SEVEN
SERMONS
ON
,
the
WONDERFVLL
Combate
(
for
Gods
Glorie
,
and
Mans
Saluation
)
betweene
Christ
and
Sathan
.
DELIVERED
By
the
Reuerend
Father
in
GOD
,
Doct.
ANDREWES
,
Bishop
of
Winchester
,
lately
deceased
.
Iames
1.
12.
Blessed
is
the
man
that
endureth
Temptation
:
for
when
hee
is
tryed
,
he
shall
receiue
the
Crowne
of
life
,
which
the
Lord
hath
promised
them
that
loue
him
.
London
printed
for
I.
Iaggard
,
and
Michael
Sparke
,
1627.
SEVEN
SERMONS
VPON
The
Temptation
of
CHRIST
in
the
Wildernesse
.
1.
SERMON
.
Mathew
Chap.
4.
verse
1.
¶
Then
was
Iesus
led
aside
of
the
Spirit
into
the
wildernesse
,
to
be
tempted
of
the
deuill
.
OVR
Sauiour
Christ
by
his
Natiuity
,
For
this
cause
(
saith
Iohn
)
appeared
the
Son
of
God
,
that
he
might
loose
the
workes
of
the
Deuil
:
wherof
this
was
the
first
.
For
in
Gen.
3
we
read
,
that
his
first
worke
after
his
fal
,
was
enuiously
to
tempt
our
first
parents
,
and
thereby
to
ouerthrow
all
man-kinde
.
And
here
,
straight
after
our
Sauiour
was
baptized
,
hee
with
like
enuy
setteth
on
him
.
Christ
therefore
first
beginneth
with
the
ouercomming
of
that
:
and
for
that
purpose
hee
is
here
led
forth
to
be
tempted
,
that
so
being
tempted
he
might
ouercome
.
Our
Sauiour
makes
this
question
,
Math.
11.
7.
vpon
their
going
out
to
see
Iohn
Baptist
;
what
went
yee
out
to
see
?
As
if
hee
should
haue
said
,
They
would
haue
neuer
gone
out
into
the
wildernesse
,
except
it
had
beene
to
see
some
great
and
worthy
matter
:
and
behold
a
greater
and
a
worthier
matter
heere
.
If
there
be
any
thing
in
the
wildernesse
worthy
the
going
out
to
behold
,
this
is
a
matter
much
worthy
of
it
.
Or
if
there
be
any
matter
worthy
the
hearing
,
it
is
worthy
our
attention
to
heare
;
not
Michael
the
Archangell
disputing
about
the
body
of
Moses
with
the
deuill
,
Iude
9.
but
our
owne
matter
,
argued
by
two
such
cunning
aduersaries
;
to
see
the
combat
betwixt
our
grand
enemy
,
who
goeth
about
like
a
roaring
Lyon
seeking
to
deuour
vs
,
Though
there
should
come
no
profit
to
vs
by
the
victory
,
yet
were
it
worth
the
sight
,
in
this
respect
,
only
to
behold
how
these
Champions
behaue
themselues
;
that
so
we
may
bee
warned
before
hand
,
by
seeing
the
strength
of
our
Aduersary
:
and
that
also
seeing
the
manner
of
his
fight
,
and
of
our
Sauiours
defence
,
wee
may
be
instructed
how
to
arme
our selues
,
and
how
to
ward
accordingly
.
For
let
vs
bee
sure
,
that
since
the
Deuill
spared
not
to
tempt
our
Sauiour
,
he
will
be
much
more
bold
with
vs
:
If
he
haue
done
this
to
the
greene
tree
,
what
will
become
of
the
drie
?
Luke
23.
31.
If
he
haue
sought
our
ouerthrow
in
Christ
,
how
much
more
will
he
doe
it
in
our selues
?
If
our
dayes
here
be
but
as
the
dayes
of
an
hireling
,
Iob
7.
1.
and
our
whole
life
bee
but
as
a
continuall
warfare
,
2
Tim.
2.
4.
then
is
it
behoouefull
for
vs
,
to
haue
some
intelligence
of
our
enemi●s
forces
and
drifts
.
It
is
said
,
his
darts
are
fierie
,
Eph.
6
16.
Here
we
may
see
the
manner
of
his
casting
them
,
that
so
Sathan
should
not
circumuen
vs
,
2
Cor.
2.
11.
Let
vs
marke
how
our
Sauiour
wardeth
and
defendeth
himselfe
,
that
so
wee
may
be
armed
with
the
same
minde
,
1
Pet.
4.
1.
Let
vs
therefore
goe
out
into
the
wildernesse
to
see
it
.
[
Then
Iesus
.
]
This
is
the
description
of
the
entrie
into
the
temptation
,
and
it
containeth
(
as
a
weighty
history
)
many
circumstances
importing
great
matters
,
which
may
be
reduced
to
7.
branches
or
heads
.
First
,
the
two
Champions
,
1.
Christ
,
and
2.
Sathan
:
3.
the
leader
of
Iesus
into
the
lists
,
who
is
said
to
bee
the
holy
Ghost
:
4.
the
end
,
which
was
the
conflict
it
s●lfe
,
that
is
,
to
be
tempted
:
5.
the
day
of
the
battell
,
expressed
vnder
the
word
Then
:
6.
the
lists
themselues
,
that
is
,
the
wildernesse
:
7.
Christ
his
preparation
to
it
,
that
is
,
his
fasting
.
1.
First
;
for
the
partie
defendant
,
Christ
;
who
(
as
God
)
giueth
food
to
euery
liuing
creature
,
Psal.
136.
25.
and
(
as
God
and
man
)
with
fiue
loaues
and
two
fishes
fed
5000.
besides
women
and
children
,
Math.
14.
11.
He
that
is
said
to
be
the
very
meat
it selfe
,
whereby
we
liue
eternally
,
Iohn
6.
is
here
said
to
bee
hungry
.
He
,
before
whom
thousand
thousands
are
said
to
minister
,
and
ten
thousand
thousands
are
said
to
stand
before
him
,
Dan.
7.
10.
hath
here
for
his
companions
the
wilde
beasts
:
for
so
saith
Marke
Chap.
1.
13.
He
to
whom
the
Angels
minister
,
verse
11.
is
here
assayled
with
deuils
,
which
offer
vnto
him
matter
of
great
indignity
;
and
the
indignity
which
hee
suffered
:
leads
vs
to
the
consideration
of
the
greeuousnesse
of
our
sinnes
,
and
of
the
greatnesse
of
his
loue
,
both
which
are
measured
by
the
greatnesse
of
those
things
he
suffered
for
vs
;
as
that
hee
was
cast
out
from
among
the
company
of
Angels
(
for
so
Marke
chap.
1.
verse
12.
hath
it
)
into
the
Desert
,
to
be
a
companion
of
beasts
,
and
so
led
forth
to
be
tempted
;
where
hee
suffered
in
his
body
hunger
,
in
his
soule
temptation
:
what
is
it
else
,
but
a
proclayming
of
his
great
loue
towards
vs
?
As
if
he
should
(
exulting
)
say
,
What
is
it
that
shall
separate
me
from
the
loue
of
men
?
Shall
temptation
?
shall
solitarinesse
?
shall
hunger
?
shall
wearisome
labour
and
trauell
?
shall
watching
?
shall
anguish
of
minde
,
and
bloody
sweat
?
shall
mockes
?
shall
whippes
?
shall
nayles
?
shall
speares
?
shall
principalities
?
That
wee
also
might
vse
the
same
challenge
which
Paul
doth
in
the
8.
Chapter
of
his
Epistle
to
the
Romanes
the
35.
verse
,
What
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
?
shall
anguish
?
or
persecution
?
These
two
profitable
points
grow
out
of
the
consideration
of
the
person
of
the
defendant
.
II.
Secondly
,
the
party
assay
lant
is
the
Deuill
,
who
is
so
called
,
by
reason
of
his
foule
mouth
in
defaming
:
for
so
doth
the
word
Diabolus
import
,
whereby
we
haue
occasion
to
detest
the
sinne
of
infamy
:
and
it
sheweth
what
name
they
deserue
,
and
how
to
bee
estemed
of
,
in
whom
that
quality
is
found
.
S.
Paul
,
2
Tim.
3.
3.
foretold
,
that
in
the
latter
daies
there
should
be
men
deuils
,
foule-mouthed
men
,
euill
speakers
:
and
1
Tim.
3.
11
he
speaketh
of
women
deuils
,
because
of
their
calumnious
speeches
.
In
the
tongue
wherein
Christ
spake
these
words
,
namely
,
the
Syriacke
,
the
fittest
word
that
he
could
finde
to
signifie
the
deuils
name
,
is
a
word
that
signifieth
Diuulgator
:
so
that
a
publisher
of
infamous
reports
,
is
good
Syriacke
for
the
deuill
;
as
when
a
man
lightly
conceiues
a
reproach
,
either
forging
it
himselfe
by
misconstruction
,
or
credulously
receiuing
it
vpon
the
report
of
others
,
and
then
is
not
sorry
for
his
brothers
ill
,
Math.
5.
22.
but
rather
insulteth
;
not
considering
that
he
himselfe
may
fall
into
the
like
temptations
,
Gal.
6.
1.
and
so
becomes
puffed
vp
,
1
Cor.
5.
2.
and
at
last
;
fals
a
blazing
his
brothers
imperfections
,
3.
Iohn
10.
These
come
right
to
the
deuils
qualitie
,
they
take
vpon
them
the
abetting
of
the
deuils
quarrell
.
It
is
the
Deuils
occupation
to
defame
vs
first
with
God
,
as
he
did
Iob
,
as
if
he
had
beene
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
hee
were
a
God
that
did
enuy
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
hungry
.
And
from
these
two
defamations
proceeds
all
euill
whatsoeuer
,
aswell
that
which
the
Diuines
call
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
sinne
:
and
euery
where
still
we
see
he
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
King
.
6.
33.
to
wit
,
hunger
.
To
this
doth
he
tempt
Christ
,
verse
3.
And
as
to
desperation
,
so
sometimes
to
the
contrary
,
presumption
;
as
verse
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
clouts
,
not
to
be
reckoned
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
downe
,
that
we
may
say
in
our
hearts
,
as
they
that
were
frozen
in
their
dregs
did
,
Sophon
.
1.
2.
He
neither
doth
good
nor
hurt
,
it
is
all
one
to
serue
him
,
and
not
to
serue
him
.
He
tels
vs
(
as
verse
9.
)
that
he
will
giue
vs
all
this
,
if
we
will
fall
downe
and
worship
him
,
as
though
he
were
very
liberall
in
rewards
,
and
as
though
God
were
vnkinde
or
vngratefull
,
not
once
regarding
vs
for
all
our
seruice
,
but
suffer●
vs
euen
to
sterue
.
Which
brought
men
to
that
passe
,
as
to
say
,
Mal.
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
try
another
way
:
for
,
when
(
seeing
that
this
temptation
succeeded
not
)
the
deuill
left
Christ
,
he
departed
not
for
altogether
,
but
went
to
come
againe
(
as
appeareth
in
Luke
4.
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
,
Chap.
1.
verse
14.
there
be
two
sorts
of
temptations
,
one
by
inticement
,
as
a
Serpent
;
another
by
violence
,
as
a
Lyon
:
if
he
cannot
preuaile
as
a
Serpent
,
he
will
play
the
Lyon
.
He
had
also
another
houre
at
Christ
in
the
Garden
,
the
houre
of
darknesse
,
Luke
22.
53.
there
he
brused
his
heele
.
III.
Thirdly
,
we
are
to
consider
the
leader
,
He
was
led
by
the
Spirit
.
In
which
we
are
to
note
fiue
things
:
not
making
any
question
,
but
that
it
was
the
good
Spirit
,
for
so
it
appeareth
in
Luke
4.
1.
First
,
that
the
state
of
a
man
regenerate
by
Baptisme
,
is
not
a
standing
still
,
Math.
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
onely
haue
a
mortifying
and
reuiuing
,
but
a
quickning
and
stirring
spirit
.
1
Cor.
15.
45.
which
will
moue
vs
,
and
cause
vs
to
proceed
:
we
must
not
lie
still
like
lumpes
of
flesh
,
laying
all
vpon
Christs
shoulders
,
Phil.
3
,
16.
We
must
walke
for
wards
,
for
the
kingdom
of
God
consists
not
in
words
,
but
in
power
,
1
Cor.
4
,
19.
Secondly
,
as
there
must
be
a
stirring
,
so
this
stirring
must
not
bee
such
,
as
when
a
man
is
left
to
his
owne
voluntarie
or
naturall
motion
:
we
must
go
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
,
wee
were
Gentiles
,
and
were
carried
into
errors
,
1
Cor.
12
,
2.
wee
wandred
vp
and
downe
as
masterlesse
or
carelesse
,
or
else
gaue
heed
to
the
doctrine
of
diuels
,
1
Tim.
1
4.
or
else
led
with
diuers
lustes
,
2
Tim.
3
,
6.
But
now
being
becom
the
children
of
God
,
we
must
be
led
by
the
Spirit
of
God
:
For
so
many
as
bee
the
sonnes
of
God
,
are
led
thereby
,
Rom.
8
,
14.
We
must
not
be
ledde
by
the
Spirit
whence
the
Reuelation
came
,
Math.
16
,
22.
from
whence
reuelations
of
flesh
and
blood
do
arise
;
but
by
the
Spirit
from
whence
the
voice
came
,
This
is
my
beloued
sonne
,
in
whom
I
am
wel
pleased
.
It
came
not
by
the
spirit
that
ministreth
wise
counsel
,
but
by
that
which
came
downe
vpon
them
.
Thirdly
,
the
manner
of
leading
,
is
described
to
be
such
a
kinde
of
leading
,
as
when
a
Ship
is
losed
from
the
shore
,
as
Luke
8.
22.
it
is
called
launching
forth
:
so
in
the
18.
of
the
Acts
,
the
31.
verse
,
Paul
is
saide
to
haue
failed
foorth
.
The
holy
Ghost
driuing
vs
,
is
compared
to
a
gale
of
winde
,
Iohn
3.
8.
which
teacheth
vs
,
that
as
when
the
winde
blow●th
,
we
must
be
ready
to
hoist
vp
saile
:
so
must
we
make
vs
ready
to
be
led
by
the
Spirit
.
Our
Hop●
is
compared
to
an
Anchor
,
Heb.
6
,
19.
which
must
be
h●led
vp
to
vs
;
and
our
Faith
to
the
Saile
,
we
are
to
beare
as
great
a
saile
as
we
can
.
We
must
also
looke
to
the
closenesse
of
the
vessell
;
which
is
our
Conscience
:
for
,
if
wee
haue
not
a
good
conscience
,
we
may
make
shipwrack
of
faith
,
religion
,
and
all
,
1
Tim.
1
,
19.
And
thus
are
we
to
proceed
in
our
journey
towards
our
countrey
(
the
spirituall
Ierusalem
)
as
it
were
sea-faring
men
.
Acts
20
,
22.
Now
behold
,
I
go
bound
in
spirit
to
Ierusalem
;
to
which
iourny
the
loue
of
Christ
must
constraine
vs
,
2
Cor.
5
,
14.
Fourthly
,
that
he
was
ledde
to
be
tempted
.
His
temptation
therefore
came
not
by
chance
;
nor
as
Iob
speaketh
,
chap.
5.
v.
6.
out
of
the
dust
,
or
out
of
the
earth
,
nor
from
the
deuill
,
not
onely
ouer
Iobs
person
;
but
not
so
much
as
ouer
his
goods
,
Iob
1.
12
,
14.
He
had
no
power
of
himselfe
,
no
not
so
much
as
ouer
the
Hogs
of
the
Gergashites
,
who
were
prophane
men
,
Mat.
8
,
31.
Hence
gather
we
this
comfort
,
that
the
holy
Ghost
is
not
a
stander
by
(
as
a
straunger
)
when
we
are
tempted
,
Tanquam
otiosus
spectator
;
but
he
leades
vs
by
the
hand
,
and
stands
by
as
a
faithfull
Assistant
,
Esay
4
,
13.
He
makes
an
issue
out
of
all
our
temptations
,
and
will
not
suffer
vs
to
bee
tempted
beyond
our
strength
,
2
Cor.
10
,
13.
And
,
he
turneth
the
worke
of
sione
,
and
of
the
diuel
too
,
vnto
our
good
,
Rom.
8
,
28.
so
that
all
these
shall
make
vs
more
warie
after
to
resist
them
:
and
hell
(
by
fearing
it
)
shal
be
an
occasion
vnto
vs
,
to
auoid
that
might
bring
vs
to
it
;
and
so
they
shall
all
be
fellow-helpers
to
our
saluation
.
So
that
temptations
,
whether
they
bee
(
as
the
Fathers
call
them
)
rods
to
chasten
vs
for
sinne
committed
,
or
to
try
and
sift
vs
,
Mat.
3
,
12.
and
so
to
take
away
the
chaffe
,
the
fanne
being
in
the
holy
Ghosts
hand
:
or
whither
they
bee
sent
to
buffet
vs
against
the
pricke
of
the
flesh
,
2
Cor.
12
,
17.
Or
whither
they
be
as
matters
seruing
for
our
experience
,
not
onely
for
our selues
,
that
we
may
know
our
own
strength
,
Rom.
5
,
3.
and
to
worke
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
upright
he
is
,
and
that
in
all
the
world
there
is
not
such
an
one
?
Howsoeuer
they
be
,
the
deuill
hath
not
the
rod
or
chaine
in
his
hands
,
but
the
holy
Ghost
to
order
them
,
as
they
may
best
serue
for
his
glory
and
our
good
:
and
as
for
the
deuill
,
he
bindeth
him
fast
,
Reuel.
20
,
2.
Fiftly
,
by
the
Greeke
word
here
vsed
,
is
set
forth
the
difference
between
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
.
We
do
not
there
pray
against
this
manner
of
leading
here
,
which
is
so
to
leade
vs
,
as
to
be
with
vs
,
and
to
bring
vs
backe
againe
,
Heb.
13
,
20.
but
we
pray
there
,
that
hee
would
not
cast
or
driue
vs
into
temptations
;
and
when
we
are
there
,
leaue
vs
,
by
withdrawing
his
grace
and
holy
Spirit
,
as
hee
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
,
et
quod
videntes
imitamur
:
There
be
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
beene
both
tempted
and
hanged
on
a
tree
,
they
bee
no
longer
signes
and
pledges
of
Gods
wrath
,
but
fauours
.
A
man
may
be
the
childe
of
God
notwithstanding
,
and
therefore
hee
is
not
to
receiue
any
discouragement
by
any
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
hee
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
victory
?
For
as
his
death
and
resurrection
had
a
mortifying
force
against
the
old
man
,
and
a
quickning
force
toward
the
new
man
:
so
hath
his
temptation
a
dulling
force
to
the
Deuill
,
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
assaylant
was
,
Psal.
18.
13.
who
,
thrust
sore
at
him
that
he
might
fall
;
and
how
feeble
our
nature
is
to
make
resistance
,
being
nothing
but
dust
,
Psal.
103.
14.
he
is
moued
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
Physitians
)
ought
in
like
sort
(
hauing
beene
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
he
sheweth
vs
his
sleights
and
darts
,
Ephe.
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
be
,
till
the
end
of
the
world
,
Math.
28.
20.
who
hath
ouercome
the
world
,
Iohn
16.
33.
and
the
deuill
:
if
any
temptation
happen
,
that
hee
will
beare
vs
out
,
we
may
be
of
good
cheere
.
This
was
it
that
did
so
animate
Iob
,
Doe
thou
but
take
my
part
,
and
who
shall
touch
me
?
Iob
17.
3.
When
as
both
Christ
and
wee
draw
together
in
one
yoke
,
Math.
11.
29.
what
can
hurt
vs
?
Yet
if
wee
be
affraid
for
that
we
see
the
enemy
comming
;
let
vs
call
for
the
helpe
of
our
assistant
,
&
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
ready
to
attache
vs
,
let
vs
say
,
Saue
me
O
God
,
for
the
waters
are
entred
euen
into
my
soule
,
Psal.
69.
1.
When
we
are
feeble
,
then
let
vs
say
with
Ezekiel
,
O
Lord
it
hath
oppressed
me
,
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
me
.
Psal.
35.
3.
Say
yet
to
my
soule
,
I
am
thy
saluation
.
So
that
we
haue
not
onely
an
example
,
but
a
comfort
too
.
V.
The
fift
point
,
is
the
day
and
time
when
this
was
done
,
in
which
wee
are
to
note
,
two
things
.
The
word
[
Then
]
relateth
as
well
to
the
end
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
vpon
him
in
the
likenesse
of
a
Doue
,
and
while
he
was
yet
full
of
the
holy
Ghost
;
did
the
Deuill
set
vpon
him
.
When
as
the
voyce
from
heauen
had
pronounced
,
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
;
the
deuill
straight
addeth
;
In
whom
I
am
ill
pleased
:
and
so
addresseth
himselfe
against
him
.
And
it
is
Gods
property
to
looke
for
much
at
his
hands
,
to
whom
he
hath
giuen
much
.
When
he
giues
a
man
a
large
measure
of
grace
,
hee
giues
the
deuill
withall
a
large
patent
.
Our
Sauiour
had
great
guifts
,
and
the
deuill
is
like
a
theefe
,
that
will
venter
most
for
the
greatest
bootie
.
Secondly
,
in
regard
of
the
present
,
we
are
to
note
,
that
in
thirty
yeeres
,
the
deuill
did
nothing
to
our
Sauiour
:
but
now
when
he
goes
about
to
gird
himselfe
with
our
saluation
,
according
to
Psal.
45.
3.
then
doth
the
deuill
gird
on
his
sword
also
;
that
is
as
much
to
say
,
as
the
better
the
worke
is
,
the
more
resistance
it
shall
haue
.
Ten
repulses
did
the
Israelites
suffer
,
before
they
could
get
possession
of
the
promised
Land
of
Canaan
:
and
as
many
did
Dauid
endure
,
before
he
was
inuested
in
the
promised
Kingdome
.
Many
lets
came
before
the
Temple
was
re-edified
,
as
is
to
be
seene
in
Esdras
and
Nehemias
.
Yea
,
(
saith
the
deuill
:
)
Hath
God
annoynted
him
with
the
oyle
of
gladnesse
aboue
his
fellowes
?
I
will
see
if
I
can
annoynt
him
with
the
oyle
of
sadnesse
aboue
his
fellowes
.
Hath
he
beene
baptized
of
water
and
the
holy
Ghost
?
I
will
prouide
another
Baptisme
for
him
,
namely
,
of
fire
.
Hath
God
sent
downe
the
holy
Ghost
vpon
him
in
likenesse
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
voyce
for
him
,
that
shall
ascend
from
the
foote
,
that
shall
say
,
If
thou
be
the
Sonne
of
God
,
come
downe
from
the
Crosse.
VI.
The
sixt
is
the
place
,
the
Lystes
,
to
wit
;
the
Wildernesse
,
that
so
he
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
,
Esay
63
,
3.
So
,
in
the
Transfiguration
in
the
Mount
,
he
was
found
alone
,
Luke
9
,
36.
So
in
the
garden
in
his
great
agonie
,
he
was
in
effect
alone
;
for
his
Disciples
slept
all
the
while
,
Math.
