,
Iob.
7.
1.
&
our
whole
life
be
but
as
a
continuall
warfare
,
2.
Tim.
2.
4.
then
is
it
behoouefull
for
vs
,
to
haue
some
intelligence
of
our
enemies
forces
&
drifts
.
It
is
said
,
his
darts
are
fierie
,
Eph.
6.
16.
Heere
wee
may
see
the
manner
of
his
casting
them
,
that
so
sathan
should
not
circumuent
vs
,
2.
Cor.
2.
11.
Let
vs
marke
how
our
Sauiour
wardeth
and
defendeth
himselfe
,
that
so
we
may
bee
armed
with
the
same
minde
,
1.
Pet.
4.
1.
Let
vs
therefore
goe
out
into
the
wildernes
to
see
it
.
Then
Iesus
.
This
is
the
description
of
the
entrie
into
the
temptation
,
and
it
containeth
(
as
a
weightie
historie
)
many
circumstances
importing
great
matters
,
which
may
be
reduced
to
7.
braunches
or
heads
.
First
,
the
two
champions
1.
Christ
,
and
2.
Sathan
:
3.
the
leader
of
Iesus
into
the
lists
,
who
is
said
to
be
the
holy
Ghost
:
4.
the
end
,
which
was
the
conflict
it selfe
,
that
is
,
to
be
tempted
:
5.
the
day
of
the
battell
,
expressed
vnder
the
word
Then
:
6.
the
lists
themselues
,
that
is
,
the
wildernes
:
7.
Christ
his
preparation
to
it
,
that
is
,
his
fasting
▪
I.
First
,
for
the
partie
defendaunt
,
Christ
,
who
(
as
God
)
giueth
food
to
euerie
liuing
creature
,
Psal.
136.
25.
and
(
as
God
and
man
)
with
fiue
loaues
&
two
fishes
fed
5000.
besides
women
and
children
,
Matt.
14.
11.
He
that
is
said
to
be
the
verie
meate
it self
,
wherby
we
liue
eternally
,
Ioh.
6.
is
here
said
to
be
hungrie
.
He
,
before
whom
thousand
thousands
are
said
to
minister
,
&
10000.
thousands
are
said
to
stand
before
him
,
Dan.
7.
10.
hath
heere
for
his
companions
the
wilde
beasts
:
for
so
saith
Mark.
chapt.
1.
13.
He
,
to
whom
the
Angels
minister
,
vers
.
11.
is
heere
assayled
with
diuels
,
which
offer
vnto
him
matter
of
great
indignitie
;
and
the
indignitie
which
he
suffered
,
leads
vs
to
the
consideration
of
the
greeuousnes
of
our
sinnes
,
&
of
the
greatnes
of
his
loue
,
both
which
are
measured
by
the
greatnes
of
those
things
hee
suffered
for
vs
;
as
that
hee
was
cast
out
from
among
the
company
of
Angels
(
for
so
Marke
cap.
1.
vers
.
12.
hath
it
)
into
the
Desert
,
to
be
a
companion
of
beasts
,
and
so
led
foorth
to
bee
tempted
;
where
hee
suffered
in
his
bodie
hunger
,
in
his
soule
temptation
:
what
is
it
else
,
but
a
proclayming
of
his
great
loue
toward
vs
?
As
if
hee
should
(
exulting
)
say
,
What
is
it
that
shall
seperate
mee
from
the
loue
of
men
?
Shall
temptation
?
shall
solitarinesse
?
shall
hunger
?
shall
wearisome
labour
and
trauell
?
shall
watching
?
shall
anguish
of
minde
,
and
bloudie
sweate
?
shall
mockes
?
shall
whippes
?
shall
nayles
?
shall
speares
?
shall
principalities
?
That
wee
also
might
vse
the
same
challenge
which
Paule
dooth
in
the
8.
Chapter
of
his
Epistle
to
the
Romanes
the
35.
verse
,
What
shall
seperate
vs
from
the
loue
of
Christ
?
shall
tribulation
?
shall
anguish
?
or
persecution
?
These
two
profitable
poynts
grow
out
of
the
consideration
of
the
person
of
the
defendant
.
II.
Secondly
,
the
partie
assailant
is
the
Diuell
,
who
is
so
called
,
by
reason
of
his
foule
mouth
in
defaming
:
for
so
dooth
the
word
Diabolus
import
,
whereby
we
haue
occasion
to
detest
the
sinne
of
infamie
:
and
it
sheweth
what
name
they
deserue
,
and
how
to
be
esteemed
of
,
in
whom
that
quality
is
found
.
S.
Paule
2.
Tim.
3.
3.
foretold
,
that
in
the
latter
daies
there
should
be
men
diuels
,
foule
mouthed
men
,
euill
speakers
:
and
1.
Tim.
3.
11.
he
speaketh
of
women
diuels
,
because
of
their
calumnious
speaches
.
In
the
tongue
wherein
Christ
spake
these
words
,
namely
the
Syriack
,
the
fittest
woord
that
he
could
finde
to
signifie
the
diuells
name
,
is
a
word
that
signifieth
Diuulgator
:
so
that
a
publisher
of
infamous
reports
,
is
good
Syriacke
for
the
diuell
;
as
when
a
man
lightly
conceaues
a
reproach
,
either
forging
it
himselfe
by
misconstruction
,
or
credulously
receiuing
it
vpon
the
report
of
others
,
and
then
is
not
sorrie
for
his
brothers
ill
,
Mat.
5.
22.
but
rather
insulteth
;
not
considering
▪
that
he
himselfe
may
fall
into
the
like
temptations
,
Galat.
6.
1.
and
so
becomes
puffed
vp
,
1.
Cor.
5.
2.
and
at
last
falls
a
blazing
his
brothers
imperfections
,
3.
Iohn
.
10.
these
come
right
to
the
diuells
qualitie
,
they
take
vpon
them
the
abetting
of
the
diuels
quarrell
.
It
is
the
Diuells
occupation
to
defame
vs
first
with
God
,
as
he
did
Iob
,
as
if
he
had
been
an
hypocrite
,
and
had
serued
God
onely
for
gaine
,
Iob.
1.
9.
and
so
stands
he
continually
accusing
vs
,
Apoc.
12.
10.
and
he
also
defameth
God
with
vs
,
as
if
he
were
a
God
that
did
enuie
our
good
,
Gen.
3.
1.
and
so
he
here
defameth
God
to
Christ
,
as
if
he
were
carelesse
in
prouiding
for
him
,
in
suffering
him
to
be
hungrie
.
And
from
these
two
defamations
proceeds
all
euill
whatsoeuer
,
aswell
that
which
the
Diuines
cal
Malum
poenae
,
as
Iob
1.
12.
accusing
Iob
,
that
he
would
curse
God
if
he
handled
him
roughly
,
and
so
got
power
ouer
his
goods
:
as
that
which
they
call
Malum
culpae
.
For
his
defaming
God
with
vs
,
was
the
cause
of
all
sin
:
and
euerie
where
still
we
see
hee
laboureth
to
perswade
vs
,
that
God
is
an
vnkinde
God
;
that
so
we
may
burst
forth
into
those
termes
,
This
good
did
I
get
at
Gods
hand
,
2.
Ki.
6.
33.
to
wit
,
hunger
.
To
this
doth
he
tempt
Christ
vers
.
3.
And
as
to
desperation
,
so
sometimes
to
the
contrarie
,
presumption
,
as
vers.
6.
Cast
thy selfe
downe
,
&c.
by
bringing
vs
to
haue
a
base
conceit
of
God
,
defaming
him
as
if
he
were
a
God
of
cloutes
,
not
to
be
reckned
of
,
as
if
he
were
a
man
to
wait
vpon
vs
,
and
to
take
vs
vp
as
oft
as
we
list
to
throw
our selues
down
,
that
we
may
say
in
our
harts
,
as
they
that
were
frozen
in
their
dregs
did
,
Sophon
.
1.
12
He
neither
dooth
good
nor
hurt
,
it
is
all
one
to
serue
him
,
and
not
to
serue
him
.
Hee
tells
vs
(
as
verse
.
9.
)
that
hee
will
giue
vs
all
this
,
if
wee
will
fall
downe
and
worship
him
,
as
though
he
were
verie
liberall
in
rewards
,
&
as
though
God
were
vnkinde
or
vngratefull
,
not
once
regarding
vs
for
all
our
seruice
,
but
suffers
vs
euen
to
starue
.
Which
brought
men
to
that
passe
,
as
to
say
,
Malach.
3.
14.
that
It
is
but
in
vaine
to
serue
God
,
what
gaine
is
in
his
seruice
?
If
he
cannot
preuaile
this
way
against
vs
,
then
he
will
trie
another
way
:
for
,
when
(
seeing
that
this
temptation
succeeded
not
)
the
diuell
left
Christ
,
he
departed
not
for
altogether
,
but
went
to
come
againe
(
as
appeareth
in
the
fourth
of
Luke
,
verse
.
13.
he
departed
for
a
time
.
Christ
was
too
cunning
for
him
in
disputing
;
he
meant
therefore
to
take
another
course
:
for
as
Iames
noteth
,
chapt.
1.
vers.
14.
there
bee
two
sorts
of
temptations
,
one
by
inticement
,
as
a
Serpent
;
another
by
violence
,
as
a
Lyon
;
if
he
cannot
preuaile
as
a
Serpent
,
he
wil
play
the
Lyon
.
Hee
had
also
another
hower
at
Christ
in
the
garden
,
the
hower
of
darknesse
,
Luc.
22.
53.
there
he
brused
his
heele
.
III.
Thirdly
,
we
are
to
consider
the
leader
,
He
was
led
by
the
spirite
.
In
which
wee
are
to
note
fiue
things
:
not
making
any
question
,
but
that
it
was
the
good
Spirite
,
for
so
it
appeareth
in
Luke
.
4.
1.
First
,
that
the
state
of
a
man
regenerate
by
Baptisme
,
is
not
a
standing
still
,
Matt.
20.
6.
He
found
others
standing
idle
in
the
market
place
,
and
he
said
to
them
,
Why
stand
ye
idle
all
day
?
We
must
not
only
haue
a
mortifying
and
reuiuing
,
but
a
quickening
and
stirring
spirite
.
1.
Corin.
15.
45.
which
will
mooue
vs
,
and
cause
vs
to
proceede
:
wee
must
not
lye
still
like
lumpes
of
flesh
,
laying
all
vppon
Christs
shoulders
,
Phil.
3.
16.
wee
must
walke
forwards
,
for
the
kingdom
of
God
consists
not
in
words
,
but
in
power
,
1.
Corint
.
4.
19.
Secondly
,
as
there
must
bee
a
stirring
,
so
this
stirring
must
not
be
such
,
as
when
a
man
is
left
to
his
owne
voluntarie
or
naturall
motion
:
we
must
goe
according
as
we
are
lead
.
For
hauing
giuen
our selues
to
God
,
we
are
no
longer
to
be
at
our
owne
disposition
or
direction
:
whereas
before
our
calling
,
we
were
Gentiles
,
and
were
carried
into
errours
,
1.
Cor.
12.
2.
wee
wandred
vp
&
down
as
masterles
or
carelesse
,
or
else
gaue
heede
to
the
doctrine
of
diuels
,
1.
Tim.
1.
4.
or
else
led
with
diuers
lusts
,
2.
Tim.
3.
6.
But
now
beeing
become
the
children
of
God
,
we
must
be
led
by
the
spirite
of
God
:
for
so
manie
as
be
the
sonnes
of
God
,
are
led
therby
,
Ro.
8.
14.
We
must
not
be
led
by
the
spirite
,
whence
the
Reuelation
came
Matth.
16.
22.
from
whence
reuelations
of
flesh
and
blood
doo
arise
:
but
by
the
spirite
from
whence
the
voyce
came
,
This
is
my
beloued
sonne
,
in
whom
I
am
well
pleased
.
It
came
not
by
the
spirite
that
ministreth
wise
counsell
,
but
by
that
which
came
downe
vpon
them
.
Thirdly
,
the
manner
of
leading
,
is
described
to
be
such
a
kind
of
leading
as
when
a
shippe
is
loosed
from
the
shoare
,
as
Luke
.
chapter
8.
verse
.
22.
it
is
called
launching
forth
:
so
in
the
eighteenth
chapter
of
the
Acts
,
the
31.
verse
,
Paule
is
said
to
haue
sailed
foorth
.
The
holy
Ghost
driuing
vs
,
is
compared
to
a
gale
of
wind
,
Ioh.
3.
8.
which
teacheth
vs
,
that
as
when
the
wind
bloweth
,
we
must
be
readie
to
hoyse
vp
sayle
:
so
must
we
make
vs
readie
to
be
led
by
the
spirit
.
Our
hope
is
compared
to
an
anchor
,
Hebr.
6.
19.
which
must
be
haled
vp
to
vs
;
and
our
faith
to
the
saile
,
wee
are
to
beare
as
great
a
sayle
as
we
can
.
Wee
must
also
looke
to
the
closenes
of
the
vessell
,
which
is
our
conscience
:
for
if
wee
haue
not
a
good
conscience
,
wee
may
make
shipwracke
of
faith
,
religion
,
and
all
,
1.
Timoth
,
1.
19.
And
thus
are
wee
to
proceede
in
our
iourney
towardes
our
Countrey
,
the
spirituall
Ierusalem
,
as
it
were
sea-faring
men
.
Actes
.
20.
22.
Now
behold
I
goe
bound
in
spirite
to
Ierusalem
:
to
which
iourney
the
loue
of
Christ
must
constrayne
vs
.
2.
Corinth
.
5.
14
,
Fourthlie
,
that
hee
was
led
to
bee
tempted
.
His
temptation
therefore
came
not
by
chance
,
nor
as
Iob
chapter
5.
vers.
6.
speaketh
,
out
of
the
dust
,
or
out
of
the
earth
,
nor
from
the
deuill
,
for
hee
had
no
power
without
leaue
,
not
onely
ouer
Iobs
person
,
Iob.
1.
12.
but
not
so
much
as
ouer
his
goods
,
verse
14.
He
had
no
power
of
himselfe
so
much
as
ouer
the
hogs
of
the
Gergashites
,
who
were
prophane
men
,
Matth.
8.
31.
Hence
gather
wee
thys
comfort
,
that
the
Holie
Ghost
is
not
a
stander
by
(
as
a
straunger
)
when
wee
are
tempted
,
Tanquam
otiosus
spectator
:
but
hee
leades
vs
by
the
hand
,
and
standes
by
as
a
faythfull
Assistant
,
Esay
chapter
4.
vearse
.
13.
Hee
makes
an
issue
out
of
all
our
temptations
,
and
will
not
suffer
vs
to
bee
tempted
aboue
our
strength
,
1.
Corinth
.
chapt.
10.
vers.
13.
And
hee
turneth
the
worke
of
sinne
,
and
of
the
diuel
too
,
vnto
our
good
,
Ro.
8.
28.
So
that
all
these
shall
make
vs
more
warie
after
to
resist
them
:
and
hell
,
by
fearing
it
,
shall
be
an
occasion
vnto
vs
,
to
auoyd
that
might
bring
vs
to
it
:
and
so
they
shall
all
be
fellow-helpers
to
our
saluation
.
So
that
temptations
,
whether
they
be
(
as
the
fathers
call
them
)
rods
to
chasten
vs
for
sinne
committed
,
or
to
trie
and
sift
vs
,
Mat.
3.
12.
and
so
to
take
away
the
chaffe
,
the
fanne
is
in
the
holie
Ghosts
hand
:
or
whether
they
bee
sent
to
buffet
vs
against
the
pricke
of
the
flesh
,
2.
Cor.
12.
17.
or
whether
they
bee
as
matters
seruing
for
our
experience
,
not
onely
for
our selues
,
that
we
may
know
our
owne
strength
,
Rom.
5.
3.
and
to
work
patience
in
vs
:
but
to
the
diuell
also
,
that
so
his
mouth
may
be
stopped
,
as
in
Iob.
2.
3.
Hast
thou
marked
my
seruant
Iob
,
how
vpright
he
is
,
and
that
in
all
the
world
there
is
not
such
a
one
?
Howsoeuer
they
be
,
the
Diuell
hath
not
the
rodde
or
chayne
in
his
hands
,
but
the
holy
Ghost
to
order
them
,
as
may
best
serue
for
his
glorie
and
our
good
:
and
as
for
the
diuell
,
he
bindeth
him
fast
,
Reuel
.
20.
2.
Fiftly
,
by
the
Greeke
word
heere
vsed
,
is
set
foorth
the
difference
betweene
the
temptations
of
the
Saints
,
and
reprobates
.
In
the
Lords
Prayer
one
petition
is
,
Lead
vs
not
into
temptation
:
but
there
,
the
Word
importeth
another
manner
of
leading
,
than
is
heere
meant
.
Wee
doo
not
there
pray
against
this
manner
of
leading
heere
,
which
is
so
to
lead
vs
,
as
to
be
with
vs
,
and
to
bring
vs
backe
againe
,
Hebr.
13.
20.
but
we
pray
there
,
that
he
would
not
cast
or
driue
vs
into
temptations
;
and
when
we
are
there
,
leaue
vs
,
by
withdrawing
his
grace
and
holie
Spirit
,
as
he
doth
from
the
reprobate
and
forsaken
.
IIII.
The
fourth
point
,
is
the
end
,
that
is
,
the
Conflict
,
as
it
concerneth
Christ
,
insomuch
that
he
was
led
to
be
tempted
.
In
which
temptation
Augustine
,
saith
,
Habemus
&
quod
credentes
veneremur
,
&
quod
videntes
imitamur
:
There
bee
two
things
for
faith
to
adore
,
and
two
things
for
imitation
to
practise
.
First
for
faith
,
that
the
temptations
of
Christ
,
haue
sanctified
temptations
vnto
vs
:
that
whereas
before
they
were
curses
,
like
vnto
hanging
on
a
tree
;
now
,
since
Christ
hath
bin
both
tempted
and
hanged
on
a
tree
,
they
be
no
longer
signes
and
pledges
of
Gods
wrath
,
but
fauours
.
A
man
may
be
the
childe
of
GOD
notwithstanding
,
and
therfore
he
is
not
to
receyue
anie
discouragement
by
anie
of
them
.
Secondly
,
besides
the
sanctifying
,
it
is
an
abatement
,
so
that
now
when
we
are
tempted
,
they
haue
not
the
force
they
had
before
:
for
now
the
serpents
head
is
brused
,
so
that
he
is
now
nothing
so
strong
(
as
he
was
)
to
cast
his
darts
.
Also
the
head
of
his
darts
are
blunted
,
1.
Cor.
15.
55.
Death
,
where
is
thy
sting
?
Hell
,
where
is
thy
victorie
?
For
as
his
death
and
resurrection
had
a
mortifying
force
against
the
olde
man
,
and
a
quickening
force
toward
the
new
man
:
so
hath
his
temptation
a
dulling
force
to
the
Diuell
,
and
a
strengthning
force
to
vs
.
For
our
life
and
imitation
,
there
are
also
two
.
First
,
Compassion
:
for
Christ
knowing
in
what
sort
we
were
tempted
,
as
hauing
felt
by
experience
,
both
how
strong
the
assaylaunting
was
,
Psa.
118.
13.
who
thrust
sore
at
him
that
he
might
fall
;
&
how
feeble
our
nature
is
to
make
resistaunce
,
benothing
but
dust
,
Psalm
.
103.
14.
he
is
mooued
thereby
to
lay
away
seuerity
,
and
to
put
on
the
bowels
of
compassion
.
So
that
Now
we
haue
not
a
high
Priest
which
cannot
be
tempted
with
our
infirmities
,
but
was
tempted
in
like
sort
,
Heb.
4.
15.
So
we
,
(
which
were
before
stonie
Iudges
,
and
too
rough
for
phisitians
)
ought
in
like
sort
(
hauing
bin
tempted
our selues
)
to
looke
vpon
others
defects
with
a
more
passionate
regard
.
The
second
thing
we
are
to
imitate
,
Christ
is
our
fellow-helper
in
all
our
necessities
and
temptations
;
who
,
as
hee
sheweth
vs
his
sleights
and
darts
,
Eph.
4.
14.
so
he
teacheth
vs
how
to
auoyd
them
.
This
is
no
small
comfort
to
vs
,
when
we
consider
that
he
is
with
vs
,
and
will
bee
till
the
ende
of
the
world
,
Matt.
28.
20.
who
hath
ouercome
the
world
,
Iohn
.
16.
33.
and
the
diuell
:
If
anie
temptation
happen
,
that
he
will
beare
vs
out
,
we
may
bee
of
good
cheere
.
This
was
it
that
did
so
animate
Iob
,
Doo
thou
but
take
my
part
,
and
who
shall
touch
me
?
Iob.
17.
3.
When
as
both
Christ
and
wee
drawe
together
in
one
yoke
,
Matth
,
11.
29.
what
can
hurt
vs
?
Yet
if
we
be
afeard
for
that
we
see
the
enemie
comming
;
let
vs
call
for
the
help
of
our
assistant
,
and
as
it
is
said
in
Psal.
68.
1.
we
shall
see
God
will
arise
,
and
his
enemies
shall
be
scattered
:
they
shall
vanish
like
smoke
,
and
melt
like
waxe
.
When
they
are
readie
to
attach
vs
,
let
vs
say
,
Saue
mee
O
God
,
for
the
waters
are
entred
euen
into
my
soule
.
Psalm.
69.
1.
When
wee
are
feeble
,
then
let
vs
say
with
Exekiel
,
O
Lord
it
hath
oppressed
mee
,
comfort
me
,
Ezek.
38.
14.
Or
though
they
haue
wounded
vs
,
let
vs
say
with
Dauid
,
Bring
out
thy
speare
,
and
stop
the
way
against
them
that
persecute
mee
.
Psalm.
35.
3.
Say
yet
to
my
soule
,
I
am
thy
saluation
.
So
that
wee
haue
not
onely
an
example
,
but
a
comfort
too
.
V.
The
fift
poynt
,
is
the
day
and
time
when
this
was
done
,
in
which
we
are
to
note
two
things
.
The
word
Then
relateth
as
well
to
the
ende
of
the
chapter
next
going
before
,
as
to
the
present
instant
.
First
then
,
when
as
Christ
was
but
newly
come
out
of
the
water
of
Baptisme
,
and
immediately
after
the
heauens
had
opened
vnto
him
,
and
the
holy
Ghost
descended
vppon
him
in
the
likenes
of
a
Doue
,
and
while
hee
was
yet
full
of
the
holy
Ghost
;
did
the
Diuell
set
vppon
him
.
When
as
the
voyce
from
heauen
had
pronounced
,
This
is
my
beloued
sonne
,
in
whom
I
am
well
pleased
;
the
diuell
straight
addeth
,
In
whom
I
am
ill
pleased
:
&
so
addresseth
himselfe
agaynst
him
.
And
it
is
Gods
propertie
to
looke
for
much
at
his
hands
,
to
whom
hee
hath
giuen
much
.
When
he
giues
a
man
a
large
measure
of
grace
,
hee
giues
the
diuell
withall
a
large
patent
.
Our
Sauiour
had
great
gifts
,
and
the
diuell
is
like
a
theefe
,
that
will
venter
most
for
the
greatest
bootie
.
Secondly
,
in
regard
of
the
present
,
wee
are
to
note
,
that
in
30.
yeares
the
diuell
did
nothing
to
our
Sauiour
:
but
now
when
he
goes
about
to
gyrd
himselfe
with
our
saluation
,
according
to
Psalm
.
45.
3.
then
doth
the
Diuell
gird
on
his
sword
also
;
that
is
as
much
to
say
,
as
the
better
the
worke
is
,
the
more
resistaunce
it
shall
haue
.
Ten
repulses
did
the
Israelites
suffer
,
before
they
could
get
possession
of
the
promised
Land
of
Canaan
:
and
as
manie
did
Dauid
endure
,
before
he
was
inuested
in
the
promised
Kingdome
.
Manie
lets
came
before
the
Temple
was
reedified
,
as
is
to
bee
seene
in
Esdras
and
Nehemias
.
Yea
?
(
saith
the
diuell
)
Hath
God
annoynted
him
with
the
oyle
of
gladnesse
aboue
his
fellowes
?
I
will
see
if
I
can
annoynt
him
with
the
oyle
of
sadnes
aboue
his
fellowes
.
Hath
hee
beene
baptised
of
water
and
the
holy
ghost
?
I
will
prouide
another
Baptisme
for
him
,
namely
of
fire
.
Hath
God
sent
downe
the
holie
Ghost
vppon
him
in
likenes
of
a
Doue
?
I
will
cause
tribulation
,
and
a
crowne
of
thornes
to
light
vpon
his
head
.
Hath
a
voyce
come
downe
from
Heauen
,
saying
,
This
is
my
beloued
Sonne
?
I
will
prouide
a
voice
for
him
,
that
shall
ascend
from
the
foote
,
that
shall
say
,
If
thou
bee
the
Sonne
of
God
,
come
downe
from
the
Crosse.
VI.
The
sixt
is
the
place
,
the
Lystes
,
to
wit
,
the
Wildernesse
,
that
so
hee
might
be
alone
,
and
that
there
might
be
no
fellow-worker
with
him
in
the
matter
of
our
saluation
,
that
he
alone
might
haue
the
treading
of
the
wine-presse
,
Esa.
63.
3.
So
in
his
Transfiguration
in
the
mount
,
he
was
found
alone
,
Luc.
9.
36.
So
in
the
garden
in
his
great
agonie
,
he
was
in
effect
alone
;
for
his
Disciples
slept
all
the
while
,
Mat.
26.
40.
that
vnto
him
might
bee
ascribed
all
the
praise
.
Secondly
,
we
will
note
heere
,
that
there
is
no
place
priuiledged
from
temptations
,
as
ther
be
some
that
think
there
be
certain
places
to
be
exempt
from
Gods
presence
,
(
as
was
noted
in
the
dreame
of
Iacob
)
so
the
Monkes
and
Heremites
thought
,
that
by
auoiding
companie
,
they
should
bee
free
from
temptations
;
which
is
not
so
.
For
,
although
Christ
were
alone
in
the
wildernes
,
and
fasting
too
,
yet
was
he
tempted
we
see
.
And
yet
it
is
true
,
that
he
that
will
liue
well
,
must
shunne
the
companie
of
the
wicked
,
Gen.
19.
17.
When
the
Angells
had
brought
Lot
&
his
familie
out
of
the
doores
,
they
charged
him
not
to
tarie
,
nor
to
stand
still
,
nor
once
to
looke
backe
.
So
after
the
Cocke
had
crowed
,
and
put
Peter
in
minde
of
his
fall
;
hee
went
out
of
the
doores
and
wept
bitterly
,
Matt.
26.
75.
his
solitarinesse
was
a
cause
to
make
his
repentaunce
the
more
earnest
,
and
helped
to
increase
his
teares
:
and
companie
is
commonly
a
hindrance
to
the
receiuing
of
any
good
grace
,
and
to
the
exercising
and
confirming
vs
in
anie
good
purpose
.
But
as
true
it
is
,
that
temptations
are
,
and
may
as
well
be
in
the
deserts
,
as
in
publike
places
:
not
onely
in
the
valleyes
,
but
in
the
mountaines
,
verse
8.
and
not
onely
in
the
countrey
,
but
euen
in
the
holie
Citie
,
vers
.
5.
yea
,
and
sometimes
ful
,
and
sometimes
fasting
,
yea
,
in
paradice
and
in
heauen
it self
;
for
thether
dooth
the
diuell
come
and
accuse
vs
before
God
:
wee
are
therefore
alwayes
to
stand
vpon
our
gard
.
For
in
the
II.
chap.
of
Luke
verse
.
24.
He
is
said
to
walke
through
drie
places
,
least
happily
some
might
be
escaped
from
him
thither
:
and
though
wee
could
goe
whether
hee
could
not
come
,
we
should
not
be
free
:
for
wee
carrie
euer
a
tempter
about
with
vs
.
And
when
wee
pray
to
bee
deliuered
from
temptation
,
it
is
not
onely
from
the
diuell
,
but
from
our selues
,
we
carie
fire
within
vs
.
Nazianzen
and
Basil
were
of
that
minde
once
,
that
by
change
of
the
place
a
man
might
goe
from
temptation
:
but
afterward
they
recanted
it
,
affirming
that
it
was
impossible
to
auoyde
temptation
,
yea
,
though
he
went
out
of
the
world
,
except
he
left
his
hart
behind
him
also
.
The
second
Sermon
.
Matth
Chap.
4.
Ver.
2.
And
when
he
had
fasted
fortie
dayes
and
fortie
nights
,
hee
was
afterward
hungrie
.
NOw
come
we
to
the
7.
and
last
circumstance
.
It
may
seeme
strange
,
that
beeing
about
to
present
himselfe
to
the
world
,
as
Prince
,
Priest
,
and
Prophet
,
that
he
would
make
his
progresse
into
the
Wildernesse
,
and
begin
with
a
fast
:
for
this
was
cleane
contrarie
to
the
course
and
fashion
of
the
World
,
which
vseth
when
any
great
matter
is
in
hand
,
to
make
a
Preface
,
or
Praeludium
with
some
great
solemnitie
.
As
when
Salomon
came
first
to
his
crown
,
he
went
to
the
chiefe
Citie
,
and
gathered
a
solemne
conuent
.
So
Christ
should
rather
first
haue
gone
to
●●rusalem
the
holy
Citie
,
and
there
should
haue
been
some
solemne
banquet
.
But
Christ
from
his
Baptisme
began
his
calling
,
and
fasted
fortie
dayes
&
fortie
nights
.
This
his
fast
(
by
the
new
Writers
)
is
called
the
entraunce
into
his
calling
:
by
the
olde
Writers
,
it
is
called
the
entraunce
into
hi●
conflict
.
The
manner
of
the
Church
hath
alwayes
been
,
that
at
the
first
institution
,
or
vndertaking
of
anie
great
and
weightie
matter
,
there
hath
been
extraordinarie
fasting
.