26
,
40.
that
vnto
him
might
be
ascribed
all
the
praise
.
Secondly
,
we
will
note
here
,
that
there
is
no
place
priuiledged
from
temptations
.
As
there
be
some
that
thinke
there
be
certaine
places
to
bee
exempt
from
Gods
presence
,
(
as
was
noted
in
the
dreame
of
Iacob
:
)
so
the
Monkes
and
Hermites
thought
,
that
by
auoyding
company
,
they
should
be
free
from
temptations
;
which
is
not
so
.
For
,
although
Christ
were
alone
in
the
wildernesse
,
and
fasting
too
,
yet
was
he
tempted
we
see
.
And
yet
it
is
true
,
that
he
that
will
liue
well
,
must
shunne
the
company
of
the
wicked
,
Gen.
19
,
7.
When
the
Angels
had
brought
Lot
and
his
family
out
of
the
doores
,
they
charged
them
not
to
tarry
,
nor
to
stand
still
,
nor
once
to
looke
backe
.
So
after
the
Cocke
had
crowed
,
and
put
Peter
in
minde
of
his
fall
;
he
went
out
of
the
doores
and
weps
bitterly
,
Math.
26
,
75.
his
solitarinesse
was
a
cause
to
make
his
repentance
the
more
earnest
,
and
helped
to
increase
his
teares
:
and
company
is
commonly
a
hindrance
to
the
receiuing
of
any
good
grace
,
and
to
the
exercising
and
confirming
vs
in
any
good
purpose
.
But
as
true
it
is
,
that
temptations
are
,
and
may
as
well
bee
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
holy
Citie
,
verse
5.
yea
,
and
sometimes
full
,
and
sometimes
fasting
,
yea
,
in
Paradise
and
in
Heauen
it selfe
;
for
thither
doth
the
deuill
come
and
accuse
vs
before
God
:
we
are
therefore
alwayes
to
stand
vpon
our
guard
.
For
in
Luke
11
,
24.
he
is
said
,
to
walke
through
drie
places
,
least
happily
some
might
bee
escaped
from
him
thither
:
and
though
we
could
goe
whether
hee
could
not
come
,
we
should
not
be
free
:
for
we
carry
euer
a
Tempter
about
with
vs
.
And
when
we
pray
to
be
deliuered
from
temptation
,
it
is
not
onely
from
the
deuil
,
but
from
our selues
:
we
carry
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
auoyd
temptation
,
yea
,
though
he
went
out
of
the
world
,
except
he
left
his
heart
behinde
him
also
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
.
Math.
Chap.
4.
verse
2.
And
when
hee
had
fasted
forty
dayes
,
and
fortie
nights
,
he
was
afterward
hungry
.
NOW
come
we
to
the
seuenth
and
last
circumstance
.
It
may
seeme
strange
,
that
being
about
to
present
himselfe
to
the
world
,
as
Prince
,
Priest
,
and
Prophet
,
that
hee
would
make
his
progresse
into
the
Wildernesse
,
and
begin
with
a
Fast
:
for
this
was
cleane
contrary
to
the
course
and
fashion
of
the
world
,
which
vseth
when
any
great
matter
is
in
hand
,
to
make
a
Praeface
or
Praeludium
with
some
great
solemnity
.
As
when
Salomon
came
first
to
his
Crowne
,
he
went
to
the
chiefe
Citie
,
and
gathered
a
solemne
Conuent
.
So
Christ
,
should
rather
first
haue
gone
to
Ierusalem
the
holy
City
,
and
there
should
haue
bene
some
solemne
banquet
.
But
Christ
from
his
Baptisme
began
his
calling
,
and
fasted
fortie
dayes
and
forty
nights
.
This
his
Fast
(
by
late
Writers
)
is
called
the
entrance
into
his
calling
:
by
the
ancient
Writers
,
it
is
called
the
entrance
into
his
conflict
.
The
manner
of
the
Church
hath
alwayes
beene
,
that
at
the
first
institution
or
vndertaking
of
any
great
and
weighty
matter
,
there
hath
beene
extraordinary
Fasting
.
So
Moses
,
Deut.
9
,
9.
when
hee
entred
into
his
calling
at
the
receiuing
of
the
Law
,
fasted
forty
dayes
.
So
Elias
,
1
Kings
19
,
●8
.
at
the
restoring
of
the
same
Law
,
did
the
like
.
And
so
when
they
went
about
the
re-edifying
of
the
Temple
,
as
appeareth
Esdras
8
,
49.
So
in
the
new
Testament
,
at
the
separation
of
Paul
and
Barnabas
,
Acts
13
,
3.
And
(
as
Ierome
reporteth
,
)
Saint
Iohn
would
not
vndertake
to
write
the
diuine
worke
of
his
Gospell
,
vntill
the
whole
Church
(
by
Fasting
)
had
recommended
the
same
vnto
God
.
So
likewise
,
at
the
entrance
into
a
Conflict
,
for
the
obtaining
of
some
Victory
,
as
Iehoshaphat
did
when
he
ouercame
the
Amorites
,
2
Chron.
20
,
3.
So
did
Hester
when
shee
went
about
the
deliuerance
of
the
Iewes
,
as
in
Ester
4
,
ver.
16.
And
Eusebius
reporteth
,
that
when
Peter
was
to
enter
disputation
with
Simon
Magus
,
there
was
Fasting
throughout
the
whole
Church
generally
.
Whether
at
the
entrance
into
a
Calling
,
or
to
resist
the
diuell
,
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
we
are
to
vse
watchfulnesse
&
carefulnesse
:
so
then
especially
,
when
we
looke
that
the
diuell
wil
be
most
busie
;
and
the
rather
,
for
that
in
some
cases
there
is
no
dealing
without
Fasting
,
as
Marke
9
,
29.
there
is
a
kinde
of
diuell
that
will
not
bee
cast
out
,
without
Prayer
and
Fasting
.
As
for
the
number
of
daies
wherein
he
fasted
,
iust
forty
;
Curiosity
may
finde
it selfe
worke
enough
:
but
it
is
dangerous
to
make
Conclusions
,
when
no
certainty
appeareth
.
Some
say
,
there
is
a
correspondencie
betweene
these
forty
dayes
,
and
the
fortie
dayes
wherein
the
world
was
destroyed
by
the
Deluge
.
But
it
is
better
to
say
,
As
Moses
fasted
fortie
dayes
at
the
institution
of
the
Law
,
and
Elias
fortie
at
the
restauration
;
so
Christ
heere
.
And
because
he
came
but
in
the
shape
of
a
seruant
,
he
would
not
take
vpon
him
aboue
his
fellow
seruants
.
Contrary
to
our
times
,
wherein
a
man
is
accounted
no
bodie
,
except
he
can
haue
a
quirke
aboue
his
fellowes
.
But
it
is
more
materiall
,
to
see
how
it
concerneth
vs
.
It
is
a
thing
rather
to
be
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
,
Acts
10
,
9
,
30.
but
such
as
Luke
4
,
2.
describeth
,
He
did
eate
nothing
all
that
time
.
Saint
Iohn
the
Baptist
though
his
life
were
very
strict
did
eate
Locusts
and
wilde
Hony
,
Math.
3
,
4.
Ours
is
not
properly
a
Fast
,
but
a
prouocation
of
meats
;
and
therfore
there
can
be
no
proportion
between
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
Christs
Fast
;
till
after
,
the
Montanists
(
a
certaine
sect
of
heretikes
,
who
thereupon
are
called
Eueratitiae
)
raised
it
to
foureteene
dayes
;
the
zeale
of
the
Cleargy
after
increased
it
to
forty
,
after
to
fifty
:
the
Monkes
brought
it
to
sixty
,
the
Friars
to
seuenty
;
and
if
the
Pope
had
not
there
staid
it
,
they
would
haue
brought
it
to
eighty
,
and
so
haue
doubled
Christs
fasting
.
When
the
Primitiue
Church
saw
the
Heretickes
(
by
this
outward
shew
)
goe
about
to
disgrace
the
Christians
,
by
this
counterfeit
shew
of
holinesse
;
they
vsed
it
also
:
but
(
saith
Augustine
and
Chrysostome
)
they
held
it
onely
a
positiue
law
,
which
was
in
the
Church
to
vse
or
take
away
,
and
not
as
any
exercise
of
godlinesse
.
Onely
a
doubt
resteth
now
,
because
of
the
hardnesse
of
mens
hearts
,
whether
it
were
better
left
or
kept
Some
would
haue
abstinence
vsed
,
and
one
day
kept
for
the
Sabbath
,
but
left
to
euery
mans
liberty
what
time
and
day
,
and
tied
to
no
certainty
:
but
that
were
(
vpon
the
matter
)
to
haue
none
kept
at
all
Notwithstanding
,
the
reformed
Church
(
as
that
of
France
)
haue
vsed
their
liberty
in
remouing
of
it
,
for
that
they
saw
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
liberty
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
wherewith
God
plagued
Pharaoh
,
and
so
contrariwise
the
encrease
of
fish
is
a
blessing
:
God
will
haue
fish
to
be
vsed
,
so
that
he
may
haue
praises
as
well
for
the
sea
,
as
for
the
land
.
Psal.
104
,
25.
If
wee
looke
into
the
ciuill
reason
,
wee
shall
see
great
cause
to
obserue
it
.
See
Numb.
15.
22.
the
abundance
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
dayes
,
that
Tyrus
and
such
like
,
liuing
vpon
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
Zabulon
liued
by
Nauigation
,
Gen.
49
,
13.
which
is
a
thing
necessary
both
for
wealth
,
2
Chron.
9
,
20.
and
made
Salomon
richer
than
any
other
King
,
and
also
for
munition
,
as
Esay
23
,
4.
that
Tribe
therefore
had
neede
of
maintenance
.
And
therefore
our
Church
and
Common-wealth
haue
taken
order
accordingly
;
and
the
rather
,
for
that
ourtimes
require
it
:
(
for
the
times
that
forbad
marriage
and
the
abstinence
of
meates
,
1
Tim.
4
,
3.
are
past
)
we
rather
liue
in
the
age
of
selfe-loue
,
intemperancy
,
and
filthy
pleasure
,
2
Tim.
3
,
4.
There
is
more
feare
of
a
pottinger
full
of
gluttony
,
than
a
spoonefull
of
superstition
.
This
is
no
Fast
,
but
a
change
of
meat
.
Verse
3.
Then
came
to
him
the
tempter
,
&c.
BEfore
wee
come
to
the
particular
temptations
,
we
haue
foure
generall
points
to
be
considered
.
First
,
the
changing
of
the
deuils
name
,
from
deuill
to
Tempter
:
secondly
,
that
it
is
said
,
He
came
vnto
him
:
thirdly
,
that
hee
came
when
he
was
fasting
:
fourthly
,
the
diuersitie
and
order
of
the
temptatious
.
I.
First
,
in
Iames
1
,
13.
it
is
said
,
that
God
tempteth
no
man
;
and
yet
in
Deut.
13
,
3.
it
appeareth
,
that
God
doth
tempt
some
;
we
must
then
make
difference
betweene
temptations
;
betweene
Gods
temptations
,
and
the
deuils
.
The
deuill
indeed
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.
4
,
3.
It
makes
vs
know
that
to
be
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
deuils
temptation
is
to
know
our
corruption
:
for
knowing
the
innocencie
of
Adam
,
he
went
about
to
corrupt
him
.
It
is
like
the
Israelites
prouing
of
Manna
,
to
try
conclusions
.
Gods
is
like
the
triall
of
gold
,
1
Pet.
1
,
7.
which
the
oftner
it
is
tried
,
the
puter
it
waxeth
:
the
deuils
,
like
that
of
Manna
,
which
stinketh
and
corrupteth
by
triall
.
Gods
is
like
the
triall
of
the
fanne
,
Math.
3
,
12.
the
deuils
like
that
of
the
sciue
,
Luke
22
,
31.
which
lets
go
the
flower
,
and
keeps
the
bran
.
II.
Secondly
,
the
deuill
hath
two
shapes
;
in
the
one
,
he
tempteth
and
allureth
,
(
and
in
that
he
came
now
to
our
Sauiour
:
)
in
the
other
,
he
assayleth
vs
.
that
is
,
by
assault
and
violence
,
Ephes.
6
,
11.
The
first
is
the
temptation
of
hypocrites
,
Math.
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
.
He
came
vnto
Christ
by
casting
sparkes
of
fire
into
him
;
for
he
was
deuoid
of
any
wicked
and
vaine
thoughts
comming
forth
of
him
.
Two
wayes
may
a
man
bee
tempted
:
either
by
doubts
arising
in
our
hearts
out
of
vs
,
Luke
24
,
38.
or
by
a
sop
entring
into
vs
,
Iohn
13
,
27.
Christ
could
not
be
tempted
the
first
way
:
for
he
was
deuoid
of
any
wicked
and
vaine
thought
,
comming
forth
of
him
.
To
vs
the
deuill
needs
bring
but
a
paire
of
bellowes
,
for
he
shall
finde
fire
within
vs
:
but
to
Christ
he
was
faine
to
bring
fire
too
.
III.
Thirdly
,
hee
then
came
to
him
when
he
was
fasting
,
which
discouereth
the
deuils
desparate
boldnesse
,
as
also
his
craftinesse
,
in
that
hee
waited
his
time
,
to
stay
till
hee
was
hungry
.
Notwithstanding
,
Christ
was
newly
come
from
his
Baptisme
,
and
was
full
of
the
holy
Ghost
,
and
euen
now
in
his
exercise
of
mortification
,
yet
had
the
deuill
courage
to
set
vpon
him
.
There
is
no
place
so
holy
,
nor
exercise
so
good
,
as
can
represse
his
courage
,
or
giue
a
stay
to
the
boldnesse
of
his
attempts
:
as
wee
see
,
Marke
4
,
14.
The
word
is
no
sooner
sowen
,
but
Sathan
comes
immediately
,
and
takes
it
out
of
their
hearts
:
which
must
needs
be
done
in
the
Church
.
For
the
word
is
out
before
they
be
out
of
the
Church
:
so
that
hee
is
not
affraid
of
hearing
the
word
,
but
can
abide
it
well
enough
,
yea
,
better
than
many
.
And
though
they
carry
the
word
out
of
the
Church
,
he
will
waite
on
then
home
,
and
choake
the
word
with
cares
and
riches
,
and
voluptuons
li●ing
,
like
the
seede
that
fell
among
thornes
,
Luke
8
,
14.
And
no
more
doth
he
care
for
the
exercise
of
prayer
:
for
euen
then
immediately
after
the
repetition
of
forgiuenesse
,
when
we
haue
made
euen
with
all
the
world
,
when
God
hath
forgiuen
vs
,
and
wee
others
;
then
doth
the
deuill
giue
vs
occasion
to
say
,
Lead
vs
not
into
temptation
,
as
standing
by
there
ready
to
tempt
vs
.
And
as
little
cares
he
for
the
Sacraments
:
for
presently
after
they
had
receiued
the
Sacrament
,
and
sang
the
hymne
,
Christ
tels
them
,
they
shall
all
be
offended
in
him
that
night
,
Math.
26
,
1.
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
faithfull
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
guard
.
Saint
Bernard
in
the
middest
of
a
Sermon
was
solicited
to
vaine-glory
,
because
he
thought
he
pleased
his
auditors
;
and
thereupon
brake
off
his
speech
,
and
turned
it
to
the
deuill
,
saying
;
Non
propter
te
hoc
opus
coeptum
est
;
nec
propter
te
,
nec
in
te
finitur
.
And
as
he
is
couragious
,
so
is
he
subtile
:
for
notwithstanding
his
eager
desire
,
he
staid
the
fittest
time
,
wherein
consisteth
a
chiefe
point
of
wisedome
.
So
when
he
tempted
Eue
,
he
staied
till
her
husband
was
away
,
and
till
he
could
shew
her
the
fruit
which
was
so
pleasing
to
the
eye
.
So
when
Dauid
lay
with
Beth
sheba
Vriahs
wife
,
he
tempted
him
in
the
euening
and
after
his
sl●epe
,
2
Sam.
11
,
12.
a
very
fit
time
for
the
purpose
.
So
when
they
were
asleepe
,
the
enemy
sowed
tar●s
,
Math.
13.
And
as
he
is
warie
in
choosing
his
time
,
so
is
he
as
cunning
in
chusing
the
meanes
,
obseruing
the
dispositions
of
men
.
For
wanton
and
voluptuous
men
,
he
hath
the
daughters
of
Moab
,
a
bayte
fit
for
their
humors
,
whereby
to
tempt
them
to
idolatrie
,
Numb.
15
,
1.
For
men
secure
and
carelesse
,
he
hath
a
net
that
sufficeth
to
throw
ouer
them
,
(
2
Tim.
2
,
26.
)
and
snare
them
in
.
For
others
,
that
haue
more
care
to
seeke
and
inquire
into
things
,
he
hath
quils
to
blow
them
vp
,
as
knowledge
which
puffes
vp
,
1
Cor.
8
,
1.
Yea
,
euen
the
best
things
can
hee
make
serue
for
his
purpose
,
and
to
be
occasions
of
temptations
;
so
that
he
may
finde
better
entertainment
,
for
the
good
exercises
sake
that
come
with
him
.
He
will
come
sometimes
shrowded
in
the
necessitie
of
nature
,
as
here
;
for
when
a
man
is
hungry
,
nature
requireth
somewhat
to
asswage
it
.
Prayer
,
no
man
doubteth
to
be
a
godly
exercise
:
yet
thereby
he
tempted
them
that
loued
to
pray
in
the
Synagogues
,
&
make
much
babling
,
and
repetition
,
Math.
6
,
5
,
7.
In
like
sort
doth
he
abuse
the
name
of
good
counsell
,
as
in
Peter
to
Christ
,
Math.
16
,
22.
who
(
as
a
friend
)
wished
him
to
spare
hims●lfe
,
and
liue
out
his
time
.
Thus
can
he
put
on
a
faire
shew
,
the
sooner
to
beguile
:
and
for
good
reason
,
for
if
he
should
come
vnmasked
in
his
owne
likenesse
,
he
would
be
rejected
;
as
if
Iehoram
the
King
of
Israel
had
come
himselfe
without
Iehoshaphat
,
Elisha
would
not
haue
looked
on
him
:
so
by
a
good
pretence
,
the
temptation
shrowdes
and
insinuates
it selfe
:
otherwise
,
it
would
not
be
looked
on
.
IIII.
Now
wee
are
to
consider
the
diuersity
and
order
of
the
temptations
,
and
then
will
we
handle
them
particularly
.
And
first
we
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
,
Luke
4
,
2.
that
he
was
tempted
forty
dayes
of
the
diuel
,
whereas
these
three
temptations
heere
set
downe
,
were
not
till
after
the
end
of
forty
daies
.
These
only
are
mentioned
,
but
there
were
other
not
written
,
as
diuers
of
his
miracles
are
vnwritten
,
Iohn
20
,
25.
Only
,
so
much
was
written
as
was
expedient
.
These
three
are
a
briefe
Abridgement
of
all
his
Temptations
.
As
it
is
true
that
Paul
saith
,
that
Christ
resembled
Adam
,
and
was
made
a
quickening
spirit
,
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
,
Mat.
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
eye
,
and
pride
of
life
,
1.
Iohn
,
2
,
16.
In
Adam
the
diuell
first
brought
him
into
a
conceit
,
that
God
enuied
his
good
.
As
we
see
Faulconers
put
hoodes
ouer
Hawkes
eyes
,
to
make
them
more
quiet
and
ruely
.
Secondly
,
he
lulles
him
on
to
a
proud
conceit
of
himself
,
by
perswading
him
that
by
eating
he
should
be
like
God
.
Thirdly
,
hee
sheweth
the
fruit
,
which
was
pleasant
.
So
in
Christs
temptation
.
First
,
hee
would
haue
brought
him
to
murmure
against
God
:
secondly
,
to
presume
:
and
thirdly
,
to
commit
Idolatry
,
all
which
are
set
downe
in
the
1
Cor.
10
,
5
,
6
,
7
verses
.
And
vnder
these
three
heads
come
all
temptations
,
Numb.
14
&
21.
&
Exodus
32.
To
some
of
these
extreames
will
the
diuell
seek
to
driue
one
.
First
,
by
distrust
he
will
seeke
to
driue
vs
to
vse
vnlawfull
meanes
,
for
the
obtaining
of
necessary
things
,
as
bread
is
when
a
man
is
hungry
.
Or
if
we
be
in
no
such
want
,
that
that
temptation
cannot
take
place
,
then
(
through
superfluity
)
hee
will
tempt
vs
to
wanton
and
vnnecessary
desires
,
as
to
throw
our selues
downe
,
that
the
Angels
may
take
vs
vp
:
and
hauing
preuailed
so
farre
,
then
he
carrieth
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
saide
,
that
The
way
of
a
Serpent
is
ouer
a
stone
,
Prou.
30
,
19.
He
goeth
so
slily
,
that
a
man
seeth
him
in
,
before
he
can
tell
what
way
,
or
how
he
got
in
.
First
,
he
wraps
himselfe
in
necessity
,
and
thereby
windes
himselfe
in
vnperceyued
:
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
Gluttony
:
but
Bucer
thinks
,
that
this
temptation
is
rather
to
bee
referred
to
distrust
and
dispaire
.
There
is
small
likelyhoode
,
that
one
should
sinne
in
gluttony
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
Gluttony
,
Christs
answer
had
bene
nothing
to
the
purpose
;
the
Deuill
might
well
haue
replyed
against
the
insufficiencie
of
it
.
For
gluttony
is
to
be
answered
by
a
text
willing
sobriety
:
whereas
this
text
which
Christ
answereth
by
,
containeth
rather
an
assertion
of
Gods
prouidence
:
and
therefore
our
Sauiour
should
haue
seemed
very
vnskilfull
in
defending
himselfe
.
The
temptation
therefore
is
to
distrust
.
This
standeth
well
with
the
deuils
cunning
in
fight
:
for
by
this
he
shooteth
first
euen
at
the
throat
,
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
ouercometh
the
world
,
1
Iohn
.
5
,
5.
He
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
thinke
,
God
eared
not
for
him
:
so
here
the
deuill
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
indeed
?
or
was
it
not
rather
a
delusion
?
You
see
you
are
almost
starued
for
want
of
bread
:
well
,
would
God
haue
suffered
you
so
to
be
,
if
you
had
beene
his
Filius
dilectus
?
No
,
you
are
some
hunger-starued
child
.
So
Luke
22
,
31.
Christ
prayed
,
that
Peters
faith
might
not
faile
.
It
was
that
the
deuil
shot
at
.
He
is
a
roaring
Lyon
seeking
to
deuour
vs
,
whom
we
must
resist
by
faith
,
1
Pet.
5
,
8.
It
is
our
faith
that
the
aimes
at
,
1
Thes.
3
,
5.
For
hauing
ouerthrowne
that
,
disobedience
soone
will
follow
.
Hauing
abolished
the
stablisher
of
the
Law
,
Rom.
3
,
31.
the
breach
of
the
Law
must
needs
follow
.
He
hath
then
fit
time
to
set
vs
a
worke
,
about
making
stones
into
bread
,
that
is
,
to
get
our
liuing
by
vnlawful
means
.