So
Moses
(
Deut.
9.
9.
)
when
he
entred
into
his
calling
,
at
the
receyuing
of
the
Lawe
,
fasted
fortie
dayes
▪
So
Elias
(
1.
King
.
19.
18.
)
at
the
restoring
of
the
same
Law
did
the
like
.
And
so
when
they
went
about
the
reedifying
of
the
Temple
,
as
appeareth
Esdr.
8.
49.
So
in
the
new
Testament
,
at
the
seperation
of
Paule
and
Barnabas
,
Act.
13.
3.
And
(
as
Ierome
reporteth
)
Saint
Iohn
would
not
vndertake
to
write
the
the
diuine
woorke
of
his
Gospell
,
vntill
the
whole
Church
(
by
Fasting
)
had
recommended
the
same
vnto
God
.
So
likewise
at
the
entraunce
into
a
conflict
,
for
the
obtayning
of
some
Victorie
,
as
Iehoshaphat
did
when
hee
ouercame
the
Amorites
,
2.
of
the
Chronicles
chapter
20.
the
3.
verse
.
So
did
Hester
when
shee
went
about
the
deliueraunce
of
the
Iewes
,
as
in
the
fourth
of
Hester
the
sixteenth
verse
.
And
Eusebius
reporteth
,
that
when
Peter
was
to
enter
disputation
with
Simon
Magus
,
there
was
fasting
of
the
whole
Church
generally
.
Whether
at
the
entraunce
into
a
calling
,
or
to
resist
the
Diuel
,
Saint
Peters
rule
mentioned
in
his
first
Chapter
and
fifth
verse
,
ought
to
take
place
,
we
must
vse
prayer
and
fasting
.
And
as
at
all
times
wee
are
to
vse
watchfulnesse
and
carefulnesse
:
so
then
especially
,
when
wee
looke
that
the
diuell
will
be
most
busie
;
and
the
rather
,
for
that
in
some
cases
,
there
is
no
dealing
without
fasting
,
as
Mar.
9.
29.
there
is
a
kinde
of
diuell
that
will
not
bee
cast
out
,
without
prayer
and
fasting
.
As
for
the
number
of
dayes
wherein
he
fasted
,
iust
fortie
,
Curiositie
may
finde
it selfe
worke
enough
:
but
it
is
daungerous
to
make
Conclusions
,
when
no
certaintie
appeareth
.
Some
say
,
there
is
a
correspondencie
betweene
these
fortie
dayes
,
and
the
fortie
dayes
wherein
the
World
was
destroyed
by
the
Deluge
:
but
it
is
better
to
say
,
As
Moses
fasted
fortie
daies
at
the
institution
of
the
law
,
and
Elias
fortie
at
the
restauration
:
so
Christ
heere
.
And
because
hee
came
but
in
the
shape
of
a
seruaunt
,
hee
would
not
take
vpon
him
aboue
his
fellow-seruaunts
:
Contrarie
to
our
times
,
wherein
a
man
is
accounted
no
bodie
,
except
hee
can
haue
a
quirke
aboue
his
fellowes
.
But
it
is
more
materiall
,
to
see
how
it
concerneth
vs
.
It
is
a
thing
rather
to
bee
adored
by
admiration
,
than
to
be
followed
by
apish
imitation
.
This
fast
heere
was
not
the
fast
of
a
day
,
as
that
of
Peter
,
and
of
Cornelius
,
Act.
10.
9
,
30.
but
such
as
Luke
4.
2.
describeth
,
he
did
eate
nothing
al
that
time
.
Saint
Iohn
the
Baptist
(
though
his
life
were
verie
strict
)
did
eate
Locusts
and
wilde
honnie
,
Matth.
3.
4.
Ours
is
not
properly
a
fast
,
but
a
prouocation
of
meates
;
and
therefore
there
can
be
no
proportion
betweene
them
:
but
as
it
is
,
what
is
to
be
thought
of
it
?
Socrates
and
Irenaeus
record
,
that
at
the
first
,
the
Church
did
vse
to
celebrate
but
one
day
in
remembrance
of
Christes
Fast
;
till
after
,
the
Montanists
(
a
certaine
sect
of
heretikes
,
who
thereupon
were
called
Eucratitae
)
raised
it
to
fourteene
dayes
;
the
zeale
of
the
Clergie
after
increased
it
to
fortie
,
after
to
fiftie
,
the
Monkes
brought
it
to
sixtie
,
the
Friars
to
seuentie
;
and
if
the
Pope
had
not
there
staid
it
,
they
would
haue
brought
it
to
eightie
,
and
so
haue
doubled
Christs
fast
.
When
the
Primitiue
Church
sawe
the
Heretikes
(
by
this
outward
shew
)
goe
about
to
disgrace
the
Christians
,
by
this
counterfet
shew
of
holinesse
;
they
vsed
it
also
:
but
(
saith
Augustine
and
Chrisostome
)
they
held
it
onely
a
positiue
law
,
which
was
in
the
church
to
vse
or
take
away
,
&
not
as
any
exercise
of
godlines
.
Onely
a
doubt
resteth
now
,
because
of
the
hardnesse
of
mens
harts
,
whether
it
were
better
left
or
kept
.
Some
would
haue
abstinence
vsed
,
and
one
day
kept
for
the
Saboth
,
but
left
to
euerie
mans
libertie
what
time
&
day
,
&
tied
to
no
certaintie
:
but
that
were
(
vpon
the
matter
)
to
haue
none
kept
at
all
.
Notwithstanding
,
the
reformed
Churches
(
as
that
of
Fraunce
)
haue
vsed
their
libertie
in
remoouing
of
it
,
for
that
they
sawe
an
inclination
in
their
people
to
superstition
,
who
would
thinke
themselues
holier
for
such
fasting
;
like
the
Pharisies
,
Luke
18.
12.
The
Church
wherein
we
liue
,
vseth
her
libertie
in
retayning
it
,
and
that
vpon
good
reasons
:
for
sith
God
hath
created
the
fishes
of
the
sea
for
man
,
and
giuen
him
an
interest
in
them
also
,
Gen.
9.
2.
as
well
as
in
the
beasts
.
Sith
the
death
of
fish
was
a
plague
wherwith
God
plagued
Pharaoh
,
and
so
contrariwise
the
encrease
of
fish
is
a
blessing
:
God
will
haue
fish
to
bee
vsed
,
so
that
hee
may
haue
praises
as
well
for
the
sea
as
for
the
land
.
Psalm.
104.
25.
If
wee
looke
into
the
ciuill
reason
,
we
shall
see
great
cause
to
obserue
it
.
See
Numb
.
11.
22.
the
abundaunce
of
flesh
that
was
consumed
in
one
moneth
.
The
maintenance
of
store
then
is
of
great
importance
,
and
therefore
order
must
be
taken
accordingly
.
Ierusalem
had
fish
daies
,
that
Tyrus
and
such
like
,
liuing
vppon
Nauigation
,
might
haue
vtterance
for
their
commodities
,
Nehem.
13.
16.
(
for
Tyrus
was
the
maritine
Citie
,
till
after
Alexander
annexed
to
it
another
Citie
,
and
made
it
drie
.
)
The
Tribe
of
Z●bulon
liued
by
nauigation
,
Gen.
49.
13.
which
is
a
thing
necessarie
both
for
wealth
,
2.
Chron.
9.
20.
which
made
Salomon
richer
than
anie
other
King
,
and
also
for
munition
,
as
Esay
23.
4.
that
I
rybe
therefore
had
neede
of
maintenaunce
.
And
therefore
our
Church
and
Common-wealth
haue
taken
order
according●y
;
and
the
rather
,
for
that
our
t●mes
require
it
:
(
for
the
times
that
forbad
mariage
and
the
abstinence
of
meates
,
1.
Tim.
4
3.
are
past
)
wee
rather
liue
in
the
age
of
selfe-loue
,
intemperancie
,
and
filthie
pleasure
,
2.
Tim.
3.
4.
There
is
more
feare
of
a
pottinger
full
of
gluttonie
,
than
of
a
spoonefull
of
superstition
.
This
is
no
fast
,
but
a
change
of
meate
.
Vers.
3.
Then
came
to
him
the
tempter
,
&c.
Before
wee
come
to
the
particular
temptations
,
wee
haue
foure
generall
poynts
to
bee
considered
.
First
,
the
changing
of
the
diuels
name
,
from
diuell
to
Tempter
:
secondly
,
that
it
is
said
,
He
came
vnto
him
:
thirdly
,
that
he
came
when
he
was
fasting
:
fourthly
,
the
diuersitie
&
order
of
the
temptations
.
I.
First
,
in
Iam.
1.
13.
it
is
said
,
that
GOD
tempteth
no
man
;
and
yet
in
Deu.
13.
3.
it
appeareth
,
that
God
doth
tempt
some
;
we
must
then
make
difference
betweene
temptations
,
betweene
Gods
temptations
,
and
the
diuels
.
The
diuell
indeede
tempteth
vs
,
but
God
(
as
our
English
translation
hath
it
)
trieth
vs
.
The
latter
is
to
commend
vs
,
Rom.
3.
5.
or
rather
that
our
tribulation
may
bring
forth
patience
,
and
patience
hope
,
Rom.
5.
3.
It
makes
vs
knowe
that
to
bee
in
our selues
,
which
before
we
knew
not
,
as
we
see
in
Iob.
So
the
Lord
proued
the
Israelites
,
to
see
if
they
loued
him
or
no
,
Deut.
13.
3.
The
diuells
temptation
is
to
knowe
our
corruption
:
for
knowing
the
innocencie
of
Adam
,
he
went
about
to
corrupt
him
.
It
is
lyke
the
Israelites
proouing
of
Manna
,
to
trie
conclusions
.
Gods
is
like
the
triall
of
golde
,
1.
Pet.
1.
7.
which
the
oftner
it
is
tryed
.
the
purer
it
Waxeth
:
the
diuels
,
like
that
of
Manna
,
which
stinketh
and
corrupteth
by
triall
.
Gods
is
like
the
triall
of
the
fanne
,
Matth.
3.
12.
the
diuells
like
that
of
the
siue
,
Luc.
22.
31.
which
lets
go
the
flower
,
and
keepes
the
branne
.
II.
Secondly
,
the
Diuell
hath
two
shapes
;
in
the
one
he
tempteth
and
allureth
,
(
and
in
that
came
hee
now
to
our
Sauiour
)
:
in
the
other
,
hee
assayleth
vs
,
that
is
,
by
assault
and
violence
,
Ephes.
6.
11.
The
first
is
the
temptation
of
hypocrites
:
Matth.
22.
18.
Shall
we
pay
tribute
to
Caesar
?
The
second
,
of
Iudas
,
who
in
the
garden
assaulted
our
Sauiour
,
Iohn
6.
70.
So
sathan
sets
on
Christ
by
violence
.
Hee
came
vnto
Christ
,
by
casting
sparkes
of
fire
into
him
;
for
he
was
deuoyd
of
anie
wicked
and
vaine
thoughts
comming
foorth
of
him
.
Two
waies
may
a
man
be
tempted
:
either
by
doubts
arising
in
our
hearts
out
of
vs
,
Lu.
24.
38.
or
by
a
sop
entring
into
vs
.
Ioh.
13.
27.
Christ
could
not
be
tempted
the
first
way
:
for
he
was
deuoyd
of
any
wicked
&
vain
thoughts
comming
forth
of
him
.
To
vs
the
diuell
needes
bring
but
a
paire
of
bellowes
,
for
he
shall
finde
fire
within
vs
:
but
to
Christ
hee
was
faine
to
bring
fire
too
.
III.
Thirdly
,
he
then
came
to
him
when
he
was
fasting
,
which
discouereth
the
diuels
desperate
boldnesse
,
as
also
his
craftinesse
,
in
that
he
waited
his
time
▪
to
stay
till
he
was
hungrie
.
Notwithstanding
,
Christ
was
newly
come
from
his
Baptisme
,
and
was
full
of
the
holie
Ghost
,
and
euen
now
in
his
exercise
of
mortification
,
yet
had
the
diuell
courage
to
set
vpon
him
.
There
is
no
place
so
holie
,
nor
exercise
so
good
,
as
can
represse
his
courage
,
or
giue
a
stay
to
the
boldnesse
of
his
attempts
,
as
we
see
Mark
.
4.
14.
The
word
is
no
sooner
sowen
,
but
Sathan
comes
immediately
,
and
takes
it
out
of
their
hearts
:
which
must
needes
be
done
in
the
Church
,
for
the
word
is
out
,
before
they
bee
out
of
the
Church
:
so
that
hee
is
not
afraide
of
hearing
the
word
,
but
can
abide
it
wel
enough
,
yea
,
better
than
manie
.
And
though
they
carie
the
word
out
of
the
Church
,
he
will
waite
on
them
home
,
and
choake
the
word
with
cares
,
and
riches
,
and
voluptuous
liuing
,
like
the
seede
that
fell
among
thornes
,
Luke
8.
14.
And
no
more
doth
the
care
for
the
exercise
of
prayer
:
for
euen
then
immediately
after
the
repetition
of
forgiuenes
,
when
wee
haue
made
euen
with
all
the
world
,
when
GOD
hath
forgiuen
vs
,
and
we
others
;
then
doth
the
diuell
giue
vs
occasion
to
say
,
Lead
vs
not
into
temptation
,
as
standing
by
there
readie
to
tempt
vs
.
And
as
little
cares
he
for
the
Sacraments
:
for
presently
after
they
had
receiued
the
Sacrament
,
and
sang
the
hymne
,
Christ
tells
them
they
shall
al
be
offended
in
him
that
night
Mat.
26.
31.
Thus
we
see
his
courage
serues
him
at
all
times
,
nothing
is
able
to
quaile
it
.
As
this
ought
not
to
discourage
the
children
of
God
,
hauing
so
faithful
an
assistant
to
take
their
part
:
so
it
giueth
them
this
caueat
,
that
they
bee
at
no
time
secure
,
but
alwayes
to
keepe
a
sure
gard
.
Saint
Bernard
in
the
midst
of
a
Sermon
was
sollicited
to
vaine-glorie
,
because
he
thought
he
pleased
his
auditors
and
the
thereupon
brake
off
his
speech
,
and
turned
it
to
the
diuell
saying
;
Non
propter
te
hoc
opus
coeptum
est
;
nec
propter
te
,
nec
in
te
finitur
.
And
as
hee
is
couragious
,
so
is
hee
subtile
:
for
notwithstanding
his
eager
desire
,
he
staid
the
fittest
time
,
wherin
consisteth
a
chiefe
poynt
of
wisdome
.
So
when
he
tempted
Eue
,
hee
stayed
till
her
husband
was
away
,
and
till
he
could
shew
her
the
fruite
,
which
was
so
pleasing
to
the
eye
.
So
when
Dauid
lay
with
Bethsheba
Vrias
wife
,
hee
tempted
him
in
the
euening
,
and
after
his
sleepe
,
2.
Sam.
11.
12.
a
verie
fit
time
for
the
purpose
.
So
when
they
were
a
sleepe
,
the
enemy
sowed
tares
,
Matth.
13.
And
as
hee
is
warie
in
choosing
his
time
,
so
is
he
as
cunning
in
choosing
the
meanes
,
obseruing
the
dispositions
of
men
.
For
wanton
and
voluptuous
men
,
he
hath
the
daughters
of
Moab
,
a
bayte
fit
for
their
humours
,
whereby
to
tempt
them
to
idolatrie
,
Numb
.
15.
1.
For
men
secure
and
carelesse
,
hee
hath
a
net
that
suffiseth
to
throwe
ouer
them
,
(
2.
Tim.
2.
26.
)
&
snare
them
in
.
For
others
,
that
haue
more
care
to
seeke
and
inquire
into
things
,
he
hath
quills
to
blowe
them
vp
,
as
knowledge
,
which
puffes
vp
,
1.
Cor.
8.
1.
Yea
,
euen
the
best
things
can
he
make
serue
for
his
purpose
,
and
to
be
occasions
of
temptations
;
so
that
hee
may
finde
better
entertainment
,
for
the
good
exercises
sake
that
come
with
him
.
He
will
come
sometimes
shrowded
in
the
necessity
of
nature
,
as
heere
;
for
when
a
man
is
hungrie
,
nature
requireth
somwhat
to
asswage
it
.
Prayer
,
no
man
doubteth
to
bee
a
godly
exercise
:
yet
thereby
he
tempted
them
that
loued
to
pray
in
the
Sinagogues
,
and
make
much
babbling
,
and
repetition
,
Matth.
6.
5.
7.
In
like
sort
doth
he
abuse
the
name
of
good
counsell
,
as
in
Peter
to
Christ
,
Matt.
16.
22.
who
(
as
a
frend
)
wished
him
to
spare
himselfe
,
and
liue
out
his
time
.
Thus
can
he
put
on
a
faire
shew
,
the
sooner
to
beguile
:
&
for
good
reason
,
for
if
hee
should
come
vnmasked
in
his
owne
likenesse
▪
he
would
bee
reiected
;
as
if
Iehoram
the
king
of
Israel
had
come
himselfe
without
Iehoshaphat
,
2
Kin.
3.
14
Elisha
would
not
haue
looked
on
him
▪
so
by
a
good
pretence
▪
the
temptation
shrowdes
&
insinuates
it selfe
,
otherwise
,
it
would
not
be
looked
on
.
IIII.
Now
we
are
to
consider
the
diuersitie
and
order
of
the
temptations
,
&
then
will
we
handle
them
particularly
.
And
first
wee
are
to
note
,
that
though
there
are
but
these
three
recorded
,
yet
he
endured
diuers
others
.
His
whole
life
was
full
of
temptations
,
as
may
appeare
by
Luke
,
22.
28.
It
is
said
Luk.
4.
2.
that
hee
was
tempted
fortie
dayes
of
the
diuell
,
whereas
these
three
Temptations
heere
set
downe
,
were
not
till
after
the
ende
of
fortie
daies
.
These
onely
are
mentioned
,
but
there
were
other
not
written
,
as
diuers
of
his
miracles
are
vnwritten
,
Io●n
20.
25.
Onely
so
much
was
written
,
as
was
expedient
.
These
three
are
a
briefe
abridgement
of
all
his
Temptation
▪
As
it
is
true
that
Paul
saith
,
that
Christ
resembled
Adam
,
and
was
made
a
quickening
spirite
,
as
Adam
was
a
liuing
soule
,
1.
Cor.
15.
45.
And
the
bringing
of
the
Children
of
Israel
out
of
Egypt
,
by
being
called
out
of
Egypt
,
Matt.
2.
15.
So
may
Christ
and
Adam
be
compared
in
these
three
temptations
.
For
they
both
were
tempted
with
concupiscence
of
the
flesh
,
concupiscence
of
the
eie
,
&
pride
of
life
,
1.
Io.
2.
16.
In
Adam
,
the
diuel
first
broght
him
into
a
conceipt
,
that
God
enuied
his
good
,
and
of
purpose
kept
him
hood-winked
,
least
he
should
see
his
good
,
as
we
see
Faulconers
put
hoods
ouer
hawks
eyes
,
to
make
them
more
quiet
&
ruly
.
Secondly
,
he
luls
him
on
to
a
proud
conceipt
of
himselfe
,
by
perswading
him
,
that
by
eating
he
should
bee
lyke
God
.
Thirdly
he
sheweth
the
fruite
,
which
was
pleasant
.
So
in
Christs
temptation
:
first
,
hee
would
haue
brought
him
to
murmur
against
God
:
secondly
to
presume
:
&
thirdly
to
commit
Idolatrie
,
1
Cor.
10.
5.
6.
7.
all
which
are
set
downe
.
And
vnder
these
three
heads
come
all
temptations
,
Numb
.
14.
&
21.
and
Exod.
32.
To
some
of
these
extreames
will
the
diuell
seeke
to
driue
one
.
First
,
by
distrust
hee
will
seeke
to
driue
vs
to
vse
vnlawfull
meanes
,
for
the
obtayning
of
necessarie
things
,
as
bread
is
when
a
man
is
hungrie
.
Or
if
we
be
in
no
such
want
,
that
that
temptation
cannot
take
place
,
then
(
through
superfluitie
)
he
will
tempt
vs
to
wanton
and
vnnecessarie
desires
,
as
to
throwe
our selues
down
,
that
the
Angels
may
take
vs
vp
:
and
hauing
preuayled
so
farre
,
then
hee
carieth
vs
to
the
diuell
and
all
.
All
this
will
I
giue
thee
,
there
is
his
All
:
Fall
downe
and
worship
me
,
there
is
the
Diuell
with
it
:
so
(
that
in
this
respect
)
may
it
well
be
sayd
,
that
The
way
of
a
Serpent
is
ouer
a
stone
,
Prouerb
.
30.
19.
Hee
goeth
so
slylie
,
that
a
man
seeth
him
in
,
before
he
can
tell
what
way
,
or
how
he
got
in
.
First
hee
wrappes
himselfe
in
necessitie
,
and
thereby
wyndes
himselfe
in
vnperceiued
:
then
he
brings
vs
to
make
riches
our
God
.
Now
let
vs
see
his
Darts
.
The
first
is
,
of
making
stones
bread
.
This
may
well
be
called
the
hungrie
temptation
.
The
streame
of
the
Doctors
,
make
Adams
offence
the
sinne
of
gluttonie
:
but
Bucer
thinkes
,
that
this
temptation
is
rather
to
be
referred
to
distrust
and
despaire
.
There
is
small
likelihood
,
that
one
should
sinne
in
gluttonie
by
eating
bread
onely
.
The
diuels
desire
was
onely
,
that
the
stones
might
be
turned
into
bread
,
and
that
after
so
long
a
Fast
:
and
then
if
the
temptation
had
beene
to
Gluttonie
,
Christs
answere
had
been
nothing
to
the
purpose
;
the
Diuell
might
well
haue
replyed
against
the
insufficiencie
of
it
.
For
gluttonie
is
to
be
answered
by
a
text
willing
sobrietie
,
whereas
this
text
which
Christ
answereth
by
,
containeth
rather
an
assertion
of
Gods
prouidence
:
and
therefore
our
Sauiour
should
haue
seemed
verie
vnskilfull
in
defending
himselfe
.
The
temptation
therefore
is
to
distrust
.
This
standeth
well
with
the
diuels
cunning
in
fight
:
for
by
this
he
shooteth
first
euen
at
the
throate
,
and
at
that
which
is
the
life
of
a
Christian
:
to
wit
his
faith
;
as
a
man
would
say
,
Iugulum
petit
,
euen
at
that
which
ouercommeth
the
world
,
1.
Iohn
5.
5.
Hee
tempted
him
to
such
a
distrust
,
as
was
in
the
Israelites
,
Exod.
17
7.
when
they
asked
if
God
were
with
them
or
no.
So
he
made
Adam
think
,
God
cared
not
for
him
:
so
heere
the
diuell
premiseth
a
doubt
to
shake
his
faith
,
wherein
Christ
made
no
doubt
,
Si
filius
Dei
es
.
Indeed
you
heard
a
voyce
say
,
you
were
the
beloued
Sonne
of
God
,
but
are
you
so
indeede
?
or
was
it
not
rather
a
delusion
?
You
see
you
are
almost
starued
for
want
of
bread
:
wel
,
would
God
haue
suffered
you
so
to
be
▪
if
you
had
been
his
Filius
dilectus
?
No
,
you
are
some
hunger-starued
childe
.
So
Luke
22.
31.
Christ
prayed
that
Peters
faith
might
not
faile
.
It
was
that
the
diuell
shot
at
.
Hee
is
a
roaring
Lyon
seeking
to
deuoure
vs
,
whom
wee
must
resist
by
faith
,
1.
Pet.
5.
8.
It
is
our
faith
that
hee
aymes
at
,
1.
Thessal
.
3.
5.
For
hauing
overthrowne
that
,
disobedience
soone
will
followe
.
Hauing
abolished
the
stablisher
of
the
Law
,
Roman
.
3.
31.
the
breach
of
the
Lawe
must
needes
follow
.
Hee
hath
then
fit
time
to
set
vs
a
worke
,
about
making
stones
into
bread
,
that
is
,
to
get
our
liuing
by
vnlawfull
meanes
.
First
,
shipwracke
of
faith
,
then
of
obedience
.
The
Diuell
heere
seeing
him
in
great
want
and
hunger
,
woulde
thereby
bring
in
doubt
,
that
he
was
not
the
Sonne
of
GOD
,
which
is
not
a
good
argument
.
For
whether
wee
respect
the
naturall
tokens
of
Gods
fauour
,
wee
see
they
happen
not
to
the
wisest
and
men
of
best
and
greatest
knowledge
,
as
appeareth
in
the
ninth
chap.
of
Eccl.
vers
.
11.
or
the
supernaturall
fauour
of
GOD
,
we
shall
see
Abraham
forced
to
flye
his
Countrey
into
Egypt
for
famine
,
Gen
,
10.
12.
so
did
Isaack
,
Gen.
26.
1.
&
Iacob
likewise
was
in
the
same
distres
,
Gen.
43.
1.
Notwithstanding
that
God
was
called
The
God
of
Abraham
,
Isaack
and
Iacob
;
yet
were
they
all
three
like
to
be
hunger-starued
.
Yea
,
not
only
so
,
but
for
their
faith
,
manie
were
burned
and
stoned
,
of
whom
the
world
was
not
worthie
,
Hebr.
11.
37.
So
fared
it
with
the
Apostles
,
they
were
hungrie
,
naked
,
and
a
thirst
,
1.
Cor.
4.
11.
But
what
doo
we
speake
of
the
adopted
sonnes
of
God
,
when
as
his
owne
naturall
Sonne
suffered
as
much
,
nay
,
fa●●e
more
?
Heere
we
see
he
was
hungrie
,
also
hee
was
wearied
with
trauaile
▪
and
faine
to
rest
:
Iohn
.
4.
6.
hee
had
no
house
to
hide
his
head
in
,
whereas
foxes
haue
holes
.
If
thou
be
the
Sonne
of
God
.
The
heathens
haue
obserued
,
that
in
Rethoricke
it
is
a
poynt
of
chiefest
cunning
,
when
you
would
out-face
a
man
,
or
importune
him
to
do
a
thing
,
to
presse
&
vrge
him
with
that
,
which
he
will
not
,
or
cannot
for
shame
denie
to
be
in
himselfe
:
as
by
saying
;
If
you
haue
anie
wit
,
then
you
will
doo
thus
and
thus
:
if
you
be
an
honest
man
or
a
good
fellow
,
doo
this
.
So
heere
the
diuell
(
not
being
to
learne
anie
poynt
of
subtiltie
)
comes
to
our
Sauiour
,
saying
,
If
thou
be
the
Sonne
of
God
,
(
as
it
may
be
doubted
,
you
beeing
in
this
case
)
then
,
make
these
stones
bread
.
No
,
no
,
it
followes
not
:
a
man
may
be
the
sonne
of
God
,
and
not
shew
it
by
anie
such
arte
.
So
when
Pilate
asked
,
who
accused
Christ
?
they
answered
,
If
hee
had
not
been
a
malefactor
,
wee
would
not
haue
brought
him
before
thee
,
Iohn
18.
30.
They
were
iolly
graue
men
,
it
was
a
flat
flatterie
:
and
in
Ioh.
21.
23.
there
is
the
like
.
This
ought
to
put
vs
in
minde
,
when
we
are
tempted
in
like
manner
,
that
we
take
heed
we
be
not
out-faced
.
In
the
matter
it selfe
we
are
to
consider
these
poynts
:
First
the
diuel
sets
it
downe
for
a
ground
,
that
(
followe
what
will
)
bread
must
needes
bee
had
.
Therefore
Christ
first
closeth
with
him
,
Admit
he
had
bread
,
were
hee
then
safe
?
No
,
We
liue
not
by
bread
only
:
so
that
bread
is
not
of
absolute
necessitie
.
Well
,
what
followes
of
that
?
Bread
you
must
needes
haue
,
you
see
your
want
,
God
hath
left
off
to
prouide
for
you
.
Then
comes
the
conclusion
,
Therefore
shift
for
your selfe
as
well
as
you
can
.
First
he
solliciteth
vs
to
a
mutinous
repining
within
our selues
,
as
Hebr.
3.
8.
Harden
not
your
hearts
,
as
in
the
day
of
temptation
,
&c
▪
whereby
he
forceth
vs
to
breake
out
into
such
like
conceipts
,
as
Psalm
.
116.
11.
I
sayd
in
my
distresse
,
that
all
men
be
lyars
:
and
Psalm.
31.
22.
I
said
in
my
hast
,
I
am
cast
off
.
Thus
closely
he
distrusted
God
,
in
saying
,
his
Prophets
prophecie
lyes
,
till
at
last
,
we
euen
open
our
mouths
against
God
himself
,
and
say
,
This
euill
commeth
from
the
Lord
,
shal
I
attend
on
the
Lord
any
longer
?
2.
Booke
of
Kings
,
chapter
6.
and
verse
33.
Hunger
and
shame
is
all
wee
shall
get
at
Gods
hands
.
And
so
hauing
cast
off
God
,
betake
themselues
to
some
other
Patrone
,
&
then
the
diuell
is
fittest
for
their
turne
.
For
when
we
are
fallen
out
with
one
,
it
is
best
seruing
his
enemie
,
and
to
retaine
to
the
contrary
faction
.
Then
we
seek
a
familiar
(
with
Saule
)
to
answere
vs
,
1.
Sam.
28.
7.
But
what
did
the
diuel
than
tel
him
?
did
he
bring
comfort
with
him
?
No
,
he
tells
him
,
that
to
morrow
he
&
his
sonnes
should
dye
.
So
heere
dooth
the
Diuell
bring
a
stone
with
him
.
What
Father
(
sayeth
Christ
)
if
his
Sonne
aske
him
bread
,
would
giue
him
a
stone
?
Matthew
the
seauenth
chapter
and
in
the
ninth
verse
:
yet
the
Diuell
doth
so
;
Christ
was
hungrye
,
and
the
Diuell
showes
him
stones
.
Heere
is
the
Diuels
comfort
,
here
bee
stones
for
thee
,
if
thou
canst
deuise
anie
waye
to
make
these
stones
bread
,
thou
art
well
;
whereas
we
doo
not
vse
to
make
bread
of
stones
,
but
of
wheate
,
to
worke
it
with
the
sweate
of
our
browes
.
To
get
it
so
,
we
learne
Gen.
3.
19.
By
extortion
and
vsurie
wee
may
make
stones
into
bread
,
that
is
the
diuels
Alchymistrie
:
or
happily
we
may
make
bread
of
nothing
,
when
a
man
gets
a
thing
by
anothers
ouersight
,
Gen.
43.
12.
Or
els
,
what
and
if
wee
can
ouer-reach
our
brother
in
subtiltie
,
and
goe
beyond
him
with
a
tricke
of
wit
or
cunning
?
Let
no
man
defraud
or
oppresse
his
brother
in
anie
matter
:
for
the
Lord
is
auenged
of
all
such
,
1.
Thessal
.
4
▪
6.
The
one
is
called
The
bread
of
violence
and
oppression
,
Prouerbs
4.
17.
The
other
,
The
bread
of
deceipt
.
They
are
indeede
both
made
of
stones
,
for
they
still
retayne
their
former
propertie
,
as
the
euent
will
declare
.
For
though
in
the
beginning
such
bread
be
pleasant
,
Prouerb
.
20.
17.
yet
after
his
mouth
is
but
filled
with
grauell
,
Prouerb
.
20.
17.
After
which
will
consequently
follow
,
gnashing
of
teeth
.
The
third
Sermon
.
Matt.
4.
vers.
4.
But
he
answering
▪
sayd
,
It
is
written
,
Man
shall
not
liue
by
bread
onely
,
but
by
euerie
word
that
proceedeth
out
of
the
mouth
of
God
.
IT
was
a
good
seruice
that
Elisha
(
2.
Reg.
6.
9.
)
did
,
to
tell
the
king
of
the
traynes
layd
for
him
,
when
they
lay
in
Ambush
agaynst
him
.
And
euen
this
is
the
first
vse
that
wee
haue
of
our
Sauiours
Temptations
.
It
warnes
vs
afore-hand
of
the
diuels
comming
,
so
that
we
may
haue
time
to
prepare
our selues
accordingly
.
For
as
at
that
time
the
diuel
came
vppon
Christ
when
hunger
pinched
him
:
so
where
we
are
in
any
distres
,
wee
are
to
looke
for
temptations
.
This
temptation
hath
two
parts
.
First
comes
(
Si
)
a
distrust
:
Secondly
followes
vnlawfull
meanes
.
Hauing
laid
this
foundation
,
that
bread
is
necessarie
to
bee
had
when
one
is
hungrie
,
he
inferreth
,
that
God
helpeth
not
,
nor
supplieth
thy
want
:
therefore
God
is
not
thy
Father
,
Mat.
7.
9.
and
therefore
depend
no
longer
on
him
,
but
shift
for
your selfe
.
This
is
the
effect
of
the
diuells
argument
.
The
Fathers
vpon
the
words
Eph.
6.
16.
(
Take
the
shield
of
faith
,
to
quench
all
the
fierie
dartes
of
the
Diuell
:
)
doo
note
,
that
about
euery
one
of
the
darts
or
temptations
of
the
diuell
,
there
are
(
as
it
were
)
balls
of
wylde
fire
.
For
being
to
assault
our
obedience
,
&
knowing
that
faith
is
our
shield
:
to
that
end
he
vseth
the
arrow-head
,
which
is
distrust
in
God
;
about
which
is
fire
,
to
wit
,
the
vsing
of
vnlawfull
meanes
,
to
consume
our
obedience
,
which
will
consume
our
shielde
of
faith
,
and
so
make
way
for
the
dart
to
kill
or
wound
vs
.
So
that
his
drift
is
,
to
bring
our
adoption
or
Son-ship
to
a
Si.
There
is
no
doubt
,
but
Christ
was
able
to
haue
turned
stones
into
bread
:
but
why
would
he
not
then
folow
the
diuels
aduice
?
The
diuell
by
saying
,
Say
vnto
these
stones
,
seemeth
to
acknowledge
,
that
hee
had
the
force
to
haue
done
it
,
euen
by
his
bare
word
:
for
euen
stones
are
said
to
heare
the
voyce
of
God
,
and
to
obey
his
Commaundement
;
and
not
onely
Gods
,
but
euen
Gods
seruants
,
as
1.
Reg.
13.
5.
when
the
man
of
GOD
had
pronounced
,
that
the
aulter
should
rent
in
sunder
,
it
did
so
.
And
Matt.
27.
51.
when
Iesus
cryed
out
with
a
lowde
voyce
,
the
vayle
of
the
Temple
rent
in
twaine
,
the
earth
did
quake
,
and
the
stones
were
clouen
.
The
dead
men
are
worse
than
stones
,
yet
they
in
their
graues
heard
his
voyce
.
And
not
onely
was
he
able
to
turne
stones
into
bread
,
but
into
men
also
,
as
Children
to
Abraham
of
stones
,
Matth.
3.
9.
If
therefore
it
had
pleased
him
,
hee
was
as
well
able
at
this
time
to
haue
turned
stones
into
bread
,
as
after
hee
turned
water
into
wine
,
Iohn
2.
10.
It
was
no
lesse
possible
to
him
(
no
doubt
)
to
haue
saued
himselfe
,
when
the
Iewes
scoffingly
bad
him
,
Matt.
27.
42.
as
to
haue
saued
others
;
and
to
haue
come
downe
from
the
Crosse
being
aliue
;
as
it
was
after
for
him
,
not
onely
beeing
dead
and
buried
,
but
a
great
stone
beeing
ouer
him
,
to
remooue
it
,
and
come
out
of
the
graue
,
Matth.
28.
2.
Hee
had
power
to
both
,
but
not
will
alike
to
both
.
But
why
would
he
not
here
vse
his
power
,
for
the
satisfying
of
his
hunger
,
and
followe
the
diuells
aduice
?
In
setting
downe
the
Historie
of
turning
water
into
wine
,
it
is
thus
farther
said
,
that
he
did
it
,
that
his
Disciples
might
beleeue
in
him
,
Iohn
2.
11.
That
was
the
reason
that
moued
him
to
the
working
of
that
myracle
:
and
because
there
was
no
such
cause
here
,
hee
did
it
not
.
For
the
Diuell
would
not
beleeue
in
him
(
he
knew
)
though
hee
had
done
it
.
The
Diuell
desired
him
,
but
to
haue
him
shew
what
hee
could
doo
,
for
a
neede
onely
,
for
a
vaunt
of
his
power
.
Wherein
wee
see
the
humour
of
pride
,
that
made
him
at
the
first
to
fall
.
It
is
the
same
temptation
that
his
kinsfolkes
vsed
,
No
man
dooth
anie
thing
secretly
,
that
seeketh
to
bee
famous
:
if
thou
doost
these
things
,
shewe
thy selfe
to
the
world
.
But
see
how
vnfitly
the
Temptation
hangeth
together
.
He
should
rather
haue
said
,
If
you
be
hungrie
;
than
If
you
be
the
sonne
of
God
:
and
then
rather
haue
bid
him
fast
fortie
dayes
more
,
than
turne
the
stones
into
bread
.
If
it
had
been
to
haue
made
a
Sonne
of
God
,
Christ
would
haue
done
it
:
but
not
to
haue
shewed
himself
to
be
the
Sonne
of
God
.
But
it
may
be
asked
,
why
did
Christ
vouchsafe
to
giue
him
anie
answere
at
all
;
whereas
hee
might
haue
commaunded
him
to
silence
,
and
tormented
him
before
his
time
,
and
haue
punished
him
for
his
sawcines
?
When
Peter
tempted
him
,
he
cut
him
vp
verie
sharply
,
saying
;
Come
behinde
me
Sathan
,
Mark
.
8.
33.
Why
did
hee
not
answere
the
diuel
so
?
He
might
haue
enioyned
him
▪
and
throwne
him
into
the
bottomlesse
pit
,
Luke
8.
31.
or
at
the
least
bidden
him
,
Auoyde
Sathan
,
vers
.
10.
Augustine
answereth
this
doubt
,
that
Christ
answered
in
the
like
time
,
to
teach
vs
to
aunswere
:
willing
vs
thereby
(
as
Abimelech
did
his
souldiers
)
to
doo
as
hee
had
doone
before
,
Iudg.
9.
48.
So
Christ
is
our
example
,
Iohn
13.
15.
and
bids
vs
doo
as
he
hath
done
.
Christ
is
our
Captaine
,
he
hath
gone
before
vs
,
and
shewed
vs
how
to
behaue
our selues
in
fight
:
when
the
diuell
assaulteth
vs
with
distrust
,
then
are
we
to
ward
it
off
with
a
Text
of
Gods
prouidence
;
and
so
of
the
rest
,
as
he
hath
done
before
vs
.
Our
Sauiours
shield
,
whereby
(
we
see
)
he
beareth
off
all
the
diuels
darts
,
is
couered
all
ouer
with
Scriptum
est
.
Wee
haue
here
a
briefe
viewe
of
the
Churches
armorie
,
Cant.
4.
4.
of
the
Tower
of
Dauid
,
built
for
defence
.
Here
be
the
shields
wherewith
Salomons
Temple
was
hanged
,
and
which
Paule
calleth
The
weapons
of
our
warfare
,
2.
Cor.
10.
4.
not
carnall
,
but
mightie
(
through
GOD
)
to
cast
downe
holds
.
They
are
in
number
fiue
.
First
,
a
preparation
of
our selues
by
the
vse
of
Gods
Sacraments
,
that
we
may
be
the
more
strong
to
sustaine
and
beare
off
temptations
,
and
to
holde
out
to
the
ende
without
fainting
.
Secondly
,
a
withdrawing
our selues
into
the
desert
,
or
some
other
solitary
place
,
there
(
by
Meditation
)
to
kindle
good
thoughts
,
Psalm
.
39.
3.
Thirdly
,
fasting
.
Fourthly
,
watchfull
prayer
,
Mat.
26.
41.
Fiftly
,
the
perfecting
of
our selues
in
the
Scriptures
.
These
be
the
fiue
shields
wherewith
Salomons
temple
was
hanged
.
Now
as
for
the
Scripture
,
we
are
to
note
,
that
where
God
speaketh
of
any
good
that
we
are
to
receiue
out
of
it
,
it
is
recommended
to
vs
as
a
storehouse
,
whether
we
are
to
make
our
resort
for
the
bread
of
life
,
and
the
water
of
life
,
whereof
he
that
tasteth
,
shal
neuer
thirst
.
Ioh.
6.
35.
And
from
thence
are
we
to
draw
the
waters
of
comfort
,
out
of
the
fountains
of
saluation
,
Esa
,
12.
3.
When
there
is
anie
ill
spoken
of
,
which
wee
are
to
resist
,
then
is
it
commended
to
vs
as
an
Armorie
,
whence
wee
may
fetch
anie
kinde
of
weapon
which
we
shal
need
,
either
offensiue
,
as
a
sword
,
Hebr.
4.
12.
or
defensiue
,
as
a
shield
,
Pro.
30.
5.
The
Scripture
is
the
broad
plate
,
that
is
to
beare
off
the
darts
:
our
faith
is
the
braces
or
handle
whereby
wee
take
hold
,
Eph.
6.
16.
and
lift
it
vp
to
defend
our selues
withall
.
For
the
Scripture
is
a
shield
Non
quod
dicitur
,
sed
quod
creditur
.
Dicitur
;
there
is
the
strong
and
broad
matter
,
fit
to
beare
off
:
and
Creditur
,
that
is
the
handle
or
braces
to
it
.
God
spake
once
or
twice
,
I
haue
heard
it
,
power
belongeth
vnto
God
.
Psalm.
62.
11.
So
that
it
suffiseth
not
that
it
bee
spoken
onely
by
God
,
but
we
must
heare
it
too
:
neither
must
we
heare
it
as
the
voice
of
a
man
,
(
as
Samuel
at
the
first
did
;
who
when
God
called
him
,
thought
it
the
voice
of
Eli
)
but
as
the
voice
of
God
,
that
we
which
were
dead
in
our
sins
,
vs
hath
he
quickned
&
forgiuen
vs
al
our
trespasses
,
1.
Thes.
2.
13.
This
is
the
perfection
of
our
faith
.
Generally
of
the
scriptures
,
this
is
Christs
opinion
,
confirmed
by
his
own
practise
;
that
if
the
diuell
come
as
a
serpent
,
here
is
a
charm
for
him
,
Ps.
58.
5.
or
if
he
come
as
a
lion
,
here
is
that
is
able
to
preuaile
against
him
,
1.
Pe.
5.
8.
And
that
the
Diuell
knowes
well
enough
,
as
appeareth
by
his
mallice
that
he
hath
alwayes
borne
it
,
before
it
was
scripture
,
when
it
was
but
onely
Dictum
.
For
so
soone
as
God
had
said
,
Let
vs
make
man
in
our
likenes
,
that
word
was
straight
a
whetstone
to
the
diuells
enuie
.
And
after
the
fall
,
when
the
seede
was
promised
,
that
was
,
and
is
the
cause
of
all
the
diuells
enmitie
,
Gen.
3.
15.
So
when
the
promise
was
reitterated
,
Genes.
22.
18.
that
was
the
cause
hee
so
turmoyled
all
the
Patriarchs
.
But
when
the
words
was
to
be
written
,
and
to
become
Scripture
,
then
his
malice
began
to
grow
verie
hot
,
in
so
much
that
he
caused
it
for
anger
to
be
broken
,
Exod.
32.
19.
For
the
Fathers
are
of
opinion
,
that
all
the
diuels
busie
endeuour
,
in
making
the
Israelites
to
commit
idolatrie
with
the
golden
Calfe
,
was
to
the
ende
,
that
he
might
so
heate
Moses
in
his
zeale
,
as
that
in
his
anger
hee
should
breake
the
Tables
of
the
Law
,
by
casting
them
hastely
out
of
his
hands
.
We
are
to
note
therefore
,
that
there
is
a
forceable
sound
in
the
word
,
which
the
Diuell
cannot
abide
;
&
not
onely
the
sound
,
but
the
sight
also
.
It
is
written
of
Augustine
,
that
lying
sicke
on
his
bed
,
he
caused
the
seuen
poenitentiall
Psalmes
to
be
painted
on
the
wall
ouer
against
him
,
in
great
letters
;
that
if
after
hee
should
become
speechles
,
yet
he
might
point
to
euerie
verse
when
the
diuell
came
to
tempt
him
;
and
so
confute
him
.
Blessed
is
hee
that
hath
his
quiuer
full
of
such
arrowes
,
they
shall
not
bee
ashamed
.
Blessed
is
hee
that
hath
the
skill
to
choose
out
fit
arrowes
for
the
purpose
,
as
the
Fathers
speake
out
of
Esay
,
49.
2.
Christ
saith
affirmatiuely
of
the
Scriptures
,
that
in
them
is
eternall
life
,
Iohn
5.
39.
negatiuely
,
that
the
cause
of
error
,
is
the
not
knowing
of
them
,
Mark
.
12.
24.
Dauid
saith
,
it
was
that
that
made
him
wiser
than
his
enimies
,
than
his
teachers
,
and
than
the
Auncients
,
Psalm
.
119.
98.
99.
&
110.
Knowledge
of
the
truth
▪
is
the
way
to
amendment
after
a
fall
,
2.
Timot.
2.
26.
There
is
much
calling
now
a
daies
for
the
word
,
and
others
finde
fault
as
fast
,
that
it
is
no
better
harkened
vnto
:
for
as
the
want
of
obedience
and
al
other
abuses
(
which
are
so
much
cried
out
against
)
proceede
not
onely
from
the
not
hearing
of
the
word
,
but
as
well
from
the
not
mingling
of
faith
with
it
,
(
without
which
mixture
,
it
is
nothing
worth
)
it
profiteth
not
,
Heb.
4.
2.
so
the
error
of
the
former
times
was
,
in
yeelding
too
farre
to
the
Diuels
policie
,
by
sealing
vp
the
scriptures
and
locking
the
storehouse
and
armorie
of
the
people
.
It
is
the
policie
Christ
tells
vs
of
in
the
eleuenth
chapter
of
Saint
Lukes
Gospell
,
the
two
and
twentieth
verse
.
A
strong
man
puts
the
strong
armed
man
out
of
his
house
,
and
takes
away
his
armour
from
him
:
then
hee
needs
not
feare
him
.
The
like
policie
we
read
of
1.
Sam.
13.
19.
when
the
Philistines
had
taken
away
all
smythes
and
armour
,
then
they
thought
they
were
safe
.
So
in
the
time
of
darkenesse
,
the
Diuell
might
let
them
doo
their
good
works
,
and
what
they
list
,
and
yet
haue
them
still
vnder
his
lure
:
for
hee
might
offend
them
at
his
pleasure
,
that
had
no
armour
to
resist
him
.
All
the
Children
of
GOD
,
had
a
right
and
propertie
in
the
Lawe
of
God
,
as
appeareth
by
Christs
words
,
Iohn
10.
34.
hee
answered
them
▪
that
is
,
the
common
people
,
Is
it
not
wr●●tten
in
your
law
?
As
though
he
should
say
,
the
Scripture
is
yours
.
To
the
young
man
(
in
the
tenth
Chapter
of
Saint
Lukes
Gospell
,
and
twentie
sixe
verse
)
that
asked
Christ
what
he
should
do
to
be
saued
?
Christ
answereth
,
What
is
written
in
the
Law
?
how
readest
thou
?
Whereuntoo
to
answere
,
that
we
cannot
read
,
or
that
the
booke
is
sealed
vp
,
Esay
29.
11.
is
as
the
diuell
would
haue
it
.
Then
hath
hee
a
fit
time
to
offer
vs
stones
to
make
bread
of
.
But
this
answere
with
our
Sauiour
Christ
wil
not
be
allowed
of
.
Now
come
we
to
the
speciall
point
of
Christs
answere
,
It
is
written
,
Man
liues
not
by
bread
onely
,
&c.
Deut.
8.
3.
There
is
no
better
kinde
of
reasoning
,
than
that
,
when
one
graunts
all
that
hath
been
said
by
his
aduersarie
,
and
prooueth
it
to
make
on
his
part
;
and
vpon
a
new
conceipt
,
auoyds
all
that
his
aduersarie
said
.
Here
our
Sauiour
might
confesse
all
that
the
Diuell
obiected
;
as
that
he
is
the
sonne
of
God
:
and
admit
the
stones
were
made
bread
,
and
that
bread
were
of
absolute
necessitie
,
and
that
it
were
so
to
be
come
by
(
which
is
vntrue
,
)
were
we
then
in
good
case
?
This
indeede
is
the
diuels
position
,
wherewith
hee
would
perswade
all
those
that
haue
animam
triticeam
,
(
as
the
Fathers
call
it
)
that
those
exterternal
things
are
necessarie
to
be
had
:
and
that
if
they
haue
enough
thereof
,
they
are
wel
enough
;
as
we
see
it
to
be
the
minde
of
the
rich
man
,
Luke
12.
19.
This
man
hauing
a
wheaten
soule
,
hauing
corne
enough
,
bad
his
soule
take
rest
,
and
liue
merily
for
manie
yeares
.
But
Christ
goeth
further
,
and
saith
;
Though
the
stones
bee
made
bread
,
it
will
not
auayle
,
except
it
please
GOD
(
by
the
blessing
of
his
word
)
to
giue
vertue
,
and
(
as
it
were
)
life
vnto
the
bread
,
there
is
no
difference
betweene
it
and
a
stone
.
It
is
not
the
plentie
or
qualitie
of
victuals
,
howsoeuer
some
doate
vpon
such
external
meanes
,
as
they
did
,
which
sacrificed
to
their
net
,
&
burnt
incense
to
their
yarne
,
Abac.
1.
16.
because
by
them
their
portion
was
fat
,
and
their
meates
plenteous
.
For
what
saith
Iob
cap.
31.
ver.
27.
If
I
reioyced
because
my
substance
was
great
,
this
had
been
an
iniquity
.
So
that
our
life
is
not
maintained
by
bread
onely
,
descended
out
of
the
mould
of
the
earth
.
The
nature
of
bread
&
stones
are
not
much
vnlike
,
they
come
both
out
of
one
belly
:
that
is
to
say
,
the
earth
.
Iob
28.
5.
6.
and
of
themselues
,
the
one
of
them
hath
no
more
power
than
the
other
vnto
life
:
for
wee
know
that
the
Israelites
died
,
euen
while
the
flesh
of
Quayles
was
in
their
mouthes
,
Num.
11.
33.
&
Manna
(
heauenly
fare
)
being
far
better
than
our
bread
.
It
is
the
diuels
craftie
policie
,
to
burie
a
mans
life
vnder
a
loafe
of
bread
:
and
(
as
it
were
)
to
fetter
the
grace
of
God
to
the
outward
meanes
;
whereas
they
of
themselues
are
of
no
more
efficacie
,
without
the
operation
and
grace
of
the
word
,
than
a
hammer
and
a
sawe
,
without
a
hand
able
to
imploy
them
.
Dauid
saith
(
Psalm
.
104.
28.
)
The
eyes
of
all
things
waite
on
God
for
theyr
meate
in
due
season
,
&
thou
fillest
them
:
With
what
?
with
bread
?
No
▪
but
with
thy
blessing
and
goodnesse
.
Our
hearts
must
be
stablished
with
grace
,
not
with
meates
.
Hebr.
cap.
13.
verse
9.
It
is
Gods
prerogatiue
,
that
as
all
things
had
theyr
beginnings
from
him
,
Coloss.
cap.
1.
vers
.
17.
so
hee
supporteth
and
sustaineth
them
,
Hebr.
cap.
1.
ver.
3.
This
is
a
further
point
than
all
philosophie
teacheth
vs
.
For
they
hauing
layd
downe
the
foure
elements
,
bare
and
simple
essencies
,
tanquam
materiam
,
by
compounding
or
tempring
of
them
,
they
bring
foorth
a
certayne
quintessence
or
balme
full
of
vertue
.
But
Diuinitie
leadeth
vs
to
a
quintessence
,
without
which
,
all
the
quintessences
and
balmes
in
the
world
can
doo
vs
no
good
.
To
the
question
that
Ieremie
propoundeth
,
Is
there
no
balme
at
Gilead
?
Ierem.
8.
22
Is
there
no
Phisitian
there
?
The
aunswere
may
be
,
Mans
health
is
not
recouered
by
balme
or
phisicke
onely
,
but
by
euerie
word
that
proceedeth
out
of
the
mouth
of
GOD
,
if
wee
weigh
Christs
argument
aright
:
for
we
may
see
2.
Chron.
16.
12.
Asa
dyed
for
all
his
Phisitians
that
were
about
him
.
So
if
it
be
asked
,
Are
there
no
horses
nor
chariots
in
Cilead
?
we
may
answere
,
warlike
victory
consisteth
not
in
warlike
furniture
onely
,
but
in
remembring
the
name
of
our
Lord
GOD
.
Psalm.
20.
7.
A
horse
is
a
vaine
thing
to
saue
,
without
the
power
of
this
word
.
And
so
when
a
man
thriues
not
or
prospers
not
in
his
actions
;
it
is
not
often
for
want
of
labour
or
care
:
Psalm.
127.
1.
tells
him
,
Except
the
Lord
build
the
house
,
&c.
Augustine
aduiseth
his
Auditorie
,
to
beleeue
it
in
time
,
least
(
by
wofull
experience
)
they
find
it
to
be
true
,
when
as
they
shall
haue
such
a
consumption
,
that
no
meate
shall
doo
them
anie
good
;
or
such
a
dropsie
,
that
no
drinke
shall
auayle
them
.
The
power
and
vertue
of
this
word
is
called
,
The
staffe
of
bread
,
Leuit.
26.
26.
and
it
is
meant
of
a
chiefe
staffe
,
such
a
one
as
is
set
in
the
middest
,
to
beare
vp
all
the
Tent.
The
plainest
similitude
I
can
vse
,
to
make
you
vnderstand
the
force
thereof
,
is
this
:
When
we
goe
to
Phisicke
for
anie
disease
,
we
are
bidden
seethe
such
hearbs
in
running
water
,
&
then
to
drinke
the
water
;
we
know
it
is
not
the
water
which
helpeth
,
but
the
decoction
of
infusion
.
So
it
is
not
the
bread
(
considered
barely
in
it selfe
)
that
nourisheth
vs
,
but
the
vertue
and
grace
of
the
word
infused
into
it
.
We
are
not
therefore
to
sticke
to
the
meanes
,
like
the
Glutton
,
Luc.
12.
19.
but
to
pray
for
this
blessing
.
And
to
this
end
,
God
(
in
the
establishing
of
nature
)
hath
thereout
reserued
foure
speaciall
prerogatiues
to
his
word
.
As
first
,
with
a
verie
little
of
the
meanes
,
to
goe
farre
in
operation
,
1.
Reg.
17.
14.
with
a
little
oyle
and
a
little
wheate
,
he
fed
Elias
,
the
poore
widdow
,
and
her
sonne
a
great
while
;
&
Matt.
17.
14.
Christ
made
fiue
loaues
and
two
fishes
serue
fiue
thousand
.
The
heathen
man
thought
no
certaine
proportion
was
to
be
set
down
for
a
familie
,
because
when
a
heauenly
hunger
commeth
on
men
,
they
eate
more
at
one
time
▪
than
at
another
.
But
whatsoeuer
the
heathen
haue
spoken
wisely
,
we
haue
farre
more
wisely
vttered
by
the
holy
Ghost
,
in
one
place
or
other
.
In
Psalm
.
17.
14.
this
is
set
downe
,
where
there
is
mention
made
of
a
certaine
hidden
treasure
,
wherewith
mens
bellyes
be
filled
,
and
Agg.
1.
6.
saith
,
Men
eate
much
,
yet
haue
not
enough
;
dri●ke
much
,
but
are
not
filled
.
This
is
the
First
p●erogatiue
.
His
second
is
,
he
takes
order
as
wel
for
the
qualitie
,
as
for
the
quantitie
;
course
meates
and
fine
are
al
one
with
him
;
for
the
Israelites
notwithstanding
their
Quayles
and
Manna
,
dyed
:
and
Daniel
and
his
fellowes
,
that
fed
vppon
course
meates
,
looked
better
than
all
the
Children
that
were
fed
with
the
Kings
owne
dyet
,
Dan.
1.
15.
Thirdly
,
without
meanes
he
worketh
somet●mes
.
Therefore
Asa
had
said
little
or
nothing
to
the
purpo●e
,
2.
Chron.
14.
11.
if
hee
had
said
,
God
helpeth
by
manie
or
by
few
:
if
hee
had
not
put
in
too
,
and
sometimes
by
none
.
For
there
was
light
before
anie
Sunne
or
Moone
,
Genes.
1.
3.
though
after
(
verse
14.
)
it
pleased
God
to
ordaine
them
as
instruments
.
And
so
Genes.
2.
5.
the
Earth
was
fertile
,
when
as
then
no
rayne
had
falne
on
the
Earth
,
nor
anie
such
ordinarye
meanes
.
Let
Moses
be
on
the
Mount
,
and
but
heare
GOD
,
and
he
needeth
no
bread
.
The
fourth
is
,
that
he
can
bring
his
purpose
to
passe
,
euen
by
those
means
whose
natures
tend
to
contrarie
effects
;
as
,
to
preserue
by
stones
.
Colloquintida
,
beeing
ranke
poyson
,
(
in
eating
whereof
is
present
death
)
was
(
by
the
Prophet
)
made
matter
of
nourishment
,
2.
Booke
of
Kings
fourth
chapter
&
fort●th
verse
.
So
Christ
,
by
those
things
which
were
fit
to
put
out
a
seeing
mans
eyes
,
as
dust
;
made
a
blinde
man
recouer
his
sight
,
Iohn
9.
6.
And
so
doth
hee
make
light
to
shyne
out
of
darknesse
,
2.
Cor.
4.
6.
one
contrarie
out
of
another
.
Thus
wee
see
the
diuell
answered
.
Now
let
vs
apply
these
things
to
our selues
.
Christs
aunswere
doth
import
two
words
,
and
so
two
mouthes
,
and
two
breaths
,
or
spirites
:
and
these
two
bee
as
two
twinnes
.
He
that
will
be
maintained
by
the
one
,
must
seek
after
the
other
.
The
first
word
is
the
same
decree
,
whereby
the
course
of
nature
is
established
,
according
to
Psalm
.
147.
15.
He
sendeth
foorth
his
commaundement
vpon
the
earth
,
and
his
word
runneth
verie
swiftly
:
he
giueth
snow
lyke
wool
,
&c.
Secondly
,
the
other
is
that
whereof
Iames
cap.
1.
vers
.
18.
speaketh
:
to
wit
,
the
word
of
truth
,
wherewith
(
of
his
owne
will
)
he
begat
vs
.
The
one
proceedeth
from
the
mouth
of
Gods
prouidence
,
creating
and
gouerning
all
things
,
Psalm
.
33.
6.
hee
but
speaking
the
word
,
and
it
was
done
.
The
other
proceedeth
out
of
the
mouth
of
Gods
Prophets
,
who
are
(
as
it
were
)
his
mouth
,
Ier.
15.
19.
Thou
standest
before
mee
,
as
if
thou
wert
my
mouth
.
From
the
first
word
,
al
things
haue
their
beginning
and
beeing
;
as
when
he
sent
forth
his
spirite
or
breath
,
they
were
created
&
had
their
beginning
:
So
Psalm
.
104.