First
,
shipwracke
of
faith
,
then
of
obedience
.
The
Deuill
here
seeing
him
in
great
want
and
hunger
,
would
thereby
bring
in
doubt
,
that
hee
was
not
the
Sonne
of
God
,
which
is
not
a
good
argument
.
For
whether
we
respect
the
naturall
tokens
of
Gods
fauour
,
we
see
they
happen
not
to
the
wisest
and
men
of
best
and
greatest
knowledge
,
as
appeareth
in
Eccles.
9
,
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
Isaac
,
Gen.
26
,
1.
and
Iacob
likewise
was
in
the
same
distresse
,
Gen.
43
,
1.
Notwithstanding
that
God
was
called
,
The
God
of
Abraham
,
Isaac
,
and
Iacob
;
yet
were
they
all
three
like
to
be
hunger-starued
.
Yea
,
not
onely
so
,
but
for
their
faith
,
many
were
burned
and
stoned
,
of
whom
the
world
was
not
worthy
,
Heb.
11
,
37.
So
fared
it
with
the
Apostles
,
they
were
hungry
,
naked
,
and
athirst
,
1
Cor.
4
,
11.
But
what
do
we
speake
of
the
adopted
sonnes
of
God
,
when
as
his
owne
naturall
Sonne
suffered
as
much
,
nay
,
farre
more
?
Here
wee
see
he
was
hungry
,
also
he
was
wearied
with
trauaile
,
and
faine
to
rest
:
Iohn
4
,
6.
he
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
Rhetoricke
it
is
a
point
of
chiefest
cunning
,
when
you
would
out
face
a
man
,
or
importune
him
to
do
a
thing
,
to
presse
and
vrge
him
with
that
,
which
hee
will
not
or
cannot
for
shame
denie
to
be
in
himselfe
,
As
by
saying
;
If
you
haue
any
wit
,
then
you
will
do
thus
and
thus
:
if
you
be
an
honest
man
or
a
good
fellow
,
do
this
.
So
here
the
deuill
(
not
being
to
learne
any
point
of
subtilty
)
comes
to
our
Sauiour
,
saying
;
If
thou
be
the
Sonne
of
God
.
(
as
it
may
be
doubted
,
you
being
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
any
such
Art
.
So
when
Pilate
asked
,
who
accused
Christ
?
they
answered
,
If
he
had
not
beene
a
malefactor
,
we
would
not
haue
brought
him
before
thee
,
Iohn
18.
30.
They
were
iolly
graue
men
,
it
was
a
flat
flatterie
:
and
in
Iohn
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
wee
are
to
consider
these
points
:
First
,
the
deuill
sets
it
downe
for
a
ground
,
that
(
follow
what
will
)
bread
must
needs
be
had
.
Therefore
Christ
first
closeth
with
him
.
Admit
hee
had
bread
,
were
he
then
safe
?
No
,
We
liue
not
by
berad
only
:
so
that
bread
is
not
of
absolute
necessity
.
Well
,
what
followes
of
that
?
Bread
you
must
needs
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
soliciteth
vs
to
a
mutinous
repining
within
our selues
,
as
Heb.
3
,
8.
Harden
not
your
hearts
,
as
in
the
day
of
temptation
,
&c.
whereby
he
forceth
vs
to
breake
out
into
such
like
conceits
,
as
Psal.
116
,
11.
I
said
in
my
distresse
,
that
all
men
be
lyars
:
and
Psal.
31
,
22.
I
said
in
my
haste
,
I
am
cast
off
.
Thus
closely
he
distrusted
God
,
in
saying
,
his
Prophets
prophecie
lies
,
till
at
last
,
we
euen
open
our
mouths
against
God
himselfe
,
and
say
,
This
euill
commeth
from
the
Lord
:
shall
I
attend
on
the
Lord
any
longer
?
2
Kings
6
,
33.
Hunger
and
shame
is
all
we
shall
get
at
Gods
hands
.
And
so
casting
off
God
,
betake
themselues
to
some
other
Patron
,
and
then
the
deuill
is
fittest
for
their
turne
.
For
when
we
are
fallen
out
with
one
,
it
is
best
seruing
his
enemy
,
and
to
retaine
to
the
contrary
faction
.
Then
wee
seeke
a
familiar
(
with
Saul
)
to
answer
vs
,
1
Sam.
28
,
7.
But
what
did
the
deuill
than
tell
him
?
did
hee
bring
comfort
with
him
?
No
:
he
tels
him
,
that
to
morrow
he
and
his
sonnes
should
dye
.
So
here
doth
the
deuill
bring
a
stone
with
him
.
What
Father
(
saith
Christ
)
if
his
Sonne
aske
him
bread
,
would
give
him
a
stone
?
Math.
7
,
9.
yet
the
diuell
doth
so
;
Christ
was
hungry
,
and
the
deuill
shewes
him
stones
.
Here
is
the
Deuils
comfort
,
here
be
stones
for
thee
,
if
thou
canst
deuise
any
way
to
make
these
stones
bread
,
thou
art
well
;
whereas
we
do
not
vse
to
make
bread
of
stones
,
but
of
wheate
,
to
worke
it
with
the
sweate
of
our
browe
:
sto
get
it
so
,
we
learne
Gen.
3
,
19.
By
extortion
and
vsurie
we
may
make
stones
into
bread
,
that
is
the
deuils
Alchymistrie
:
or
haply
wee
may
make
bread
of
nothing
,
when
a
man
gets
a
thing
by
anothers
ouersight
,
Gen.
43
,
12.
Or
else
,
what
and
if
we
can
ouer-reach
our
brother
in
subtilty
,
and
goe
beyond
him
with
a
tricke
of
wit
or
cunning
?
Let
no
man
defraud
or
oppresse
his
brother
in
any
matter
:
for
the
Lord
is
auenged
of
all
such
,
1
Thes.
4
,
6.
The
one
is
called
,
The
bread
of
violence
and
oppression
,
Prou.
4
,
17
The
other
,
The
bread
of
deceit
.
They
are
indeed
both
made
of
stones
,
for
they
still
retaine
their
former
property
,
as
the
euent
will
declare
.
For
though
in
the
beginning
such
bread
bee
pleasant
,
Prou.
20
,
17.
yet
after
,
his
mouth
is
but
filled
with
grauell
,
Prou.
20
,
17.
After
which
will
consequently
follow
,
gnashing
of
teeth
.
The
end
of
the
second
Sermon
.
THE
THIRD
SERMON
Mathew
Chap.
4.
verse
4.
But
he
answering
,
said
;
It
is
written
,
Man
shall
not
liue
by
bread
onely
,
but
by
euey
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
traines
laid
for
him
,
when
they
lay
in
ambush
against
him
.
And
euen
this
is
the
first
vse
that
wee
haue
of
our
Sauiours
Temptations
.
It
warnes
vs
afore
hand
of
the
deuils
comming
,
so
that
we
may
haue
time
to
prepare
our selues
accordingly
.
For
as
at
that
time
the
deuill
came
vpon
Christ
when
hunger
pinched
him
:
so
where
we
are
in
any
distresse
,
we
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
necessary
to
be
had
when
one
is
hungry
;
hee
inferreth
,
that
God
helpeth
nor
,
nor
supplyeth
the
want
:
therefore
God
is
not
the
Father
.
Mat.
7
,
9.
and
therefore
depend
no
longer
on
him
,
but
shift
for
your selfe
.
This
is
the
eff●ct
of
the
deuils
argument
.
The
Fathers
vpon
the
words
Ephe.
6
,
16.
(
Take
the
shield
of
faith
,
to
quench
all
the
fierie
darts
of
the
deuill
:
)
do
note
,
that
about
euery
one
of
the
darts
or
temptations
of
the
deuill
,
there
are
(
as
it
were
)
balls
of
wilde
fire
.
For
being
to
assault
our
obedience
,
and
knowing
hat
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
shield
of
faith
,
and
so
make
way
for
the
dark
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
hee
not
then
follow
the
deuils
aduice
?
The
deuill
by
saying
,
Say
vnto
these
stones
,
seemeth
to
acknowledge
,
that
he
had
the
force
to
haue
done
it
,
euen
by
his
bare
word
:
for
euen
stones
are
said
to
heare
the
voyce
of
God
,
and
obey
his
commandement
;
and
not
onely
Gods
,
but
euen
Gods
seruants
,
as
1
Reg.
13
,
5.
when
the
man
of
God
had
pronounced
,
that
the
Altar
should
rent
in
sunder
,
it
did
so
.
And
Math.
27
,
5.
when
Iesus
cryed
out
with
a
loud
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
hee
able
to
turne
stones
into
bread
,
but
into
men
also
:
as
Children
to
Abraham
of
stones
,
Math.
3
,
9.
If
therefore
it
had
pleased
him
,
he
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
,
Math.
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
being
dead
and
buried
,
but
a
great
stone
being
ouer
him
,
to
remoue
it
,
and
come
out
of
the
graue
,
Math.
28
,
2.
He
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
follow
the
deuils
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
,
he
did
it
not
.
For
the
deuill
would
not
beleeue
in
him
(
he
knew
)
though
he
had
done
it
.
The
Deuill
desired
him
,
but
to
haue
him
shew
what
he
could
do
,
for
a
need
onely
,
for
a
vaunt
of
his
power
:
wherein
we
see
the
humour
of
pride
,
that
made
him
at
the
first
to
fall
.
It
is
the
same
temptation
that
his
kinsfolkes
vsed
,
No
man
doth
any
thing
secretly
,
that
seeketh
to
be
famous
:
if
thou
dost
these
things
,
shew
thy selfe
to
the
world
.
But
see
how
vnfitly
the
Temptation
hangeth
together
.
He
should
rather
haue
said
,
If
you
be
hungry
;
than
If
you
be
the
Sonne
of
God
:
and
then
rather
haue
bid
him
fast
forty
dayes
more
,
than
turne
the
stones
into
bread
.
If
it
had
beene
to
haue
made
a
Sonne
of
God
,
Christ
would
haue
done
it
:
but
not
to
haue
shewed
himselfe
to
be
the
Sonne
of
God
.
But
it
may
be
asked
,
why
did
Christ
vouchsafe
to
giue
him
any
answer
at
all
;
whereas
he
might
haue
commanded
him
to
silence
,
and
tormented
him
before
his
time
,
and
haue
punish●d
him
for
his
sawcinesse
?
When
Peter
tempted
him
,
he
cut
him
vp
very
sharply
,
saying
;
Come
behinde
me
Sathan
,
Mark
.
8
,
33.
Why
did
he
not
answer
the
deuill
so
?
He
might
haue
enioyned
him
,
and
throwne
him
into
the
bottomlesse
pit
,
Luke
8
,
31.
or
at
the
least
bidden
him
,
Auoyd
Sa\than
,
verse
10.
Augustine
answereth
this
doubt
,
that
Christ
answered
in
the
like
time
,
to
teach
vs
to
answer
:
willing
vs
thereby
(
as
Abimelech
did
his
souldiers
)
to
doe
as
he
had
done
before
,
Iudg.
9
,
48.
So
Christ
is
our
example
,
Iohn
13
,
15.
and
bids
vs
do
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
to
the
rest
,
as
hee
hath
done
before
vs
.
Our
Sauiours
shield
,
whereby
(
we
see
)
he
beareth
off
all
the
deuils
darts
,
is
couered
all
ouer
with
Scriptum
est
.
We
haue
here
a
briefe
view
of
the
Churches
Armorie
,
Cant.
4
,
4.
of
the
Tower
of
Dauid
,
built
for
defence
.
Heere
be
the
shields
wherewith
Salomons
Temple
was
hanged
,
and
which
Paul
calleth
,
The
weapons
of
our
warfare
,
2
Cor.
10
,
4.
not
carnall
,
but
mighty
(
through
God
)
to
cast
downe
holds
.
They
are
in
number
fiue
:
First
,
a
preparation
of
our selues
by
the
vse
of
Gods
Sacraments
,
that
wee
may
bee
the
more
strong
to
sustaine
and
beare
off
temptations
,
and
to
hold
out
to
the
end
without
fainting
.
Secondly
,
a
withdrawing
our selues
into
the
desert
,
or
some
other
solitary
place
,
there
(
by
Meditation
)
to
kindle
good
thoughts
,
Psal.
39
,
3.
Thirdly
,
fasting
.
Fourthly
,
watchfull
prayer
,
Math.
26
,
41.
Fiftly
,
the
perfecting
our selues
in
the
Scriptures
.
These
be
the
fiue
shields
wherewith
Salomons
Tenple
was
hanged
.
Now
as
for
the
Scripture
,
wee
are
to
note
,
that
where
God
speaketh
of
any
good
that
wee
are
to
receiue
out
of
it
,
it
is
commended
to
vs
as
a
storehouse
,
whether
wee
are
to
make
our
resort
for
the
bread
of
life
,
and
the
water
of
life
,
whereof
he
that
tasteth
,
shall
neuer
thirst
,
Iohn
6
,
35.
And
from
thence
are
we
to
draw
the
waters
of
comfort
,
out
of
the
fountaines
of
saluation
,
Esay
12
,
3.
When
there
is
any
ill
spoken
of
which
we
are
to
resist
,
then
it
is
commended
to
vs
as
an
Armory
,
whence
wee
may
fetch
any
kinde
of
weapon
which
we
shall
need
,
either
offensiue
,
as
a
sword
,
Heb.
4
,
12.
or
defensiue
,
as
a
shield
,
Prou.
30
,
5.
The
Scripture
is
the
broad
plate
that
is
to
beare
off
the
darts
:
our
faith
is
the
braces
or
handle
wherby
we
take
hold
,
Ephe.
6
,
16.
and
lift
it
vp
to
defend
our selues
withall
.
For
the
Scripture
is
a
shield
,
Non
quod
dciitur
,
sed
quod
,
dicitur
.
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
,
Psal.
62
,
11.
So
that
it
sufficeth
not
that
it
be
spoken
onely
by
God
,
but
we
must
heare
it
too
:
neither
must
wee
heare
it
as
the
voyce
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
sinnes
,
he
hath
quickned
and
forgiuen
vs
all
our
trespasses
,
1
Thes.
2
,
13.
This
is
the
perfection
of
our
faith
.
Generally
of
the
Scriptures
,
this
is
Christs
opinion
,
confirmed
by
his
owne
practise
;
that
if
the
diuell
come
as
a
Serpent
,
here
is
a
charme
for
him
,
Psal
58
,
5.
Or
if
he
come
as
a
Lyon
,
here
is
that
is
able
to
preuaile
against
him
,
1
Pet.
5
,
8.
And
that
the
deuill
knowes
well
enough
,
as
appeareth
by
bis
malice
that
hee
hath
alwayes
borne
it
,
before
it
was
Scripture
,
when
is
was
but
onely
Dictum
.
For
so
soone
as
God
had
said
,
Let
vs
make
man
in
our
likenesse
,
that
word
was
straight
a
whetstone
to
the
deuils
enuie
.
And
after
the
fall
,
when
the
seed
was
promised
,
that
was
,
and
is
the
cause
of
all
the
deuils
enmitie
,
Gen.
31
,
15.
So
when
the
promise
was
reitterated
,
Gen.
22.
18.
that
was
the
cause
he
so
turmoyled
all
the
Patriarchs
.
But
when
the
word
was
to
be
written
,
and
to
become
Scripture
,
then
his
malice
began
to
grow
very
hot
,
insomuch
that
he
caused
it
for
anger
to
be
broken
,
Exod.
32
,
19
For
the
Fathers
are
of
opinion
,
that
all
the
deuils
busie
endeuour
,
in
making
the
Israelites
to
commit
idolatry
with
the
golden
Calfe
,
was
to
the
end
,
that
he
might
so
heate
Moses
in
his
zeale
,
as
that
in
his
anger
he
should
breake
the
Tables
of
the
Law
,
by
casting
them
hastily
out
of
his
hands
.
We
are
to
note
therefore
,
that
there
is
a
forceable
sound
in
the
word
,
which
the
Deuill
cannot
abide
;
and
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
he
should
become
speechlesse
yet
he
might
point
to
euery
verse
when
the
deuill
came
to
tempt
him
;
and
so
confute
him
.
Blessed
is
he
that
hath
his
quiuer
full
of
such
arrowes
,
they
shall
not
hee
ashamed
.
Blessed
is
he
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
,
Marke
12
,
24.
Dauid
saith
,
it
was
that
that
made
him
wiser
than
his
enemies
,
than
his
teachers
,
and
than
the
Ancients
,
Psalm
.
119
,
98
,
99
,
&
110.
Knowledge
of
the
truth
,
is
the
way
to
amendment
after
a
fall
,
2
Tim.
2
,
26.
There
is
much
calling
now
adaies
for
the
Word
,
and
others
finde
fault
as
fast
,
that
it
is
no
better
harkned
vnto
.
For
as
the
want
of
obedience
,
and
all
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
deuils
policie
,
by
sealing
vp
the
Scriptures
,
and
locking
the
storehouse
and
Armorie
of
the
people
.
It
is
the
policie
Christ
tels
vs
of
in
the
11.
of
Lukes
Gospell
22.
A
strong
man
puts
the
strong
armed
man
out
of
his
house
,
and
takes
away
his
armour
from
him
:
then
he
needs
not
feare
him
.
The
like
policie
we
read
of
,
1
Sam.
13
,
19
when
the
Philistims
had
taken
away
all
Smithes
and
Armour
,
then
they
thought
they
were
safe
.
So
in
the
time
of
darkenesse
,
the
deuill
might
let
them
do
their
good
workes
,
and
what
they
list
,
and
yet
haue
them
still
vnder
his
lure
:
that
he
might
offend
them
at
his
pleasure
,
that
had
no
armour
to
resist
him
.
All
the
Children
of
God
,
had
a
right
and
property
in
the
Law
of
God
,
as
appeareth
by
Christs
words
,
Iohn
10
,
34.
he
answered
them
,
that
is
,
the
common
people
,
Is
it
not
written
in
your
Law
?
As
though
hee
should
say
,
the
Scripture
is
yours
.
To
the
young
man
(
in
the
tenth
Chapter
of
S
Lukes
Gospell
,
and
26.
verse
)
that
asked
Christ
what
he
should
do
to
be
saued
?
Christ
answereth
:
What
is
written
in
the
Law
?
how
readest
thou
?
Whereunto
the
answer
,
that
we
cannot
read
,
or
that
the
booke
is
sealed
vp
,
Esay
29
,
11.
is
as
the
deuill
would
haue
it
.
Then
hath
he
a
fit
time
to
offer
vs
stones
to
make
bread
of
.
But
this
answer
with
our
Sauiour
Christ
will
not
he
allowed
of
.
Now
come
wee
to
the
speciall
point
of
Christs
answer
,
It
is
written
,
Man
liues
not
by
bread
onely
,
&c.
Deut
8
,
3.
There
is
no
better
kinde
of
reasoning
,
than
that
,
when
one
grants
all
that
hath
beene
said
by
his
aduersarie
,
and
proueth
it
to
make
on
his
part
;
and
vpon
a
new
conceit
,
auoyds
all
that
his
aduersarie
said
.
Here
our
Sauiour
might
confesse
all
that
the
deuill
objected
;
as
that
he
is
the
Sonne
of
God
;
and
admit
the
stones
were
made
bread
,
and
that
bread
were
of
absolute
necessity
,
and
that
it
were
so
to
be
come
by
(
which
is
vntrue
,
)
were
we
then
in
good
case
?
This
indeed
is
the
deuils
position
,
wherewith
he
would
perswade
all
those
that
haue
animam
triticeam
,
(
as
the
Fathers
call
it
:
)
that
those
externall
things
are
necessary
to
bee
had
:
and
that
if
they
haue
enough
thereof
,
they
are
well
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
merrily
for
many
yeeres
.
But
Christ
goeth
further
,
and
saith
;
Though
the
stones
be
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
plenty
or
quality
of
victuals
,
howsoeuer
some
dote
vpon
such
externall
meanes
,
as
they
did
,
which
sacrificed
to
their
net
,
and
burnt
incense
to
their
yerne
,
Abac.
1.
16.
because
by
them
their
portion
was
fat
,
and
their
meates
plentuous
.
For
what
saith
Iob
31
,
27.
If
I
reioyced
because
my
substance
was
great
,
this
had
beene
an
iniquity
.
So
that
our
life
is
not
maintained
by
bread
onely
,
descended
out
of
the
mould
of
the
earth
.
The
nature
of
bread
and
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
we
know
that
the
Israelites
died
,
euen
while
the
flesh
of
Quayles
was
in
their
mouthes
,
Numb.
11
,
33.
and
Manna
(
heauenly
fare
)
being
farre
better
than
our
bread
.
It
is
the
deuils
craftie
policie
,
to
burie
a
mans
life
vender
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
efficacie
,
without
the
operation
and
grace
of
the
word
,
than
a
hammer
and
a
sawe
,
without
a
hand
,
able
to
employ
them
.
Dauid
saith
(
Psal.
104
,
28.
)
The
eyes
of
all
things
waite
on
God
for
their
meat
in
due
season
,
and
thou
fillest
them
:
With
what
?
with
bread
?
No
,
but
with
thy
blessing
and
goodnesse
.
Our
hearts
must
be
stablished
with
grace
,
not
with
meats
.
Heb.
13
,
9.
It
is
Gods
prerogatiue
,
that
as
all
things
had
their
beginning
from
him
,
Col.
1
,
17.
so
he
supporteth
and
sustaineth
them
,
Heb.
1
,
3.
This
is
a
further
point
than
all
Philosophy
teacheth
vs
.
For
they
hauing
laid
downe
the
foure
elements
,
bare
and
simple
essences
,
tanquam
materiam
,
by
compounding
and
tempering
of
them
,
they
bring
forth
a
cercaine
quintenssence
or
balme
full
of
vertue
.
But
Diuinitie
leadeth
so
to
a
quintessence
,
without
which
,
all
the
quintessences
and
balmes
in
the
world
can
do
vs
no
good
.
To
the
question
that
Ieremie
propoundeth
,
Ier.
8
,
22.
Is
there
no
balme
at
Gilead
?
Is
there
no
Physitian
there
?
The
answer
may
be
,
Mans
health
is
not
recouered
by
balme
or
physicke
onely
,
but
by
euery
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
Physitians
that
were
about
him
.
So
if
it
be
asked
,
Are
there
no
horses
nor
chariots
in
Gilead
?
we
may
answer
,
warlike
victory
consisteth
not
in
warlike
furniture
onely
,
but
in
remembring
the
name
of
the
Lord
God
.
Psal.
20
,
7.
A
horse
is
a
vaine
thing
to
saue
,
without
the
power
of
this
word
.
And
so
when
a
man
thriues
nor
,
or
prospers
not
in
his
actions
;
it
is
not
often
for
want
of
labour
or
care
:
Psal.
127
,
1.
tels
him
,
Except
the
Lord
build
the
house
,
&c.
Augustine
aduiseth
his
Auditorie
;
to
beleeue
it
in
time
,
least
(
by
wofull
experience
)
they
finde
it
to
bee
true
,
when
'
as
they
shall
haue
such
a
consumption
,
that
no
meat
shall
do
them
any
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
chiose
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
Physicke
for
any
disease
,
wee
are
bidden
seethe
such
hearbs
in
running
water
,
and
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
,
Luke
12
,
19.
but
to
pray
for
this
blessing
.
And
to
this
end
,
God
(
in
the
establishing
of
nature
)
hath
thereout
reserued
foure
speciall
prerogatiues
to
his
Word
.
As
first
,
with
a
very
little
of
the
meanes
,
to
go
far
in
operation
,
1
Reg.
17
,
14.
with
a
little
oyle
and
a
little
wheat
,
he
fed
Elias
,
the
poore
widdow
,
and
her
sonne
a
great
while
.
And
Math.
17.
14.
Christ
made
fiue
loaues
&
two
fishes
serue
fiue
thousand
persons
.
The
heathen
man
thought
no
certaine
proportion
was
to
be
set
downe
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
Psal.
17
,
14.
this
is
set
downe
,
where
there
is
mention
made
of
a
certaine
hidden
treasure
,
wherewith
means
bellies
be
filled
,
and
Haggi
.
1
,
6.
saith
,
Men
eat
much
,
yet
haue
not
enough
;
drinke
much
,
but
are
not
filled
.
This
is
the
first
prerogatiue
.
His
second
is
,
he
takes
order
as
well
for
the
qualitie
,
as
for
the
quantitie
;
course
meates
and
fine
are
all
one
with
him
;
for
the
Israelites
(
notwithstanding
their
Quayles
and
Manna
)
died
:
and
Daniel
and
his
fellowes
,
that
fed
vpon
course
meates
,
looked
better
than
all
the
children
that
were
fed
with
the
Kings
owne
dyct
,
Dan.
1
,
15.
Thirdly
,
without
meanes
he
worketh
sometimes
.
Therefore
Asa
had
said
little
or
nothing
to
the
purpose
,
2
Chron.
14
,
1
1.
If
he
had
said
,
God
helpeth
by
many
or
few
(
if
he
had
not
put
in
too
)
and
sometimes
by
none
.
For
there
was
light
before
any
Sunne
or
Moone
,
Gen.
1
,
3.
though
after
(
verse
14
)
.
it
pleased
God
to
ordaine
them
as
instruments
.
And
so
Gen.
2
,
5.
the
earth
was
fertile
,
when
as
then
no
rayne
had
falne
on
the
earth
,
nor
any
such
ordinary
meanes
.
Let
Moses
be
on
the
Mount
,
and
but
heare
God
,
and
he
needeth
no
bread
.
The
fourth
is
,
that
hee
can
bring
his
purpose
to
passe
,
euen
by
those
meanes
whose
natures
tend
to
contrary
effects
;
as
to
preserue
by
stones
.
Colloquintida
,
being
ranke
poyson
,
(
in
eating
whereof
is
present
death
)
was
(
by
the
Prophet
)
made
matter
of
nourishment
,
2
Kings
4
,
40.
So
Christ
,
by
those
things
which
were
fit
to
put
out
a
seeing
mans
eies
,
as
dust
;
made
a
blinde
man
recouer
his
sight
,
Iohn
9
,
6.
And
so
doth
hee
make
light
to
shine
out
of
darkenesse
,
2
Cor.
4
,
6.
One
contrary
out
of
another
.
Thus
we
see
the
deuill
answered
.
Now
let
vs
apply
these
things
to
our selues
.
Christs
answer
doth
import
two
words
,
and
so
two
mouthes
,
and
two
breaths
,
or
spirits
:
and
these
two
be
as
two
twinnes
.
He
that
will
be
maintained
by
the
one
,
must
seeke
after
the
other
.
The
first
word
is
the
same
decree
,
whereby
the
course
of
nature
is
established
,
according
to
Psal.
147
,
15.
Hee
sendeth
forth
his
commandement
vpon
the
earth
,
and
his
word
runneth
verie
swiftly
:
he
giueth
snow
like
wooll
,
&c.
Secondly
,
the
other
is
that
whereof
Iames
1
,
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
,
Psal.
33
,
6.
he
but
spake
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
,
all
things
haue
their
beginning
and
being
;
as
when
he
sent
forth
his
spirit
or
breath
,
they
were
created
and
had
their
beginning
:
So
Psal.
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
spirit
,
that
is
,
the
sanctifying
Spirit
,
ministreth
vnto
vs
supernaturall
life
,
Esay
56
,
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
vnlawfull
meanes
;
surely
Gods
other
word
will
not
accompany
such
gotten
goods
.
That
is
,
these
two
words
be
twinnes
:
if
we
get
not
our
goods
by
the
one
word
,
we
shall
want
the
blessing
of
the
other
word
,
and
then
wee
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
(
we
see
)
went
forth
to
sacrifice
,
according
to
Gods
appointment
,
Gen.
22.
the
Word
was
his
direction
:
therefore
when
Isaac
asked
,
Where
was
the
Sacrifice
?
he
might
boldly
answer
,
God
would
prouide
one
;
as
wee
see
euen
at
the
very
pinch
he
did
:
whereupon
it
came
to
be
a
prouerbe
,
that
euen
In
monte
,
Iehoua
prouidebit
.
The
Israelits
went
out
of
Egypt
,
by
the
warrant
and
appointment
of
Gods
Word
.
How
then
?
First
,
they
had
away
made
them
(
where
neuer
was
any
before
)
through
the
Red-sea
,
Exod.
14
,
21.
they
had
bread
downward
out
of
the
clouds
,
whereas
it
vseth
to
rise
vpwards
out
of
the
earth
:
their
garments
in
fortie
yeeres
neuer
waxed
old
,
Deut.
8
,
3
,
4.
they
had
water
,
whence
water
vseth
not
to
come
;
by
striking
the
Rockes
,
water
gushed
forth
:
So
that
it
is
true
which
the
Prophet
Dauid
saith
,
Psal.
34
,
9.
There
is
no
want
to
them
that
feare
God
.
Though
(
peraduenture
)
he
will
not
vse
the
same
meanes
he
did
for
the
Israelites
;
yet
the
Children
of
God
(
walking
after
his
will
)
shall
haue
some
way
of
reliefe
alwayes
.
And
therefore
Christ
would
not
distrust
the
prouidence
of
God
:
for
hee
knew
he
was
in
the
worke
and
way
of
God
.
For
we
reade
,
that
he
was
led
into
the
wildernesse
by
the
Spirit
,
and
therefore
could
not
lacke
;
as
indeed
he
did
not
,
for
the
Angels
came
and
minstred
vnto
him
:
as
it
followeth
in
the
11.
verse
of
this
Chapter
.
So
either
the
Crowes
shall
minister
to
our
wants
,
as
they
did
to
Elias
:
or
our
enemies
,
as
the
Egyptians
did
to
the
Israelites
:
or
else
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
,
we
may
learne
a
good
answer
out
of
Dan.
3
,
17.
That
God
that
we
serue
,
is
able
to
releeue
and
deliuer
vs
,
euen
the
burning
fire
:
But
,
if
it
should
not
be
his
will
so
to
do
,
yet
wee
will
not
vse
vnlawfull
meanes
,
or
fall
to
Idolatry
,
or
turne
stones
into
bread
.
In
this
answer
(
againe
)
Christ
would
teach
vs
here
to
be
resolute
,
howsoeuer
Gods
blessing
doth
not
concurre
with
our
gettings
,
as
it
doth
not
when
wee
get
them
by
indirect
meanes
,
contrary
to
Gods
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
,
hee
giues
quietnesse
withall
:
but
if
God
giue
them
not
,
we
were
as
good
be
without
them
,
whether
they
be
gotten
by
oppression
or
violence
,
Prou
4
,
17.
or
by
fraud
and
deceit
,
Prou.
20
,
17.
For
these
two
be
the
quick-siluer
and
brimstone
of
the
deuils
Alchymistrie
.
God
will
adde
sorrow
to
them
:
for
though
they
be
pleasant
at
the
first
,
Proueob
.
20
,
17.
and
money
gotten
by
stinking
meanes
,
smels
like
other
money
(
as
an
Emperour
said
:
)
and
bread
so
gotten
,
tastes
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
bee
either
an
occasion
or
matter
of
the
disease
called
the
Stone
:
or
it
shall
turne
his
meate
in
his
bowels
,
and
fill
him
with
the
gall
of
Alps
,
Iob
20
,
14.
or
as
Asaes
oppression
by
delicacie
became
an
occasion
of
the
dropsie
or
gout
:
or
else
shall
the
executioner
catch
all
that
hee
hath
,
and
the
stranger
spoile
him
,
Psal.
109
,
11.
or
spend
them
vpon
Physitians
,
Marke
5
,
26.
or
on
Lawyers
:
or
else
,
though
God
suffer
them
to
enjoy
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
any
such
means
.
Or
if
God
in
his
iudgement
(
for
their
greater
torment
)
suffer
them
to
die
in
their
beds
,
without
any
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
end
of
the
third
Sermon
.
THE
FOVRTH
SERMON
.
Math.
Chap.
4.
verses
5
,
6.
Then
the
deuill
tooke
him
vp
into
the
holy
Citie
,
and
set
him
on
a
pinacle
of
the
Temple
,
And
said
vnto
him
,
If
thou
be
the
Sonne
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
That
he
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
lift
thee
vp
,
least
at
any
time
thou
shouldst
dash
thy
foot
against
a
stone
.
THe
manner
is
,
after
one
hath
taken
a
foyle
,
his
courage
will
faile
.
The
Angell
would
haue
beene
gone
,
when
he
saw
hee
could
not
preuaile
ouer
Iacob
,
Gen.
32
,
26.
But
it
is
not
so
heere
with
the
deuill
.
For
when
hee
saw
that
his
first
temptations
would
not
preuaile
,
he
tryeth
another
.
And
euen
so
he
played
with
Iob
:
for
when
he
could
do
no
good
vpon
his
first
patent
,
by
taking
away
all
that
he
had
,
he
comes
and
sues
for
a
new
Commission
,
that
he
might
touch
his
flesh
and
bones
,
Iob
2
,
5.
and
thereby
hee
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
their
strength
;
and
of
that
nature
be
many
in
our
daies
,
whose
daring
is
aboue
their
skill
;
and
haue
courage
to
vndertake
much
more
than
their
ability
is
to
performe
.
Not
like
Dauid
,
who
did
as
much
as
he
vndertooke
in
killing
Goliah
:
nor
like
him
of
whom
Esay
speaketh
in
the
seuenth
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
Authors
of
trouble
,
wanting
abilitie
to
goe
through
withall
.
But
as
Augustine
saith
;
Is
it
not
all
one
not
to
be
able
to
answer
,
nor
to
be
able
to
hold
their
peace
?
We
see
here
the
Deuill
is
a
great
vndertaker
.
Secondly
,
he
is
not
onely
content
to
take
a
foyle
,
but
euen
out
of
the
same
thing
wherewith
he
was
foyled
maketh
hee
matter
of
a
new
Temptation
,
a
new
ball
of
fire
.
Out
of
Christs
conquest
,
he
makes
a
new
assault
;
that
is
,
since
he
will
needes
trust
,
he
will
set
him
on
trusting
,
he
shall
trust
as
much
as
he
will
.
As
the
fo●mer
tempted
him
to
diffidence
;
so
this
sh●ll
tempt
him
to
presidence
.
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
he
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
,
Psal.
78
,
20.
As
the
first
might
be
called
the
hungry
Temptation
,
so
this
may
be
called
,
The
wanton
Temptation
.
That
which
was
in
the
old
Testament
the
Temptation
of
Meribah
,
is
here
in
the
new
Testament
the
Temptation
of
the
Wildernesse
;
and
that
which
was
there
the
Temptation
of
Massah
,
is
heere
the
temptation
of
the
Pinacle
.
In
the
first
,
by
want
of
things
necessary
,
he
thought
to
driue
them
to
vexation
and
bitternesse
of
spirit
,
and
to
distrust
Gods
power
and
goodnesse
.
In
the
second
,
by
vnnecessary
matters
,
hee
draweth
vs
on
to
wantonnesse
,
and
to
put
God
to
try
what
he
can
doe
,
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
conceit
,
that
wee
are
so
abiected
of
God
,
that
if
we
trust
in
him
,
hee
will
in
the
end
faile
vs
;
by
the
other
,
to
thinke
we
are
so
deare
in
Gods
eyes
,
and
such
darlings
,
as
throw
our selues
into
any
danger
,
and
he
will
not
forsake
vs
.
By
the
one
,
he
puts
vs
in
feare
(
as
Augustine
saith
:
)
Deum
defuturum
,
eatiam
si
promisit
;
by
the
other
,
in
hope
,
Deum
adfuturum
,
vbi
non
promist
:
by
the
one
,
he
slandreth
God
vnto
vs
,
as
if
he
were
a
God
of
straw
,
of
base
condition
,
and
subiect
to
our
becke
;
by
the
other
,
as
if
he
were
a
God
of
iron
,
that
would
not
encline
,
though
we
requested
him
.
Now
to
the
Temptation
:
wherein
we
are
to
consider
three
things
.
First
,
the
ground
the
Deuill
chose
for
the
working
of
this
Temptation
.
Secondly
,
the
temptation
it selfe
;
to
wit
,
the
deuils
speech
.
Thirdly
,
Christs
answer
to
it
.
In
the
place
,
three
things
are
to
be
noted
:
First
,
the
place
it selfe
:
Secondly
,
the
deuill
chose
it
:
Thirdly
,
that
our
Sauiour
followed
him
thither
.
For
a
new
temptation
he
makes
choyce
of
a
new
place
.
Indeed
for
a
temptation
to
presumption
the
Wildernesse
was
not
a
fit
place
:
first
it
was
not
high
enough
,
and
then
it
was
not
populous
enough
.
It
was
a
melancholly
place
:
when
a
man
is
vnder
the
crosse
in
affliction
,
or
in
some
anguish
and
sorrow
for
want
,
death
of
friends
,
or
otherwise
;
and
generally
for
all
solitarie
men
:
the
hungry
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
,
hee
was
ouercome
therewith
.
And
iust
Lot
(
2
Pet.
2
,
8.
)
in
Sodom
,
had
no
fit
time
or
place
to
be
presumptuous
;
but
when
he
dwelt
in
the
mountaine
in
security
,
then
the
committed
incest
with
his
Daughters
,
being
made
drunk
by
them
.
Dauid
,
so
long
as
he
was
persecuted
by
Saul
,
and
tossed
vp
and
downe
from
post
to
pillar
,
had
no
leysure
to
be
presumptuous
:
but
in
the
top
of
his
Turret
,
when
hee
was
at
rest
in
his
Pallace
,
2
Sam.
11
,
2.
presumption
gaue
him
a
blow
.
So
here
the
Wildernesse
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
Wildernesse
there
was
small
warrant
for
one
that
would
be
presumptuous
:
but
from
the
Pinacle
he
might
discerne
farre
and
neere
,
both
the
inner
Court
and
outward
Court
,
and
see
a
whole
Cloud
of
Witnesses
,
and
haue
some
warrant
of
example
of
all
estates
,
high
or
low
,
wise
or
noble
.
For
what
abuse
soeuer
be
in
him
,
be
hee
neuer
so
presumptuous
,
he
shall
see
some
as
proud
,
stout
,
and
high-minded
as
himselfe
:
be
his
hayre
neuer
so
long
,
or
his
ruffes
neuer
so
great
,
he
shall
finde
some
as
farre
gone
therein
as
himselfe
.
If
we
marke
the
foure
gradations
that
it
hath
,
wee
shall
finde
it
to
be
a
very
fit
place
.
As
first
,
before
he
could
come
to
the
Pinacle
,
he
must
go
out
of
the
Wildernesse
into
the
Citie
:
Secondly
,
not
any
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
Wildernesse
)
he
brought
him
into
the
Citie
,
that
there
he
might
say
vnto
him
:
You
see
such
and
such
graue
men
,
how
they
behaue
themselues
:
why
should
you
seeke
to
be
holier
than
they
?
This
was
a
good
ciuell
temptation
:
he
brought
him
not
to
Cesarea
or
Samaria
,
but
euen
to
Ierusalem
the
holy
Citie
:
for
that
addition
is
giuen
it
,
Luke
4
,
9.
and
Dan.
9
,
24.
Thirdly
,
he
brought
him
into
the
Temple
,
where
euen
the
verie
ground
was
holy
.
Fourthly
,
not
to
any
other
place
of
it
,
but
the
very
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
;
he
may
see
Ananias
the
high-Priest
,
renting
his
cloathes
,
at
the
hearing
of
things
that
sounded
like
blasphemy
,
Marke
14
,
63.
and
yet
buying
his
Bishopricke
for
money
?
who
will
not
then
be
bold
to
do
the
like
?
And
Herod
a
Prince
,
such
a
one
as
heard
Iohn
Baptist
preach
;
yea
,
and
with
much
delight
,
to
commit
adultery
,
Marke
6
,
20.
who
would
feare
to
do
the
like
?
There
he
may
see
the
Pharisie
,
vnder
shew
of
great
holinesse
,
tything
Mint
and
Cummin
,
and
vnder
colour
of
long
prayers
,
deuour
widowes
houses
,
bringing
in
by
extortion
,
and
sending
out
by
excesse
,
Math.
23
,
14
,
21.
And
so
in
this
Citie
,
one
may
see
some
men
,
both
great
frequenters
of
Sermons
,
and
yet
great
vsurers
;
Gentlewomen
mishapen
in
their
attyre
.
Seeing
this
,
who
will
not
be
as
bold
as
they
,
the
place
being
so
holy
?
And
being
thus
warranted
by
example
,
surely
we
must
needes
commend
the
deuils
wit
,
for
his
choyce
.
Out
of
this
,
arise
two
notes
.
First
,
against
some
phantasticall
spirits
,
who
say
;
Can
that
bee
an
holy
Citie
,
where
there
be
dumbe
dogges
?
There
were
so
in
Ierusalem
,
Esay
56
,
10.
Where
the
leaders
bee
blinde
?
Mat.
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
holy
Citie
?
And
thereupon
they
forsake
the
fellowship
,
Heb.
10
,
25.
Whereas
they
(
not
withstanding
the
former
abuses
,
and
notwithstanding
the
eleuen
Tribes
were
Apostates
)
did
yet
name
it
the
holy
Citie
.
Secondly
,
on
the
other
side
wee
are
to
be
instructed
,
though
a
man
be
on
the
battlements
of
the
Church
,
yet
hath
he
no
sure
sooting
,
or
cause
to
be
secure
;
but
rather
to
feare
the
more
:
for
euen
there
doth
the
deuill
stand
at
his
elbow
,
watching
his
Ouerthrow
.
There
is
no
place
(
we
see
)
priuiledged
from
temptations
,
no
Desert
so
solitary
,
but
the
deuill
will
seeke
it
out
:
no
Pinacle
so
high
,
but
the
deuill
is
a
Bishop
ouer
it
,
to
visit
and
ouer-looke
it
.
To
conclude
,
though
in
Ierusalem
sits
the
abhomination
of
desolation
(
whereof
Dauid
spake
;
)
yet
it
is
the
holy
Citie
still
.
And
though
the
place
be
neuer
so
holy
,
yet
is
that
no
cause
of
priuiledge
;
but
euen
there
may
fit
the
abhomination
of
desolation
.
Both
are
proued
out
of
Math.
24
,
15.
The
second
thing
that
we
obserued
in
the
circumstance
of
place
,
is
;
that
the
Deuill
assumpted
Christ
:
which
,
to
those
that
are
weake
(
as
Gregorie
also
collecteth
)
may
be
offensiue
,
in
giuing
them
to
thinke
,
that
the
deuill
had
such
power
ouer
Christ
,
as
to
carrie
him
whether
he
listed
.
But
when
they
shall
consider
,
that
euen
the
limbes
of
the
deuill
haled
and
harrowed
him
too
and
fro
,
from
Annas
to
Caiphas
,
from
Caiphas
to
Pilat
from
Pilat
to
Herod
,
and
from
him
backe
againe
to
Pilat
:
and
how
spitefully
and
contemptuously
he
was
vsed
in
all
these
places
,
and
at
last
carried
to
execution
:
what
meruayle
will
it
be
to
see
him
(
as
Augustine
speaketh
:
)
In
monte
duci
à
capite
,
qui
à
membris
in
additure
,
&c.
These
things
do
indeed
(
as
all
other
his
sufferings
)
set
forth
the
greatnesse
of
the
loue
of
God
towards
vs
.
Of
God
the
Father
,
that
he
would
giue
his
onely
Sonne
;
yea
,
appoint
him
this
worke
of
out
saluation
,
and
giue
the
deuill
such
a
power
ouer
him
,
Luke
22
,
53.
Of
God
the
Sonne
,
that
he
would
be
content
to
suffer
such
indignity
,
phl
.
2
,
7.
as
to
be
obedient
to
the
death
of
the
Crosse.
The
reason
of
all
these
his
sufferings
,
as
also
that
he
would
be
baptized
of
Iohn
,
a
weake
and
sinnefull
man
;
was
(
as
himselfe
declareth
it
)
to
fulfill
all
righteousnesse
,
Math.
3.
15.
So
here
he
was
to
suffer
it
,
else
Gods
righteousnesse
would
not
haue
beene
fulfilled
,
nor
the
worke
of
our
saluation
.
And
as
he
suffered
this
Assumption
,
so
afterwards
,
Luke
9
,
51.
his
second
Assumption
was
,
to
go
to
Ierusalem
to
suffer
:
and
so
at
the
last
he
came
to
his
third
and
last
Assumption
,
to
be
receiued
vp
into
glory
,
1
Tim.
3
,
16.
And
by
the
very
same
steps
and
degrees
,
must
we
be
assumpted
.
And
this
is
the
assumption
of
suffering
,
which
brought
him
to
glorifying
.
The
third
thing
is
,
that
our
Sauiour
followed
;
whereby
we
are
to
marke
,
not
so
much
his
courage
,
that
he
durst
encounter
with
the
Deuill
,
in
any
place
wheresoeuer
he
list
to
carry
him
:
and
that
hee
was
not
onely
the
God
of
the
valleyes
,
but
a
God
of
the
mountaines
also
,
contrary
to
their
surmise
,
1
King
.
20
,
23.
That
(
I
say
)
is
not
so
much
to
be
marked
,
as
that
our
Sauiour
would
at
all
stand
vpon
a
Pinacle
.
There
be
some
that
would
make
vs
beleeue
,
it
is
a
sin
to
stand
vpon
a
Pinacle
:
but
then
if
that
had
beene
so
,
Christ
would
neuer
haue
stood
there
.
And
since
Christ
stood
there
,
it
is
no
more
sinne
for
any
man
else
to
stand
there
,
than
it
is
to
stand
in
the
Wildernesse
:
for
it
is
lawfull
for
vs
to
follow
his
foot-steps
,
and
to
tread
wheresoeuer
he
hath
trod
before
vs
;
yet
such
places
be
not
priuiledged
.
For
,
as
it
is
true
,
that
many
mens
table
and
wealth
is
their
snares
,
Psal.
69
,
22.
euen
so
the
good
gifts
and
graces
of
God
,
beturned
to
a
mans
hurt
:
as
knowledge
may
serue
for
a
quill
to
puffe
him
vp
,
and
make
him
swell
,
1
Con.
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.
2
,
7.