29.
he
teacheth
vs
,
that
so
soone
as
God
hides
his
face
,
they
are
troubled
.
And
if
he
takes
away
their
breath
,
they
dye
,
and
returne
to
dust
.
The
other
spirite
,
that
is
,
the
sanctifying
Spirite
,
ministreth
vnto
vs
supernaturall
life
,
Esay
59.
21.
Now
therefore
to
set
them
together
,
euery
man
is
thus
to
thinke
with
himselfe
.
If
I
get
my
liuing
contrary
to
Gods
word
,
that
is
,
by
any
vnlawful
meanes
;
surely
Gods
other
word
will
not
accompanie
such
gotten
goods
.
That
is
,
these
two
words
bee
twinnes
:
if
wee
get
not
our
goods
by
the
one
woord
,
we
shal
want
the
blessing
of
the
other
word
▪
and
then
we
were
as
good
eate
stones
:
it
will
bee
but
grauell
in
our
mouthes
,
or
quailes
.
We
are
then
to
vse
the
meanes
,
according
to
the
second
word
.
Abraham
(
wee
see
)
went
foorth
to
sacrifice
,
according
to
Gods
appointment
,
Genes.
22.
the
Word
was
his
direction
:
therefore
when
Isaac
asked
where
was
the
Sacrifice
?
hee
might
boldly
answere
,
God
would
prouide
one
;
as
we
see
euen
at
the
verie
pinch
he
did
:
whereupon
it
came
to
bee
a
prouerbe
,
that
euen
In
monte
,
Iehoua
prouide
bit
.
The
Israelites
went
out
of
Egypt
,
by
the
warrant
and
appoyntment
of
Gods
Word
.
How
then
?
First
,
they
had
a
way
made
them
(
where
neuer
was
anie
before
)
through
the
Red-sea
,
Exod.
cap.
14.
vers.
21.
they
had
bread
downwards
out
of
the
clowdes
,
wheras
it
vseth
to
rise
vpwards
out
of
the
earth
:
their
garments
in
fortie
yeares
neuer
waxed
olde
,
Deuteron
▪
the
eight
chapter
,
third
and
fourth
verses
:
they
had
water
whence
water
vseth
not
to
come
▪
by
striking
the
Rockes
,
water
gushed
forth
:
Num.
20.
11.
so
that
it
is
true
which
the
Prophet
Dauid
saith
in
the
ninth
verse
of
the
foure
and
thirtie
Psalme
,
There
is
no
want
to
them
that
feare
God
.
Though
GOD
(
peraduenture
)
will
not
vse
the
same
meanes
hee
did
for
the
Israelites
;
yet
the
Children
of
GOD
(
walking
after
his
will
)
shall
haue
some
way
of
reliefe
a
wayes
.
And
therefore
Christ
would
not
distrust
the
prouidence
of
GOD
:
for
hee
knew
hee
was
in
the
worke
and
waye
of
GOD
.
For
we
read
,
that
hee
was
led
into
the
Wildernesse
by
the
Spirite
,
and
therefore
could
not
lacke
;
as
indeede
he
did
not
,
for
the
Angells
came
and
ministred
vnto
him
:
as
it
followeth
in
the
eleuenth
verse
of
this
Chapter
.
So
either
the
Crowes
shal
minister
to
our
wants
,
as
they
did
to
Elias
:
or
our
enemies
,
as
the
Egyptians
did
to
the
Israelites
:
or
els
the
Angels
themselues
,
as
they
did
here
.
But
to
grow
to
a
conclusion
,
Let
vs
seeke
the
Kingdome
of
God
,
and
all
other
things
shall
be
ministred
vnto
vs
.
And
in
all
like
temptations
,
wee
may
learne
a
good
aunswere
out
of
Dan.
cap.
3.
vers.
17.
That
God
that
we
serue
is
able
to
releeue
&
deliuer
vs
,
euen
from
the
burning
fire
:
But
if
it
should
not
be
his
will
so
to
doo
,
yet
wee
will
not
vse
vnlawfull
meanes
,
or
fall
to
Idolatrie
,
or
turne
stones
into
bread
.
In
this
aunswere
(
againe
)
Christ
would
teach
vs
heere
to
bee
resolute
,
howsoeuer
Gods
blessing
dooth
not
concurre
with
our
gettings
,
as
it
doth
not
when
wee
get
them
by
indirect
meanes
,
contrarie
to
God
word
.
To
goods
so
gotten
,
God
will
adde
sorrow
:
for
The
blessing
of
the
Lord
maketh
rich
,
and
he
doth
adde
no
sorrowes
with
it
.
Prouerb
.
10.
22.
When
GOD
giues
riches
,
he
giues
quietnes
withall
:
but
if
God
giue
them
not
,
wee
were
as
good
be
without
them
,
whether
they
bee
gotten
by
oppression
or
violence
,
Prouerb
.
4.
17.
or
by
fraud
&
deceipt
,
Prouerb
.
20.
17.
For
these
two
be
the
quick-siluer
and
brimstone
of
the
Diuells
Alchymistrie
.
God
will
adde
sorrowe
to
them
:
for
though
they
be
pleasant
at
the
first
,
Prouerb
.
20.
17.
and
money
gotten
by
stinking
meanes
,
smels
like
other
money
(
as
an
Emperour
said
)
:
and
bread
so
gotten
,
taste
like
other
bread
:
yet
in
the
end
a
plaine
conclusion
and
experiment
will
make
it
manifest
,
that
it
was
made
of
stones
,
and
had
sorrow
mingled
or
added
to
it
.
And
therefore
it
shall
be
either
an
occasion
or
matter
of
the
disease
called
the
Stone
●or
it
shall
turne
his
meat
in
his
bowels
,
&
fil
him
with
the
gall
of
aspes
,
Iob.
20.
14.
or
as
As●●s
oppression
by
delicacie
,
became
an
occasion
of
the
dropsy
or
gowt
:
or
els
shal
the
executioner
catch
al
that
he
hath
,
&
the
stranger
spoile
him
▪
Psa.
109.
11
▪
or
spend
them
vpon
Phisitions
,
Mar.
5.
26.
or
on
Lawyers
:
or
els
,
though
God
suffer
them
to
enioy
them
quiet
all
their
life
time
,
and
euen
to
die
by
their
flesh-pots
;
yet
on
their
death-bed
they
shall
finde
such
a
grudging
and
torment
in
their
conscience
,
that
they
will
wish
that
they
had
starued
for
hunger
,
before
they
had
begun
to
vse
anie
such
meanes
.
Or
if
God
in
his
iudgements
(
for
their
greater
torment
)
suffer
them
to
die
in
their
beds
,
without
anie
remorse
of
conscience
,
like
blockes
,
or
like
an
Oxe
dying
in
a
ditch
;
at
the
last
day
they
shall
feele
a
gnashing
in
their
teeth
,
and
then
they
will
know
it
was
made
of
stones
.
The
fourth
Sermon
.
Matt.
4.
vers.
5.
6.
Then
the
diuell
tooke
him
vp
into
the
holie
Citie
,
and
set
him
on
a
pinacle
of
the
Temple
,
And
said
vnto
him
,
If
thou
bee
the
the
Sonne
of
GOD
,
cast
thy selfe
downe
:
for
it
is
written
,
that
hee
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
lift
thee
vp
,
least
at
anie
time
thou
shouldst
dash
thy
foote
against
a
stone
.
THe
manner
is
,
after
one
hath
taken
a
foyle
,
his
courage
will
faile
.
The
Angel
would
haue
ben
gone
,
when
he
saw
hee
could
not
preuaile
ouer
Iacob
,
Genes.
32.
26.
But
it
is
not
so
heere
with
the
diuell
:
for
when
he
saw
that
his
first
temptations
would
not
preuayle
,
hee
tryeth
another
.
And
euen
so
he
playeth
with
Iob
:
for
when
he
could
doo
no
good
vppon
his
first
patent
,
by
taking
away
all
that
he
had
,
hee
comes
and
sues
for
a
new
Commission
,
that
he
might
touch
his
flesh
and
boanes
,
Iob.
2.
5.
And
thereby
he
giueth
vs
to
learne
,
that
it
is
not
one
foyle
that
can
make
him
giue
ouer
.
He
is
one
of
those
,
whom
a
Father
saith
,
to
haue
courage
aboue
theyr
strength
;
and
of
that
nature
be
manie
in
our
dayes
,
whose
daring
is
aboue
their
skill
;
and
haue
courage
to
vndertake
much
more
than
theyr
abilitie
is
to
perfourme
:
not
lyke
Dauid
,
who
did
as
much
as
he
vndertooke
in
killing
Goliah
:
nor
like
him
of
whom
Esay
speaketh
in
the
seauenth
verse
of
his
third
Chapter
,
that
when
they
would
haue
made
him
Prince
,
he
had
no
bread
nor
cloathing
,
and
therefore
refused
:
but
they
will
take
it
vpon
them
though
they
haue
not
wherewithall
,
and
thereby
become
Authours
of
trouble
,
wanting
abilitie
to
goe
through
withall
.
But
as
Augustine
saith
,
It
is
not
all
one
not
to
bee
able
to
aunswere
,
nor
to
bee
able
to
hold
their
peace
?
Wee
see
heere
the
Diuell
is
a
great
vndertaker
.
Secondly
,
hee
is
not
onely
content
to
take
a
foyle
,
but
euen
out
of
the
same
thing
wherewith
hee
was
foyled
,
maketh
hee
matter
of
a
new
Temptation
,
a
new
ball
of
fier
.
Out
of
Christs
conquest
hee
makes
a
new
assault
;
that
is
,
since
hee
will
needes
trust
,
hee
will
set
him
on
trusting
,
hee
shall
trust
as
much
as
hee
will
.
As
the
former
tempted
him
to
diffidence
,
so
this
shall
tempt
him
to
prefidence
.
As
before
the
diuell
brought
him
to
the
waters
of
Meribah
(
Exod.
17.
7.
)
where
the
Children
of
Israel
did
murmure
and
tempt
GOD
:
so
now
hee
brings
him
to
the
temptation
of
Massah
,
(
Deut.
6.
16.
)
that
is
,
to
presumption
,
wantonnesse
and
delicacie
:
for
then
with
bread
they
were
not
content
,
but
they
must
haue
flesh
and
other
dainties
,
Psalm
.
78.
20.
As
the
first
might
bee
called
the
hungrie
Temptation
,
so
this
may
be
called
the
wanton
Temptation
.
That
which
was
in
the
olde
Testament
the
Temptation
of
Moribah
,
is
here
in
the
new
Testament
the
Temptation
of
the
Wildernes
:
&
that
which
was
there
the
Temptation
of
Massah
,
is
heere
the
temptation
of
the
Pinacle
.
In
the
first
,
by
want
of
things
necessarie
,
he
thought
to
driue
them
to
vexation
and
bitternes
of
spirite
,
and
to
distrust
Gods
power
&
goodnes
:
In
this
second
,
by
vnnecessarie
matters
,
he
draweth
vs
on
to
wantonnes
,
&
to
put
God
to
try
what
he
can
do
,
and
to
set
him
about
base
seruices
:
by
the
one
,
he
driueth
vs
vnto
vnlawfull
meanes
,
by
the
other
,
he
draweth
vs
from
the
vse
of
things
lawfull
:
by
the
one
he
brings
vs
to
this
conceipt
,
that
we
are
so
abiected
of
God
,
that
if
we
trust
in
him
,
he
will
in
the
ende
fayle
vs
;
by
the
other
,
to
thinke
we
are
so
deare
in
Gods
eyes
,
and
such
darlings
,
as
throw
our selues
into
anie
danger
,
and
he
will
not
forsake
vs
:
by
the
one
he
puts
vs
in
feare
(
as
Augustine
saith
)
Deum
defuturum
,
et
iamsi
promisit
;
by
the
other
,
in
hope
Deum
adfuturum
,
vbi
non
promisit
:
by
the
one
,
he
slaundreth
GOD
vnto
vs
,
as
if
hee
were
a
God
of
straw
,
of
base
condition
,
and
subiect
to
our
becke
;
by
the
other
,
as
if
he
were
a
God
of
yron
,
that
would
not
encline
,
though
wee
requested
him
.
Now
to
the
Temptation
:
wherein
we
are
to
consider
three
things
.
First
,
the
g●ound
the
Diuell
chose
for
the
woorking
of
this
Temptation
.
Secondly
the
temptation
it selfe
;
to
wit
,
the
diuells
speech
.
Thirdly
,
Christs
answere
to
it
.
In
the
place
,
three
things
are
to
be
noted
:
first
,
the
place
it self
:
secondly
,
the
diuel
chose
it
:
thirdly
,
that
our
Sauiour
followed
him
thether
.
For
a
new
Temptation
hee
makes
choyce
of
a
new
place
.
Indeed
for
a
temptation
to
presumption
,
the
Wildernes
was
not
a
sit
place
:
first
it
was
not
high
enough
,
and
then
it
was
not
populous
enough
.
It
was
a
melancholy
place
:
when
a
man
is
vnder
the
crosse
in
affliction
,
or
in
some
anguish
and
sorrow
for
want
,
death
of
frends
,
or
otherwise
;
and
generally
for
all
solitarie
men
:
the
hungrie
temptation
is
fitter
,
than
this
of
presumption
.
As
long
as
Noah
was
in
the
Arke
in
the
midst
of
the
waters
,
hee
had
in
him
no
presumptuous
thought
:
but
sitting
vnder
the
vine
in
his
vineyard
,
he
was
ouercome
therewith
.
And
iust
Lot
(
2.
●et
.
2.
8.
)
in
Sodome
,
had
no
fit
time
or
place
to
bee
presumptuous
;
but
when
he
dwelt
in
the
mountaine
in
securitie
,
then
he
committed
incest
with
his
Daughters
,
beeing
made
drunke
by
them
.
Dauid
,
so
long
as
hee
was
persecuted
by
Saule
,
and
tossed
vp
&
downe
from
post
to
piller
,
had
no
leasure
to
be
presumptuous
:
but
in
the
top
of
his
turret
,
when
he
was
at
rest
in
his
pallace
,
2.
Sam.
11.
2.
presumption
gaue
him
a
blow
.
So
heere
the
Wildernes
was
no
fit
place
,
but
the
Pinacle
is
a
very
fit
place
for
one
to
be
presumptuous
on
.
It
is
as
good
as
a
stage
to
shew
himselfe
vpon
,
to
see
and
to
be
seene
.
In
the
Wildernes
there
was
small
warrant
for
one
that
would
bee
presumptuous
:
but
from
the
Pinacle
hee
might
discerne
farre
and
neere
,
both
the
inner
Court
and
outward
Court
,
and
see
a
whole
Clowde
of
Witnesses
,
and
haue
some
warrant
of
example
of
all
estates
,
high
or
lowe
,
wise
or
noble
.
For
what
abuse
soeuer
be
in
him
,
bee
he
neuer
so
presumptuous
,
hee
shall
see
some
as
prowde
,
stout
,
and
high
minded
as
himselfe
:
be
his
hayre
neuer
so
long
,
or
his
ruffs
neuer
so
great
,
he
shall
finde
some
as
farre
gone
therin
as
himselfe
.
If
wee
marke
the
foure
gradations
that
it
hath
,
wee
shall
finde
it
to
bee
a
verie
fit
place
.
As
first
,
before
hee
could
come
to
the
Pinacle
,
hee
must
goe
out
of
the
Wildernesse
into
the
Citie
:
secondly
,
not
anie
Citie
,
but
the
holy
Citie
:
thirdly
,
into
the
Temple
of
the
Citie
:
and
fourthly
,
out
of
the
Temple
vp
to
the
Pinacle
.
First
,
(
hauing
got
him
to
leaue
the
Wildernes
)
hee
brought
him
into
the
Citie
,
that
there
hee
might
saye
vnto
him
:
you
see
such
&
such
graue
men
,
how
they
behaue
themselues
:
why
should
you
seeke
to
bee
holier
than
they
?
This
was
a
good
ciuill
temptation
:
hee
brought
him
not
to
Cesarea
or
Samaria
,
but
euen
to
Ierusalem
,
the
holie
Citie
:
for
that
addition
is
giuen
it
,
Luc
▪
4
▪
9.
and
Dan.
9.
24.
Thirdly
,
he
brought
him
into
the
Temple
,
where
euen
the
verie
ground
was
holy
.
Fourthly
,
not
to
anie
other
place
of
it
,
but
to
the
verie
top
and
pinacle
which
was
ouer
the
Sanctum
Sanctorum
.
Who
would
not
tread
hard
there
?
and
take
vpon
him
being
in
such
a
place
,
where
if
a
man
will
be
carried
away
with
example
;
hee
may
see
Ananias
the
high
Priest
,
renting
his
cloathes
,
at
the
hearing
of
things
that
sounded
like
blasphemie
,
Mark
▪
14.
63.
and
yet
buying
his
Bishoprick
for
money
;
who
will
not
then
be
bold
to
doo
the
like
?
And
Herod
a
Prince
,
such
a
one
as
heard
Iohn
Baptist
preach
;
yea
,
and
with
much
delight
,
to
commit
adulterie
,
Mark
.
6.
20
who
would
feare
to
doo
the
like
?
There
he
may
see
the
Pharisie
,
vnder
showe
of
great
holines
,
tything
mynt
and
comine
,
and
vnder
colour
of
long
praiers
,
deuoure
widowes
houses
,
bringing
in
by
extortion
,
and
sending
out
by
excesse
,
Matth.
23.
14.
21.
And
so
in
this
Citie
,
one
may
see
some
men
,
both
great
frequenters
of
Sermons
,
and
yet
great
vsurers
;
gentlewomen
misshapen
in
theyr
attyre
.
Seeing
this
,
who
will
not
be
as
bolde
as
they
,
the
place
being
so
holie
?
And
beeing
thus
warranted
by
example
,
surely
we
must
needs
commend
the
diuels
wit
,
for
his
choyce
.
Out
of
this
arise
two
notes
.
First
against
some
phantasticall
spirites
,
who
say
,
Can
that
bee
an
holie
Citie
,
where
there
be
dumbe
dogges
?
There
were
so
in
Ierusalem
,
Es●
.
56.
10.
where
the
leaders
be
blinde
,
Matth.
15.
14.
They
were
so
where
Iudas
ministred
the
Sacrament
,
where
there
is
diuision
and
debate
amongst
themselues
,
Phil.
4.
2.
Can
this
(
say
they
)
be
the
holie
Citie
?
And
thereuppon
they
forsake
the
fellowship
,
Hebr.
10.
25.
whereas
they
(
notwithstanding
the
former
abuses
,
and
notwithstanding
the
eleuen
Tribes
were
Apostataes
)
did
yet
name
it
the
holie
Citie
.
Secondly
,
on
the
other
side
wee
are
to
be
instructed
,
that
though
a
man
be
on
the
battlements
of
the
Church
,
yet
hath
he
no
sure
footing
,
or
cause
to
be
secure
;
but
rather
to
feare
the
more
:
for
euen
there
doth
the
diuell
stand
at
his
elbow
,
watching
his
ouerthrow
.
There
is
no
place
(
we
see
)
priuiledged
from
temptations
,
no
Desert
so
sollitarie
,
but
the
diuell
will
seeke
it
out
:
no
pinacle
so
high
,
but
the
Diuell
is
a
Bishop
ouer
it
,
to
visit
and
ouerlooke
it
.
To
conclude
,
though
in
Ierusalem
sit
the
abhomination
of
desolation
▪
(
whereof
Daniel
spake
)
yet
it
is
the
holy
Citie
stil.
And
though
the
place
bee
neuer
so
holy
,
yet
is
that
no
cause
of
priuiledge
;
but
euen
there
may
sit
the
abhomination
of
desolation
Both
are
prooued
out
of
Matth.
24.
15.
The
second
thing
that
wee
obserued
in
the
circumstaunce
of
place
,
is
,
that
the
Diuell
assumpted
Christ
:
which
,
to
those
that
are
weake
(
as
Gregorie
also
collecteth
)
may
be
offensiue
,
in
giuing
them
to
thinke
,
that
the
Diuell
had
such
power
ouer
Christ
as
to
carie
him
whether
he
listed
.
But
when
they
shall
consider
,
that
euen
the
lymbes
of
the
Diuell
haled
and
harrowed
him
too
and
fro
,
from
Annas
to
Caiphas
,
from
Caiphas
to
Pilate
,
from
Pilate
to
Herod
,
and
from
him
backe
againe
to
Pilate
:
and
how
spitefully
and
contemptuously
he
was
vsed
in
all
these
places
,
and
at
last
caried
to
execution
:
what
meruayle
wil
it
be
to
see
him
(
as
Augustin
speaketh
)
In
monte
duci
a
capite
,
qui
a
membris
traditur
,
&c.
These
things
doo
indeed
(
as
all
other
his
sufferings
)
set
forth
the
greatnes
of
the
loue
of
GOD
towards
vs
.
Of
God
the
Father
,
that
would
giue
his
onely
Sonne
;
yea
,
appoint
him
this
worke
of
our
saluation
,
and
giue
the
Diuell
such
a
power
ouer
him
,
Luc.
20.
53.
Of
God
the
Sonne
,
that
he
would
bee
content
to
suffer
such
indignitie
,
Phil.
2.
7.
as
to
be
obedient
to
the
death
of
the
Crosse.
The
reason
of
all
these
his
sufferings
,
as
also
that
he
would
bee
baptized
of
Iohn
,
a
weake
and
sinfull
man
;
was
(
as
himselfe
declareth
it
)
to
fulfil
all
righteousnes
,
Matth.
3.
15.
So
heere
he
was
to
suffer
it
,
els
Gods
righteousnes
would
not
haue
been
fulfilled
,
nor
the
worke
of
our
saluation
.
And
as
he
suffered
this
Assumption
,
so
afterwards
,
Luk.
9.
51.
his
second
Assumption
,
was
to
goe
to
Ierusalem
to
suffer
;
and
so
at
the
last
he
came
to
his
third
and
last
Assumption
,
to
be
receiued
vp
into
glorie
,
1.
Tim.
3.
16.
And
by
the
very
same
steps
and
degrees
,
must
we
be
assumpted
.
And
this
is
his
assumption
of
suffring
,
which
brought
him
to
glorifying
.
The
third
thing
is
,
that
our
Sauiour
our
followed
;
whereby
wee
are
to
marke
,
not
so
much
his
courage
,
that
durst
encounter
with
the
Diuell
in
anie
place
wheresoeuer
he
list
to
carrie
him
:
and
that
hee
was
not
onely
the
God
of
the
valleyes
,
but
a
God
of
the
mountaines
also
,
contrary
to
their
surmize
,
1.
King
.
20.
23.
That
(
I
say
)
is
not
so
much
to
bee
marked
,
as
that
our
Sauiour
would
at
all
stand
vpon
a
Pinacle
.
There
be
some
that
would
make
vs
beleeue
,
it
is
a
sinne
to
stand
vppon
a
pinacle
:
but
then
if
that
had
been
so
,
Christ
would
neuer
haue
stood
there
.
And
since
Christ
stood
there
,
it
is
no
more
sinne
for
anie
man
els
to
stand
there
,
than
it
is
to
stand
in
the
Wildernes
:
for
it
is
lawfull
for
vs
to
follow
his
foot-steps
,
&
to
tread
wheresoeuer
he
hath
trod
before
vs
;
yet
such
places
be
not
priuiledged
.
For
as
it
is
true
,
that
manie
mens
table
&
wealth
is
their
snare
,
Psalm
.
69.
22.
so
euen
the
good
guifts
and
graces
of
God
,
bee
turned
to
a
mans
hurt
,
as
knowledge
may
serue
for
a
quil
to
puffe
him
vp
,
and
make
him
swell
,
1.
Cor.
8.
1.
Nay
,
euen
that
godly
sorrow
,
which
is
so
much
to
be
wished
for
,
hath
in
it
matter
of
temptation
,
least
men
bee
swallowed
vp
with
too
much
heauinesse
,
2.
Cor.
●
.
7.
The
Scriptures
themselues
(
wee
see
)
are
subiect
to
the
abuse
of
the
diuell
:
whereby
it
should
followe
,
that
they
are
to
be
refused
,
if
euerie
thing
bee
to
be
refused
which
brings
matter
of
temptation
.
But
as
Augustin
saith
,
Non
est
laus
stetisse
in
pinaculo
,
sed
stetisse
&
non
cecidisse
.
In
euerie
place
to
answere
the
diuell
,
is
praise-worthie
.
Indeede
it
is
daungerous
for
one
that
hath
a
light
and
giddie
brain
,
for
such
as
are
dronke
,
Esa.
51.
22.
(
though
not
with
wine
)
to
stand
so
high
.
Iob
could
stand
there
without
falling
,
for
he
had
a
more
settled
braine
,
Iob.
31.
27.
Such
places
are
for
the
wisest
and
sagest
men
.
Saint
Paul
stood
not
there
,
but
yet
he
could
haue
stood
there
,
for
he
had
the
trick
or
skill
of
it
,
as
himselfe
confesseth
,
Phil.
4.
12.
I
can
be
abased
,
and
I
can
abound
,
&c.
Now
come
we
to
the
Temptation
it selfe
,
which
hath
three
generall
heads
.
First
,
the
ball
of
wilde
fire
;
which
is
to
consume
his
faith
.
Secondly
,
the
dart
,
Cast
thy selfe
downe
;
which
is
to
peirce
the
soule
.
Thirdlie
,
hee
tempereth
the
head
of
his
dart
with
some
stronger
mettal
;
which
is
,
Scriptum
est
.
I.
First
,
Si
filius
Dei
es
.
This
is
a
great
mote
in
the
diuells
eye
,
hee
vseth
the
same
terme
in
the
former
temptation
,
and
here
he
is
vp
with
it
againe
.
And
al
is
to
this
end
,
that
by
often
bringing
it
into
question
whether
we
bee
the
sonnes
of
God
;
hee
may
at
last
make
it
out
of
question
or
doubt
,
that
wee
are
not
the
sonnes
of
God
:
that
by
&
from
Si
sis
,
he
may
bring
it
to
Ne
sis
;
and
so
we
may
be
like
himselfe
.
For
to
this
end
is
al
his
compassing
of
sea
and
land
,
to
make
one
Proselyte
like
himselfe
,
according
to
the
endeauor
of
the
Pharisies
,
Mat.
23.
15.
who
did
in
like
sort
,
and
when
he
is
made
,
yee
make
him
(
two-fold
more
)
the
childe
of
hell
,
than
your selues
:
as
on
the
other
side
,
Christ
would
haue
vs
the
sonnes
of
God
like
him
.
But
see
what
a
dexteritie
the
diuell
hath
,
in
making
things
serue
for
his
purpose
:
he
maketh
one selfe
same
thing
serue
for
two
seuerall
,
yea
,
contrarie
purposes
.
What
a
goodly
grace
he
hath
in
the
first
Temptation
?
Hee
vseth
it
there
to
procure
vs
to
desperation
:
he
maketh
it
heere
serue
for
presumption
.
But
indeed
there
be
two
manner
of
Si
es
,
or
Ifs
:
the
one
is
a
questioning
or
doubting
Si
,
as
,
If
thou
be
the
sonne
of
God
,
shew
vs
a
signe
,
Mar.
8.
12.
Lord
if
thou
wilt
,
thou
canst
make
me
whole
.
Mat.
8.
2.
The
other
is
a
plaine
affirmation
,
as
Phil.
3.
11
If
by
any
means
I
might
attaine
to
the
resurrection
of
the
dead
:
where
we
are
sure
he
made
no
doubt
thereof
.
So
here
the
diuell
saith
If
thou
be
the
Sonne
of
God
,
as
I
now
graunt
indeede
.
I
was
in
some
doubt
,
but
now
I
confesse
thou
art
:
I
am
of
the
voyces
minde
,
that
pronounced
thee
so
at
thy
Baptisme
.
The
diuell
(
in
the
former
temptation
)
came
out
like
a
malecontent
,
or
a
murmurer
:
heere
hee
comes
lyke
a
flattering
parasite
,
he
will
pinguare
caput
eius
oleo
,
make
his
head
euen
swim
in
the
oyle
of
ostentation
.
But
though
it
be
not
the
same
temptation
,
yet
it
is
the
same
diuell
in
both
places
:
for
both
by
the
one
and
other
,
he
seeketh
the
downfall
and
destruction
of
man
:
and
though
his
two
Ifs
Bee
contrarie
in
themselues
,
yet
are
they
both
also
contrarie
to
the
will
and
word
of
God
:
for
he
would
not
in
any
case
we
should
distrust
him
,
neither
would
he
that
at
anie
time
wee
should
cast
our selues
downe
.
And
therefore
hath
he
caused
battlements
to
bee
made
on
euerie
house
top
,
that
none
might
bee
slaine
with
falling
downe
,
Deut.
22.
8.
Now
hee
would
haue
him
shew
himselfe
(
thereby
)
to
bee
the
Sonne
of
God
,
for
hee
is
now
in
the
sight
of
all
Ierusalem
.
It
is
said
,
that
Christ
comes
now
to
put
too
a
spark
of
fier
,
that
is
of
faith
,
&
that
his
will
was
,
it
might
burne
&
be
maintained
.
The
diuell
on
the
other
side
,
labours
by
all
meanes
possible
to
quench
and
put
it
out
:
and
seeing
water
would
not
doo
it
in
the
former
temptation
;
he
goeth
now
about
to
see
,
if
he
can
make
the
verie
oyle
it self
to
put
it
out
,
euen
that
very
thing
whereby
it
were
to
be
maintained
:
as
indeede
it
will
,
if
wee
powre
out
too
great
a
quantitie
.
Or
if
hee
cannot
quench
it
,
either
with
water
or
oile
▪
he
wil
see
if
he
can
blow
it
vp
with
gunpowder
.