The
Scriptures
themselues
(
we
see
)
are
subiect
to
the
abuse
of
the
deuill
:
whereby
it
should
follow
,
that
they
are
to
be
refused
,
if
euery
thing
be
refused
which
brings
matter
of
temptation
.
But
as
Augustine
saith
,
Non
est
laus
stetisse
in
pinaculo
,
sed
stetisse
&
non
cecidisse
.
In
euery
place
to
answer
the
deuill
,
is
praise-worthy
.
Indeed
it
is
dangerous
for
one
that
hath
a
light
and
giddy
braine
,
for
such
as
are
drunke
,
Esay
51
,
22.
(
though
not
with
wine
)
to
stand
so
high
.
Iob
could
stand
there
without
falling
,
for
he
had
a
more
setled
braine
,
Iob
31
,
27.
Such
places
are
forthe
wisest
and
sagest
men
.
Saint
Paul
stood
not
there
,
but
yet
he
could
haue
stood
there
,
for
he
had
the
tricke
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
pierce
the
soule
.
Thirdly
,
he
tempereth
the
head
of
his
dart
with
some
stronger
mettall
;
which
is
,
Scriptum
est
.
I.
FIrst
,
Si
filius
Dei
es
.
This
is
a
great
mote
in
the
deuils
eye
,
hee
vseth
the
same
terme
in
the
former
temptation
,
and
here
he
is
vp
with
it
againe
.
And
all
is
to
this
end
,
that
by
often
bringing
it
into
question
whether
hee
be
the
Sonne
of
God
;
he
may
at
last
make
it
out
of
question
or
doubt
,
that
we
are
not
the
sonnes
of
God
:
that
by
and
from
Si
sis
,
he
may
bring
it
to
Ne
sis
;
and
so
we
may
be
like
hims●lfe
.
For
to
this
end
is
all
his
compassing
of
sea
and
land
,
to
make
one
Proselyte
like
himselfe
,
according
to
the
endeauour
of
the
Pharisies
,
Math.
23
,
15.
who
did
in
like
sort
;
and
when
he
is
made
,
yee
make
him
(
two-fold
more
)
the
child
of
hell
,
then
your selues
.
As
on
the
other
side
,
Christ
would
haue
vs
the
sonnes
of
God
like
him
.
But
see
what
a
dexteritie
the
deuill
hath
,
in
making
things
serue
for
his
purpose
:
he
maketh
one selfe
same
thing
serue
for
two
seuerall
,
yea
,
contrary
purposes
.
What
a
goodly
grace
he
hath
in
the
first
Temptation
?
He
vseth
it
there
to
procure
vs
to
desparation
:
he
maketh
it
here
to
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
,
Marke
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
meanes
I
might
attaine
to
the
resurrection
of
the
dead
:
where
we
are
sure
he
made
no
doubt
thereof
.
So
here
the
deuill
saith
,
If
thou
be
the
Sonne
of
God
,
as
I
now
grant
indeed
.
I
was
in
some
doubt
,
but
now
I
confesse
thou
art
:
I
am
of
those
voices
minde
,
that
pronounced
thee
so
at
thy
Baptisme
.
The
deuill
(
in
the
former
temptation
)
came
out
like
a
malecontent
,
or
a
murmurer
:
here
he
comes
like
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
deuill
in
both
places
.
For
both
by
the
one
and
the
other
,
he
seeketh
the
downfall
and
destruction
of
man
:
and
though
his
two
Ifs
be
contrarie
in
themselues
,
yet
are
they
both
also
contrary
to
the
will
and
word
of
God
:
for
he
would
not
in
any
case
we
should
distrust
him
,
neith●r
would
he
that
at
any
time
we
should
cast
our selues
downe
.
And
therefore
hath
be
caused
battlements
to
be
made
on
euerie
house
top
,
that
none
might
be
slaine
with
falling
downe
,
Deut
,
22
,
8.
Now
he
would
haue
him
shew
himselfe
(
thereby
)
to
be
the
Sonne
of
God
,
for
he
is
now
in
the
sight
of
all
Ierusalem
.
It
is
said
,
that
Christ
comes
now
to
put
too
a
sparke
of
fire
,
that
is
of
faith
,
and
that
his
will
was
,
it
might
burne
and
be
maintained
.
The
deuill
on
the
other
side
,
labours
by
all
meanes
possible
to
quench
and
put
it
out
:
and
seeing
water
would
not
do
it
in
the
former
temptation
;
he
goeth
now
about
to
see
,
if
he
can
make
the
very
oyle
it selfe
to
put
it
out
,
euen
that
very
thing
whereby
it
was
to
be
maintained
:
as
indeed
it
will
,
if
we
powre
out
too
great
a
quantity
.
Or
if
he
cannot
quench
it
,
either
with
water
or
oyle
,
he
will
see
if
he
can
blow
it
vp
with
gun-powder
.
As
,
seeing
the
water
of
distrust
will
not
extinguish
his
faith
,
but
that
he
would
trust
in
God
:
he
endeauoureth
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
extreame
,
by
presuming
or
trusting
too
much
,
that
so
the
fire
,
which
before
he
would
haue
quenched
,
may
now
so
flame
out
,
as
not
to
keepe
it selfe
within
the
chimney
,
but
to
set
the
whole
house
on
fire
.
This
is
the
ball
of
wilde-fire
of
this
second
Temptation
:
and
so
both
we
seetend
to
the
consuming
and
nullifying
of
our
faith
.
II.
THe
dart
it selfe
is
,
[
Cast
thy selfe
downe
:
]
which
consisteth
of
two
points
.
First
,
the
casting
down
.
Secondly
,
that
he
himselfe
was
to
cast
downe
himselfe
.
For
the
first
,
it
is
generall
,
the
neglect
of
ordinarie
meanes
,
as
here
.
Whereas
the
ordinary
way
was
downe
the
staires
,
he
would
haue
him
leape
,
or
throw
himselfe
ouer
the
Battlements
.
And
here
a
man
may
see
to
what
end
the
deuils
halting
commeth
:
he
brings
a
man
vp
by
little
and
little
to
some
high
place
,
that
so
he
may
send
him
at
once
with
his
head
downward
.
All
the
preferments
that
he
bestoweth
on
a
man
,
is
not
to
any
other
intent
,
but
that
he
may
do
as
the
deuill
himselfe
did
,
(
who
being
on
high
,
did
cast
himselfe
downe
)
and
so
be
like
him
,
Iohn
8
,
23.
that
is
,
from
beneath
,
not
from
aboue
:
who
fell
from
heauen
like
lightning
,
Luke
10
,
18.
So
that
howsoeuer
in
outward
shew
he
may
seeme
to
befriend
vs
,
yet
this
is
his
inward
intention
and
scope
.
As
the
Edomites
in
time
of
the
prosperitie
of
the
Israelites
,
pretended
great
good
will
to
them
:
but
in
the
day
of
their
great
calamitie
,
they
were
they
that
cryed
,
Downe
with
them
,
dawne
weth
them
,
Psal.
137
,
7.
Gods
manner
is
,
when
he
meaneth
to
exalt
a
man
,
he
will
first
humble
him
,
and
make
him
low
,
Math.
23
,
12.
The
deuils
manner
is
(
we
see
)
cleane
contrary
,
Esay
14
,
14.
to
lift
them
vp
to
the
clouds
,
that
he
may
bring
them
downe
to
the
graue
,
yea
to
the
lowest
graue
,
Psal.
86
,
13.
He
carrieth
them
the
higher
,
to
throw
them
downe
with
the
greater
violence
.
He
lifeth
vp
Adam
with
a
conceit
,
to
be
like
God
,
to
the
very
top
of
perfection
,
to
the
intent
he
might
be
like
the
beast
that
perisheth
,
Psal.
49
,
20.
The
second
hath
some
matter
of
comfort
:
the
deuill
is
here
a
sutor
to
him
,
to
do
it
himselfe
.
Why
doth
not
the
deuill
cast
him
downe
?
First
,
it
was
not
in
his
power
;
or
if
he
had
,
yet
would
not
that
haue
serued
his
turne
:
then
there
had
beene
no
sinne
of
presumption
in
it
.
There
must
be
two
persons
that
must
concurre
in
our
downfall
:
well
may
the
deuill
induce
and
moue
vs
to
it
;
but
vnlesse
we
our selues
be
consenting
,
and
cast
our selues
downe
,
there
can
be
no
down-fall
to
hurt
vs
.
For
as
Chrysostome
saith
,
Nemo
laeditur
nisi
à
seipso
:
so
,
Nullum
precipitium
nisi
voluntarium
.
The
deuill
did
not
cram
Eue
with
the
forbidden
fruite
:
but
when
she
saw
it
,
she
tooke
it
,
and
eate
it
,
Gen.
3
,
6.
So
the
deuill
,
when
he
entreth
into
the
soule
of
a
man
(
which
hee
counteth
his
palace
)
he
doth
not
breake
open
the
doore
;
no
,
nor
so
much
as
draw
the
latch
;
but
when
he
commeth
,
he
findeth
it
swept
and
garnished
,
Luke
11
,
25.
and
so
goeth
in
.
There
must
therefore
be
a
reaching
out
of
the
hand
,
and
an
opening
of
the
doore
by
our selues
,
and
so
a
casting
downe
of
the
selfe
,
or
else
,
though
the
deuill
thrust
sore
at
thee
that
thou
maist
fall
,
the
Lord
will
helpe
thee
,
Psal.
118
,
13.
In
Deut.
22
,
8.
God
hath
caused
battlements
to
bee
made
on
euery
house
top
,
by
which
we
may
stay
our selues
.
The
deuill
tels
God
,
that
he
had
made
a
hedge
about
Iob
,
Chap.
1
,
10.
so
that
vnlesse
Iob
step
ouer
it
,
or
breake
it
downe
,
he
is
safe
.
III.
THe
deuils
dart
is
,
Cast
thy selfe
downe
:
but
he
bestoweth
some
great
cost
on
this
.
With
the
selfe-same
armour
that
Christ
bare
off
the
other
dart
,
doth
the
deuill
sharpen
and
harden
this
:
he
doth
not
so
in
any
other
of
the
temptations
,
therefore
wee
are
to
looke
for
some
great
matter
:
he
bringeth
Scripture
,
that
he
may
be
the
better
credited
.
He
speakes
not
now
after
the
manner
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
deuill
knew
well
by
his
owne
fall
,
how
dangerous
the
sinne
of
presumption
is
,
it
cost
him
dearely
:
and
so
did
it
Dauid
likewise
,
and
therefore
of
all
other
,
he
praieth
God
to
keepe
him
from
presumptuous
sinnes
:
Psal.
19
,
13.
He
knew
also
what
it
was
to
abuse
the
goodnesse
,
patience
,
and
long
suffering
of
God
,
Rom.
2
,
4.
Therefore
he
auoucheth
it
by
Scripture
:
he
tels
him
,
it
will
be
too
long
to
go
downe
the
stayres
,
and
withall
teacheth
him
a
neerer
way
,
but
to
iumpe
,
or
to
cast
himselfe
downe
,
and
to
feare
no
hurt
,
for
the
Angels
haue
charge
of
him
.
And
euen
so
he
perswadeth
men
now
adayes
;
that
they
need
not
go
downe
faire
and
softly
,
in
feare
and
trembling
,
but
to
deferre
all
till
their
dying
houre
,
and
then
commend
themselues
to
God
,
and
throw
themselues
vpon
Gods
mercy
,
and
that
fiery
Chariot
that
tooke
vp
Elias
,
shall
come
and
fetch
vp
them
;
or
else
,
an
Angell
shall
carry
them
vp
,
let
them
be
sure
they
shall
haue
no
harme
,
for
they
bee
Gods
darlings
,
and
God
doth
so
dote
on
them
,
that
hee
will
not
suffer
them
in
any
case
to
receiue
the
least
hurt
that
may
be
.
If
euer
the
deuill
came
in
his
likenesse
,
it
was
here
.
In
the
first
of
Sam.
28
,
18.
he
came
but
in
the
guise
of
a
Prophet
:
so
that
in
stead
of
saying
,
Is
Saul
among
the
Prophets
?
it
might
haue
beene
said
;
What
,
is
the
deuil
among
the
Prophets
?
But
here
he
hath
vsed
himselfe
so
cunningly
,
that
if
euer
he
was
transformed
into
an
Angell
of
light
,
here
it
is
verified
,
1
Cor.
11
,
14.
For
he
commeth
here
like
a
white
deuill
,
or
like
a
Diuine
;
he
comes
with
a
Psalter
in
his
hand
,
and
turnes
to
the
place
,
and
shewes
our
Sauiour
the
91.
Psalme
,
verse
11
,
12.
Wherein
first
we
are
to
note
,
that
the
deuill
readeth
Psalmes
,
as
well
as
we
,
and
hath
the
words
of
Scripture
in
his
mouth
.
And
1
Sam.
28.
he
counterfeited
Samuel
so
right
,
and
vsed
the
very
words
that
he
had
vsed
,
that
they
could
not
know
him
from
Samuel
:
so
here
he
counterfeited
the
voice
of
Dauid
,
Acts
19
,
15.
This
will
make
vs
shake
off
security
,
considering
that
God
doth
(
for
our
triall
)
sometime
deliuer
the
aduersarie
the
okey
of
our
Armorie
,
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
answer
for
him
?
For
onely
to
assault
vs
doth
he
reade
the
Scriptures
:
yea
,
but
not
to
any
good
end
,
but
euen
thereby
to
deceiue
the
simplicitie
of
men
;
as
heere
to
make
them
put
their
soules
in
aduenture
to
the
last
houre
.
Hee
hath
indeed
a
grace
with
some
vaine
youths
of
the
Court
,
and
vngodly
Atheists
,
to
set
them
a
scoffing
at
the
the
Scripture
,
as
Esay
28
,
22.
But
with
others
,
that
haue
the
Scriptures
in
more
high
reuerence
,
hee
goeth
another
way
to
worke
,
making
it
to
them
the
sauour
of
death
,
Rom.
7
,
10.
The
words
which
he
vseth
in
the
name
of
Samuel
,
he
vseth
to
make
Saul
dispaire
:
and
here
hee
vseth
Dauids
words
to
cause
presumption
,
and
to
make
them
our
bane
.
And
not
euerie
Scripture
:
but
if
there
be
any
Scripture
more
full
of
heauenly
comfort
than
another
,
that
of
all
other
will
the
deuill
abuse
;
as
indeed
the
Psalmes
are
;
&
of
all
the
Psalmes
,
this
91.
especially
:
and
in
that
part
,
if
any
one
sentence
be
sweeter
than
another
,
that
of
all
other
will
the
deuill
abuse
.
Marke
the
second
verse
here
cited
:
He
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
wayes
.
These
last
words
the
deuill
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
comfortable
:
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
Angel
before
thee
,
to
guide
thee
in
the
way
;
&
to
comfort
,
and
confirme
vs
.
As
when
Iacob
was
in
feare
of
his
brother
Esau
,
the
Angel
met
him
,
Gen.
32
,
1.
and
to
defend
vs
in
all
dangers
,
and
succour
vs
in
all
necessities
,
spreading
their
wings
ouer
vs
,
and
pitching
their
tents
about
vs
.
Psal.
34
,
7.
Secondly
,
this
charge
not
onely
concerneth
our
head
and
principall
members
,
but
also
our
feet
:
yea
,
Gods
prouidence
reacheth
euen
to
the
haires
of
our
head
,
for
they
are
numbred
,
Math
,
10
,
30.
Thirdly
,
this
charge
of
theirs
is
not
onely
to
admonish
vs
when
danger
commeth
,
but
they
are
actually
to
helpe
vs
,
as
it
were
putting
their
hands
betweene
the
ground
and
vs
.
Mat.
13
,
14.
They
shall
take
the
rubs
and
offences
out
of
our
way
.
Fourthly
,
this
do
they
not
of
curtesie
,
as
being
creatures
giuen
by
nature
to
loue
mankinde
,
but
by
speciall
mandate
and
charge
they
are
bound
to
it
,
and
haue
a
praecipe
for
it
,
yea
,
the
very
beasts
and
stones
shall
be
in
league
with
vs
.
This
Psalme
,
and
these
verses
containing
such
comfort
,
hath
the
Deuill
culled
to
perswade
men
,
that
being
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
adventure
,
and
then
but
whistle
for
an
Angell
,
and
they
will
come
at
first
:
he
carrieth
them
vp
to
the
top
of
the
Pinacle
,
and
shewes
them
their
own
case
in
Annas
and
Herod
;
and
tels
them
God
will
require
no
more
of
them
,
than
he
did
at
their
hands
:
and
all
the
way
as
they
go
vp
,
hee
singeth
them
a
Psalme
of
the
mercies
of
God
:
he
carrieth
them
vp
with
a
song
,
that
Gods
mercy
is
aboue
all
his
workes
,
Psal.
145
,
9.
And
with
Psal.
103
,
8.
How
gracious
and
long-suffering
God
is
,
who
rewardeth
vs
not
according
to
our
deserts
.
And
Psal.
136.
That
his
mercy
endureth
for
euer
:
God
therefore
being
so
full
of
mercy
,
will
take
all
things
in
good
part
.
But
this
mercy
the
deuill
tels
them
of
,
diffeteth
from
the
mercy
Dauid
meant
.
For
the
mercy
Dauid
speaketh
of
,
is
coupled
with
iudgement
,
Psal.
101
,
1.
1
will
sing
mercy
and
iudgement
to
thee
O
Lord
:
and
Psal.
85.
10.
Mercy
and
truth
are
met
together
,
Iustice
and
peace
haue
kissed
each
other
.
Thus
I
say
they
shall
haue
musicke
all
the
way
,
and
if
any
at
the
height
thinke
it
a
great
way
downe
:
no
(
saith
the
deuill
)
you
neede
but
a
iumpe
from
your
baptisme
into
heauen
,
you
shall
need
no
stairs
at
all
.
The
end
of
the
fourth
Sermon
.
THE
FIFT
SERMON
.
Mathew
Chap.
4.
verse
7.
Iesus
said
vnto
him
;
It
is
written
againe
.
Thou
shalt
not
tempt
the
Lord
thy
God
.
COnsidering
that
Saint
Iames
saith
Chap.
4
,
5.
The
Scripture
speaketh
nothing
in
vaine
:
and
that
as
our
Sauiour
Christ
saith
,
Iohn
10
,
35.
No
Scripture
can
be
disappointed
;
it
may
seeme
strange
that
the
deuill
comming
armed
with
The
sword
of
the
Spirit
,
(
for
so
is
the
word
of
God
termed
,
Ephes.
6
,
17.
)
Christ
giues
not
place
,
but
opposeth
himselfe
to
answer
.
Wee
see
that
a
message
comming
in
the
name
of
the
Lord
,
this
very
name
abashed
Nehemias
,
(
Neh.
6
,
10.
)
at
the
first
hearing
,
till
he
perceiued
it
was
contrary
to
the
law
of
God
,
and
so
came
not
from
him
:
which
here
we
see
to
be
the
cause
,
why
Christ
doth
not
yeeld
by
and
by
,
vpon
the
hearing
of
the
Word
,
but
sets
himselfe
to
make
answer
:
forsomuch
as
the
word
is
not
of
,
Quia
dicitur
onely
,
but
Quia
ireditur
,
as
Augustine
noteth
.
If
there
bee
not
the
mixture
of
faith
with
it
,
(
whereof
Paul
speaketh
,
Heb
-
4
,
2.
)
it
is
nothing
worth
.
And
therefore
the
bad
spirit
was
nothing
abashed
or
daunted
at
the
hearing
of
the
bare
names
of
Iesus
and
Paul
,
Act.
19
,
15.
but
answered
,
I
know
them
,
but
who
are
ye
?
They
did
not
beleeue
,
and
therefore
could
do
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
here
vrged
against
one
,
a
man
would
thinke
it
were
not
to
bee
answered
by
citing
another
place
of
Scripture
,
but
by
some
tradition
of
the
Elders
,
Mark
.
7
,
1.
or
some
glosse
,
or
other
shift
;
but
we
see
our
Sauiour
answereth
here
no
other
way
but
by
Scripture
.
Because
,
the
Woolfe
comes
sometimes
disguised
in
a
sheeps
skinne
,
it
is
no
reason
that
therefore
the
very
sheepe
should
lay
away
their
fleeces
:
so
here
,
because
the
deuill
vseth
the
Word
,
as
the
slaying
letter
,
2
Cor.
3
,
6.
or
as
the
sword
to
kill
men
with
;
it
is
no
reason
why
Christ
may
not
therefore
vse
it
in
his
owne
defence
.
Why
then
(
will
some
say
)
one
of
these
two
inconueniences
will
follow
;
that
hereby
wee
shall
thinke
the
Scripture
is
of
the
deuils
side
,
aswell
as
of
Christ
side
,
and
so
diuided
;
as
in
like
sort
they
make
a
diuision
of
Christ
,
when
one
holds
with
Paul
,
another
with
Apollos
,
1
Cor
1
,
13.
No
,
it
is
not
so
,
Christ
alledgeth
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
deuill
sheweth
himselfe
to
bee
the
deuill
,
in
citing
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
keep
him
in
all
his
wayes
;
which
words
he
leaueth
out
.
For
if
he
had
cited
that
,
hee
could
not
thereby
haue
enforced
any
casting
down
.
For
the
Angels
haue
no
charge
ouer
a
man
,
but
in
his
wayes
;
and
from
the
top
of
the
Pinacle
there
was
no
way
,
but
downe
the
staires
on
his
feete
.
He
was
not
(
relying
on
the
Angels
)
to
cast
himselfe
downe
with
his
head
forward
.
But
the
deuill
hath
a
wrest
to
make
the
string
sound
hye
or
low
,
as
he
list
;
or
if
that
will
not
serue
,
hee
hath
a
racke
to
stretch
them
out
,
as
some
did
Saint
Pauls
Epistiles
,
2
Pet.
3
,
16.
Hee
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
deuils
corruption
,
which
the
late
writers
haue
well
spyed
:
yet
Christ
(
we
see
)
is
not
willing
to
take
aduantage
of
that
,
but
vseth
a
wiser
course
;
for
so
are
we
to
thinke
,
that
he
went
the
best
way
to
work
,
that
is
,
the
conference
of
Scripture
with
Scripture
,
which
Christ
here
practiseth
,
and
commendeth
vnto
vs
.
In
euery
Art
,
all
propositions
are
not
of
a
like
certainty
,
but
some
be
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
Diuinity
.
Christ
here
reduceth
the
deuils
argument
and
place
,
to
a
place
most
plaine
to
bee
confessed
.
For
the
Iewes
valewing
of
the
meaning
,
had
to
consider
,
that
God
fed
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
Messah
,
when
they
cryed
for
bread
.
The
Lord
curseth
him
,
that
maketh
flesh
his
arme
,
and
with-draweth
his
heart
from
God
,
Ier.
17
,
5.
They
sacrificed
vnto
their
yarne
,
because
their
portion
was
plentifull
,
Abac.
1
,
16.
Iob
condemneth
the
making
gold
our
hope
,
or
the
wedge
of
gold
our
confidence
,
Chap.
31
,
24.
As
then
we
must
not
defie
the
meanes
,
attributing
all-sufficiency
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
euery
question
be
resolued
:
for
euery
proposition
must
bee
proued
out
of
the
ground
.
So
that
,
as
wee
way
not
thinke
the
arme
of
God
to
be
so
shortned
,
that
he
cannot
helpe
without
meanes
:
so
are
we
not
to
thinke
basely
of
God
for
ordaining
meanes
.
Secondly
,
we
heard
,
that
the
deuils
allegation
was
taken
out
of
the
Psalme
,
and
one
of
the
most
comfortable
places
of
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
answer
in
such
like
cases
.
Our
Sauiour
would
warne
vs
,
that
the
91.
Psal.
is
not
fit
matter
for
vs
to
studie
on
,
when
wee
are
on
the
top
of
the
Pinacle
:
he
therefore
chuseth
a
place
of
a
contrary
kinde
,
to
counterpoise
himselfe
,
standing
in
that
fickle
place
.
The
Law
(
we
know
)
is
a
great
cooler
to
Presumption
.
If
one
tamper
much
with
the
Psalmes
,
being
in
case
of
confidence
,
hee
may
make
the
fire
too
bigge
.
Faith
is
the
fire
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
bee
smoaking
flaxe
,
or
vtterly
quench
it
.
Presumption
(
on
the
other
side
)
is
a
Gunpowder
to
it
,
which
being
throwne
into
it
,
it
will
blow
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
many
mens
humors
in
our
dayes
:
they
had
more
neede
of
a
corrosiue
,
to
eate
out
the
soare
from
the
roote
and
bottome
.
Now
to
the
answer
,
which
consisteth
of
sixe
points
.
First
,
what
it
is
to
tempt
God
:
Secondly
,
wherein
:
Thirdly
,
the
manner
how
:
Fourthly
,
this
proposition
,
Thou
shalt
not
tempt
:
Fiftly
,
the
reason
why
we
may
not
:
Sixtly
,
though
hee
be
our
God
,
and
we
on
the
Pinacle
,
these
be
no
arguments
for
vs
to
presume
.
I.
FIrst
,
whosoeuer
will
not
vse
such
ordinary
meanes
as
God
hath
appointed
,
tempteth
God
:
If
hee
vse
extraordinary
,
(
as
here
the
deuill
would
haue
Christ
do
)
when
no
body
went
about
to
thrust
him
downe
,
wilfully
to
haue
cast
himselfe
downe
,
were
great
madnesse
:
or
when
a
man
hath
a
faire
paire
of
staires
to
go
downe
by
,
to
call
for
a
Cherub
to
carry
him
,
or
for
the
winde
to
fly
downe
,
Psalme
18
,
10.
were
a●
great
wantonnesse
.
There
is
an
humor
in
man
,
that
wee
are
all
giuen
vnto
by
nature
;
to
bee
meruailous
desirous
to
try
conclusions
in
matters
that
are
rare
and
vnknowne
vnto
them
;
contemning
things
common
,
and
to
be
fond
after
strange
nouelties
.
It
was
told
them
as
plaine
as
could
bee
,
that
they
should
not
reserue
of
the
Manna
till
morning
,
and
they
needed
not
to
haue
reserued
it
;
they
had
fresh
euery
day
:
and
yet
forsooth
,
they
would
needs
keepe
it
,
if
it
were
but
for
an
experiment
sake
,
to
try
whither
it
would
stinke
or
no
,
Exod.
10
,
20.
And
though
they
were
forbidden
togather
on
the
Sabbath
day
,
and
on
the
Eeuen
had
enough
for
two
dayes
,
and
it
was
told
them
they
should
finde
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
Hold
,
and
the
Garrisons
of
the
Philistims
were
in
Bethelem
,
then
being
thirsty
,
no
water
would
serue
his
turne
,
but
that
in
Bethelem
,
2
Sam.
23
,
15.
But
when
three
mighty
men
had
broken
into
the
host
of
the
Philistims
,
and
had
brought
him
of
it
,
he
cared
not
for
it
.
II.
FOr
the
second
,
we
are
to
know
,
that
where
neede
is
(
as
the
Heathen
speaketh
)
there
a
man
may
commit
himselfe
to
the
prouidence
of
God
,
and
rely
vpon
him
.
For
we
haue
heard
,
that
where
the
means
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
thanke
worthy
:
and
it
is
the
practise
and
propertie
of
faith
,
to
say
boldly
with
Abraham
when
hee
saw
nothing
present
,
that
euen
on
the
hill
God
will
prouide
,
Gen.
22
,
14.
When
our
enemies
are
behinde
vs
,
and
the
red
Sea
before
vs
,
then
to
looke
for
a
way
through
the
Sea
,
and
to
expect
Manna
out
of
heauen
,
and
water
out
of
the
Rocke
,
is
much
worth
.
So
our
Sauoiur
,
when
he
and
his
company
were
in
the
desert
,
where
no
meat
was
to
be
had
,
fed
them
miraculously
:
but
being
neere
to
the
Towne
where
they
might
haue
it
,
he
dismissed
them
.
When
Elias
was
in
distresse
,
and
all
meates
failed
him
,
then
the
Angell
brought
him
meate
,
1
Kings
19
,
6.
When
Hagar
and
Ismael
were
in
the
wildernesse
,
and
the
water
in
the
bottle
spent
,
and
she
in
great
heauinesse
,
then
God
comforted
her
from
heauen
,
Gen.
22
,
17.
When
the
Israelites
were
in
the
desarts
,
then
they
had
an
Angel
to
lead
them
,
Exod.
22
,
20.
When
Sydrach
,
Meshach
,
and
Abednego
,
were
cast
bound
into
the
fierie
Furnace
,
then
God
sent
them
an
Angel
to
be
their
deliuerer
,
Dan.
3
,
25.
And
so
when
Daniel
was
throwne
into
the
Lyons
den
,
(
not
when
he
put
himselfe
in
)
God
sent
his
Angel
to
stop
the
Lyons
mouth
,
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
therefore
must
be
without
couetousnesse
,
and
we
must
be
content
with
those
things
that
wee
haue
:
for
hee
hath
said
,
He
will
not
faile
vs
,
nor
forsake
vs
,
Heb.
13
,
5.
This
is
out
of
the
compasse
of
tempting
God
,
and
this
is
as
much
as
the
Psalme
could
warrant
him
to
looke
for
.
Looke
vpon
it
,
and
you
shall
see
,
that
it
expresseth
such
dangers
,
as
could
not
bee
preuented
by
mans
care
and
industrie
.
As
,
from
the
snare
of
the
hunter
,
ver.
3.
who
vseth
to
lay
it
so
as
wee
cannot
see
it
to
auoyde
it
.
Vers.
5.
Thou
shalt
not
feare
the
arrow
that
flyeth
by
day
.
An
arrow
(
we
know
)
will
reach
a
man
far
off
before
he
bee
aware
.
And
so
throughout
the
Psalme
,
they
are
things
out
of
our
defence
,
therefore
they
had
neede
Angels
helpe
:
but
when
wee
haue
meanes
to
helpe
our selues
,
Gods
omnipotency
is
for
the
time
discharged
.
Eutychus
that
fell
out
of
a
window
by
heauinesse
of
sleepe
,
was
restored
to
life
by
Paule
,
Act.
20
,
9.
This
then
is
Christs
answer
.
If
their
were
no
stayres
,
and
he
must
needs
go
downe
,
it
were
a
good
Scripture
to
meditate
on
.
III.
THirdly
,
as
it
is
a
point
of
Gods
power
to
helpe
without
meanes
:
so
hath
hee
in
his
wisedome
appointed
meanes
:
there
be
degrees
,
whereby
wee
ascend
to
the
effect
:
they
are
as
a
paire
of
stayres
.
Where
these
are
,
we
must
vse
them
;
but
when
hee
offereth
as
a
strange
signe
,
it
is
scrupulous
and
foolish
nicenesse
to
refuse
it
.
As
when
God
bad
Ahaz
aske
a
signe
,
Esay
7
,
21.
and
he
would
not
for
tempting
God
,
he
was
too
precise
,
he
was
but
an
Hypocrite
.
Moses
asked
a
signe
and
had
it
,
and
God
was
well
pleased
with
it
.
And
so
did
Gedeon
also
,
to
assure
him selfe
of
deliuering
Israel
by
him
,
Iudg.
6.
36.
In
great
,
weighty
,
and
extraordinary
callings
,
it
was
allowable
to
request
a
signe
:
but
,
when
there
is
no
need
,
or
when
there
bee
otherwise
sufficient
,
as
Mat.
16.
1.
where
many
miracles
were
daily
done
before
their
eyes
,
and
where
(
though
they
had
neuer
so
many
more
)
yet
they
would
not
haue
beleeued
on
him
.
Such
were
the
Scribes
and
Pharisies
,
that
for
euery
trifling
occasion
,
they
must
haue
a
signe
from
heauen
.
Thus
to
grate
vpon
Gods
omnipotent
prouidence
,
is
saucie
malepertnesse
.
For
ordinary
matters
,
there
bee
ordinary
meanes
to
serue
our
turnes
:
and
for
extraordinary
,
there
be
extraordinary
wayes
and
meanes
reserued
,
that
we
need
not
let
fall
our
trust
in
matters
corporall
.
We
all
confesse
there
be
meanes
,
as
they
which
will
not
worke
,
may
not
eate
,
2
Thes.
3
,
10.
In
warfare
there
is
no
victory
to
be
hoped
for
,
without
fight
,
building
of
rampiers
,
and
making
of
darts
and
shields
,
2
Chron.
23
,
5.
onely
in
spirituall
matters
we
thinke
to
do
well
enough
,
though
we
neuer
put
too
our
endeauour
;
wee
lay
all
vpon
God
,
and
trouble
not
our selues
.
There
is
but
one
degree
or
step
in
all
Christianity
;
it
is
no
more
but
out
of
the
Font
to
leape
straight
into
Heaven
;
from
Predestination
,
wee
leape
straight
to
Glorification
:
it
is
no
matter
for
Mortification
,
there
be
no
such
meane
degrees
.
But
S.
Paul
tels
vs
,
it
is
so
high
,
that
we
had
need
of
a
ladder
,
in
which
be
many
steps
:
insomuch
,
as
he
puts
a
[
How
shall
]
to
euery
step
,
Rom.
10
,
14.
How
shall
they
call
on
God
on
whom
they
haue
not
beleeued
?
&c.
There
must
be
calling
on
God
,
beleeuing
on
him
,
hearing
his
word
.
There
must
be
ordinary
meanes
;
and
there
is
a
ladder
of
practise
,
aswell
as
of
speculation
or
contemplation
,
2
Pet.
1.
5
,
6
Ioyne
vertue
with
your
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
so
patience
,
godlinesse
,
brotherly
kindnesse
,
and
loue
.
If
these
things
be
in
you
,
you
shall
not
bee
idle
and
fruitlesse
in
the
knowledge
of
Christ
:
for
hee
that
hath
not
these
things
,
is
blinde
:
he
goeth
blindfold
to
the
wood
,
and
may
chance
hap
beside
heauen
,
or
step
besides
the
ladder
.
A
great
many
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
.
He
went
but
blindfold
,
he
knew
not
the
Angel
that
stood
with
a
sword
drawne
in
the
way
,
but
would
haue
gone
vpon
it
,
if
his
Asse
had
beene
so
foolish
.
A
great
many
thinke
,
that
presumption
in
being
secure
of
their
saluation
,
is
good
Diuinity
.
Balaam
thought
he
went
well
,
when
hee
went
on
the
poynt
of
a
naked
sword
.
So
,
one
entised
by
the
flattery
of
a
harlot
,
thinkes
he
goes
to
a
place
of
great
pleasure
:
but
hee
goeth
as
one
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stockes
,
Prou.
7
,
22.
Those
whom
it
pleaseth
God
to
haue
partakers
of
his
kingdome
,
he
puts
them
in
minde
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
thinke
,
that
with
the
turning
of
a
pin
(
as
it
were
)
they
shall
with
a
trice
be
in
heauen
,
with
Elias
in
a
whirlewinde
.
Augustine
saith
,
We
may
in
some
cases
aduise
men
to
haue
great
hope
that
they
shall
bee
saued
:
but
in
no
case
giue
them
warrant
of
securitie
.
So
,
in
Ephes.
5
,
6.
This
we
know
,
that
no
whoremonger
,
nor
vncleane
person
,
hath
any
inheritance
in
the
king
dome
of
heauen
.
Let
no
man
deceiue
you
through
vaine
words
,
hee
that
doth
righteousnesse
is
righteous
,
and
he
that
doth
vnrighteousnesse
,
is
of
the
deuill
.
Iohn
3
,
7.
Now
therefore
,
to
neglect
the
hearing
of
the
word
,
or
when
he
commeth
to
heare
it
,
to
clap
down
in
his
place
without
desire
or
mind
to
beare
it
away
,
thereby
to
be
bettered
in
his
life
;
and
without
purpose
after
by
meditating
on
it
,
to
chew
it
,
and
so
to
kindle
a
fire
within
himselfe
,
whereby
it
may
be
digested
,
and
turned
into
the
substance
of
the
minde
:
this
is
to
tempt
God
.
So
also
,
to
beare
a
greater
countenance
,
and
make
more
shew
of
holinesse
,
than
indeed
is
in
one
,
is
to
lay
a
greater
yoake
on
himselfe
than
he
need
,
as
Acts
15
,
10.
is
a
tempting
of
God
.
Againe
,
hee
that
sinneth
,
must
looke
for
euill
to
follow
.
Psal.
91
,
10.
He
therefore
that
sinneth
,
and
yet
thinketh
to
escape
punishment
,
tempteth
God
.
They
that
by
often
experience
haue
found
,
that
such
and
such
things
haue
beene
to
them
occasions
of
sinning
,
and
yet
will
presume
to
vse
the
same
againe
,
tempts
God
.
And
those
which
set
vp
their
Idols
in
their
heart
,
and
put
the
stumbling
blocke
of
iniquity
before
their
face
,
Ezech.
14
,
3.
and
thinke
not
they
sin
.
such
tempt
God
.
He
that
comes
to
aske
forgiuenesse
of
God
,
and
will
not
performe
the
condition
of
the
Lords
prayer
,
that
is
,
Forgiue
others
,
tempts
God
.
Generally
,
he
that
seeketh
for
good
of
God
,
and
will
not
preforme
that
which
he
is
to
do
;
or
doth
euill
,
thinking
to
escape
scot-free
,
without
endeuouring
to
auoyd
or
resist
it
,
both
these
tempt
God
:
and
to
these
two
,
may
all
other
be
referred
.
IIII.
THe
fourth
is
,
we
must
not
at
all
tempt
God
at
no
hand
:
wee
must
not
thinke
but
God
is
able
to
bring
water
euen
out
of
a
rocke
,
Numb.
20
,
11.
when
there
is
nothing
but
rockes
and
stones
:
but
when
we
may
hope
to
finde
it
,
we
must
dig
for
it
.
So
when
the
soile
will
beare
corne
,
we
must
till
it
.
When
Elisha
was
in
a
little
village
,
not
able
to
defend
him
from
the
Assyrians
,
he
had
chariots
and
horses
of
fire
to
defend
him
,
2
King
.
6
,
17.
but
when
he
was
in
Samaria
,
(
a
strong
walled
Citie
)
then
when
the
King
of
Israel
sent
to
fetch
his
head
,
hee
said
to
those
which
were
with
him
,
Shut
the
doore
,
verse
32.
Christ
in
the
Wildernesse
miraculously
fed
many
:
in
the
Citie
he
sent
his
Disciples
to
buy
meate
,
as
Iohn
4
,
8.
In
the
beginning
,
when
the
Gospdll
was
published
,
there
wanted
sufficient
men
for
the
purpose
:
the
Apostles
had
the
power
,
as
appeareth
Acts
8
,
29.
that
on
whomsoeuer
they
layd
hands
,
he
receiued
the
holy
Ghost
,
&
was
straight
able
and
meete
to
preach
the
Gospell
:
but
after
,
euery
man
to
his
study
,
1
Tim.
4
,
5.
These
things
exercise
,
&c.
We
see
,
that
notwithstanding
Paul
was
told
by
an
Angel
that
there
should
be
no
losse
of
any
mans
life
in
the
ship
,
yet
he
caused
the
Mariners
to
cut
the
ropes
,
and
to
cast
Anchor
,
Acts
27.
23
,
24
,
29
,
30
,
31
,
32.
Nay
,
when
some
would
haue
gone
out
by
boate
,
he
would
not
let
them
:
so
here
Christ
answereth
,
that
howsoeuer
Angels
attend
on
him
,
he
may
not
tempt
God
.
V.
NOw
follow
the
reasons
why
we
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
proue
what
is
in
our
hearts
,
and
whither
wee
will
keepe
his
commandements
,
Deut.
6
,
2.
as
he
did
the
Israelites
fortie
yeeres
.
To
this
end
he
both
made
them
hungry
,
and
fed
them
with
Maenna
.
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
discerne
our
wants
aswell
as
before
,
because
he
brings
vs
not
water
out
of
the
rocke
,
Num.
20
,
10.
but
such
miracles
now
are
not
agreeing
with
his
wil
,
which
content
vs
.
He
will
haue
mercy
on
whom
hee
will
haue
mercy
,
Rom.
9
,
19.
And
we
must
not
despise
the
riches
of
his
bounteousnesse
,
and
patience
,
and
long
suffering
,
which
leadeth
to
repentance
,
Rom.
2
,
4.
The
Lords
hand
is
not
shortened
,
that
he
cannot
saue
;
nor
his
eare
heauie
,
that
it
cannot
heare
:
because
hee
doth
not
reproue
vs
,
we
thinke
him
like
vs
,
Psal.
50
,
19.
When
God
holds
his
peace
,
we
thinke
his
tongue
is
cut
:
but
I
will
not
alwayes
hold
my
peace
,
saith
God
,
Ma●vlt
But
how
shall
I
know
this
,
say
men
now
adaies
?
as
Zacharias
knew
his
wife
was
with
child
,
Luk.
1
,
18.
who
(
when
hee
would
not
beleeue
the
Angel
th●t
told
him
so
,
but
would
needs
haue
a
signe
,
was
striken
dumb
.
Behold
thou
shalt
be
dumb
till
the
day
.
Here
is
a
signe
for
incredulitie
:
hee
had
beene
as
good
haue
beleeued
without
a
signe
.
The
second
kinde
of
tempting
,
proceedeth
of
ouer-much
familiarity
,
when
as
we
thinke
wee
may
be
hold
with
God
,
and
that
he
will
take
it
in
good
part
,
and
therefore
we
will
put
him
to
it
,
(
as
we
say
:
)
we
will
try
both
him
and
his
Angels
,
what
mettle
is
in
them
,
and
what
they
can
do
.
We
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
remoued
.
We
are
not
to
accompt
it
as
a
feather
,
that
we
may
lightly
tosse
vp
and
downe
at
our
pleasure
:
and
euen
so
are
we
to
esteeme
of
the
mercy
of
God
.
It
is
not
to
be
aduocated
vpon
euery
vaine
trifle
,
for
that
were
to
vse
God
as
we
are
wont
to
vse
our
luglers
.
Come
on
,
let
vs
see
what
you
can
do
,
shew
vs
a
miracle
,
say
they
,
Exod.
7
,
11.
So
Herod
desired
to
see
Christ
,
that
he
might
see
some
miracle
of
him
,
as
in
Luke
13
,
8.
It
is
a
heauy
case
when
men
stand
thus
affected
toward
God
:
when
afterwards
,
in
Luke
22
,
64.
they
blindfolded
him
,
&
bad
him
reade
who
strucke
him
.
We
our selues
would
not
be
so
vsed
,
we
could
not
endure
to
see
our
friends
vsed
so
:
how
much
lesse
ought
wee
to
vse
God
in
that
manner
?
especially
,
that
attribute
,
quality
,
or
property
of
God
,
which
of
all
others
,
he
would
haue
to
be
most
magnified
,
that
is
,
his
mercy
?
He
must
needs
take
it
very
hainously
to
see
that
abused
,
since
(
of
all
the
rest
)
he
makes
most
accompt
of
it
.
Howsoeuer
he
could
be
content
to
serue
,
yet
would
hee
not
be
a
seruant
to
our
sinnes
in
any
case
,
Esay
43
,
24.
especially
not
to
be
made
a
pack-horse
(
if
I
may
so
say
)
for
our
sinnes
,
to
lay
load
on
,
euen
till
his
backe
ake
.
He
saith
,
Amos
2
,
13.
that
he
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
sixt
is
,
that
none
of
these
Dominum
Deum
tuum
,
neither
Lord
,
nor
God
,
nor
that
he
is
thine
,
are
fit
arguments
to
proue
,
that
we
may
presume
vpon
him
.
The
deuill
belike
had
perceiued
,
that
there
was
some
acquaintance
betweene
Christ
and
God
,
and
peraduenture
had
said
vnto
him
;
You
may
bee
bold
with
him
,
and
with
his
Angels
.
What
?
he
is
your
Father
,
and
(
as
Caesars
daughter
answered
)
that
though
he
forget
himselfe
to
be
Caesar
,
yet
doe
not
you
forget
to
be
his
sonne
.
No
saith
Christ
,
these
be
no
good
arguments
to
make
one
presume
.
As
for
Dominus
we
will
all
grant
(
I
am
sure
)
there
is
small
matter
of
presumption
in
that
.
In
Deus
there
may
be
some
more
colour
:
but
yet
very
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
fall
to
earnest
,
and
so
we
feele
the
smart
.
We
were
not
best
to
make
sport
with
Sampson
,
least
he
pull
the
house
about
our
eares
,
and
so
make
vs
pay
dearly
for
our
pastime
.
Paul
saith
,
Do
we
prouoke
the
Lord
to
anger
?
Are
we
stronger
than
he
?
1
Cor.
10
,
22.
If
wee
will
needs
tempt
,
we
were
b●st
tempt
with
our
matches
.
There
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
fire
.
Indeed
,
if
he
were
like
Dagon
,
the
Philistims
god
,
hee
might
be
set
vp
and
taken
downe
,
and
we
might
breake
his
necke
and
hands
at
our
pleasure
:
but
being
the
strong
and
mighty
God
of
hoasts
,
we
were
best
take
heed
how
we
deale
with
him
.
Tuum
,
what
say
we
to
that
?
Anvngracious
childe
might
make
that
an
argument
of
presumption
:
but
whosoeuer
is
of
any
good
nature
,
will
make
it
an
argument
of
the
contrary
.
Isaac
was
Iacobs
father
,
but
was
Iacob
more
bold
to
abuse
him
for
that
?
No
,
but
rather
more
timerous
,
Gen.
27.
My
father
(
saith
he
)
may
chance
feele
me
;
and
so
I
shall
seeme
to
him
a
mocker
,
and
so
bring
a
curse
on
me
,
and
not
a
blessing
.
Is
God
mercifull
?
yea
truly
,
Mercy
is
with
thee
,
but
that
thou
maist
be
feared
,
Psal.
130
,
4.
We
may
not
abuse
his
mercy
,
as
to
sin
,
that
grace
may
abound
,
Rom.
6.
1.
Is
he
bountifull
and
long
suffering
?
We
must
therefore
the
more
feare
to
displease
him
.