As
▪
seeing
the
water
of
distrust
will
not
extinguish
his
faith
,
but
that
hee
would
trust
in
God
:
he
endeuoureth
now
by
Scriptures
(
that
magnifie
the
prouidence
of
GOD
,
and
the
confidence
we
are
to
put
in
him
)
to
set
him
as
farre
gone
in
the
other
extream
,
by
presuming
or
trusting
too
much
,
that
so
the
fier
,
which
before
hee
would
haue
quenched
,
maye
nowe
so
flame
out
,
as
,
not
to
keepe
it selfe
within
the
chimnie
,
but
to
set
the
whole
house
on
fier
.
This
is
the
ball
of
wilde-fier
of
this
second
Temptation
:
and
so
both
we
see
tend
to
the
consuming
&
nullifying
of
our
faith
.
II.
The
dart
it self
is
,
Cast
thy self
down
:
which
consisteth
of
two
poynts
.
First
,
the
casting
downe
:
secondly
,
that
hee
himselfe
was
to
cast
downe
himselfe
.
For
the
first
,
it
is
generall
,
the
neglect
of
ordinarie
meanes
;
as
heere
:
whereas
the
ordinarie
way
was
down
the
staires
,
he
would
haue
him
leap
,
or
throwe
himselfe
ouer
the
Battlements
.
And
heere
a
man
maye
see
to
what
ende
the
Diuells
halting
commeth
:
he
brings
a
man
vp
by
little
&
little
to
some
high
place
,
that
so
hee
may
send
him
at
once
with
his
head
downward
.
All
the
preferments
that
he
bestoweth
on
a
man
,
is
not
to
anie
other
intent
,
but
that
hee
may
doo
as
the
diuell
himselfe
did
,
(
who
beeing
on
high
▪
did
cast
himselfe
downe
)
and
so
bee
like
him
.
Io.
8.
23.
that
is
,
from
beneath
,
not
from
aboue
:
who
fell
from
heauen
like
lightning
,
Luc.
10.
18
So
that
howsoeuer
in
outward
showe
he
may
seeme
to
befrend
vs
,
yet
this
is
his
inward
intention
and
scoape
.
As
the
Edomites
in
time
of
the
prosperitie
of
the
Israelites
,
pretended
great
good
will
to
them
:
but
in
the
day
of
their
calamitie
,
they
were
they
that
cryed
,
Downe
with
them
,
downe
with
them
,
Psalm
.
137.
7.
Gods
manner
is
,
when
he
meaneth
to
exalt
a
man
,
hee
will
first
humble
him
,
and
make
him
low
,
Mat.
23.
12.
The
diuels
manner
is
(
we
see
)
cleane
contrarie
,
Esa.
14.
14.
to
lift
them
vp
to
the
clowdes
,
that
he
may
bring
them
downe
to
the
graue
,
yea
to
the
lowest
graue
,
Psalm
.
86.
13.
He
carieth
them
the
higher
,
to
throwe
them
downe
with
the
greater
violence
.
He
lifteth
vp
Adam
with
a
conceipt
,
to
bee
like
God
,
to
the
verie
top
of
perfection
to
the
intent
he
might
bee
like
the
beast
that
perisheth
,
Psal.
49.
20.
The
second
hath
some
matter
of
comfort
:
the
Diuell
is
here
a
suter
to
him
,
to
doo
it
himselfe
.
Why
doth
not
the
diuell
cast
him
downe
?
First
,
it
was
not
in
his
power
;
or
if
it
had
,
yet
would
not
that
haue
serued
his
turne
:
then
there
had
been
no
sinne
of
presumption
in
it
.
There
must
bee
two
persons
that
must
concurre
in
our
downfall
:
well
may
the
diuell
induce
and
mooue
vs
to
it
;
but
vnles
we
our selues
be
consenting
,
&
cast
our selues
downe
,
there
can
be
no
downe-fall
to
hurt
vs
.
For
as
Chrisostome
saith
,
Nemo
laeditur
nisi
a
seipso
:
so
Nullum
precipitium
nisi
voluntarium
.
The
Diuell
did
not
cramme
Eue
with
the
forbidden
frute
:
but
when
shee
saw
it
,
shee
tooke
it
,
and
eate
it
,
Gen.
3.
6.
So
the
diuell
when
he
entreth
into
the
soule
of
a
man
(
which
he
counteth
his
palace
)
hee
dooth
not
breake
open
the
doore
,
no
,
nor
so
much
as
drawe
the
latch
;
but
when
he
commeth
,
he
findeth
it
swept
and
garnished
,
Luc.
11.
25.
and
so
goeth
in
.
There
must
therfore
be
a
reaching
out
of
the
hand
,
&
an
opening
of
the
doore
by
our selues
,
and
so
a
casting
downe
of
thy selfe
,
or
els
though
the
diuell
thrust
sore
at
thee
that
thou
maiest
fall
,
the
Lorde
will
helpe
thee
,
Psal.
118.
13.
In
Deut.
22.
8.
God
hath
caused
battelments
to
be
made
on
euerie
house
top
,
by
which
we
may
stay
our selues
:
the
diuell
tells
God
,
that
he
had
made
a
hedge
about
Iob
,
Chapt.
1.
10.
so
that
vnlesse
Iob
steppe
ouer
it
,
or
breake
it
downe
,
he
is
safe
.
III.
The
diuels
dart
is
▪
Cast
thee
downe
:
but
hee
bestoweth
some
great
cost
on
this
.
With
the
selfe
same
armor
that
Christ
bare
off
the
other
dart
,
dooth
the
diuell
sharpen
and
harden
this
:
he
doth
not
so
in
any
other
of
the
temptations
,
therefore
we
are
to
looke
for
some
great
matter
:
he
bringeth
scripture
,
that
he
may
be
the
better
credited
.
He
speaks
not
now
after
the
maner
of
men
,
1.
Cor.
9.
8.
so
that
it
is
not
he
now
that
speaketh
,
but
Scripture
,
as
Paul
reasoneth
there
.
You
see
(
saith
he
)
I
counsell
you
to
nothing
,
but
that
the
Psalmes
will
beare
you
out
in
.
The
diuell
knewe
well
by
his
owne
fall
,
how
dangerous
the
sinne
of
presumption
is
,
it
cost
him
dearely
,
and
so
did
Dauid
likewise
,
and
therfore
of
all
other
,
he
praieth
God
to
keep
him
from
presumptuous
sinnes
:
Psal.
19.
13.
He
knew
also
what
it
was
to
abuse
the
goodnes
,
patience
and
long
suffering
of
God
,
Rom.
2.
4.
Therefore
he
auoucheth
it
by
scripture
:
he
tels
him
it
will
be
long
to
goe
downe
the
stayers
,
and
teacheth
him
a
nearer
waye
,
but
a
iump
,
or
to
cast
himselfe
down
,
and
to
feare
no
hurt
,
for
the
Angells
haue
charge
of
him
.
And
euen
so
hee
perswadeth
men
now
a
dayes
;
that
they
neede
not
goe
downe
faire
and
softly
,
in
feare
and
trembling
,
but
to
deferre
all
till
theyr
dying
houre
,
&
then
commend
themselues
to
God
,
and
throw
themselues
vppon
Gods
mercie
,
and
that
fierye
Chariot
that
tooke
vp
Elias
,
shall
come
and
fetch
vp
them
:
or
els
an
Angell
shall
carrie
them
vp
,
let
them
be
sure
they
shall
haue
no
harme
,
for
they
be
Gods
darlings
,
and
God
doth
so
doate
on
them
,
that
he
will
not
suffer
them
in
anie
case
to
receaue
the
least
hurt
that
may
be
.
If
euer
the
diuell
came
in
his
likenes
,
it
was
here
.
In
the
first
of
Sam.
28.
18.
hee
came
but
in
the
guise
of
a
Prophet
:
so
that
in
stead
of
saying
,
Is
Saule
among
the
Prophets
?
it
might
haue
been
said
,
What
,
is
the
diuell
among
the
prophetes
?
But
heere
hee
hath
vsed
himselfe
so
cunningly
,
that
if
euer
hee
was
transformed
into
an
Angell
of
light
,
here
it
is
verefied
.
1.
Cor.
11.
14.
for
he
commeth
here
lyke
a
white
diuell
,
or
like
a
Diuine
,
hee
comes
with
a
Psalter
in
his
hand
,
and
turnes
to
the
place
,
&
shewes
our
Sauiour
the
91.
Psalm.
vers
.
11.
and
12.
wherein
first
we
are
to
noate
,
that
the
diuell
readeth
Psalmes
,
as
well
as
we
,
and
hath
the
wordes
of
Scripture
in
his
mouth
.
And
1.
Sam.
28.
he
counterfeited
Samuel
so
right
,
and
vsed
the
verie
words
that
he
had
vsde
,
that
they
could
not
know
him
from
Samuel
:
so
heere
hee
counterfeited
the
voyce
of
Dauid
,
Act.
19.
15.
This
will
make
vs
shake
off
securitie
,
considering
that
God
doth
(
for
our
tryall
)
sometime
deliuer
the
aduersarie
the
keye
of
the
Armourie
,
whereby
he
is
able
to
hold
argument
with
an
Archangell
,
Iude
9.
yea
,
with
Christ
himselfe
,
as
we
see
here
.
How
carefull
therefore
had
we
need
to
be
,
to
finde
out
a
fit
answere
for
him
?
For
onely
to
assault
vs
doth
hee
reade
the
Scriptures
:
yea
,
but
not
to
anie
good
end
,
but
euen
thereby
to
deceaue
the
simplicitie
of
men
;
as
heere
,
to
make
them
put
their
soules
in
aduenture
to
the
last
hower
.
He
hath
indeed
a
grace
with
some
vaine
youths
of
the
Court
,
&
vngodlye
Atheists
,
to
set
them
a
scoffing
at
the
Scripture
,
as
Esay
28.
22.
But
with
others
,
that
haue
the
Scriptures
in
more
high
reuerence
,
he
goeth
another
way
to
worke
,
making
it
to
them
the
sauour
of
death
,
Roman
.
chapt.
7.
vers.
10.
The
words
which
hee
vseth
in
the
name
of
Samuel
,
hee
vseth
to
make
Saule
dispaire
:
and
here
he
vseth
Dauids
words
to
cause
presumption
,
and
to
make
them
our
bane
.
And
not
euerie
Scripture
:
but
if
there
bee
anie
Scripture
more
full
of
heauenly
comfort
than
another
,
that
of
all
other
wil
the
diuell
abuse
;
as
indeed
the
psalms
are
;
and
of
all
the
Psalmes
,
this
91.
especially
:
and
in
that
part
,
if
anie
one
sentence
be
sweeter
than
another
,
that
of
all
other
will
the
diuell
abuse
.
Mark
the
second
verse
here
cyted
.
He
shall
giue
his
Angells
charge
ouer
thee
,
to
keepe
thee
in
all
thy
wayes
.
These
last
wordes
the
diuell
leaues
out
,
because
they
make
not
for
his
purpose
.
They
shall
beare
thee
in
their
hands
,
that
thou
dash
not
thy
foote
against
a
stone
.
And
we
shall
see
nothing
can
be
spoken
more
comfortablie
:
as
first
,
in
that
it
is
said
,
that
the
Angels
haue
charge
ouer
vs
in
all
our
wayes
:
Exod.
23.
20.
Behold
I
send
my
Angell
before
thee
,
to
guide
thee
in
the
way
,
and
to
comfort
,
and
confirme
vs
:
as
when
Iacob
was
in
feare
of
his
brother
Esau
,
the
Angell
met
him
,
Gen.
32.
1.
and
to
defend
vs
in
all
dangers
,
and
succour
vs
in
all
necessities
,
spreading
their
winges
ouer
vs
,
and
pitching
their
tents
about
vs
,
Psal.
34.
7.
Secondly
,
this
charge
not
only
concerneth
our
head
and
principal
members
,
but
also
our
feet
:
yea
,
Gods
prouidence
reacheth
euen
to
the
haires
of
our
head
,
for
they
are
numbred
,
Mat.
10.
30.
Thirdly
,
this
charge
of
theirs
is
not
onely
to
admonish
vs
when
daunger
commeth
,
but
they
are
actually
to
help
vs
,
as
it
were
putting
their
hands
betweene
the
ground
and
vs
.
Mat.
13.
41.
they
shall
take
the
rubs
and
offences
out
of
our
way
.
Fourthly
,
this
doo
they
not
of
curtesie
,
as
being
creatures
giuen
of
nature
to
loue
mankinde
,
but
by
speciall
mandate
and
charge
they
are
bounde
to
it
,
and
haue
a
praecipe
for
it
,
yea
,
the
very
beasts
&
stones
shal
be
in
league
with
vs
.
Iob.
5.
23.
This
Psalme
,
and
these
verses
conteining
such
comfort
,
hath
the
Diuell
culled
to
perswade
men
,
that
beeing
such
sweete
Children
of
God
,
they
may
venture
whether
and
vpon
what
they
will
;
for
the
Angels
attend
them
at
an
inch
.
He
bids
them
put
the
matter
in
aduenture
,
and
then
but
whistle
for
an
Angell
,
and
they
will
come
at
first
:
he
carieth
them
vp
to
the
top
of
the
pinacle
,
and
shewes
them
theyr
owne
case
in
Annas
and
Herod
;
and
tells
them
God
will
require
no
more
of
them
,
than
he
did
at
their
hands
:
&
all
the
way
as
they
goe
vp
,
he
singeth
them
a
Psalm
of
the
mercies
of
God
:
he
carrieth
them
vp
with
a
song
,
that
Gods
mercie
is
aboue
all
his
workes
,
Psalm
.
145.
9.
And
with
Psalm
.
103.
8.
how
gracious
and
long-suffring
God
is
,
who
rewardeth
vs
not
according
to
our
deserts
:
and
Psalm.
136.
That
his
mercie
endureth
for
euer
:
God
therfore
beeing
so
full
of
mercie
,
will
take
all
things
in
good
part
.
But
this
mercye
the
diuell
tells
them
of
,
differeth
from
the
mercie
Dauid
meant
:
for
the
mercie
Dauid
speaketh
of
,
is
coupled
with
iudgement
,
Psal.
101.
1.
I
will
sing
mercie
and
iudgement
to
thee
O
Lord
:
and
Psal.
85.
10.
Mercie
&
truth
are
met
together
,
Iustice
and
peace
haue
kissed
each
other
.
Thus
I
say
they
shall
haue
musique
al
the
way
,
&
if
any
at
the
height
thinke
it
a
great
way
downe
:
no
,
saith
the
diuell
,
you
need
but
a
iumpe
from
your
baptisme
into
heauen
,
you
shall
need
no
staires
at
all
.
The
fift
Sermon
.
Matth.
4.
Ver.
7.
Iesus
said
vnto
him
,
It
is
written
againe
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
COnsidering
that
Saint
Iames
saith
chapt.
4.
5.
The
Scripture
speaketh
nothing
in
vaine
:
&
that
as
our
Sauiour
Christ
saith
Io.
10.
35.
No
scripture
can
be
disappointed
;
it
may
seeme
strange
that
the
diuell
comming
armed
with
The
sword
of
the
spirite
,
(
for
so
is
the
word
of
God
tearmed
,
Ephes.
6.
17.
)
Christ
giues
not
place
,
but
opposeth
himselfe
to
answere
.
Wee
see
that
a
message
comming
in
the
name
of
the
Lord
,
this
verie
name
abashed
Nehemias
,
(
Nehe.
6.
10.
)
at
the
first
hearing
,
till
hee
perceaued
it
was
contrarie
to
the
law
of
God
,
and
so
came
not
from
him
:
which
here
we
see
to
bee
the
cause
,
why
Christ
dooth
not
yeeld
by
and
by
,
vpon
the
hearing
of
the
Woord
,
but
sets
himselfe
to
make
answere
:
forsomuch
as
the
word
is
not
of
force
,
Quia
dicitur
onely
,
but
Quia
creditur
,
as
Augustine
noteth
.
If
there
bee
not
the
mixture
of
faith
with
it
,
(
whereof
Paule
speaketh
,
Hebr.
4.
2.
)
it
is
nothing
worth
.
And
therfore
the
badde
spirite
was
nothing
abashed
or
daunted
,
at
the
hearing
of
the
bare
names
of
Iesus
and
Paule
,
Act.
19.
15.
but
answered
,
I
know
them
,
but
who
are
ye
?
They
did
not
beleeue
,
and
therefore
could
doo
them
no
good
,
but
were
wounded
themselues
:
glorious
names
would
not
serue
the
turne
.
So
was
it
here
vsed
without
faith
.
When
the
Scripture
is
heere
vrged
against
one
,
a
man
would
thinke
it
were
not
to
be
answered
by
cyting
an
other
place
of
Scripture
;
but
by
some
tradition
of
the
Elders
,
Mark
7.
1.
or
some
glosse
,
or
other
shift
;
but
wee
see
our
Sauiour
answereth
here
no
other
way
but
by
Scripture
.
Because
the
wolfe
comes
somtimes
disguised
in
a
sheeps
skin
,
it
is
no
reason
that
therefore
the
verie
sheepe
should
lay
away
their
fleeces
:
so
here
,
because
the
diuell
vseth
the
word
,
as
the
slaying
letter
,
2.
Corin.
3.
6.
or
as
the
sword
to
kill
men
with
;
it
is
no
reason
why
Christ
may
not
therfore
vse
it
in
his
owne
defence
.
Why
then
(
wil
some
say
)
one
of
these
two
inconueniences
will
followe
;
that
hereby
we
shall
thinke
the
Scripture
is
of
the
diuells
side
,
aswell
as
of
Christs
side
,
&
so
diuided
;
as
in
like
sort
they
make
a
diuision
of
Christ
,
when
one
holdes
with
Paule
,
another
of
Apollos
,
1.
Cor.
1.
13.
No
,
it
is
not
so
,
Christ
alleadgeth
not
this
Scripture
in
that
sort
,
as
one
nayle
to
driue
out
another
:
but
by
way
of
harmonie
and
exposition
,
that
the
one
may
make
plaine
the
meaning
of
the
other
.
For
albeit
the
diuell
sheweth
himselfe
to
be
the
diuell
,
in
cyting
that
Text
so
,
as
might
best
serue
for
his
purpose
:
in
that
,
whereas
the
Psalme
whereout
he
taketh
it
,
hath
it
thus
,
That
he
might
keepe
him
in
all
his
wayes
;
which
words
hee
leaueth
out
.
For
if
he
had
cyted
that
,
he
could
not
thereby
haue
enforced
anye
casting
down
:
for
the
Angels
haue
no
charge
ouer
a
man
,
but
in
his
wayes
;
&
from
the
toppe
of
the
pinacle
there
was
no
way
,
but
down
the
staires
on
his
feet
.
He
was
not
(
relying
on
the
Angells
)
to
cast
himselfe
downe
with
his
head
forward
.
But
the
diuell
hath
a
wrest
,
to
make
the
string
sound
hie
or
low
,
as
he
list
;
or
if
that
will
not
serue
,
hee
hath
a
racke
to
stretch
them
out
,
as
some
did
Saint
Paules
Epistles
,
2.
Pet.
3.
16.
He
can
set
them
on
the
tenters
,
to
proue
,
that
downe
the
staires
,
or
ouer
the
battlements
,
all
is
one
,
the
Angels
shall
safe-gard
him
.
Though
this
(
I
say
)
be
the
Diuells
corruption
,
which
the
late
Wryters
haue
well
spyed
:
yet
Christ
(
we
see
)
is
not
willing
to
take
aduauntage
of
that
,
but
vseth
a
wiser
course
;
for
so
are
we
to
think
,
that
he
went
the
best
way
to
worke
,
that
is
,
the
conference
of
Scripture
with
Scripture
,
which
Christ
here
practiseth
,
and
commendeth
vnto
vs
.
In
euerie
Arte
,
all
propositions
are
not
of
a
like
certaintie
,
but
some
bee
grounds
and
principles
so
certaine
,
as
that
no
exception
is
to
bee
taken
against
them
.
From
them
are
others
deriued
,
by
a
consequence
called
Deduction
,
not
so
certaine
as
the
other
:
from
these
againe
others
,
to
the
twentieth
hand
.
So
is
it
in
Diuinitie
.
Christ
here
reduceth
the
diuels
argument
&
place
,
to
a
place
most
plaine
to
bee
confessed
.
For
the
Iewes
valuing
of
the
meanes
,
had
to
consider
,
that
God
fedde
them
with
Manna
,
which
they
knew
not
,
to
teach
them
,
that
Man
liueth
not
by
bread
onely
,
Deut.
8.
3.
contemning
the
same
:
and
in
Deut.
6.
16.
bad
them
they
should
not
tempt
their
Lord
their
God
,
as
in
Massah
,
when
they
cried
for
bread
.
The
Lord
curseth
him
,
that
maketh
flesh
his
arme
,
and
with-draweth
his
hart
from
God
,
Ierem.
17.
5.
They
sacrificed
vnto
their
yarne
,
because
their
portion
was
plentifull
,
Abac.
1.
16.
Iob
condemneth
the
making
golde
our
hope
,
or
the
wedge
of
golde
our
confidence
,
chap.
31.
ver.
24.
As
then
wee
must
not
deifie
the
meanes
,
attributing
all
sufficiencie
to
them
:
so
we
may
not
nullifie
them
,
&
thinke
too
basely
of
them
,
but
vse
them
,
that
we
tempt
not
God
,
according
to
his
word
.
Out
of
these
two
grounds
,
may
euerie
question
be
resolued
:
for
euerie
proposition
must
be
prooued
out
of
the
ground
.
So
that
,
as
wee
may
not
thinke
the
arme
of
God
to
be
so
shortened
,
that
he
cannot
help
without
meanes
:
so
are
we
not
to
thinke
basely
of
God
,
for
ordaining
meanes
.
Secondly
,
we
heard
,
that
the
diuels
allegation
was
taken
out
of
the
psalm
,
and
one
of
the
most
comfortable
places
of
all
the
Psalme
.
Christ
by
not
standing
in
Disputation
about
the
words
and
meaning
of
the
text
,
commendeth
to
vs
the
safest
and
wisest
way
to
make
answere
in
such
like
cases
.
Our
Sauiour
would
warne
vs
,
that
the
psalme
91.
is
not
fit
matter
for
vs
to
studie
on
,
when
we
are
on
the
top
of
the
pinacle
:
he
therefore
chooseth
a
place
of
a
contrarie
kinde
,
to
counterpoise
himselfe
,
standing
in
that
tickle
place
.
The
Law
(
we
know
)
is
a
great
cooler
to
presumption
.
If
one
tamper
much
with
the
Psalmes
,
beeing
in
the
case
of
confidence
,
hee
may
make
the
fier
too
bigge
.
Faith
is
the
fier
which
Christ
came
to
put
on
the
earth
,
and
it
is
seated
betweene
two
extreames
,
Distrust
,
and
Presumption
.
Distrust
is
as
water
to
it
,
which
if
it
be
powred
on
in
abundance
,
it
will
make
it
to
be
smoaking
flaxe
,
or
vtterly
quench
it
:
Presumption
(
on
the
other
side
)
is
a
gunpowder
to
it
,
which
being
thrown
into
it
,
it
will
blowe
it
vp
,
and
make
it
flye
all
about
the
house
.
Christ
was
to
take
heede
of
ouer-heating
his
faith
.
Luther
vpon
the
Galathians
saith
,
the
91.
Psalme
is
no
meete
studie
for
manie
mens
humors
in
our
dayes
:
they
had
more
need
of
a
corosiue
,
to
eate
out
the
soare
of
the
roote
and
bottome
.
Now
to
the
Answere
,
which
consisteth
of
sixe
poynts
.
First
,
what
it
is
to
tempt
God
:
secondly
,
wherein
:
thirdly
,
the
manner
how
:
fourthly
,
this
proposition
,
Thou
shalt
not
tempt
:
fifthly
,
the
reason
why
wee
may
not
:
sixtly
,
though
he
be
our
God
,
and
we
on
the
pinacle
,
these
be
no
arguments
for
vs
to
presume
.
I.
First
,
whosoeuer
will
not
vse
such
ordinarie
means
as
God
hath
appointed
,
tempteth
God
:
if
hee
vse
extraordinarie
,
(
as
heere
the
Diuell
would
haue
Christ
doo
)
when
no
body
went
about
to
thrust
him
downe
,
wilfullie
to
haue
cast
himselfe
downe
,
were
great
madnes
:
or
when
a
man
hath
a
faire
paire
of
staires
to
go
downe
by
▪
to
call
for
a
Cherub
to
carrie
him
,
or
for
the
winde
to
flye
downe
,
Psalm
.
18.
10.
were
great
wantonnes
.
There
is
an
humor
in
man
,
that
we
are
all
giuen
vnto
by
nature
;
to
bee
meruailous
desirous
to
trie
conclusions
,
in
matters
that
are
rare
,
and
vnknown
vnto
them
▪
contemning
things
common
,
and
to
be
fond
after
strange
nouelties
.
It
was
told
them
as
plaine
as
could
be
,
that
they
should
not
reserue
of
the
Manna
till
morning
,
and
they
needed
not
to
haue
reserued
it
,
they
had
flesh
euerie
day
:
and
yet
forsooth
they
would
needes
keepe
it
,
if
it
were
but
for
an
experiment
sake
,
to
trie
whether
it
would
stink
or
no
,
Exo.
16.
20.
And
though
they
were
forbidden
to
gather
on
the
Sabaoth
day
,
and
on
the
euen
had
enough
for
two
dais
,
and
it
was
told
them
they
should
find
none
;
yet
they
must
needs
try
.
When
a
thing
cannot
bee
had
without
great
difficultie
,
it
is
our
manner
to
haue
a
vehement
longing
after
it
,
as
when
Dauid
was
in
a
holde
,
and
the
Garrisons
of
the
Philistines
were
in
Bethelem
,
then
beeing
thirstie
,
no
water
would
serue
his
turne
,
but
that
in
Bethelem
,
2.
Sam.
23.
15.
But
when
three
mightie
men
,
had
broken
into
the
host
of
the
Philistines
,
&
had
brought
him
of
it
,
he
cared
not
for
it
.
II.
For
the
second
,
wee
are
to
knowe
,
that
where
neede
is
,
(
as
the
Heathen
speaketh
)
there
a
man
maye
commit
himselfe
to
the
prouidence
of
God
,
&
relie
vpon
him
.
For
wee
haue
heard
,
that
where
the
meanes
faile
vs
,
God
hath
yet
in
store
his
foure
prerogatiues
:
therefore
when
it
comes
to
a
dead
lift
(
as
wee
say
)
then
to
haue
a
strong
confidence
in
GOD
,
is
thank
worthie
:
and
it
is
the
practise
&
propertie
of
faith
,
to
say
boldly
with
Abraham
when
he
saw
nothing
present
,
that
euen
on
the
hill
God
wil
prouide
,
Gen.
22.
14.
When
our
enemies
are
behinde
vs
,
and
the
red
sea
before
vs
,
then
to
looke
for
a
waye
through
the
sea
,
and
to
expect
Manna
out
of
heauen
,
and
water
out
of
the
rock
,
is
much
worth
.
So
our
Sauiour
,
when
he
and
his
companie
wer
in
the
desert
,
where
no
meate
was
to
be
had
,
fed
them
miraculoushe
:
but
beeing
neere
to
the
towne
where
they
might
haue
it
,
hee
dismissed
them
.
When
Elias
was
in
distresse
,
&
all
meates
failed
him
,
then
the
Angell
brought
him
meate
,
1.
Kt.
19.
6.
When
Hagar
and
Ismael
were
in
the
wildernes
,
and
the
water
in
the
bottle
spent
,
and
shee
in
great
heauines
,
then
GOD
comforted
her
from
heauen
,
Gen.
21.
●7
.
When
the
Israelites
were
in
the
desarts
,
then
they
had
an
Angell
to
lead
them
,
Exod.
23.
20.
When
Sidrach
,
Misach
and
Abednago
were
cast
bounde
into
the
fierie
Fornace
,
then
God
sent
them
an
Angell
to
be
their
deliuerer
,
Dan.
3.
38.
And
so
when
Daniel
was
throwen
into
the
Lions
den
(
not
when
he
put
himselfe
in
)
God
sent
his
Angell
to
stoppe
the
Lions
mouthes
,
Dan.
6.
22.
When
we
are
deserti
in
deserto
,
and
all
meanes
faile
,
it
is
time
to
trust
in
God
,
as
Iob
did
.
Our
conuersation
therfore
must
be
without
couetousnes
,
and
we
must
be
content
with
those
things
that
wee
haue
:
for
he
hath
said
,
he
wil
not
faile
vs
,
nor
forsake
vs
,
Hebr.
13.
5.
This
it
out
of
the
compasse
of
tempting
God
,
and
this
is
asmuch
as
the
psalme
could
warrant
him
to
look
for
.
Looke
vpon
it
,
and
you
shall
see
,
that
it
expresseth
such
dangers
,
as
could
not
be
preuented
by
mans
care
&
industrie
,
as
,
from
the
snare
of
the
hunter
,
v.
3.
who
vseth
to
lay
it
so
as
we
cannot
see
it
to
auoyd
it
.
Vers.
5.
Thou
shalt
not
feare
the
arrowe
that
flyeth
by
daye
.
An
arrowe
(
we
know
)
will
reach
a
man
far
off
before
hee
bee
aware
.
And
so
throughout
the
Psalm
,
they
are
things
out
of
our
defence
,
therefore
they
neede
Angells
helpe
:
but
when
wee
haue
meanes
to
help
our selues
,
Gods
omnipotencie
is
for
the
time
discharged
.
Eutychus
that
fell
out
of
a
windowe
by
heauines
of
sleepe
,
was
restored
to
life
by
Paule
,
Act.
20.
9.
This
then
is
Christs
answere
,
If
there
were
no
stayres
,
and
hee
must
needes
goe
downe
,
it
were
a
good
Scripture
to
meditate
on
.
III.