When
the
Pharisies
tempted
him
,
and
would
aduenture
their
soules
in
seeking
a
signe
,
it
is
said
,
Math.
8
,
11.
Christ
sighed
:
and
why
did
he
sigh
?
Because
God
sware
in
his
wrath
,
that
they
should
neuer
enter
into
his
rest
,
whose
fathers
tempted
him
in
the
wildernesse
.
Psal.
95.
What
rest
?
He
doth
not
meane
the
rest
in
the
Land
of
Canaan
onely
,
but
that
which
shall
be
in
the
kingdome
of
God
.
Heb.
3
,
10.
These
two
temptations
of
the
diuell
,
may
fitly
be
compared
to
those
two
rockes
,
betweene
which
Ionathan
was
to
passe
,
which
are
said
,
1
Sam.
14
,
4.
to
be
sharpe
.
One
is
called
Borez
,
which
signifieth
dirt
;
the
other
Seneh
,
which
signifieth
a
bramble
,
or
some
sharpe
pricke
;
betweene
which
,
he
and
his
Armor-bearer
were
faine
to
clamber
vp
,
ver.
13.
Betweene
two
such
rockes
lyeth
our
way
,
that
is
,
Presumption
,
and
Desperation
:
therefore
blessed
is
he
that
so
loueth
God
,
that
he
can
be
content
to
creepe
on
hands
and
feete
to
him
.
The
end
of
the
fift
Sermon
.
THE
SIXT
SERMON
.
Math.
Chap.
4.
verses
8
,
9.
Againe
,
the
Deuill
taketh
him
vp
into
an
exceeding
high
Mountaine
,
and
sheweth
him
all
the
kingdomes
of
the
world
,
and
the
glory
of
them
.
And
saith
vnto
him
:
All
these
things
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
.
AT
the
first
ouerthrow
,
wee
had
the
first
Againe
:
and
when
Christ
ouerthrewe
him
then
also
,
yet
would
not
the
deuill
leaue
then
neither
,
but
he
commeth
with
his
second
Againe
:
he
comes
Againe
,
and
Againe
.
The
first
Againe
,
was
an
argument
of
his
courage
and
stomack
:
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
,
Luke
4
,
13.
So
that
as
Christ
saith
,
Iohn
16
,
16.
After
awhile
ye
shall
see
me
,
and
after
awhile
you
shall
not
see
me
:
so
saith
the
deuill
also
,
After
awhile
you
shall
not
see
me
,
and
againe
after
awhile
you
shall
see
me
.
Which
teacheth
vs
this
lesson
;
that
it
is
not
enough
to
haue
preuailed
against
his
temptations
twice
or
thrice
,
and
so
become
secure
;
but
wee
are
alway
to
stand
vpon
our
guard
,
knowing
how
the
deuill
will
successiuely
,
euery
turning
of
a
hand
,
be
with
vs
;
and
that
while
wee
liue
,
we
shall
neuer
be
at
rest
with
him
:
or
if
hee
tempt
vs
not
,
we
shall
be
in
as
bad
or
worse
case
.
For
so
long
as
the
Lord
left
other
Nations
among
the
Isrielites
to
proue
them
by
,
and
to
be
prickes
to
their
sides
,
it
went
well
enough
with
them
,
Iudg.
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
bee
without
temptation
.
Therefore
Paul
had
the
messenger
of
Sathan
to
buffet
him
,
2
Cor.
12
,
7
for
then
followes
the
pressing
of
God
by
prayers
.
But
whether
we
ioyne
hands
with
Sathan
,
or
resist
him
,
we
shall
be
sure
he
will
set
vpon
vs
,
and
try
by
faire
meanes
what
he
can
do
;
or
if
we
say
nay
,
yet
in
the
end
hee
will
weary
vs
,
as
Dalila
did
Sampson
,
Iudg.
16
,
16.
who
because
she
was
importunate
,
his
soule
was
pained
to
the
death
,
and
then
he
told
her
:
or
if
we
will
be
obstinate
in
relecting
his
temptations
,
giuing
him
at
the
first
a
peremptory
refusall
;
then
he
will
go
another
way
to
worke
,
as
to
imagine
some
deuise
against
vs
,
and
smite
vs
with
the
tongue
,
Ier.
18.
18.
he
will
be
rough
with
vs
.
If
none
of
these
will
preuaile
,
he
will
perswade
vs
,
we
must
be
like
other
men
,
and
that
is
as
profitable
or
pleasant
to
vs
,
and
then
say
Samuel
what
he
can
,
we
will
haue
a
King
,
I
Sam.
8
,
19.
And
when
we
haue
yeelded
once
,
then
goes
hee
to
fetch
company
,
and
takes
vnto
him
seuen
whose
spirits
than
himselfe
,
Luke
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
will
make
shift
to
shoue
in
his
whole
body
.
As
we
see
,
if
the
point
of
a
nayle
haue
once
made
entrie
,
the
rest
will
soone
in
.
We
see
an
example
of
his
encroaching
euen
in
Dauid
,
2
Sam.
11
,
4.
after
hee
had
once
made
him
commit
adultery
by
some
meane
degrees
with
Bethsheba
,
see
how
he
drawes
him
on
from
one
wickednesse
to
another
.
She
was
with
child
,
her
husband
being
in
the
seruice
of
God
and
the
King
,
was
by
the
King
murthered
to
hide
her
shame
,
and
satisfie
his
lust
.
So
did
he
draw
on
Peter
;
first
,
he
made
him
follow
aloofe
off
;
secondly
,
flatly
to
deny
Christ
;
thirdly
,
to
forsweare
him
;
and
fourthly
,
to
curse
himselfe
if
he
knew
him
.
The
Hebrew
Writers
note
,
that
the
Deuils
name
Belzebub
,
signifieth
a
great
flesh
Flie
,
or
a
master
Flie
;
flap
him
away
neuer
so
often
,
he
will
still
flye
thether
againe
.
So
the
deuill
will
neuer
cease
molesting
vs
,
till
the
smoaking
flaxe
bee
quite
quenched
,
and
the
brused
reed
clean●
broken
,
Esay
42
,
3.
First
,
he
twists
certaine
small
threds
together
,
and
so
makes
a
little
cord
of
vanity
,
to
draw
vs
vnto
him
:
afterward
with
a
cart-rope
or
cable
of
iniquity
,
he
seekes
to
binde
vs
fast
vnto
him
for
starting
;
either
by
the
v●ce
of
lust
,
or
of
enuy
,
or
at
least
couetousnesse
.
But
if
all
should
faile
,
pride
is
sure
to
hold
;
Oh
Lord
,
I
thanke
thee
,
I
am
not
like
such
and
such
,
nor
like
this
Publicane
(
a
degree
further
,
)
nor
like
this
Pharisie
,
Luke
18
,
11.
This
may
be
a
good
caueat
vnto
vs
,
that
we
stand
alway
vpon
our
guard
,
and
that
we
be
sure
that
wee
make
strong
resistance
in
the
beginning
,
and
breake
it
(
if
we
can
)
while
it
is
but
a
whip-cord
.
And
to
vse
the
like
policie
in
a
good
matter
,
that
the
King
of
Egipt
did
in
a
bad
;
who
tooke
order
that
euery
male
childe
should
be
killed
,
to
keepe
the
Israelites
downe
betimes
:
and
against
the
succession
of
temptation
,
to
entertaine
the
succession
of
prayer
.
Now
to
the
matter
.
The
Deuill
deales
as
with
a
Citie
.
In
the
first
,
he
tels
him
he
must
be
famished
,
except
he
can
turne
stones
into
bread
.
Secondly
,
he
comes
to
make
a
traine
of
Scripture
to
intrap
him
.
Now
he
comes
to
the
ordinary
meanes
of
dealing
,
that
is
;
when
men
striue
about
any
thing
,
and
both
parties
are
loa●h
ro
yeeld
,
there
will
be
some
parley
of
composition
and
sharing
betweene
them
.
So
here
,
the
deuill
seeing
that
hee
cannot
ouer-throw
his
faith
,
offereth
him
to
compound
:
and
(
on
his
part
)
he
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
deuill
before
came
disguised
in
the
shape
of
a
male-content
,
as
that
Christ
should
be
in
such
hunger
.
Next
,
he
came
in
the
habit
of
a
Diuine
,
and
that
very
demurely
,
with
his
Psalter
in
his
hand
.
Now
he
comes
in
all
his
Royalty
,
like
the
Prince
of
this
world
,
as
he
is
so
called
,
Iohn
4
,
30.
He
doth
not
stand
pedling
with
Christ
,
but
goes
roundly
and
frankely
to
worke
:
hee
offers
all
that
he
hath
,
(
and
that
is
no
small
matter
)
to
bring
Christ
but
to
one
sinne
,
that
so
he
might
ouer-throw
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
:
he
would
haue
him
now
,
filius
seculi
.
This
is
called
by
S.
Paul
,
the
bewitching
temptation
,
whereby
men
become
so
foolish
,
as
that
after
they
haue
begun
in
the
spirit
,
they
will
end
in
the
flesh
,
Gal.
3
,
3.
Where
the
deuill
cannot
preuayle
,
either
by
our
owne
concupiscence
,
or
by
his
enticings
.
he
will
see
what
he
can
do
with
his
Dragons
taile
,
and
by
that
meanes
(
say
the
Fathers
)
he
did
more
hurt
,
than
by
the
other
.
Secondly
,
his
tayle
is
said
to
draw
downe
the
third
part
of
the
starres
of
heauen
,
and
to
cast
them
to
the
earth
,
Apoc.
12
,
4.
We
are
here
to
consider
:
First
,
the
preparation
that
the
deuill
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
answer
,
and
the
shield
he
opposeth
to
it
,
vers.
10.
Fourthly
,
the
issue
of
the
conflict
,
the
victorie
,
vers.
11.
In
the
first
we
are
to
consider
:
first
,
the
deuils
method
:
secondly
,
the
place
and
ground
:
thirdly
,
his
policie
,
in
not
onely
telling
what
he
would
giue
;
but
in
shewing
thereof
:
fourthly
,
the
things
themselues
which
he
offers
,
which
are
two
;
the
kingdome
of
the
earth
,
and
the
glory
thereof
.
I.
FIrst
,
of
his
method
.
Ephes
4
,
14.
we
are
warned
not
to
be
wauering
,
and
carried
about
with
euery
winde
of
doctrine
,
by
the
deceit
and
craftinesse
of
men
,
whereby
they
lye
in
waite
to
deceiue
.
Craftinesse
and
deceit
then
,
be
the
instruments
which
the
deuill
vseth
;
hee
brings
Christ
from
the
Wildernesse
to
the
Temple
,
and
from
the
Temple
to
the
Mountaine
,
to
destroy
the
Temple
,
which
Mountaine
is
prosperity
.
So
in
aduersitie
wee
vow
to
God
,
that
we
will
serue
him
;
but
after
helpe
,
we
breake
it
.
II.
SEcondly
,
the
lysts
where
this
temptation
was
vsed
,
was
the
Mountaine
.
The
reason
why
hee
chose
this
place
rather
than
any
other
,
is
the
fitnesse
of
it
,
in
regard
of
the
prospect
.
The
wildernesse
(
we
know
)
was
a
melancholy
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
,
being
the
Pinacle
of
the
Temple
;
the
prospect
was
not
good
enough
.
For
though
it
were
high
,
yet
there
were
diuers
hils
about
Ierusalem
,
which
would
haue
hindred
the
sight
of
many
things
.
And
though
Sion
were
a
Mountaine
,
yet
in
respect
of
Mount
Hermon
,
and
Lybanus
,
it
is
said
to
be
a
little
one
,
Psal.
42
,
6.
And
Psal.
68
,
16.
Basan
is
said
to
be
the
great
Hill
.
Therefore
as
good
chuse
a
conuenient
hill
,
both
for
height
and
neerenesse
,
where
he
might
behold
the
whole
Land
of
Canaan
,
Deut.
32
,
49.
So
here
the
deuill
chose
an
exceeding
high
Mountaine
,
where
a
high
minde
might
best
take
view
and
contemplate
:
such
,
where
his
horizon
might
be
as
spacious
as
was
possible
,
and
where
his
sight
might
not
be
hindered
by
any
meane
object
.
III.
THirdly
,
be
sets
before
his
eyes
,
all
the
kingdomes
of
the
earth
.
There
is
nothing
so
soone
entised
and
led
away
,
as
the
eye
:
it
is
the
Broker
betweene
the
heart
,
and
all
wicked
lusts
that
bee
in
the
world
.
And
therefore
it
was
great
folly
in
Hezeehias
,
to
shew
his
robes
and
treasure
,
Esay
39
,
2.
as
hee
was
told
by
the
Prophet
:
it
stirred
vp
such
coales
of
desire
in
them
that
saw
them
,
as
could
not
bee
quenched
,
till
they
had
fetcht
away
all
that
he
had
,
and
all
that
his
Ancestors
had
laid
vp
euen
till
that
day
.
It
is
the
wisedome
that
is
vsed
now
adayes
,
when
men
would
haue
one
thing
for
another
,
to
shew
the
thing
they
would
so
exchange
:
as
the
buyer
sheweth
his
money
,
and
the
seller
his
wares
in
the
best
manner
that
he
can
,
each
to
entice
the
other
(
by
the
eye
)
to
the
define
of
the
heart
.
It
is
the
deuils
ancient
sleight
,
hee
would
not
go
about
to
perswade
the
matter
in
words
,
till
hee
might
withall
present
the
thing
to
the
eye
.
So
he
dealt
with
Eue
,
Gen.
3
,
6.
First
,
he
shewed
her
how
pleasant
the
fruite
was
,
and
the
woman
saw
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
King
.
21
,
2.
for
that
it
lay
neere
his
house
,
was
the
cause
of
all
the
mischiefe
that
followed
.
This
same
foolish
vanity
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
,
11.
So
the
seeing
of
the
bribe
,
blindeth
the
eyes
of
the
Iudge
,
Deut.
16
,
19.
So
still
the
sight
of
the
eye
,
allureth
the
heart
to
desire
.
The
Heathen
man
therefore
wished
,
that
vertue
and
honesty
might
as
well
be
seene
with
bodily
eyes
:
for
then
he
thinketh
,
that
Admirabiles
amores
excitarent
suo
.
So
if
we
could
as
well
see
that
which
God
hath
for
vs
,
as
that
the
deuill
here
offereth
vs
:
we
would
not
regard
the
deuils
largesse
.
Moses
and
the
other
Patriarchs
saw
him
which
is
inuisible
,
which
had
prouided
a
better
thing
for
them
:
therfore
he
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
Heb.
11
,
27.
and
to
enioy
the
pleasure
of
sinne
.
But
you
are
not
so
to
take
it
,
as
though
it
were
a
thing
simply
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
and
an
vngouerned
eye
.
Therefore
Lot
and
his
wife
were
forbidden
to
looke
backe
at
the
destruction
of
Sodome
,
Gen.
19
,
17.
To
Abraham
it
was
l●ft
at
large
,
without
any
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
therebe
one
within
,
to
hearken
to
it
,
and
to
condiscend
.
Be
sure
of
that
within
,
that
it
be
vpright
;
and
then
thou
maist
the
better
looke
with
that
which
is
without
.
But
euer
be
warie
,
for
the
tinder
of
thy
nature
will
soone
take
fire
.
Iob
said
Chap.
31
,
1.
He
made
a
couenant
with
his
eyes
:
why
then
should
he
thinke
on
a
maid
?
and
that
he
had
not
beene
deceiued
by
a
woman
,
vers
9.
and
that
his
heart
had
not
walked
after
his
eye
,
vers.
7.
Paul
knew
how
to
vse
want
,
and
how
to
vse
abundance
or
plentie
,
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
Terome
saith
,
Prae
auri
sacra
fama
nihil
sacrum
.
The
desire
thereof
also
is
so
vnsatiable
,
that
it
is
like
the
dropsie
;
which
,
the
more
liquor
is
ministred
to
it
,
the
more
it
thirsteth
;
it
is
perpetuall
and
vnnaturall
.
The
lessetime
a
man
hath
to
liue
,
and
so
needs
thelesse
;
the
more
he
couets
to
abound
.
These
two
do
neuer
waxe
old
;
of
all
vices
,
gray
haires
do
neuer
grow
on
these
.
This
is
the
baite
the
deuill
laid
for
Christ
,
and
layes
for
youth
,
and
mindes
lasciuiously
giuen
,
he
laies
a
baite
on
liue
flesh
;
to
cholericke
natures
,
hee
ministreth
matters
that
may
encrease
their
wrath
;
for
melancholie
,
he
laies
baites
of
enuy
:
and
so
for
euery
one
,
according
to
their
naturall
inclinations
and
humours
,
such
baites
as
may
entice
them
soonest
.
Which
if
he
can
get
them
once
to
swallow
his
hooke
that
is
within
,
it
will
hold
them
sure
enough
,
and
by
his
line
hee
will
draw
them
to
him
when
he
list
;
so
that
hee
cares
not
to
let
them
play
with
the
line
:
then
though
hee
go
to
twentie
Sermons
,
it
is
no
matter
:
with
an
Apple
he
caught
Adam
and
Eue
,
and
all
their
posterity
.
Well
,
wee
must
be
as
children
,
weaned
from
this
world
,
though
it
bring
weeping
with
it
.
Psal.
131
,
2.
Gen.
27
,
38.
When
Eue
was
Lady
and
Mistresse
of
all
the
world
;
yet
,
because
there
was
a
Godship
,
a
higher
degree
than
hers
,
she
was
not
content
.
Princes
,
because
they
can
go
no
higher
by
any
earthly
dignity
,
aspire
to
be
Gods
,
and
so
would
bee
accounted
;
as
was
said
to
Herod
,
that
it
was
the
voyce
of
God
,
and
not
of
man
.
But
,
as
they
that
are
aboue
,
can
abide
to
haue
no
equals
,
but
will
be
alone
by
themselues
;
so
they
that
be
below
can
abide
no
superiour
.
As
when
Saul
was
chosen
by
lot
from
amongst
the
Israelites
,
to
be
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.
Euery
one
hath
this
conceit
of
himselfe
,
that
hee
is
worthier
to
beare
rule
,
than
they
which
are
in
authority
:
not
so
much
as
the
silly
Fur-bush
,
but
it
thought
it selfe
a
fit
person
to
make
a
King
,
Iudg.
9
,
15.
and
the
Thistle
would
haue
the
Cedars
daughter
married
to
his
sonne
,
1
King
.
14
,
9.
The
Spider
,
a
silly
poysonfull
thing
,
will
yet
be
in
the
top
of
the
Kings
Pallaces
.
Prou.
30
,
28.
The
Gourd
starts
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
Christs
right
hand
,
and
the
other
at
the
left
in
his
kingdome
,
Math.
20
,
20.
Balaam
could
neuer
thinke
his
Asse
went
halfe
fast
enough
,
when
he
rode
towards
preferment
,
Num.
22
,
17.
The
Disciples
also
longed
for
the
kingdome
of
Israel
to
be
restored
.
The
diuell
did
not
shew
all
his
kingdome
to
Saul
,
when
hee
was
comming
from
keeping
his
fathers
sheepe
,
1
Sam.
9
,
24.
and
Samuel
feasted
him
:
nor
after
Saul
was
chosen
King
,
11
,
5.
and
he
followed
his
cattell
:
Neither
did
he
shew
them
to
the
King
,
bidden
to
Absolons
sheep-shearing
,
2
Sam.
13
,
24.
nor
at
such
times
as
Princes
withdraw
themselues
to
be
priuate
,
Dan.
6
,
18.
But
he
shewes
them
at
such
times
as
they
are
in
their
greatest
glory
and
ruffe
,
when
kingdomes
were
growne
to
the
top
of
iollitie
and
Maiesty
,
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
,
Hosea
7
,
5.
Cant.
3
,
11.
or
at
a
Coronation
,
or
at
the
receiuing
of
Ambassadours
;
or
at
the
entertaining
of
forreine
States
,
as
when
the
Qu●●●e
of
Saba
was
in
Salomons
Court
,
1
King
.
10.
To
conclude
,
he
sheweth
them
not
when
they
are
in
base
estate
,
but
when
they
are
in
greatest
pompe
,
Acts
25
,
23.
NOw
come
we
to
the
second
point
:
to
wit
,
the
Temptation
it selfe
:
En
haec
omnia
tibi
dabo
,
verse
9.
Hauing
prepared
Christs
minde
(
as
hee
thought
)
by
shewing
him
that
he
would
giue
him
:
now
hee
comes
in
with
a
short
and
pithie
Oration
;
[
All
this
will
I
giue
thee
]
Here
thou
seest
all
thou
canst
wish
for
;
without
thee
sha'l
no
man
lift
vp
his
hand
or
his
foot
in
all
Egipt
,
as
Pharaoh
said
to
Ioseph
,
Gen.
41
,
44.
so
as
he
might
make
all
Captaines
,
and
giue
to
euery
one
fields
and
vineyards
,
1
Sam.
22
,
7.
that
he
might
say
to
euery
one
what
he
list
;
Speakest
thou
to
me
?
seest
thou
not
that
I
haue
power
to
crucifie
thee
,
or
to
let
thee
go
?
Iohn
19
,
10.
that
his
fauour
might
raise
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
ouerthrow
him
,
as
Haman
was
,
verse
7
,
8.
by
picking
some
small
quarrell
against
him
.
But
this
is
not
all
neither
:
for
the
same
garish
apparell
,
wherein
many
do
delight
,
is
contayned
vnder
this
Haec
omnia
:
Not
onely
embroydered
with
gold
,
but
euen
gold
it selfe
,
and
smels
of
the
finest
scent
,
Psal.
45.
8.
and
9.
And
as
for
the
delights
of
the
flesh
,
if
he
can
see
any
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
command
.
Neither
must
any
say
,
it
was
vnlawfull
:
no
,
not
Iohn
Baptist
,
if
he
loue
his
head
,
Mark
.
6
,
17.
He
may
command
what
he
list
;
if
any
gainesay
it
,
he
may
dispatch
him
out
of
the
way
:
for
hee
may
kill
and
wound
whom
he
list
,
Dan.
5
,
19.
Hee
may
command
all
mens
tongues
,
2
Sam.
14
,
10.
that
they
dare
not
once
open
their
mouth
to
speake
against
him
.
Nay
,
he
shall
haue
all
mens
tongues
and
pens
ready
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
,
feet
,
bodies
,
faces
,
tongues
,
and
pens
:
this
may
bee
well
said
All
,
to
haue
not
onely
one
kingdome
,
but
all
:
to
haue
all
the
power
and
glory
of
those
kingdomes
:
here
is
euen
all
the
kingdome
,
the
power
,
and
the
glory
.
He
comes
not
after
a
pelting
manner
,
he
shewes
himselfe
a
franke
chapman
:
he
saith
not
,
that
Godlinesse
is
great
gaine
,
and
a
minde
content
with
his
lot
,
1
Tim.
6
,
6.
and
wils
him
to
be
content
with
food
and
raiment
,
ver
.
8.
He
comes
not
with
Illae
,
which
we
shall
not
once
behold
,
till
another
world
come
;
and
whether
there
be
any
such
or
no
,
many
doubt
.
He
shewes
him
a
mount
that
may
bee
touched
,
Heb.