Thirdly
,
as
it
is
a
poynt
of
Gods
power
to
helpe
without
meanes
:
so
hath
hee
in
his
wisedome
appoynted
means
:
there
be
degrees
,
wherby
we
ascend
to
the
effect
:
they
are
as
a
pair
of
staires
.
Where
these
are
,
we
must
vse
them
;
but
when
hee
offereth
vs
a
strange
signe
,
it
is
scrupulous
&
foolish
nicenesse
to
refuse
it
.
As
,
when
God
bad
Ahaz
aske
a
signe
,
Esa.
7.
12.
and
he
would
not
for
tempting
God
,
he
was
too
precise
,
he
was
but
an
hypocrite
.
Moses
asked
a
signe
&
had
it
,
and
God
was
well
pleased
with
it
.
And
so
did
Gedeon
also
,
to
assure
him
selfe
of
deliuering
Israel
by
him
,
Iud.
6.
36.
In
great
,
weightie
,
and
extraordinarie
callings
,
it
was
allowable
to
request
a
signe
:
but
when
there
is
no
neede
,
or
when
there
bee
other-wise
sufficient
,
as
Mat.
16.
1.
where
manie
myracles
wer
daylie
done
before
their
eyes
,
and
where
(
though
they
had
neuer
so
manie
more
)
yet
they
would
not
haue
beleeued
on
him
.
Such
were
the
Scribes
and
Pharisies
,
that
for
euerie
trifling
occasion
,
must
haue
a
signe
from
heauen
.
Thus
to
grate
vppon
Gods
omnipotent
prouidence
,
is
saucie
malapertnesse
.
For
ordinarie
matters
,
there
be
ordinarie
meanes
to
serue
our
turnes
:
and
for
extraordina●ie
,
there
be
extraordinarie
wayes
and
means
reserued
,
that
we
need
not
let
fall
our
trust
in
matters
corporall
,
we
all
confes
there
be
meanes
,
as
they
which
will
not
worke
,
may
not
eate
,
2.
Thes.
3.
10.
in
warfare
there
is
no
victorie
to
be
hoped
for
,
without
fight
,
building
of
rampiers
,
and
making
of
dartes
and
shields
,
2.
Chron.
32.
5.
onely
in
spirituall
matters
we
think
to
do
well
enough
,
though
wee
neuer
put
too
our
endeauour
;
we
lay
all
vppon
God
,
and
trouble
not
our selues
.
There
is
but
one
degree
or
step
in
all
Christianitie
;
it
is
no
more
but
out
of
the
font
to
leap
straight
into
heauen
;
from
predestination
,
wee
leape
straight
to
glorification
:
it
is
no
matter
for
mortification
,
there
be
no
such
meane
degrees
.
But
Saint
Paule
tells
vs
,
it
is
so
high
,
that
we
had
neede
of
a
ladder
,
in
which
be
manie
steps
:
insomuch
,
as
he
puts
a
How
shall
to
euerie
step
,
Rom.
10.
14.
How
shall
they
call
on
God
on
whom
they
haue
not
beleeued
?
&c.
There
must
bee
calling
on
God
,
beleeuing
on
him
,
hearing
his
word
:
there
must
ordinarie
meanes
,
&
there
is
a
ladder
of
practise
,
aswel
as
of
speculation
or
contemplation
2.
Pet.
1.
5.
Ioyne
vertue
with
your
faith
,
&
with
vertue
knowledge
,
and
with
knowledge
temperaunce
,
and
so
patience
,
godlines
,
brotherly
kindnes
,
and
loue
:
if
these
things
be
in
you
,
you
shall
not
be
idle
and
fruteles
in
the
knowledge
of
Christ
:
for
hee
that
hath
not
these
things
,
is
blinde
:
he
goeth
blindfold
to
the
wood
,
and
may
chance
hop
beside
heauen
,
or
step
besides
the
ladder
.
A
great
manie
say
as
Balaam
did
,
O
let
my
soule
dye
the
death
of
the
Righteous
:
but
they
care
not
for
liuing
the
life
of
the
righteous
.
Hee
went
but
blindfold
,
he
knew
not
the
Angel
that
stood
with
a
sword
drawn
in
the
way
,
but
would
haue
gone
vppon
it
,
if
his
asse
had
been
so
foolish
.
A
great
manie
thinke
that
presumption
,
in
being
secure
of
their
saluation
,
is
good
diuinitie
.
Balaam
thought
he
went
well
,
when
he
went
on
the
poynt
of
a
naked
sword
.
So
,
one
entised
by
the
flatterie
of
a
harlot
,
thinkes
hee
goes
to
a
place
of
great
pleasure
:
but
he
goeth
as
one
that
goeth
to
the
slaughter
,
&
as
a
foole
to
the
stockes
Prouerbes
,
7.
22.
Those
whom
it
pleaseth
God
to
haue
partakers
of
his
kingdome
,
hee
puts
them
in
mind
to
remember
their
Creator
in
the
dayes
of
their
youth
,
before
the
euill
dayes
come
:
hee
giueth
them
the
grace
of
timely
repentance
,
and
suffereth
them
not
to
deferre
it
till
the
last
cast
,
and
then
to
think
that
with
the
turning
of
a
pinne
(
as
it
were
)
they
shal
with
a
trice
be
in
heauen
,
with
Elias
in
a
whirle-winde
.
Augustine
saith
,
Wee
may
in
some
cases
aduise
men
to
haue
great
hope
that
they
shall
bee
saued
:
but
in
no
case
give
them
warrant
of
securitie
.
So
,
in
Ephes.
5.
6.
This
we
know
,
that
no
whoremonger
nor
vncleane
person
,
hath
anie
inheritaunce
in
the
kingdome
of
heauen
.
Let
no
man
deceiue
you
through
vaine
words
,
he
that
doth
righteousnesse
is
righteous
,
and
hee
that
doth
vnrighteousnes
,
is
of
the
diuel
.
Io.
3
7.
Now
therefore
to
neglect
the
hearing
of
the
word
,
or
when
he
commeth
to
heare
it
,
to
clap
downe
in
his
place
without
desire
or
mind
to
beare
it
away
,
thereby
to
be
bettered
in
hys
life
;
and
without
purpose
after
by
meditating
on
it
,
to
chewe
it
,
and
so
to
kindle
a
fire
within
himselfe
,
whereby
it
may
bee
digested
,
and
turned
into
the
substaunce
of
the
minde
:
this
is
to
tempt
God
:
so
also
to
beare
a
greater
countenaunce
,
and
make
more
shew
of
holines
than
indeed
is
in
one
,
is
to
laye
a
greater
yoake
on
himselfe
than
he
neede
as
Act.
15.
10.
is
a
tempting
of
God
.
Againe
,
he
that
sinneth
must
looke
for
euill
to
followe
,
Psal.
91.
10.
he
therefore
that
sinneth
and
yet
thinketh
to
scape
punishment
▪
tempteth
God
.
They
that
by
often
experience
haue
found
,
that
such
and
such
things
haue
been
to
them
occasions
of
sinning
,
and
yet
will
presume
to
vse
the
same
againe
,
tempt
God
.
And
those
which
set
vp
their
Idols
in
their
heart
,
and
put
the
stumbling
blocke
of
iniquitie
before
their
face
,
Ezech.
14.
3.
&
yet
think
not
they
sin
,
such
tempt
God
.
He
that
comes
to
aske
forgiuenes
of
God
,
and
will
not
perfourme
the
condition
in
the
Lordes
praier
,
that
is
,
Forgiue
others
,
tempts
God
.
Generaly
,
he
that
seeketh
for
good
of
God
,
&
will
not
performe
that
which
he
is
to
doo
;
or
doth
euil
,
thinking
to
escape
scot-free
,
without
endeuoring
to
auoid
or
resist
it
,
both
these
tempt
God
:
and
to
these
two
may
all
other
be
referred
.
IIII.
The
4
is
,
wee
must
not
at
all
tempt
god
at
no
hand
:
we
must
not
think
but
God
is
able
to
bring
water
euen
out
of
a
rocke
,
Nu.
20.
11.
when
there
is
nothing
but
rocks
and
stones
:
but
when
we
may
hope
to
finde
it
,
we
must
dig
for
it
.
So
when
the
soile
wil
bear
corn
,
we
must
till
it
.
When
Elisha
was
in
a
little
village
,
not
able
to
defend
hym
from
the
Assyrians
,
he
had
chariots
,
&
horses
of
fire
to
defend
him
,
2.
King
.
6.
17.
but
when
hee
was
in
Samaria
,
(
a
strong
walled
Citie
)
then
when
the
King
of
Israel
sent
to
fetch
his
head
,
he
said
to
those
which
wer
with
him
,
Shut
the
doore
,
vers
.
32.
Christ
in
the
wildernes
myraculously
fed
manie
:
in
the
Citie
hee
sent
his
Disciples
to
buy
meate
,
as
Iohn
.
4.
8.
In
the
beginning
,
when
the
Gospel
was
published
,
there
wanted
sufficient
men
for
the
purpose
:
the
Apostles
had
the
power
,
as
appeareth
Actes
.
8.
29.
that
on
whom-soeuer
they
layed
hands
,
he
receaued
the
holy
Ghost
,
&
was
straight
able
and
meet
to
preach
the
Gospell
:
but
after
,
euerie
man
to
his
studie
,
1.
Tim.
4.
5.
These
things
exercise
,
&c.
Wee
see
,
that
notwithstanding
Paule
was
tolde
by
an
Angel
that
there
should
bee
no
losse
of
anie
mans
life
in
the
ship
,
yet
he
caused
the
mariners
to
cut
the
ropes
,
and
to
cast
Anchor
,
Actes
.
27.
23.
24.
29.
30.
31.
32.
nay
,
when
some
would
haue
gone
out
by
boate
,
hee
would
not
let
them
:
so
here
Christ
answereth
,
that
howsoe-Angells
attend
on
him
,
hee
may
not
tempt
God
.
V.
Now
followe
the
reasons
why
wee
may
not
tempt
God
.
There
be
two
sorts
of
tempting
:
the
one
,
by
ignorance
;
the
other
by
vnbeliefe
.
It
is
the
manner
of
Surgeons
,
when
they
are
to
dresse
a
wound
,
and
know
not
how
farre
,
nor
which
way
it
goeth
,
to
tent
it
:
In
the
same
manner
is
God
(
after
the
manner
of
men
)
said
to
tempt
vs
,
sometimes
to
prooue
what
is
in
our
harts
,
and
whether
we
will
keepe
hys
commaundements
,
Deut.
8.
2.
as
hee
did
the
Israelites
fortie
yeeres
.
To
this
end
he
both
made
them
hungrie
,
and
fed
them
with
Manna
.
We
sometimes
tempt
God
,
as
if
the
arme
of
his
power
had
receiued
a
wound
,
or
his
eye
a
hurt
,
as
if
he
could
not
helpe
or
discern
our
wants
,
aswel
now
as
before
,
because
he
brings
vs
not
water
out
of
the
rocke
,
Num.
20.
10.
but
such
myracles
now
are
not
agreeing
with
his
will
,
which
must
content
vs
:
hee
will
haue
mercie
on
whom
hee
will
haue
mercie
,
Rom.
9.
19.
and
we
must
not
despise
the
riches
of
his
bounteousnes
and
patience
,
and
long
suffering
▪
which
leadeth
to
repentaunce
,
Rom.
2.
4.
The
Lords
hand
is
not
shortened
,
that
it
cannot
saue
;
nor
his
eare
heauie
,
that
it
cannot
hear
,
because
he
doth
not
reprooue
vs
,
we
thinke
him
like
vs
,
Psa.
50.
19.
When
god
holds
his
peace
,
we
think
his
toung
is
cut
:
but
I
wil
not
alwaie
hold
my
peace
,
saith
God
,
Mal.
vlt.
But
how
shal
I
knowe
this
?
say
men
now
adaies
,
as
Zacharias
knew
his
wife
was
with
child
,
Luc.
1.
18.
who
(
when
he
would
not
beleeue
the
Angel
that
told
him
so
,
but
would
needs
haue
a
sign
,
was
striken
dumb
,
Behold
thou
shalt
be
domb
til
the
day
.
Here
is
a
signe
for
incredulitie
:
he
had
been
as
good
haue
beleeued
without
a
signe
.
The
second
kind
of
tempting
,
proceedeth
of
ouer-much
familiaritie
,
when
as
we
thinke
wee
may
bee
bold
with
God
,
and
that
hee
will
take
it
in
good
part
,
and
therefore
wee
will
put
him
to
it
,
(
as
we
say
)
we
will
try
both
him
and
his
Angels
,
what
mettall
is
in
them
,
and
what
they
can
doo
.
Wee
are
to
thinke
vpon
the
name
of
God
,
as
of
a
heauie
and
weightie
thing
,
that
is
not
vpon
euery
small
occasion
to
be
taken
vp
and
remooued
.
We
are
not
to
accompt
it
as
a
feather
,
that
wee
may
lightly
tosse
vp
and
down
at
our
pleasure
:
&
euen
so
are
we
to
esteeme
of
the
mercie
of
God
.
It
is
not
to
be
aduocated
vppon
euerie
vaine
trifle
,
for
that
were
to
vse
God
as
wee
are
wont
to
vse
our
Iuglers
.
Come
on
let
vs
see
what
you
can
doo
,
shewe
vs
a
myracle
,
say
they
,
Exodus
chap
▪
7.
ver.
11.
So
Herode
desired
to
see
Christ
,
that
hee
might
see
some
myracle
of
him
,
as
in
the
thirteenth
of
Luke
,
the
eight
verse
.
It
is
a
heauie
case
when
men
stand
thus
affected
toward
God
,
when
afterwards
in
the
two
&
twentieth
of
Luke
,
verse
64.
they
blindfolded
him
,
and
bad
him
read
who
stroke
him
.
We
our selues
wold
not
be
so
vsed
,
wee
could
not
endure
to
see
our
frends
vsed
so
:
how
much
lesse
ought
we
to
vse
God
in
that
manner
?
especially
,
that
attribute
qualitie
,
or
property
of
God
,
which
of
all
others
,
hee
would
haue
to
bee
most
magnified
,
that
is
,
his
mercie
?
Hee
must
needes
take
it
verie
hainouslie
,
to
see
that
abused
,
since
(
of
all
the
rest
)
hee
makes
most
accompt
of
it
.
Howsoeuer
he
could
be
content
to
serue
,
yet
would
he
not
be
a
seruant
to
our
sinnes
in
anie
case
,
Esay
.
43.
24.
especialy
not
to
be
made
a
pack-horse
(
if
I
may
so
say
)
for
our
sinnes
to
lay
load
on
,
euen
till
his
backe
ake
.
Hee
saith
by
Amos
,
chap.
2.
ver.
13.
that
hee
is
prest
vnder
vs
,
as
a
cart
is
prest
that
is
vnder
sheaues
.
Let
vs
not
make
a
dung-cart
of
Gods
mercie
,
let
vs
forbeare
him
that
seruice
of
all
other
.
VI.
The
6.
is
,
that
none
of
these
Dominum
Deum
tuum
,
neither
Lord
,
nor
God
,
nor
that
he
is
thine
,
are
fit
arguments
to
prooue
,
that
we
may
presume
vppon
him
.
The
diuell
belike
had
perceiued
,
that
there
was
some
acquaintance
betweene
Christ
and
God
,
and
peraduenture
had
said
unto
him
,
you
may
bee
bold
with
him
,
and
with
his
Angels
.
What
?
he
is
your
father
▪
and
(
as
Cesars
daughter
answered
)
that
though
he
forget
himself
to
be
Caesar
,
yet
do
not
you
forget
to
be
his
sonne
.
No
saith
Christ
,
these
be
no
good
arguments
to
make
one
presume
.
As
for
Dominus
wee
will
all
graunt
(
I
am
sure
)
there
is
smnal
matter
of
presumption
in
that
.
In
Deus
there
maye
bee
some
more
colour
:
but
yet
verie
little
.
It
is
no
good
dealing
with
one
that
is
mightier
than
our selues
,
least
he
happen
not
to
take
it
in
good
part
,
but
fal
to
earnest
,
and
so
wee
feele
the
smart
.
Wee
were
not
best
make
sport
with
Sampson
,
least
he
pull
the
house
about
our
eares
,
and
so
make
vs
pay
dearlie
for
our
pastime
.
Paule
saith
,
Doo
wee
prouoke
the
Lord
to
anger
?
are
we
stronger
than
he
?
1.
Cor.
10.
22.
If
wee
will
needes
tempt
,
wee
were
best
tempt
with
our
matches
.
Ther
is
no
dealing
with
fire
,
for
it
will
burne
all
that
toucheth
it
.
Heb.
1.
7.
his
Angels
and
Ministers
are
a
flame
of
fire
:
but
Heb.
12.
29.
it
is
said
,
Our
God
is
euen
a
consuming
fier
.
Indeed
,
if
he
were
like
Dagon
,
the
Philistines
God
,
he
might
be
set
vp
and
taken
downe
,
and
we
might
breake
his
neck
&
hands
at
our
pleasure
:
but
being
the
strong
and
mightie
God
of
hoasts
,
wee
were
best
take
heed
how
we
deale
with
him
.
Tuum
▪
what
say
we
to
that
?
An
vngracious
childe
might
make
that
an
argument
of
presumption
:
but
whosoeuer
is
of
anie
good
nature
,
wyll
make
it
an
argument
of
the
contrary
.
Isaack
was
Iacobs
father
,
but
was
Iacob
more
bold
to
abuse
him
for
that
?
No
,
but
rather
more
timerous
,
Ge.
27.
My
father
(
saith
he
)
may
chance
feele
me
;
&
so
I
shal
seem
to
him
a
mocker
,
&
so
bring
a
curse
on
me
,
and
not
a
blessing
.
Is
God
merciful
?
yea
truly
,
Mercy
is
with
thee
,
but
that
thou
maist
be
feared
,
Psa.
130.
4.
Wee
maye
not
abuse
his
mercie
,
as
to
sinne
,
that
grace
maye
abound
,
Rom.
6.
1.
Is
hee
bountifull
and
long
suffering
?
We
must
therefore
the
more
feare
to
displease
him
.
When
the
Pharasies
tempted
him
,
and
would
aduenture
their
soules
in
seeking
a
signe
,
it
is
said
Mar.
8.
11.
Christ
sighed
:
&
why
did
he
sigh
?
Because
GOD
sware
in
his
wrath
,
that
they
should
neuer
enter
into
his
rest
,
whose
fathers
tempted
him
in
the
wildernes
.
Psalm
▪
95
,
What
rest
?
He
dooth
not
meane
the
rest
in
the
Land
of
Chanaan
onely
,
but
that
which
shal
be
in
the
kingdom
of
God
.
Heb.
3.
10.
These
two
temptations
of
the
diuell
,
may
fitly
be
compared
to
those
2.
rockes
,
betweene
which
Jonathan
was
to
passe
,
which
are
said
,
1.
Sam.
14.
4.
to
be
sharp
:
one
is
called
Borez
,
which
signifieth
dirt
;
the
other
Sench
which
signifieth
a
bramble
,
or
some
sharpe
pricke
,
betweene
which
,
hee
and
his
Armor-bearer
were
faine
to
clamber
vp
.
ver.
13.
Betweene
two
such
rocks
lyeth
our
way
,
that
is
,
Presumption
,
and
Desperation
:
therefore
blessed
is
he
that
so
loueth
God
,
that
h●●an
be
content
to
creepe
on
hands
and
feete
to
him
.
The
sixt
Sermon
.
Matt.
4.
Ver.
8
&
9.
Againe
,
the
Diuell
taketh
him
vp
into
an
exceeding
high
mountaine
,
and
sheweth
him
all
the
kingdomes
of
the
world
,
and
the
glorie
of
them
.
And
saith
vnto
him
:
All
these
things
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
mee
.
AT
the
first
ouerthrow
,
we
had
the
first
Again
:
and
when
Christ
ouerthrewe
him
then
also
,
yet
would
not
the
diuel
leaue
then
neither
,
but
hee
commeth
with
his
second
Againe
:
he
comes
againe
and
againe
.
The
first
Againe
,
was
an
argument
of
his
courage
and
stomacke
:
this
second
,
is
an
argument
of
his
importunitie
.
The
first
repulse
could
not
driue
him
away
,
nor
the
second
neither
,
no
,
nor
this
third
for
altogether
:
for
Luke
saith
,
He
departed
for
a
season
,
Lu.
4.
13.
So
that
as
Christ
saith
,
Iohn
16.
16.
After
a
while
ye
shall
see
mee
,
and
after
a
while
you
shall
not
see
mee
:
so
saith
the
diuel
also
,
After
a
while
you
shall
not
see
mee
,
&
againe
after
a
while
you
shal
see
me
.
Which
teacheth
vs
this
lesson
,
that
it
is
not
enough
to
haue
preuailed
against
his
temptations
twice
or
thrice
,
&
so
become
secure
:
but
we
are
alway
to
stand
vpon
our
gard
,
knowing
how
the
diuel
wil
successiuely
,
euery
turning
of
a
hand
,
be
with
vs
;
&
that
while
we
liue
,
we
shall
neuer
be
at
rest
with
him
:
or
if
he
tempt
vs
not
,
we
shal
be
in
as
bad
or
worse
case
.
For
so
long
as
the
Lord
left
other
Nations
among
the
Israelits
,
to
proue
them
by
,
&
to
be
pricks
to
their
sides
▪
it
went
wel
inough
with
them
,
Iud.
3.
1.
but
when
they
began
to
liue
in
some
security
(
hauing
for
the
most
part
subdued
them
)
then
grew
they
to
mutuall
dissention
.
It
is
the
greatest
temptation
,
to
be
without
temptation
.
Therefore
Paule
had
the
messenger
of
satan
to
buffet
him
,
2.
Co.
127
for
then
followes
the
pressing
of
God
by
praiers
.
But
whether
we
ioyn
hands
with
satan
▪
or
resist
him
,
we
shal
be
sure
he
will
set
vpon
vs
,
&
try
by
faire
meanes
what
he
can
doo
,
or
if
we
say
nay
,
yet
in
the
end
he
wil
weary
vs
as
Dalila
did
Sampson
,
Iud.
16.
16.
who
,
because
she
was
importunate
,
his
soul
was
pained
to
the
death
,
&
then
he
told
her
:
or
if
we
wil
be
obstinate
in
reiecting
his
temptations
,
giuing
him
at
the
first
a
peremptory
refusal
:
then
he
wil
go
another
way
to
work
,
as
to
imagin
som
deuise
against
vs
,
&
smite
vs
with
the
tongue
▪
Ie.
18.
18.
he
will
be
rough
with
vs
.
If
none
of
these
will
preuaile
,
he
will
perswade
vs
,
wee
must
be
like
other
men
,
&
that
is
as
profitable
or
plesant
to
vs
,
&
then
say
Samuel
what
he
can
,
we
will
haue
a
king
,
1.
Sa.
8.
19.
And
when
we
haue
yeelded
once
,
then
goes
he
to
fetch
companie
,
and
takes
vnto
him
seauen
worse
spirites
than
himselfe
,
Luc.
11.
26.
So
the
last
state
of
that
man
is
worse
than
the
first
.
Giue
but
an
inch
,
and
he
will
take
an
ell
:
if
he
can
get
in
but
an
arme
,
he
wil
make
shift
to
shooue
in
his
whole
bodie
.
As
we
see
▪
if
the
poynt
of
a
nayle
haue
once
made
entrie
,
the
rest
will
soone
in
.
We
see
an
example
of
his
encroaching
euen
in
Daiud
,
2.
Sam.
11.
4.
after
he
had
once
made
him
commit
adultrie
by
some
meane
degrees
wyth
Bethsheba
,
see
how
hee
tolls
him
on
from
one
wickednes
to
another
.
She
was
with
childe
,
her
husband
beeing
in
the
seruice
of
God
and
the
King
▪
was
by
the
King
murdred
to
hide
her
shame
,
and
satisfie
his
lust
.
So
did
he
drawe
on
Peter
,
first
hee
made
him
follow
a
loofe
off
;
secondly
,
flatlie
to
denie
Christ
;
thirdly
,
to
forsweare
him
;
and
fourthly
,
to
curse
himselfe
if
he
knew
him
.
The
Hebrue
Writers
note
,
that
the
Diuells
name
Belzebub
,
signifieth
a
great
flesh
flye
,
or
a
master
flye
:
flap
him
away
neuer
so
often
,
hee
will
still
flie
thether
againe
.
So
the
diuell
wyll
neuer
cease
molesting
vs
,
till
the
smoking
flaxe
be
quite
quenched
,
and
the
brused
reed
cleane
broken
,
Esa.
42.
3.
First
,
he
twists
certaine
smal
threds
together
,
and
so
makes
a
little
cord
of
vanitie
,
to
drawe
vs
vnto
him
:
afterward
with
a
cart-roape
or
gable
of
iniquitie
,
he
seekes
to
binde
vs
fast
vnto
him
for
starting
;
either
by
the
vice
of
lust
,
or
of
enuie
,
or
at
least
couetousnes
.
But
if
all
should
faile
,
pryde
is
sure
to
hold
.
Oh
Lord
,
I
thanke
thee
,
I
am
not
like
such
and
such
,
nor
like
this
Publicane
(
a
degree
further
)
nor
lyke
this
Pharisie
,
Luc.
18.
11.
This
may
be
a
good
caueat
vnto
vs
,
that
we
stand
alway
vpon
our
gard
,
&
that
we
be
sure
that
wee
make
strong
resistance
in
the
beginning
,
and
break
it
(
if
we
can
)
while
it
is
but
a
whipcord
.
And
to
vse
the
like
pollicie
in
a
good
matter
,
that
the
King
of
Egipt
did
in
a
bad
;
who
tooke
order
that
euerie
male
childe
should
be
killed
,
to
keepe
the
Israelites
downe
betimes
:
&
against
the
succession
of
temptation
,
to
entertaine
the
succession
of
prayer
.
Now
to
the
matter
.
The
Diuell
deales
as
with
a
Citie
.
In
the
first
he
tells
him
,
he
must
be
famished
,
except
hee
can
turne
stones
into
bread
.
Secondly
,
he
comes
to
make
a
traine
of
Scripture
to
intrap
him
.
Now
hee
comes
to
the
ordinary
meanes
of
dealing
,
that
is
;
when
men
striue
about
anie
thing
,
and
both
parties
are
loath
to
yeeld
,
there
will
be
some
parley
of
composition
and
sharing
betweene
them
.
So
here
▪
the
diuell
seeing
that
he
cannot
ouer-throw
his
faith
,
offereth
▪
him
to
compound
:
and
(
on
hys
part
)
hee
is
content
to
giue
Christ
all
the
Kingdomes
of
the
world
,
if
our
Sauiour
(
for
his
part
)
will
but
fall
downe
,
and
worship
him
.
The
diuel
before
came
disguised
in
the
shape
of
a
male-content
,
as
that
Christ
should
bee
in
such
hunger
.
Next
,
he
came
in
the
habite
of
a
Diuine
,
and
that
verie
demurely
,
with
his
Psalter
in
his
hand
.
Now
he
comes
in
all
his
Royaltie
,
like
the
Prince
of
this
world
,
as
he
is
so
called
,
Iohn
4.
30.
Hee
dooth
not
stand
pelting
wyth
Christ
,
but
goes
roundly
and
frankelie
to
woorke
:
hee
offers
all
that
hee
hath
,
(
and
that
is
no
small
matter
)
to
bring
Christ
but
to
one
sinne
,
that
so
hee
might
ouer-throwe
all
mankinde
.
He
comes
no
more
now
with
Si
filius
Dei
es
:
for
that
we
see
is
here
left
,
he
would
not
haue
him
thinke
on
it
,
hee
would
haue
him
now
filius
seculi
.
This
is
called
by
Saint
Paule
,
the
bewitching
Temptation
,
whereby
men
become
so
foolish
,
as
that
after
they
haue
begun
in
the
spirite
,
they
wyll
ende
in
the
flesh
,
Galath
.
3.
3.
Where
the
Diuell
cannot
preuayle
,
eyther
by
our
owne
concupiscence
,
or
by
hys
enticings
:
hee
will
see
what
hee
can
doo
with
his
Dragons
taile
,
and
by
that
meanes
(
say
the
Fathers
)
hee
did
more
hurt
,
than
by
the
other
.
Secondly
,
his
tayle
is
said
to
drawe
downe
the
third
part
of
the
starres
of
heauen
,
and
to
cast
them
to
the
earth
.
Apoc.
12.
4.
Wee
are
heere
to
consider
,
first
the
preparation
that
the
diuell
makes
,
by
taking
him
vp
to
an
high
hill
,
to
make
the
offer
vers.
8.
Secondly
,
the
temptation
it selfe
,
vers
.
9.
Thirdly
,
our
Sauiours
answere
,
and
the
shield
he
opposeth
to
it
,
verse
10.
Fourthly
,
the
issue
of
the
conflict
,
the
victorie
,
vers.
11.
In
the
first
we
are
to
consider
,
first
the
diuells
methode
:
secondly
,
the
place
and
ground
:
thirdly
,
his
pollicie
,
in
not
onely
telling
what
he
would
giue
;
but
in
shewing
thereof
:
fourthly
,
the
things
themselues
which
hee
offers
,
which
are
two
;
the
kingdome
of
the
earth
,
and
the
glorie
thereof
.
I.
First
,
of
his
methode
.
Ephes.
4.
14.
we
are
warned
not
to
be
wauering
,
&
caried
about
with
euerie
wynd
of
doctrine
,
by
the
deceipt
and
craftines
of
men
,
whereby
they
lye
in
waite
to
deceiue
.
Craftines
and
deceipt
then
,
be
the
instruments
which
the
Diuell
vseth
;
he
brings
Christ
from
the
Wildernesse
to
the
Temple
,
and
from
the
Temple
to
the
Mountain
,
to
destroy
the
Temple
,
which
Mountain
is
prosperitie
.
So
in
aduersitie
wee
vowe
to
God
,
that
we
will
serue
him
;
but
after
helpe
,
we
breake
it
.
II.
Secondly
,
the
lysts
wher
this
temptation
was
vsed
,
was
the
Mountaine
.
The
reason
why
hee
chose
this
place
rather
than
anie
other
,
is
the
fitnes
of
it
,
in
regard
of
the
prospect
.
The
wildernes
(
we
know
)
was
a
melancholie
place
,
and
in
no
wise
fit
for
this
temptation
,
so
,
neither
was
the
pinacle
:
for
besides
that
it
might
haue
hindred
the
working
of
this
temptation
,
beeyng
the
pinacle
of
the
Temple
;
the
prospect
was
not
good
enough
.
For
though
it
were
high
,
yet
there
were
diuers
hilles
about
Ierusalem
,
which
would
haue
hindred
the
sight
of
manie
things
▪
And
though
Sion
were
a
mountaine
,
yet
in
respect
of
Mount
Hermon
and
Lybanus
,
it
is
sayd
to
bee
but
a
little
one
,
Psal.
42.
6.
and
Psalm.
68.
16.
Basan
is
said
to
be
the
great
hill
.
Therefore
,
as
good
chose
a
conuenient
hill
,
both
for
height
and
neerenes
,
where
hee
might
behold
the
whole
Land
of
Chanaan
,
Deut.
32.
49.
So
here
the
Diuell
chose
an
exceeding
high
mountaine
,
wher
a
high
minde
might
best
take
view
and
contemplate
:
such
,
where
his
horizon
might
be
as
spacious
as
was
possible
,
&
where
his
sight
might
not
be
hindered
by
any
meane
obiect
.
III.
Thirdly
,
he
sets
before
his
eies
al
the
kingdomes
of
the
earth
.
There
is
nothing
so
soone
entised
&
led
awaye
,
as
the
eye
:
it
is
the
Broker
betweene
the
hart
&
all
wicked
lusts
that
be
in
the
world
.
And
therefore
it
was
great
follie
in
Ezechias
,
to
shew
his
roabes
and
treasure
,
Esa.
39.
2.
as
he
was
told
by
the
Prophete
:
it
stirred
vp
such
coales
of
desire
in
them
that
sawe
them
,
as
could
not
bee
quenched
,
till
they
had
fetcht
awaye
all
that
he
had
,
and
all
that
his
Auncestours
had
layd
vp
euen
till
that
day
.
It
is
the
wisedome
that
is
vsed
nowe
a
dayes
,
when
men
would
haue
one
thing
for
another
,
to
shewe
the
thing
they
would
so
exchange
:
as
the
buyer
sheweth
his
money
,
and
the
seller
his
wares
in
the
best
manner
that
hee
can
,
each
to
entice
the
other
(
by
the
eye
)
to
the
desire
of
the
hart
.
It
is
the
diuels
ancient
sleight
,
he
wold
not
go
about
to
perswade
the
matter
in
words
,
till
he
might
withall
present
the
thing
to
the
eye
.
So
he
dealt
with
Eue
,
Gen.
3.
6.
First
he
shewed
her
how
pleasant
the
frute
was
,
and
the
woman
sawe
it
.
So
the
cause
of
the
deluge
was
,
Gen.
6.
2.
that
the
sonnes
of
God
saw
the
beautie
of
the
daughters
of
men
.
Achabs
seeing
of
Naboths
vineyard
,
1.
Kin.
21.
2.
for
that
it
laye
neere
his
house
,
was
the
cause
of
all
the
mischiefe
that
followed
.
This
same
foolish
vanitie
of
apparell
,
(
whereof
I
haue
giuen
so
often
warning
out
of
this
place
,
)
comes
from
hence
.
I
saw
a
fine
Babilonish
garment
,
and
desiring
it
,
I
tooke
it
,
saith
Achan
,
Iosua
▪
7.
21.
So
the
seeing
of
the
brybe
,
blindeth
the
eyes
of
the
Iudge
,
Deut.
16.
19.
So
still
the
sight
of
the
eye
,
allureth
the
hart
to
desire
.
The
Heathen
man
therefore
wished
,
that
vertue
and
honestie
might
as
well
bee
seene
with
bodily
eyes
:
for
then
he
thinketh
,
that
Admirabiles
amores
excitarent
su●
.
So
if
we
could
as
well
see
that
which
God
hath
for
vs
,
as
that
the
diuell
here
offereth
vs
:
we
would
not
regard
the
diuels
largesse
.
Moses
and
the
other
Patriarchs
saw
him
which
is
inuisible
,
which
had
prouided
a
better
thing
for
them
:
therefore
he
refused
to
bee
called
the
sonne
of
Pharaohs
daughter
,
Heb.
11.
27.
and
to
enjoy
the
pleasure
of
sinne
.
But
you
are
not
so
to
take
it
,
as
though
it
were
a
thing
simplie
ill
to
behold
such
things
,
or
to
looke
on
a
cup-boord
of
plate
,
or
to
stand
on
a
pinacle
,
it
is
dangerous
,
but
no
sinne
;
especially
,
it
is
vnfit
for
an
vnstayed
&
an
vngouerned
eye
.
Therefore
Lot
&
his
wife
were
forbidden
to
look
back
at
the
destruction
of
Sodome
,
Gen.
19.
17.
To
Abraham
it
was
left
at
large
,
without
anie
restraint
:
for
that
he
was
a
man
of
better
ruled
affections
.
For
as
there
must
be
one
without
,
to
take
view
and
to
entice
:
so
must
there
bee
one
within
,
to
hearken
to
it
&
to
condiscend
.
Be
sure
of
that
within
,
that
it
be
vpright
:
and
then
thou
maist
the
the
better
looke
with
that
which
is
without
.
But
euer
bee
warie
,
for
the
tinder
of
thy
nature
will
soone
take
fire
.
Ioh
said
chap.
31.
ver.
1.
he
made
a
couenaunt
with
his
eyes
:
Why
then
should
he
thinke
on
a
maide
,
and
that
he
had
not
been
deceiued
with
a
woman
,
vers.
9.
and
that
his
hart
had
not
walked
after
his
eye
?
ver.
7.
Paul
knew
how
to
vse
want
,
and
how
to
vse
abundance
or
plentie
,
and
how
pouertie
:
both
to
be
full
,
and
to
be
hungry
:
he
had
stayed
affections
,
Phil.
4.
12.
IIII.
Omnia
Regna
.
This
was
no
small
offer
,
but
euen
all
the
wealth
and
honour
that
may
be
:
two
such
things
as
are
most
vehemently
desired
of
all
men
.
So
that
as
Ierome
saith
,
Prae
auri
sacra
fame
nihil
sacrum
.
The
desire
thereof
also
is
so
vnsatiable
,
that
it
is
like
the
dropsie
:
which
,
the
more
lycour
is
ministred
to
it
,
the
more
it
thirsteth
:
it
is
perpetuall
&
vnnatural
.
The
lesse
time
a
man
hath
to
liue
,
and
so
needes
the
lesse
:
the
more
hee
couets
to
abound
.
These
two
doo
neuer
wexe
olde
:
of
all
vices
,
graye
haires
doo
neuer
grow
on
these
.
This
is
the
bayte
the
diuell
layd
for
Christ
,
and
layes
for
youth
,
and
mindes
lasciuioushe
giuen
,
he
layes
a
bayte
on
liue
flesh
:
to
cholericke
natures
,
he
ministreth
matters
that
may
encrease
their
wrath
:
for
melancholie
,
he
laies
baits
of
enuie
:
and
so
for
euerie
one
,
according
to
their
naturall
inclinations
and
humours
,
such
baytes
as
may
entice
them
soonest
.
Which
if
hee
can
get
them
once
to
swallow
his
hooke
that
is
within
,
it
wil
hold
them
sure
enough
,
and
by
his
line
hee
will
drawe
them
to
him
when
he
list
,
so
that
hee
cares
not
to
let
them
playe
with
the
line
:
then
though
hee
goe
to
20.
Sermons
,
it
is
no
matter
:
with
an
apple
he
caught
Adam
and
Eue
,
and
all
their
posteritie
.
Well
,
we
must
be
as
children
,
weaned
from
this
world
,
though
it
bring
weeping
with
it
,
Psalm
.
131.
2.
Genes.
27.
38.
When
Eue
was
Ladie
and
Mistres
of
all
the
world
;
yet
,
because
there
was
a
Godship
,
a
higher
degree
than
hers
,
she
was
not
content
.
Princes
,
because
they
can
goe
no
higher
by
anie
earthly
dignitie
,
aspyre
to
bee
Gods
,
and
so
would
bee
accounted
;
as
was
said
to
Herode
,
that
it
was
the
voice
of
God
,
and
not
of
man
.
But
,
as
they
that
are
aboue
,
can
abide
to
haue
no
equalls
,
but
will
bee
alone
by
themselues
:
so
they
that
bee
below
can
abide
no
superiour
.
As
when
Saul
was
chosen
by
lot
from
amongst
the
Israelites
,
to
bee
king
ouer
them
,
some
wicked
men
said
,
There
is
a
goodly
wise
King
:
nay
,
I
would
I
were
King
,
I
would
they
might
come
to
me
for
iustice
1.
Sam.
10.
27.
2.
Sam.
15.
4.
Euerie
one
hath
this
conceit
of
him selfe
,
that
he
is
worthier
to
beare
rule
,
than
they
which
are
in
authoritie
:
not
so
much
as
the
sillie
Fur-bush
,
but
it
thought
it selfe
a
fit
person
to
make
a
King
,
Iudg.
9.
15.
&
the
Thistle
would
haue
the
Cedars
daughter
married
to
his
sonne
,
1.
King
.
14.
9.
The
Spider
,
a
silly
poysonfull
thing
,
wil
yet
be
in
the
top
of
the
Kings
Pallaces
,
Pro.
30.
28.
The
Gourd
start
vp
in
one
night
,
and
was
gone
in
the
next
.
Ion.
4.
6.
Goodly
Zebedeus
wife
could
finde
no
lesse
thing
to
aske
of
Christ
,
for
her
two
sonnes
,
that
came
the
last
day
from
the
cart
;
but
that
the
one
might
sit
at
Christes
right
hand
,
and
the
other
at
the
left
in
his
kingdome
,
Mat.
20.
20.
Balaam
could
neuer
thinke
his
Asse
went
halfe
fast
inough
,
when
he
rode
towards
preferment
,
Num.
22.
17.
The
Disciples
also
longed
for
the
kingdom
of
Israel
to
be
restored
.
The
diuell
did
not
shewe
all
his
kingdome
to
Saul
,
when
he
was
comming
from
keeping
his
fathers
sheep
,
1.
Sam.
9.
24.
and
Samuel
feasted
him
:
nor
after
Saule
was
chosen
King
,
11.
5.
and
he
followed
his
cattell
:
neyther
did
he
shew
them
to
the
King
,
bidden
to
Absaloms
sheep-shearing
,
2.
Sam.
13.
24.
nor
at
such
times
as
Princes
withdraw
themselues
to
bee
priuate
,
Dan.
6.
18.
but
he
shewes
them
at
such
time
as
they
are
in
their
greatest
glorie
and
ruffe
,
when
kingdomes
were
growen
to
the
top
of
iollytie
and
maiestie
,
as
the
kingdome
of
Israel
was
in
Salomons
time
:
and
chooseth
such
a
time
,
as
when
they
were
in
most
triumph
and
pompe
,
as
they
were
wont
to
be
at
the
day
of
the
Kings
birth
or
inauguration
,
Ose.
7.
5.
Cant.
3.
11.
or
at
a
Coronation
,
or
at
the
receiuing
of
Ambassadours
;
or
at
the
entertaining
of
forrein
States
,
as
when
the
Queene
of
Saba
was
in
Salomons
Court
.
1.
Kin.
10.
To
conclude
,
hee
sheweth
them
not
when
they
are
in
base
estate
,
but
when
they
are
in
greatest
pompe
,
Act.
25.
23.
Now
come
we
to
the
second
point
:
to
wit
,
the
temptation
it selfe
:
En
haec
omnia
tibi
dabo
,
vers.
9.
Hauing
prepared
Christs
minde
(
as
he
thought
)
by
shewing
him
that
he
wold
giue
him
:
now
he
comes
in
with
a
short
and
pithie
oration
;
All
this
will
I
giue
thee
.
Heere
thou
seest
all
thou
canst
wish
for
:
without
thee
shall
no
man
lift
vp
his
hand
or
his
foote
in
all
Egipt
,
as
Pharaoh
said
to
Ioseph
,
Gen.
41.
44.
so
as
he
might
make
all
Captaines
,
&
giue
to
euerie
one
fields
and
vineyards
,
1.
Sam.
22.
7.
that
hee
maye
say
to
euerie
one
what
he
list
;
Speakest
thou
to
mee
?
Seest
thou
not
that
I
haue
power
to
crucifie
thee
,
or
to
let
thee
goe
?
Iohn
19.
10.
that
his
fauour
might
rayse
a
man
so
high
,
as
Haman
was
exalted
aboue
all
the
Princes
,
Hest.
3.
1.
and
his
disfauour
,
or
the
least
word
of
his
mouth
quite
ouerthrowe
him
,
as
Haman
was
verse
.
7.
8.
by
picking
some
small
quarrell
against
him
.
But
this
is
not
all
neyther
:
for
this
same
garish
apparell
,
wherein
manye
doo
delyght
,
is
contayned
vnder
this
Haec
omnia
:
Not
onelye
embroydered
with
golde
,
but
euen
gold
it selfe
,
and
smells
of
the
finest
sent
,
Psalm
.
45.
8.
and
9.
And
as
for
the
delights
of
the
flesh
,
if
he
can
see
anie
that
delight
him
better
than
other
:
it
is
no
more
than
with
Dauid
2.
Sam.
11.
4.
to
send
for
her
,
and
haue
her
,
she
was
straight
at
his
commandement
.
Neither
must
any
say
,
it
was
vnlawfull
:
no
,
not
Iohn
Baptist
,
if
hee
loue
his
head
,
Mark
.
6.
17.
Hee
may
commaund
what
he
list
;
if
any
gainsay
it
,
he
may
dispatch
him
out
of
the
way
:
for
hee
maye
kill
and
wound
whom
he
list
,
Dan.
5.
19.
hee
maye
commaund
all
mens
tongues
,
2.
Sam.
14.
10.
that
they
dare
not
once
open
theyr
mouth
to
speake
against
him
.
Nay
,
he
shall
haue
all
mens
tongues
&
pens
readie
to
extoll
all
that
he
doth
,
and
say
;
The
King
is
like
an
Angell
of
God
,
2.
Sam.
19.
or
that
it
is
the
voyce
of
God
,
and
not
of
man
,
Act.
12.
22.
Why
,
then
to
haue
all
mens
hands
,
feete
,
bodies
,
faces
,
tongues
,
and
pens
▪
this
may
be
wel
said
All
,
to
haue
not
onely
one
kingdome
,
but
all
:
to
haue
all
the
power
&
glorie
of
those
kingdomes
:
here
is
euen
all
the
kingdome
,
the
power
,
and
the
glorie
.
He
comes
not
after
a
pelting
manner
,
he
shewes
himselfe
a
franke
chapman
:
hee
sayth
not
that
Godlines
is
great
gayne
,
and
a
minde
content
with
his
lot
,
1.
Tim.
6.
6.
and
wills
him
to
be
content
with
food
and
raiment
,
ver.
8.
He
comes
not
with
Illae
,
which
we
shall
not
once
beholde
till
another
world
come
;
and
whether
there
bee
anie
such
or
no
,
may
doubt
.
He
shewes
him
a
mount
that
may
be
touched
,
Heb.
12.
18.
hee
comes
wyth
haec
,
that
is
,
with
readie
money
in
hys
hand
:
he
not
onely
offers
,
but
stakes
downe
▪
and
whereas
God
saith
,
that
in
the
sweate
of
our
fore-head
we
shall
eate
our
bread
,
Genes.
3.
19.
the
Diuell
requires
no
such
thing
.
This
is
a
donatiue
,
Haec
omnia
dabo
:
What
saye
ye
now
?
Shall
Christ
take
it
,
or
no
?
The
Heathen
man
saith
,
If
a
man
be
to
violate
his
faith
for
anie
thing
,
it
is
for
a
kingdome
.
Christ
hath
here
offered
him
all
kingdomes
,
a
very
entising
bayt
:
but
is
there
neuer
a
hook
hidden
vnder
it
?
The
woman
was
fine
and
braue
,
and
had
a
cup
of
gold
in
her
hand
:
but
it
was
full
of
abhomination
,
Apoc.
17.
4.
So
heere
,
for
all
these
faire
shewes
,
if
you
will
gain
anie
thing
by
the
diuel
,
you
must
worship
him
:
that
is
the
condition
annexed
to
the
graunt
,
it
is
no
absolute
gift
,
the
diuell
is
not
so
kinde
,
as
to
part
from
all
that
for
nothing
.
It
is
such
a
gift
as
the
Lawyers
call
Excambium
,
that
is
,
Exchaunge
:
I
will
giue
you
this
,
if
you
will
giue
me
that
.
But
yet
one
would
thinke
it
a
verie
large
offer
,
to
giue
so
great
a
liewe
for
so
small
a
seruice
:
it
is
but
a
little
externall
reuerence
,
the
bowing
of
the
knee
;
you
may
(
notwithstanding
)
in
hart
think
what
ye
list
.
Well
,
we
may
thinke
there
was
somewhat
in
it
,
that
the
Diuell
offered
so
much
for
so
little
,
and
yet
Christ
refused
it
.
Indeed
Christ
had
great
reason
to
refuse
it
:
for
hee
should
haue
been
a
looser
by
the
bargaine
.
I
will
stand
to
it
,
he
had
been
better
to
haue
yeelded
to
either
of
the
two
former
temptations
,
than
to
this
:
hee
should
full
deerely
haue
bought
all
his
kingdomes
,
he
had
bin
better
to
haue
cast
himselfe
downe
from
the
pinacle
.
For
that
which
the
diuell
here
demaundeth
is
liew
,
is
as
much
worth
,
as
both
the
glorie
of
God
,
and
the
redemption
of
man
.
Of
his
glorie
,
God
saith
,
That
hee
will
not
giue
it
to
another
,
Esa.
42.
8.
If
to
no
other
,
then
not
to
the
Diuell
of
all
other
.
And
therefore
the
Angel
would
not
haue
a
burnt
offering
offered
to
him
,
but
to
God
,
Iudg.
13.
16.
The
Angell
would
not
let
Iohn
fall
downe
and
worship
him
,
but
bad
him
worship
God
,
Reuel.
19.
10.
for
hee
knewe
that
God
was
varie
iealous
of
his
honour
,
and
stood
precisely
vpon
that
poynt
.
If
hee
would
not
impart
this
honour
with
the
Angells
,
much
lesse
would
hee
with
the
diuell
:
for
there
are
degrees
in
idolatrie
,
Roman
.
1.
23.
It
is
not
so
ill
to
turne
the
glorye
of
God
into
the
image
of
a
man
,
as
into
birds
and
beasts
.
Secondly
,
if
we
looke
into
the
desire
that
he
had
to
satisfie
his
auncient
enuie
,
by
the
destruction
of
mankind
:
we
must
needes
commend
the
diuells
wit
,
in
making
such
a
bargain
.
It
had
been
the
best
peny-worth
that
euer
was
bought
.
For
if
wee
marke
how
Christ
rateth
one
onely
soule
,
we
may
see
,
how
he
that
to
gaine
all
the
kingdomes
of
the
world
,
shall
loose
hys
owne
soule
▪
Mat.
16.
26.
makes
but
a
foolish
bargaine
.
Then
what
rate
shal
be
made
of
all
mens
soules
,
if
one
bee
worth
kingdomes
.
All
which
had
beene
lost
,
if
Christ
had
consented
to
that
which
the
diuel
here
requireth
:
for
then
he
could
not
haue
said
,
I
restored
that
which
I
tooke
not
,
Psal.
69.
4.
By
his
death
he
payed
the
price
for
the
sinnes
of
the
whole
Wo●●●
:
hee
should
then
haue
had
a
score
of
his
owne
to
haue
payed
,
&
his
death
could
haue
beene
sufficient
but
for
himselfe
onely
▪
If
hee
had
fallen
downe
,
and
worshipped
him
:
hee
could
not
haue
sayd
,
that
the
Prince
of
this
Worlde
had
nothing
to
saye
against
him
,
Ioh.
14.
3.
Now
let
vs
apply
this
to
our selues
.
But
wee
will
peraduenture
say
,
the
diuell
neuer
made
vs
anie
such
offer
:
and
therefore
what
needes
any
admonishment
in
this
behalfe
?
But
I
aunswere
,
though
the
diuell
come
not
in
person
to
vs
,
as
he
did
to
Christ
,
yet
he
comes
by
his
instruments
.
When
Balaac
sent
to
Balaam
,
to
come
and
curse
the
Israelites
,
and
promised
him
great
rewards
,
Num.
22.
17.
it
was
not
Balaacks
messengers
that
spake
,
but
the
diuell
vsed
them
as
instruments
to
speake
.
So
when
Simon
Magus
would
haue
bought
the
holy
Ghost
with
money
:
the
Diuell
therein
tempted
the
Apostles
with
Symonie
,
Simon
was
but
the
trunk
,
through
which
the
diuel
spake
,
Act.
8.
Againe
,
there
be
some
that
will
say
,
they
were
neuer
tempted
with
Kingdomes
:
it
maye
well
be
,
for
it
needes
not
,
when
lesse
will
serue
.
It
was
Christ
onely
,
that
was
thus
tempted
:
in
him
lay
a
heroicall
mind
,
that
could
not
be
allured
with
small
matters
.
But
with
vs
it
is
nothing
so
,
wee
esteeme
far
more
basely
of
our selues
:
we
set
our
wares
at
a
verie
easie
price
,
he
may
buy
vs
euen
dagger
cheape
,
as
we
say
:
he
need
neuer
carie
vs
so
high
as
the
mount
,
the
pinacle
is
high
enough
,
yea
,
the
lowest
steeple
in
all
the
Towne
would
serue
the
turne
.
Or
let
him
but
carrie
vs
to
the
leades
or
gutters
of
our
owne
houses
,
nay
,
let
vs
but
stand
in
our
windowe
,
or
in
our
doores
:
if
he
will
giue
vs
but
so
much
as
we
can
there
see
,
hee
will
tempt
vs
throughly
,
we
wil
accept
it
,
and
thank
him
too
.
He
shall
not
neede
to
come
to
vs
with
kingdomes
,
one
kingdome
is
too
much
,
what
say
ye
to
half
a
one
?
Mar
,
6.
23.
No
,
will
the
diuell
say
,
I
will
giue
ye
halfe
of
one
?
If
he
would
come
to
vs
but
with
thirtie
pence
,
Mat.
26.
15.
I
am
afraid
manie
of
vs
would
play
Iudas
.
Nay
,
lesse
than
so
would
buy
a
great
sort
,
euen
handfuls
of
barley
,
and
peeces
of
bread
,
Ezec.
13.
19.
and
Prouerb
.
28.
21.
Yea
,
some
will
not
sticke
to
buye
and
sell
the
poore
for
a
payre
of
shooes
,
as
Micah
in
his
eight
chapter
and
sixt
verse
speaketh
.
When
he
commeth
then
to
tempt
vs
,
hee
may
abate
a
great
deale
of
this
that
hee
offers
Christ
:
he
may
stryke
out
Omnia
,
and
Haec
too
,
and
in
stead
thereof
put
in
Hoc
,
and
say
;
Holde
,
yee
shall
haue
this
to
worship
mee
,
I
will
giue
ye
no
more
.
I
feare
me
wee
will
make
short
woorke
,
and
take
it
,
Hoc
aliquid
,
a
matter
of
halfe
a
crowne
or
ten
groates
,
a
paire
of
shooes
,
or
some
such
trifle
,
will
bring
vs
on
our
knees
to
the
diuell
.
Is
there
a
pretie
commoditie
to
be
had
?
It
makes
no
matter
for
breaking
faith
and
promise
.
This
is
that
that
makes
the
diuell
so
good
a
husband
and
thriftie
,
and
to
goe
neere
hand
:
what
neede
he
giue
more
,
when
so
little
will
serue
?
whereas
,
if
we
wil
stand
hucking
with
him
,
wee
might
get
a
great
deale
more
.
In
this
temptation
(
as
in
the
former
)
there
is
both
fire
to
consume
our
saith
,
and
a
dart
to
wound
our
consciences
.
The
fire
is
the
motion
of
discontent
,
that
GOD
is
either
a
poore
God
,
not
able
sufficiently
to
rewarde
those
that
serue
him
:
or
else
an
vnkinde
God
,
that
will
not
rewarde
the
dueties
that
are
perfourmed
by
those
that
serue
him
.
By
this
wee
come
to
say
;
Who
is
the
Almightie
,
that
wee
shold
serue
him
?
Iob.
21.
15.
The
wicked
are
they
that
prosper
and
encrease
in
riches
.
I
haue
cleansed
my
hart
in
vaine
,
for
daylie
haue
I
been
punished
.
Psal.
73.
12.
Then
this
dart
makes
vs
wearie
of
well
dooing
:
and
then
followes
,
that
we
will
serue
the
diuell
Being
discontent
with
Gods
seruice
,
we
vndertake
the
seruice
of
his
enemie
:
he
requyreth
nothing
but
a
little
falling
down
,
and
then
if
Simon
shall
come
,
and
require
anye
vnlawfull
thing
at
our
hands
,
wee
are
readie
(
with
Iudas
)
to
meete
with
him
,
and
say
;
What
wil
ye
giue
me
,
and
I
will
doo
it
,
Mat.
26.
15.
though
it
bee
to
the
betraying
of
Christ
.
The
Diuell
heere
opens
hys
meaning
in
this
Temptation
plainly
,
(
that
he
would
haue
him
fall
down
&
worship
him
)
with
a
bare
and
bolde
face
:
before
,
hee
came
disguised
,
and
spake
in
parables
.
His
meaning
is
not
when
he
saith
Dabo
,
to
giue
them
:
but
to
barter
or
exchange
one
thing
for
another
.
It
is
no
gift
,
but
a
flat
bargaine
:
men
vse
not
to
account
it
a
gift
,
except
it
bee
without
rendring
backe
either
money
or
seruice
.
If
hee
render
here
seruice
back
,
he
may
well
thinke
I
haue
solde
my
soule
for
Hoc
aliquid
,
Mat.
16.
76.
He
may
think
,
as
Esau
sold
his
birth-right
for
a
messe
of
pottage
.
Hebr.
12.
16.
so
hath
hee
sold
his
soule
,
his
birth
right
,
and
freedome
:
for
we
were
all
bought
wyth
a
price
,
1.
Cor.
7.
23.
the
same
great
high
Priest
redeemed
vs
all
with
his
bloud
.
No
sinnes
are
so
carefully
to
be
taken
heede
of
,
as
these
,
that
haue
annexed
to
adoration
,
donation
:
he
hath
Malum
with
a
ioynter
.
If
he
should
haue
cast
himselfe
downe
from
the
Pinacle
,
heere
is
all
hee
should
haue
had
:
they
would
haue
talkt
of
it
,
and
haue
wondred
a
while
at
it
.
Well
,
we
must
bee
thus
perswaded
,
that
God
is
as
well
able
and
willing
to
reward
vs
for
anie
seruice
,
as
the
Diuell
,
and
better
too
.
It
is
hee
indeede
that
reigneth
ouer
the
kingdomes
of
men
,
Dan.
5.
21.
and
placeth
in
them
whom
pleaseth
him
:
but
when
he
giueth
or
disposeth
,
hee
giueth
indeede
freelie
,
exacting
nothing
backe
again
,
vnlesse
it
be
such
things
,
as
hee
were
to
haue
without
anie
such
gift
,
such
things
as
are
due
of
meere
right
,
with
out
anie
stipulation
or
hyre
.
Iam.
1.
5.
The
Diuells
Dabo
,
is
,
as
Offices
and
parsonages
are
giuen
amongst
vs
;
that
is
,
as
vsually
solde
as
horses
in
Smithfield
.
But
if
we
could
bee
content
to
giue
indeede
,
let
that
heroicall
minde
that
was
in
Abraham
be
in
vs
,
Genes.
14.
23.
that
as
hee
would
not
take
anie
thing
of
Melchisedech
,
so
wee
will
not
bee
a
shooe
latchet
the
richer
by
the
Diuell
.
If
hee
offer
to
make
vs
wealthie
,
let
vs
answere
him
;
Pecunia
tua
tecum
pereat
.
The
seuenth
Sermon
.
Matth.
4.
Ver.
10.
11.
Then
Iesus
saith
vnto
him
;
Get
thee
hence
behinde
me
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
Then
the
diuell
leaueth
him
,
and
beholde
the
Angels
came
,
and
ministred
vnto
him
.
THE
answering
of
this
Temptation
,
if
some
had
had
the
answering
of
it
,
would
haue
been
facto
,
by
the
dooing
of
of
the
thing
that
the
diuell
required
:
and
not
in
woordes
,
standing
vppon
termes
in
disputation
.
Insomuch
,
as
they
wold
neuer
haue
cared
for
a
cushion
to
kneele
on
:
but
haue
fallen
downe
straight
on
their
verye
faces
,
and
haue
thanked
him
too
.
If
Balaack
should
say
vnto
any
one
of
them
,
I
will
promote
thee
to
great
honour
,
Num.
22.
17.
an
Angell
standing
in
the
waye
,
should
not
hinder
them
from
going
.
The
manner
of
flesh
&
blood
is
,
in
cases
of
preferment
to
respect
nothing
,
that
maye
bring
them
out
of
their
conceaued
hope
or
desire
thereof
:
and
therefore
whatsoeuer
it
is
that
stands
in
their
way
,
be
it
neuer
so
holie
,
downe
it
shall
for
hast
,
to
make
the
way
neerest
.
In
regard
of
this
,
one
brother
respects
not
another
.
When
Ioseph
had
had
a
dreame
of
his
brethren
,
&
told
it
them
,
all
brotherly
affection
was
laid
aside
,
Gen.
37.
5.
The
sonne
and
subiect
Absalom
,
forgetteth
his
dutie
as
to
his
father
,
and
alleageance
as
to
his
Prince
,
seeking
his
life
,
2.
Sam.
16.
11.
The
mother
of
Ahaziah
,
Athalia
,
when
she
saw
her
sonne
dead
,
makes
no
more
adoo
,
but
destroyes
all
the
Kings
seed
,
2.
King
.
11.
1.
Iehu
makes
no
bones
,
nor
is
abashed
at
the
sight
of
heapes
of
dead
mens
heads
,
of
Kings
sonnes
that
he
had
caused
to
be
slaine
,
but
addes
more
murthers
to
them
,
2.
King
.
10.
8.
What
's
a
basket
full
of
heades
to
a
Kingdome
?
And
Herode
stacke
not
to
kill
all
the
male
borne
children
in
Bethlehem
,
Mat.
2.
16.
So
that
Gregorie
might
well
say
,
Ambitio
est
vita
,
cui
etiam
innocentes
nocent
,
such
is
the
vehement
desire
of
a
kingdome
.
So
that
a
great
manie
would
haue
made
no
scruple
at
the
matter
,
neither
would
they
haue
counted
it
a
temptation
,
but
good
counsell
.
Neither
wold
so
haue
cut
vp
Peter
,
as
Christ
did
,
to
bid
him
goe
behinde
him
,
and
turne
their
backes
on
him
:
but
they
would
rather
haue
turnd
their
backs
to
God
,
&
their
faces
after
satan
,
Ie.
2.
27.
●
.
Ti.
●
.
15.
and
indeed
it
must
needs
be
,
that
either
our
Sauiour
was
vnwise
in
refusing
so
good
an
offer
,
or
else
the
World
(
in
these
dayes
)
is
in
a
wrong
byas
.
Our
Sauiour
(
we
see
)
doth
not
only
refuse
the
thing
:
but
also
giues
him
hard
words
,
for
making
the
offer
and
motion
▪
For
he
doth
not
only
confute
him
here
,
by
saying
,
Scriptum
est
:
but
he
addes
words
of
bitter
reprehension
,
saying
▪
Auoyd
Satan
.
He
might
haue
giuen
faire
words
,
as
hee
did
before
:
but
here
he
seemeth
to
haue
left
hys
patience
.
The
reason
why
hee
was
more
hot
in
this
,
than
in
the
former
,
is
:
for
that
this
toucheth
the
glory
of
God
,
&
the
redemption
of
mankinde
:
the
former
Temptations
touched
but
himselfe
in
perticular
,
as
the
turning
of
stones
into
bread
,
but
for
myracle
:
and
the
casting
himselfe
downe
,
was
but
to
trie
God
,
what
care
hee
had
of
him
:
But
this
so
much
toucheth
the
glorie
of
God
,
as
he
can
hold
no
longer
.
Also
,
his
longing
to
redeeme
man
,
caused
the
same
.
Neither
did
he
onelie
aunswere
the
Diuell
so
:
but
when
his
blessed
Apostle
,
who
meant
friendlie
to
him
,
mooued
him
to
the
like
matter
,
he
rebuked
him
sharply
.
Two
causes
there
are
,
wherein
Christ
is
verie
earnest
;
one
in
counsell
ministred
to
him
,
tending
to
the
impayring
of
Gods
glorie
:
the
other
in
practises
,
tending
to
the
impayring
of
Gods
Church
,
Iohn
2.
15.
there
he
was
not
onely
vehement
in
woords
;
but
made
a
whippe
to
scourge
them
out
.
And
so
in
the
olde
Testament
,
it
is
sayd
of
Moses
,
Numb
.
12.
3.
that
hee
was
a
meeke
man
,
aboue
all
the
men
of
the
earth
:
yet
when
he
came
to
a
case
of
Idolatrie
,
Exod.
32.
19.
it
is
said
he
threw
the
Tables
out
of
his
hands
,
and
brake
them
.
And
so
farre
did
he
loose
his
naturall
affection
to
his
people
and
Countrey
men
,
that
hee
caused
a
great
number
of
them
to
bee
slayne
.
And
so
in
a
case
of
the
Church
,
when
Corah
rebelled
,
Numb
,
16.
15.
then
Moses
wexed
verie
angrie
:
for
Glorie
be
to
God
on
high
,
and
peace
on
earth
,
is
the
Angells
song
and
ioy
,
and
the
diuels
griefe
:
as
on
the
other
side
,
the
dishonour
of
God
,
and
dissention
of
the
Church
,
is
the
diuells
ioy
,
and
griefe
of
the
Angels
.
Now
,
besides
that
hee
dooth
in
woords
rebuke
him
sharplie
,
he
doth
no
lesse
in
gesture
also
:
as
by
turning
his
backe
vppon
him
,
(
as
it
is
most
like
hee
did
▪
in
saying
Auoyde
Satan
)
which
is
such
a
despightfull
disgrace
,
as
if
that
one
should
offer
vs
the
lyke
,
wee
would
take
it
in
verye
great
disdaine
.
Which
is
to
vs
an
instruction
▪
that
as
there
is
a
time
,
when
wee
are
to
keepe
the
Diuell
before
vs
,
and
to
haue
our
eye
still
vppon
him
,
and
his
weapon
or
temptation
,
for
feare
least
vnawares
hee
might
doo
vs
some
hurt
:
so
is
there
a
place
,
a
tyme
,
and
a
sinne
,
that
wee
are
to
turne
our
backes
on
,
and
not
once
to
looke
at
his
temptation
.
In
affliction
,
patience
is
to
bee
tryed
:
there
resist
the
Diuell
,
stande
to
him
,
and
he
will
flie
from
yee
,
Iam.
4.
7.
Heere
wee
are
to
set
the
Diuell
before
vs
.
But
in
a
case
of
lust
,
or
filthie
desire
,
then
doo
ye
flie
from
him
,
1.
Corinth
.
6.
18.
So
in
the
second
Epistle
to
Timothie
,
second
chapter
,
and
two
and
twentieth
verse
,
wee
are
exhorted
to
flye
from
the
lusts
of
youth
,
and
to
follow
iustice
:
there
is
no
standing
to
gaze
backe
on
the
diuell
,
and
his
temptations
.
Now
to
the
Answere
:
Scriptum
est
.
The
disputing
or
decyding
of
the
Diuells
Title
:
that
is
,
whether
the
Kingdomes
of
the
earth
were
his
to
giue
or
no
,
Christ
standes
not
vppon
;
nor
vppon
this
,
whether
the
Diuell
were
a
man
of
his
woord
or
no.
Indeede
,
it
might
well
haue
been
doubted
,
whether
the
Diuell
be
as
good
as
his
woord
:
his
promises
are
not
Yea
and
Amen
,
as
the
promises
of
God
are
.
Wee
maie
take
example
by
Eue
,
to
whome
hee
promised
,
that
if
they
did
eate
of
the
forbidden
Frute
,
that
they
should
bee
lyke
Gods
:
but
were
they
so
indeede
,
after
they
had
eaten
?
No
,
but
lyke
the
beastes
that
perish
.
And
as
true
it
is
,
that
the
Kingdomes
are
his
.
If
the
Kingdome
of
Israell
had
been
at
his
disposition
,
wee
maye
bee
sure
Dauid
should
neuer
haue
beene
King
:
as
well
appeareth
by
the
troubles
hee
raysed
agaynst
him
.
No
,
nor
Ezechias
neyther
,
of
all
other
hee
would
neuer
choose
such
.
Wee
may
see
his
good
will
in
Iob
,
chapter
second
verse
7.
hee
could
not
onely
be
content
to
spoyle
him
of
all
that
hee
had
,
but
also
hee
must
afflict
his
bodie
:
and
so
vpon
the
Gergashites
hogs
in
the
8.
Chapter
,
and
30.
verse
of
Saint
Mathew
.
The
Kingdomes
are
none
of
his
,
but
they
are
committed
to
him
in
some
sort
to
dispose
,
as
hee
himselfe
saith
in
the
fourth
of
Luke
,
the
6.
vers
.
Hee
hath
(
as
it
were
)
an
Aduowson
of
them
,
to
prefent
vnto
them
:
but
yet
,
not
as
hee
there
sayth
,
to
giue
to
whom
he
list
,
but
to
whom
he
is
permitted
.
God
must
first
put
all
the
Iob
hath
in
his
hands
,
or
els
he
can
do
nothing
.
Abimelech
Iudg.
9.
and
Herode
Mat.
2.
came
to
theyr
Kingdomes
by
the
Diuells
patent
,
they
bee
the
Diuells
Officers
.
So
wee
see
daylie
in
our
dayes
,
that
hee
bestowes
offices
,
and
presents
to
Churches
.
So
that
as
Brentius
saith
,
Manie
haue
Panem
quotidianum
,
that
cannot
come
by
Da
nobis
:
they
come
not
to
it
by
Gods
gift
:
yet
all
the
interest
that
the
Diuell
hath
,
is
but
to
present
Pro
hac
vita
tantum
.
As
therefore
it
maye
bee
true
,
that
in
some
sort
they
maye
bee
gyuen
hym
:
so
yet
,
not
to
dispose
as
hee
will
.
It
is
God
onelie
that
can
say
so
,
for
his
onelie
they
are
absolutelie
.
The
earth
is
the
Lordes
,
and
all
the
fulnesse
thereof
,
the
round
world
,
and
all
that
dwell
therein
,
Psalm
.
24.
vers
.
1.
It
is
hee
(
the
most
high
God
)
that
deuided
to
the
Nations
their
inheritance
,
Deuteron
.
chapt.
32.
verse
.
8.
By
him
Kings
reigne
,
and
Princes
haue
dominion
,
Prouerbes
.
chapt.
8.
verse
.
15.
Hee
brought
Nebuchadnezzer
to
knowe
,
That
the
most
high
God
bare
rule
ouer
the
Kingdomes
of
men
,
Dan.
chapt.
5.
vers.
21.
Hee
indeede
may
well
saye
,
Cui
voluero
,
do
ea
:
and
to
whom
soeuer
God
giueth
,
hee
giueth
liberally
,
and
reproacheth
no
man
.
Iam.
chapt.
1.
vers.
5.
The
Diuel
(
we
see
)
exacteth
more
than
the
thing
is
woorth
,
and
restrayneth
the
benefite
of
his
graunt
with
vniust
couenaunts
.
But
Christ
goes
not
about
to
aunswere
the
Diuell
that
waye
:
but
by
flying
to
the
Scriptures
,
as
to
his
surest
holde
.
Therefore
Dauid
prayes
,
that
his
minde
may
bee
enclined
to
Gods
lawe
,
and
not
to
Couetousnesse
:
Psalme
119.
verse
.
36.
For
there
is
a
medicine
for
euerie
disease
,
and
power
as
well
against
this
Temptation
of
Couetousnesse
,
as
against
the
former
:
the
Lawe
of
God
can
as
well
keepe
a
man
from
Couetousnesse
,
as
from
Desperation
:
Heauen
and
earth
shall
passe
,
but
no
one
iote
of
this
.
Let
therefore
Haec
omnia
giue
place
to
Scriptum
est
:
mary
Omnia
illa
,
which
both
wee
now
enioye
,
and
which
are
layde
vp
for
vs
heereafter
,
are
come
too
by
Scriptum
est
.
So
that
Omnia
haec
is
not
all
wee
must
care
for
:
there
bee
things
to
come
(
besides
these
which
wee
laye
hands
on
)
farre
more
precious
.
Though
heere
bee
all
the
Kingdomes
of
the
earth
:
yet
they
are
sayd
,
to
bee
shewed
in
the
twinckling
of
an
eye
,
so
cannot
the
other
Kingdome
of
exceeding
glorie
.
All
the
power
of
all
the
Princes
on
the
earth
,
haue
not
power
ouer
one
sillie
soule
to
destroy
it
,
Mat.
chapt.
10.
vers
.
28.
All
the
glorie
of
them
,
is
called
but
a
great
big
fanne
,
or
pompe
,
Acts.
25.
23.
Salomon
was
the
most
glorious
Prince
that
euer
was
,
yet
hee
was
not
cloathed
like
a
Lyllie
,
Matth
▪
chapt
.
6.
ver.
29.
Nor
all
the
Lyllies
in
the
field
,
nor
Starres
in
heauen
,
nor
the
Sunne
and
Moone
it selfe
,
are
comparable
to
one
soule
.
The
Scripture
whereby
Christ
answereth
the
Diuell
,
is
in
the
sixteenth
of
Deuteronomie
,
and
thirteenth
verse
,
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
.
If
anie
fantasticall
spirite
oppose
it selfe
against
Moses
,
let
it
be
accursed
.
There
is
in
this
answere
two
things
set
downe
,
Worship
and
Seruice
:
both
which
are
due
to
God
onely
.
Couetousnes
endeth
in
Idolatrie
,
and
fitlie
is
so
tearmed
:
if
Christ
had
been
couetouslie
minded
,
then
he
must
needs
haue
fallen
downe
,
and
worshipped
the
Diuell
;
for
Couetousnes
and
Idolatrie
being
ioyned
together
,
we
wold
not
haue
parted
from
so
great
a
benefite
.
Christ
hath
heere
changed
a
word
,
which
the
Septuaginta
Translatours
hath
:
which
signifieth
,
a
seruice
with
an
open
testimonie
.
So
that
,
will
yee
know
if
a
man
doo
beleeue
?
Hee
beleeueth
vnto
righteousnes
with
the
heart
,
that
with
the
mouth
confesseth
to
saluation
,
Roman
.
chapt.
10.
vers
.
10.
Such
as
glorifie
God
as
well
in
their
members
,
as
in
their
spirit
,
1.
Corinth
.
cha.
6.
verse
.
20.
As
Saint
Iames
saith
of
Faith
,
Shew
me
thy
faith
by
thy
works
:
so
may
it
bee
sayd
of
Feare
.
You
say
you
haue
feare
,
can
ye
shew
me
your
feare
?
If
it
bee
not
a
dead
feare
,
it
is
to
bee
seene
:
as
Dan.
chapt.
3.
verse
5.
it
must
bee
shewed
by
falling
downe
,
and
worshipping
.
The
seruant
that
feared
,
fell
downe
and
besought
his
Maister
,
Matth.
chapt.
18.
verse
.
26.
Doo
you
feare
?
then
where
is
the
outward
reuerence
?
The
inward
affection
must
appeare
by
the
outwarde
action
:
Religion
is
outward
,
as
well
as
inward
,
1.
Kings
19.
18.
There
bee
two
wayes
whereby
wee
may
haue
trasfique
with
the
Diuell
,
eyther
of
both
will
serue
his
tourne
:
first
,
homage
:
secondly
,
seruice
of
the
bodie
;
and
both
these
doth
God
require
,
euen
when
wee
are
in
the
darke
,
or
in
our
chamber
,
Ezech.
cha.
8.
vers.
12.
Indeede
might
the
Diuell
say
,
this
Mountaine
is
verie
open
:
but
how
say
yee
?
wil
ye
bee
content
closelie
in
a
corner
to
worship
mee
?
If
ye
will
not
weare
my
cognisance
on
your
fore-head
,
yet
yee
may
take
my
mark
in
your
hande
;
then
shutting
your
hand
,
no
bodie
can
perceiue
it
.
If
ye
will
not
take
the
marke
,
yet
take
the
number
of
the
Beasts
name
,
that
is
,
sixe
hundred
threescore
and
sixe
,
Apocalip
.
chapt.
13.
vers
.
17.
18.
Will
yee
doo
none
of
these
?
What
then
?
Wil
yee
serue
mee
?
Rom.
chapt.
16.
vers
.
18.
Thus
ye
see
how
glorious
termes
he
vseth
▪
but
if
one
should
seeme
to
doo
one
of
these
on
courtesie
,
he
will
not
be
content
till
he
doo
it
of
dutie
.
Now
let
vs
see
first
what
it
is
to
worship
.
It
is
that
which
Cornelius
did
to
Peter
,
he
met
him
,
fell
downe
at
his
feete
,
and
worshipped
him
.
Act.
10.
25.
And
that
which
Iohn
did
to
the
Angell
:
that
is
,
hee
fell
downe
before
his
feete
to
worship
him
,
Apocalips
.
19.
10.
It
is
,
when
one
on
the
knees
doth
a
bodily
worship
.
I
will
shew
it
you
in
Dauids
words
:
for
I
cannot
tel
it
ye
better
.
When
Michel
scoffed
at
Dauid
,
for
being
bare-headed
before
the
Arke
,
hee
saith
;
I
will
be
more
vile
than
thus
,
and
will
be
low
in
mine
owne
sight
,
2
,
Sa.
6.
22.
A
man
can
neuer
be
too
reuerent
to
God
:
wee
thinke
it
a
great
disgrace
and
debasing
of
our selues
,
if
we
vse
any
bodily
worship
to
God
.
It
may
be
said
to
them
,
as
it
was
to
him
,
that
feared
to
do
too
much
reuerence
to
Caesar
,
Hic
〈…〉
Caesarem
.
Our
Religion
&
Cultus
must
be
vncouered
,
and
a
bare-faced
Religion
:
we
would
not
vse
to
come
before
a
meane
Prince
,
as
we
doo
before
the
King
of
Kings
,
the
Lord
of
Lords
,
euen
the
God
of
heauen
and
earth
.
The
foure
and
twentie
Elders
fell
downe
before
him
that
sate
on
the
Throne
,
and
worshipped
him
that
liueth
for
euer
,
and
cast
their
crownes
before
his
Throne
.
The
wandring
eye
must
learne
to
be
fastened
on
him
,
Luk.
ch.
4.
ver.
20.
and
the
worke
of
iustice
and
peace
,
Es.
chapt.
32.
vers
.
17.
the
worship
of
the
knees
to
boow
,
Ephes.
chapt.
3.
ver.
14.
and
kneele
before
the
Lord
theyr
Maker
,
Psalme
.
95.
verse
.
6.
Out
feete
are
to
come
before
his
face
:
for
the
Lord
is
a
great
God
,
and
a
great
King
aboue
all
Gods
,
Psalm.
95.
vers.
2.
and
3.
Iacob
,
though
hee
were
not
able
to
stand
▪
or
kneele
:
yet
(
because
he
would
vse
some
corporall
seruice
)
leaned
vppon
his
staffe
,
and
worshipped
God
,
as
appeareth
in
the
nine
&
fortieth
chapter
of
Genesis
the
three
and
thirtieth
verse
,
and
the
eleuenth
to
the
Hebrues
,
the
one
and
twentieth
verse
.
This
must
bee
done
as
duetie
due
vnto
God
,
and
in
regard
of
those
that
be
strangers
.
Secondly
,
What
it
is
to
serue
.
This
is
to
boow
the
soule
,
as
the
other
is
to
boow
the
bodie
.
For
the
King
to
serue
and
speake
kindlie
to
the
people
,
that
they
may
serue
hym
for
euer
after
,
1.
King
.
12.
7.
is
not
the
seruice
he
meaneth
,
not
to
doo
all
that
the
King
commaunds
,
2.
Sam.
chapt.
15.
vers.
15.
For
God
must
bee
aboue
all
:
and
of
whomsoeuer
a
man
is
ouercome
,
to
him
hee
is
in
bondage
▪
2.
Pet.
cha.
2.
ver.
19.
We
must
serue
God
with
our
sacrifices
▪
but
not
with
our
sinnes
,
nor
wearie
him
with
our
iniquities
,
Es.
chapt.
43
▪
vers.
23.
Wee
may
not
make
a
dung-cart
of
him
,
to
load
him
with
our
sinne
and
filth
,
Amos
chapter
second
,
verse
thirteene
:
and
when
hee
comes
againe
,
to
haue
as
much
more
for
him
.
Onely
.
The
Diuel
himselfe
would
graunt
▪
that
God
is
to
bee
serued
,
his
meaning
was
,
that
a
man
might
serue
God
,
and
him
too
:
but
Christ
sayth
,
God
onely
.
But
it
may
be
said
,
this
word
Onely
is
not
in
the
Scripture
whence
Christe
cyteth
this
sentence
,
and
so
Christ
hath
added
to
the
word
of
god
.
Indeed
,
in
Deuter.
6.
13.
Alone
is
not
,
but
in
the
next
verse
it
is
said
,
Doo
not
follow
after
other
Gods
,
which
is
in
effect
God
onely
.
The
Papists
aske
,
where
wee
finde
Onely
in
iustification
by
faith
:
indeed
wee
doe
not
find
it
,
but
we
doe
find
that
by
faith
and
nothing
else
wee
are
iustified
,
Rom.
●
.
28.
and
so
wee
maye
wel
collect
it
,
by
Faith
onely
.
By
grace
are
we
saued
through
faith
:
and
that
not
of
our selues
,
it
is
the
gift
of
God
,
Eph.
chapt.
2.
verse
7.
And
on
this
warrant
haue
manie
auncient
Fathers
beene
bold
,
to
adde
the
word
Onely
:
as
Origen
vppon
Rom.
3.
28.
Hilarie
vppon
Mar.
8.
and
diuers
other
saye
,
Fayth
onely
iustifieth
.
God
is
onely
to
be
worshipped
&
serued
,
and
none
besides
him
.
Sophonie
prophecieth
against
them
that
serue
the
hoast
of
heauen
vppon
the
house
top
,
and
sweare
by
Malcham
,
Sophon
.
1.
5.
But
Iaacob
sware
by
the
feare
of
his
father
Isaac
:
and
it
is
said
,
they
feared
the
Lord
,
and
serued
their
Idolls
also
,
Gen.
31.
53.
2.
King
.
17.
41.
It
is
the
propertie
of
Aarons
rod
,
that
being
turned
into
a
serpent
,
if
the
Magitians
turne
theirs
also
into
Serpents
,
Aarons
will
deuoure
the
rest
,
Ezod
.
7.
15.
Bring
the
Arke
into
the
Temple
of
Dagon
,
Dagon
will
fall
downe
,
&
break
his
face
;
and
though
it
were
lifted
vp
again
,
yet
it
fell
down
againe
,
1.
Sam.
●
.
3.
The
stories
beare
witnes
,
that
the
Gods
of
the
Hebrues
would
not
come
into
Pantho
.
Samuel
bad
the
people
,
if
they
were
come
again
to
the
Lord
with
all
their
harts
,
to
put
away
their
strange
Gods
from
amongst
them
,
1.
Sa.
7.
4.
If
there
were
any
other
(
beside
him
)
that
were
able
to
helpe
vp
,
we
might
haue
some
reason
to
serue
other
:
but
since
it
is
hee
that
must
help
vs
in
all
necessities
,
we
must
worship
him
alone
.
Otherwise
,
when
wee
praye
to
hym
,
hee
may
send
vs
to
the
Gods
which
we
haue
chosen
to
serue
for
our
help
,
Iudg.
chapt.
10.
vers
.
14.
If
wee
could
finde
an
equall
,
or
a
better
than
God
,
wee
had
some
reason
to
make
hym
a
partner
in
his
worship
:
but
if
none
be
worthie
once
to
bee
named
with
him
,
(
so
farre
is
all
beneath
him
)
wee
shall
offer
him
too
much
disgrace
and
iniurie
in
so
dooing
.
It
is
an
embasing
of
Golde
,
to
haue
anie
other
mettall
ioyned
with
it
:
yea
,
though
it
bee
siluer
.
The
sonne
(
saith
Malachi
,
chapt.
1.
vers.
6.
)
honoureth
his
father
,
and
the
seruaunt
his
Lord
:
if
I
bee
your
Father
,
where
is
your
honour
which
you
doo
mee
?
If
your
Lord
,
where
is
your
reuerence
?
Whether
we
account
of
God
as
of
our
Lord
and
Master
,
a
man
can
haue
but
one
Lord
or
master
;
or
whether
wee
take
hym
for
a
father
,
a
man
can
haue
but
one
Father
,
except
hee
bee
a
bastard
,
Es.
chapt.
2.
vers
.
14.
and
so
bee
Filius
populi
:
If
for
a
husband
,
not
two
husbands
,
for
he
is
a
iealous
God
,
and
can
not
abide
that
.
No
man
can
serue
two
masters
,
but
he
must
loue
the
one
,
and
despise
the
other
:
no
man
can
loue
GOD
and
Mammon
.
Verse
11.
Then
the
Diuell
left
him
,
&c.
Blessed
is
the
man
(
saith
Iames
,
cha.
1.
vers.
12.
)
that
endureth
temptation
:
for
when
he
is
tried
,
hee
shall
receiue
the
crowne
of
life
:
Christ
hath
endured
the
Temptation
,
now
followes
the
blessing
.
Iaacob
would
not
let
the
Angel
depart
(
with
whom
he
stroue
)
before
hee
had
blessed
him
,
Genes.
chapt.
32.
vers.
26.
Iob
(
after
his
affliction
)
receiued
his
twofold
blessing
,
Iob.
42.
The
woman
of
Chanaan
first
hearde
her selfe
accounted
a
dogge
:
but
at
last
shee
heard
,
Fiat
tibi
,
&c.
Paule
was
first
buffeted
by
the
pricke
of
the
flesh
:
and
after
heard
,
My
grace
is
sufficient
for
thee
.
So
heere
at
last
,
when
the
Diuell
saw
it
was
bootlesse
to
stay
anie
longer
,
there
was
no
good
by
him
to
bee
done
,
he
leaues
our
Sauiour
.
But
yet
hee
went
not
away
willingly
of
himselfe
,
but
was
sent
away
with
an
Auaunt
:
which
is
a
comfort
to
vs
,
to
thinke
wee
stande
not
at
the
Diuells
curtesie
,
and
that
hee
shall
not
tempt
vs
so
long
as
hee
list
:
for
God
hath
the
Diuell
in
a
chayne
,
Apoc.
20.
2.
and
will
not
suffer
him
to
tempt
vs
aboue
our
strength
,
1.
Corinth
.
chapt.
10.
ver.
13.
For
the
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
Righteous
,
least
the
Righteous
put
foorth
their
hand
to
wickegdnesse
,
Psalm
.
125.
3.
To
haue
the
Diuel
not
to
come
to
vs
,
is
a
great
fauor
:
but
to
haue
him
come
and
goe
away
conquered
,
is
exceeding
mercy
.
For
Tribulation
brings
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
makes
not
ashamed
,
Rom.
chap.
5.
vers.
4.
As
God
sayd
of
Iob
,
chap.
2.
vers.
3.
Hast
thou
markt
my
seruant
Iob
,
who
keepeth
still
his
integritie
?
And
behold
the
Angells
came
,
and
ministred
vnto
him
.
And
as
Luke
:
sayth
,
chapt.
15.
verse
.
10.
There
is
like
ioy
with
the
Angels
in
heauen
,
vpon
the
conuertion
of
euerie
sinner
.
For
wee
are
made
a
spectacle
vnto
men
and
Angells
,
1.
Corinth
.
chap.
4.
verse
.
9.
Before
GOD
are
sayd
to
stand
ten
thousand
Angells
,
Dan.
cha.
7.
vers.
10.
and
to
minister
before
him
.
Hee
hath
a
greater
preheminence
,
but
wee
are
also
heerein
partakers
of
the
diuine
nature
,
2.
Pet.
chapt.
1.
ver.
4.
either
because
wee
are
fed
by
Angels
,
as
Elias
was
,
1.
King
.
19.
5.
or
defended
by
them
,
or
watched
of
them
.
But
sayth
Esay
,
chapt.
18.
vers
.
28.
He
that
beleeueth
makes
not
haste
.
Christ
was
not
hastie
,
but
stayed
Gods
good
time
:
he
would
not
make
his
own
bread
,
but
staid
till
the
Angels
ministred
vnto
him
.
Then
there
appeared
an
Angell
to
comfort
hym
,
Luke
.
22.
43.
This
wisedome
must
wee
learne
by
holding
our
tongue
,
Iob.
chapt.
33.
ver.
33.
otherwise
one
of
these
two
extreames
shall
wee
come
to
:
eyther
Extremum
luctus
gaudium
occupat
,
or
Extrema
gaudii
luctus
occupat
,
sayth
Barnard
.
Luke
16.
25.
The
world
is
like
Iaell
,
who
meetes
Sisera
,
Iudg.
chapt.
4.
ver.
19.
and
entertaynes
him
at
first
verie
friendly
,
shee
allures
him
to
her
▪
and
giues
him
drinke
,
and
layes
him
downe
:
but
so
soone
as
he
was
a
sleepe
,
shee
smites
a
nayle
into
his
temples
.
The
world
beginnes
with
milke
,
and
ends
with
a
hammer
:
but
our
Sauiours
meaning
is
cleane
contrary
.
The
world
first
vttereth
good
wine
:
&
when
men
haue
well
drunke
,
then
that
which
is
worse
.
Iohn
chapt.
2.
ver.
10.
But
Christ
hath
kept
backe
the
good
wine
till
nowe
,
chapt.
2.
vers
.
9.
as
Matthew
sayth
,
chap.
13.
vers.
41.
The
Sonne
of
man
shall
sende
foorth
hys
Angells
and
they
shall
gather
out
of
his
kingdome
,
al
things
that
offend
,
and
them
which
doe
iniquitie
,
and
shall
cast
them
into
a
furnace
of
fire
:
there
shall
bee
weeping
and
gnashing
of
teeth
.
Then
shall
the
iust
shine
as
the
Sunne
in
the
kingdome
of
theyr
Father
.
Our
Sauiours
methode
is
,
to
giue
bitter
first
,
and
sweete
after
:
wherefore
we
are
to
wish
,
that
heere
we
may
suffer
affliction
,
that
wee
may
after
bee
crowned
by
him
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A19862-e530
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Notes for div A19862-e4570