12
,
18.
he
comes
with
haec
,
that
is
,
with
ready
money
in
his
hand
:
he
not
onely
offers
,
but
stakes
downe
:
And
whereas
God
faith
,
that
in
the
Sweat
of
our
fore-head
we
shall
eate
our
bread
,
Gen.
3.
19.
the
Diuell
requires
no
such
thing
.
This
is
a
donatiue
,
Haec
omnia
dabo
.
What
say
ye
now
?
Shal
Christ
take
it
,
or
no
?
The
Heathen
man
saith
,
If
a
man
be
to
violate
his
faith
for
any
thing
,
it
is
for
a
kingdome
.
Christ
hath
here
offered
him
all
kingdomes
,
a
very
enticing
bayt
:
but
is
there
neuer
a
hooke
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
,
14.
So
here
,
for
all
these
faire
shewes
,
if
you
will
gaine
any
thing
by
the
deuill
,
you
must
worship
him
;
that
is
the
condition
annexed
to
the
grant
,
it
is
no
absolute
gift
,
the
deuill
is
not
so
kinde
,
as
to
part
from
all
that
for
nothing
.
It
is
such
a
gift
as
the
Lawyers
call
Excambium
,
that
is
,
Exchange
:
I
will
giue
you
this
,
if
you
will
giue
me
that
.
But
yet
one
would
thinke
it
a
very
large
offer
,
to
giue
so
great
a
lieu
for
so
small
a
seruice
;
it
is
but
a
little
externall
reuerence
,
the
bowing
of
the
knee
;
you
may
(
notwithstanding
)
in
heart
thinke
what
ye
list
.
Well
,
we
may
thinke
there
was
some
what
in
it
,
that
the
deuill
offered
so
much
for
so
little
,
and
yet
Christ
refused
it
.
Indeed
Christ
had
great
reason
to
refuse
it
:
for
hee
should
haue
beene
a
looser
by
the
bargaine
.
I
will
stand
to
it
,
he
had
beene
better
to
haue
yeelded
to
either
of
the
two
former
temptations
,
than
to
this
:
hee
should
full
deerely
haue
bought
all
his
kingdomes
,
hee
had
beene
better
to
haue
cast
himselfe
downe
from
the
Pinacle
.
For
that
which
the
deuill
here
demaundeth
in
lieu
,
is
as
much
worth
,
as
both
the
glory
of
God
,
and
the
redemption
of
man
.
Of
his
glory
,
God
saith
,
That
he
will
not
giue
it
to
another
,
Esay
42
,
8.
If
to
no
other
,
then
not
to
the
deuill
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
knew
that
God
was
very
iealous
of
his
honour
,
&
stood
precisely
vpon
that
point
.
If
he
would
not
impart
this
honour
with
the
Angels
,
much
lesse
would
hee
with
the
deuill
:
for
there
are
degrees
in
idolatry
,
Rom.
1
,
23.
It
is
not
so
ill
to
turne
the
glory
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
ancient
enuy
,
by
the
destruction
of
mankinde
:
wee
must
needs
commend
the
deuils
wit
,
in
making
such
a
bargaine
.
It
had
been
the
best
penyworth
that
euer
was
bought
.
For
if
we
marke
how
Christ
rateth
one
onely
soule
,
we
may
see
,
how
he
that
to
gaine
all
the
kingdomes
of
the
world
,
shall
loose
his
owne
soule
,
Math.
16
,
26.
makes
but
a
foolish
bargaine
.
Then
what
rate
shall
be
made
of
all
mens
soules
,
if
one
bee
worth
kingdomes
;
all
which
had
beene
lost
,
if
Christ
had
consented
to
that
which
the
deuill
here
requireth
:
for
then
hee
could
not
haue
said
,
I
restored
that
which
I
tooke
not
,
Psal.
69
,
4.
By
his
death
he
paied
the
price
for
the
sinnes
of
the
whole
World
;
he
should
then
haue
had
a
score
of
his
owne
to
haue
payd
,
and
his
death
could
haue
beene
sufficient
but
for
himselfe
onely
.
If
he
had
fallen
downe
,
and
worshipped
him
:
he
could
no
haue
sayd
,
That
the
Prince
of
this
world
had
nothing
to
say
against
him
,
Iohn
14
,
3.
Now
let
vs
apply
this
to
our selues
.
BVt
wee
will
peraduenture
say
,
the
deuill
neuer
made
vs
any
such
offer
;
and
therefore
what
needs
any
dmonishment
in
this
behalfe
?
But
I
answer
,
though
the
deuill
come
not
in
person
to
vs
,
as
he
did
to
Christ
,
yet
hee
comes
by
his
instruments
.
When
Balaac
sent
to
Balaam
,
to
come
and
curse
the
Israelites
,
and
promised
him
great
rewards
,
Numb.
22
,
17.
it
was
not
Balaacks
messengers
that
spake
,
but
the
deuill
vsed
them
as
instruments
to
speake
.
So
when
Simon
Magus
would
haue
bought
the
holy
Ghost
with
money
;
the
Diuell
there
in
tempted
the
Apostles
with
Symonie
,
Simon
was
but
the
trunke
,
through
which
the
deuill
spake
,
Acts
8.
Againe
,
there
be
some
that
will
say
,
they
were
neuer
tempted
with
Kingdomes
:
it
may
well
be
,
for
it
needs
not
,
when
lesse
will
serue
.
It
was
Christ
onely
,
that
was
thus
tempted
:
in
him
lay
a
heroicall
mind
,
that
could
not
bee
allured
with
small
matters
.
But
with
vs
it
is
nothing
so
,
we
esteeme
farre
more
basely
of
our selues
:
wee
set
our
wares
at
a
very
easie
price
,
he
may
buy
vs
euen
dagger
cheape
,
as
we
say
:
he
neede
neuer
carry
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
carry
vs
to
the
Leads
or
gutters
of
our
owne
houses
,
nay
,
vs
but
stand
in
our
window
,
or
in
our
doores
;
if
he
will
giue
vs
but
so
much
as
we
can
there
see
,
hee
will
tempt
vs
throughly
,
we
will
accept
it
,
and
thanke
him
too
.
He
shall
not
neede
to
come
to
vs
with
kingdomes
,
one
kingdome
is
too
much
,
what
say
ye
to
halfe
a
one
?
Marke
6
,
23.
No
,
will
the
diuell
say
,
I
will
giue
ye
halfe
of
one
?
If
hee
would
come
to
vs
but
with
thirtie
pence
,
Math
26
,
15.
I
am
afraid
many
of
vs
would
play
Iudas
.
Nay
,
lesse
than
so
would
buy
a
great
sort
,
euen
handfuls
of
barley
,
and
peeccs
of
bread
,
Ezec.
13
,
19.
and
Prou.
28
,
21.
Yea
,
some
will
not
sticke
to
buy
and
sell
the
poore
for
a
payre
of
shooes
,
as
Amos
speaketh
,
Chap.
8
,
6.
When
he
commeth
then
to
tempt
vs
,
he
may
abate
a
great
deale
of
this
that
he
offers
Christ
;
hee
may
strike
out
Omnia
,
and
Haec
too
,
&
in
stead
thereof
put
in
Hoc
,
and
say
;
Holde
,
ye
shall
haue
this
to
worship
me
,
I
will
giue
ye
no
more
;
I
feare
me
wee
will
make
short
worke
,
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
deuill
.
Is
there
a
pretie
commodity
to
be
h●d
?
It
makes
no
matter
for
breaking
faith
and
promise
.
This
is
that
that
makes
the
deuill
so
good
a
husband
and
thriftie
,
and
to
go
neere
hand
:
what
neede
he
giue
more
,
when
so
little
will
serue
?
Whereas
,
if
we
will
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
faith
,
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
reward
those
that
serue
him
:
or
else
an
vnkinde
God
,
that
will
not
reward
the
duties
that
are
performed
by
those
that
serue
him
.
By
this
we
come
to
say
:
Who
is
the
Almighty
,
that
we
should
serue
him
?
Iob
21
,
15.
The
wicked
are
they
that
prosper
and
encrease
in
riches
.
I
haue
cleansed
my
heart
in
vaine
,
for
daily
haue
I
been
punished
,
Psal.
73
,
12.
Then
this
dart
makes
vs
weary
of
well
doing
;
and
then
followes
,
that
we
will
serue
the
deuill
Being
discontent
with
Gods
seruice
,
we
vndertake
the
seruice
of
his
enemie
:
he
requireth
nothing
but
a
little
falling
downe
,
and
then
if
Simon
shall
come
,
and
require
any
vnlawfull
thing
at
our
hands
,
we
are
ready
(
with
Iudas
)
to
meete
with
him
,
and
say
;
What
will
ye
give
me
,
and
I
will
do
it
?
Math.
26
,
15.
though
it
be
to
the
betraying
of
Christ
.
The
Deuill
here
opens
his
meaning
in
this
Temptation
plainly
,
(
that
he
would
haue
him
fall
downe
and
worship
him
)
with
a
bare
and
bold
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
be
without
rendring
backe
either
money
or
seruice
.
I
he
render
here
seruice
backe
,
he
may
well
thinke
I
haue
sold
my
soule
for
Hoc
aliquid
,
Math.
16
,
76.
He
may
thinke
,
as
Esau
sold
his
birth-right
for
a
messe
of
pottage
,
Heb.
12
,
16.
so
hath
hee
sold
his
soule
,
his
birth-right
,
and
freedome
:
for
we
were
all
bought
with
a
price
,
1
Cor.
7
,
23.
the
same
great
high
Priest
redeemed
vs
all
with
his
blood
.
No
sinnes
are
so
carefully
to
bee
taken
heede
of
,
as
these
,
that
haue
annexed
to
adoration
,
donation
:
hee
hath
Malum
with
a
ioynter
.
If
he
should
haue
cast
himselfe
downe
from
the
Pinacle
,
here
is
all
he
should
haue
had
:
they
would
haue
talkt
of
it
,
&
haue
wondred
a
while
at
it
.
Well
,
we
must
be
thus
perswaded
,
that
God
is
as
well
able
and
willing
to
reward
vs
for
any
seruice
,
as
the
Deuill
,
and
better
too
.
It
is
hee
indeede
that
reigneth
ouer
the
kingdomes
of
men
,
Dan.
5
,
21.
and
placeth
in
them
w●om
pleaseth
him
:
but
when
hee
giueth
or
disposeth
,
he
giueth
indeed
freely
,
exacting
nothing
backe
againe
,
vnlesse
it
be
such
things
,
as
hee
were
to
haue
without
any
such
gift
:
such
things
as
are
due
of
meere
right
,
with
out
any
stipulation
or
hyre
.
Iam.
1
,
5.
The
Diuels
Dabo
,
is
,
as
Offices
&
Parsonages
are
giuen
amongst
vs
;
that
is
,
as
vsually
sold
as
horses
in
Smithfield
.
But
if
wee
could
be
content
to
giue
indeed
,
let
that
heroicall
minde
that
was
in
Abraham
be
in
vs
,
Gen.
14
,
23.
that
as
hee
would
not
take
any
thing
of
Melchisedech
,
so
we
will
not
be
a
shoo-lachet
the
richer
by
the
deuill
.
If
he
offer
to
make
vs
wealthy
,
let
vs
answere
him
;
Pecunia
tua
tecum
pereat
.
The
end
of
the
sixt
Sermon
.
THE
SEVENTH
SERMON
.
Math.
Chap.
4.
verses
10
,
11.
Then
Iesus
saith
vnto
him
;
Get
the
hence
behinde
me
Sathan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
Then
the
deuill
leaueth
him
,
and
behold
the
Angels
came
,
and
ministred
unto
him
.
THe
answering
of
this
Temptation
,
if
some
had
had
the
answering
of
it
,
would
hauc
beene
facto
,
by
the
doing
of
the
thing
that
the
deuill
required
:
and
not
in
words
,
standing
vpon
termes
in
disputation
.
Insomuch
,
as
they
would
neuer
hauc
cared
for
a
cushion
to
kneele
on
;
but
haue
fallen
downe
straight
on
their
very
faces
,
and
haue
thanked
him
too
.
If
Balaak
should
say
vnto
one
of
them
,
I
will
promote
thee
to
great
honour
,
Numb
.
22
,
17.
an
Angel
standing
in
the
way
,
should
not
hinder
them
from
going
.
The
manner
of
flesh
and
blood
is
in
cases
of
preferment
to
respect
nothing
that
may
bring
them
out
of
their
conceiued
hope
or
desire
thereof
:
and
therefore
whatsoeuer
it
is
that
stands
in
their
way
,
be
it
neuer
so
holy
,
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
,
and
told
it
them
,
all
brotherly
affection
was
laid
aside
,
Gen.
37
,
5.
The
sonne
and
subject
Absolon
,
forgetteth
his
duty
as
to
his
father
,
and
allegeance
as
to
his
Prince
,
seeking
his
life
,
2
Sam.
16
,
11.
The
mother
of
Ahaziah
,
Athalia
,
when
shee
saw
her
sonne
dead
,
makes
no
more
adoe
,
but
destroyes
al
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
hee
had
caused
to
bee
slaine
,
but
addes
more
murthers
to
them
,
2
King
.
10
,
8.
What
's
a
basket
full
of
heads
to
a
Kingdome
?
And
Herod
stacke
not
to
kill
all
the
male-borne
children
in
Bethlehom
,
Math.
2
,
16.
So
that
Gregory
might
well
say
,
Ambitio
est
vita
,
cui
etiam
innocentes
nocent
,
such
is
the
vehement
desire
of
a
kingdome
.
So
that
a
great
many
would
haue
made
no
scruple
at
the
matter
,
neither
would
they
haue
counted
it
a
temptatin
,
but
good
counsell
:
Neither
would
so
haue
cut
vp
Peter
as
Christ
did
,
to
bid
him
go
behinde
him
,
and
turne
their
backes
on
him
;
but
they
would
rather
haue
turnd
their
backes
to
God
,
and
their
faces
after
Sathan
,
Ier.
2
,
27.
1
Tim.
5
,
15.
And
indeede
it
must
needs
be
,
that
either
our
Sauiour
was
vnwise
in
refusing
so
good
an
offer
,
or
else
the
World
(
in
these
daies
)
is
in
a
wrong
byas
.
Our
Sauiour
(
we
see
)
doth
not
onely
refuse
the
thing
,
but
also
giues
him
hard
words
,
for
making
the
offer
and
motion
.
For
hee
doth
not
onely
confute
him
here
,
by
saying
,
Scriptum
est
:
but
he
addes
words
of
bitter
reprehension
,
saying
;
Auoyd
Sathan
.
Hee
might
haue
giuen
faire
words
,
as
he
did
before
:
but
here
he
seemeth
to
haue
left
his
patience
.
The
reason
why
he
was
more
hot
in
this
,
than
in
the
former
,
lis
:
for
that
this
toucheth
the
glory
of
God
,
and
the
redemption
of
mankinde
:
the
former
Temptations
touched
but
himselfe
in
particular
,
as
the
turning
of
stones
into
bread
,
but
for
miracle
:
and
the
casting
himselfe
downe
,
was
but
to
try
God
,
what
care
hee
had
of
him
.
But
this
so
much
toucheth
the
glory
of
God
,
as
he
can
hold
no
longer
.
Also
,
his
longing
to
redeeme
man
,
caused
the
same
.
Neither
did
he
onely
answer
the
deuill
so
;
but
when
his
blessed
Apostle
,
who
meant
friendly
to
him
,
moued
him
to
the
like
matter
,
he
rebuked
him
sharply
.
Two
causes
there
are
,
wherein
Christ
is
very
earnest
;
one
in
counsell
ministred
to
him
,
tending
to
the
impairing
of
Gods
glory
;
the
other
in
practises
,
tending
to
the
impairing
of
Gods
Church
,
Iohn
2
,
15.
there
he
was
not
only
vehement
in
words
;
but
made
a
whippe
to
scourge
them
out
.
And
so
in
the
old
Testament
,
it
is
said
of
Moses
,
Numb.
12
,
3.
That
he
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
Country
men
,
that
he
caused
a
great
number
of
them
to
be
slaine
And
so
in
a
case
of
the
Church
,
when
Corah
rebelled
,
Numb.
16
,
15.
then
Moses
waxed
very
angry
:
for
Glory
be
to
God
on
high
,
and
peace
on
earth
,
is
the
Angels
song
and
ioy
,
and
the
deuils
griefe
:
as
on
the
other
side
,
the
dishonour
of
God
,
and
dissention
of
the
Church
,
is
the
deuils
ioy
,
and
griefe
of
the
Angels
.
Now
,
besides
that
he
doth
in
words
rebuke
him
sharply
,
hee
doth
no
lesse
in
gesture
also
;
as
by
turning
his
backe
vpon
him
,
(
as
it
is
most
like
he
did
,
in
saying
,
Anoyd
Sathan
:
)
which
is
such
a
despightful
disgrace
,
as
if
that
one
should
offer
vs
the
like
,
we
would
take
it
in
very
great
disdaine
.
Which
is
to
vs
an
instruction
,
that
as
there
is
a
time
,
when
we
are
to
keep
the
decill
before
vs
,
and
to
haue
our
eye
still
vpon
him
,
and
his
weapon
or
temptation
,
for
feare
least
vnawares
he
might
do
vs
some
hurt
:
so
is
there
a
place
,
a
time
,
and
a
sinne
,
that
we
are
to
turne
our
backes
on
,
and
not
once
to
looke
at
his
temptation
.
In
affliction
,
patience
is
to
be
tried
;
there
resist
the
Deuill
,
stand
to
him
,
and
he
will
flie
from
ye
,
Iam.
4
,
7.
Here
we
are
to
set
the
Deuill
before
vs
.
But
in
a
case
of
lust
,
or
filthy
desire
,
then
do
ye
fly
from
him
,
1
Cor.
6
,
18.
So
in
2
Tim
,
2
,
22.
we
are
exhorted
to
flye
from
the
lusts
of
youth
,
and
to
follow
iustice
:
there
is
no
standing
to
gaze
backe
on
the
deuill
,
and
his
temptations
.
Now
to
the
answer
:
Scriptum
est
.
THe
disputing
or
deciding
of
the
Deuils
Title
:
that
is
,
whether
the
Kingdomes
of
the
earth
were
his
to
giue
or
no
,
Christ
stands
not
vpon
;
nor
vpon
this
,
whether
the
deuill
were
a
man
of
his
word
or
no.
Indeed
,
it
might
well
haue
beene
doubted
,
whether
the
deuill
be
as
good
as
his
word
:
his
promises
are
not
Yea
and
Amen
,
as
the
promises
of
God
are
.
We
may
take
example
by
Eue
,
to
whom
he
promised
,
that
if
they
did
eate
of
the
forbidden
fruite
,
that
they
should
be
like
Gods
;
but
were
they
so
indeede
,
after
they
had
eaten
?
No
,
but
like
the
beasts
that
perish
.
And
as
true
it
is
,
that
the
Kingdomes
are
his
.
If
the
Kingdome
of
Israel
had
beerie
at
his
disposition
,
we
may
be
sure
Dauid
should
neuer
haue
beene
King
;
as
well
appeareth
by
the
troubles
hee
raised
against
him
.
No
,
nor
Hezechi
as
neither
,
of
all
other
he
would
neuer
choose
such
.
We
may
see
his
good
will
in
Iob
Chap.
2
,
7.
hee
could
not
onely
be
content
to
spoyle
him
of
all
that
he
had
,
but
also
hee
must
afflict
his
body
:
and
so
vpon
the
Gergashites
hogges
,
Math.
8
,
30.
The
Kingdomes
are
none
of
his
,
but
they
are
committed
to
him
in
some
sort
to
dispose
,
as
himselfe
faith
,
Luke
4
,
6.
He
hath
(
as
it
were
)
an
Aduowson
of
them
,
to
present
vnto
them
;
but
yet
,
not
as
he
there
saith
,
to
giue
to
whom
he
list
,
but
to
whom
he
is
permitted
.
God
must
first
put
all
that
Iob
hath
in
his
hands
,
or
else
he
can
do
nothing
.
Abimelech
,
Iudg.
9.
and
Herod
,
Mat.
2.
came
to
their
Kingdomes
by
the
deuils
Patent
,
they
be
the
deuils
Officers
.
So
we
see
daily
in
our
daies
,
that
he
bestowes
Offices
,
and
presents
to
Churches
.
So
that
as
Brentius
saith
,
Many
haue
Panem
quotidianum
,
that
cannot
come
by
Danobis
:
they
come
not
to
it
by
Gods
gift
:
yet
all
the
interest
that
the
deuill
hath
,
is
but
to
present
Pro
haec
vita
tantuns
.
As
therefore
it
may
be
true
,
that
in
some
.
fort
they
may
be
giuen
him
:
so
yet
,
not
to
dispose
as
he
will
.
It
is
God
onely
that
can
say
so
;
for
his
onely
they
are
absolutely
.
The
earth
is
the
Lords
,
and
all
the
fulnesse
thereof
,
the
round
world
,
and
all
that
dwell
therein
,
Psal.
24
,
1.
It
is
he
(
the
most
high
God
)
that
diuided
to
the
Nations
their
inheritance
,
Deut.
32
,
8.
By
him
Kings
reigne
,
and
Princes
haue
dominion
,
Prou.
8
,
15.
He
brought
Nebuchaednezzer
to
know
,
That
the
most
high
God
bare
rule
ouer
the
Kingdomes
of
men
,
Dan.
5
,
21.
He
indeede
may
well
say
,
Cui
voluero
,
doea
:
and
to
whomsoeuer
God
giueth
,
he
giueth
liberally
,
and
reproacheth
no
man
.
Iam.
1
,
5.
The
deuill
(
we
see
)
exacteth
more
than
the
thing
is
worth
,
and
straineth
the
benefit
of
his
grant
with
vniust
couenants
.
But
Christ
goes
not
about
to
answer
the
deuill
that
way
:
but
by
flying
ro
the
Scriptures
,
as
to
his
surest
hold
.
Therefore
Dauid
prayers
,
that
his
minde
may
bee
enclined
to
Gods
Law
,
and
not
to
Couetousnesse
,
Psal.
119
,
36.
For
there
is
a
medicine
for
euery
disease
,
and
power
as
well
against
this
Temptation
of
Couetousnesse
,
as
against
the
former
:
the
Law
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
:
marry
Omnia
illa
,
which
both
we
now
enjoy
,
and
which
are
layd
up
for
vs
here
after
,
are
come
to
by
Scriptum
est
.
So
that
Omnia
haec
is
not
all
we
must
care
for
;
there
be
things
to
come
(
besides
these
things
which
wee
lay
hands
on
)
farre
more
precious
.
Though
here
be
all
the
Kingdomes
of
the
earth
:
yet
they
are
said
,
to
be
shewed
in
the
twinkling
of
an
eye
,
so
cannot
the
other
Kingdome
of
exceeding
glory
.
All
the
power
of
all
the
Princes
on
the
earth
,
haue
not
power
ouer
one
silly
soule
to
destroy
it
,
Math
,
10
,
28.
All
the
glory
of
them
,
is
called
but
a
great
big
fannes
,
or
pompe
,
Acts
25
,
23.
Salomon
was
the
most
glorious
Prince
that
euer
was
,
yet
he
was
not
cloathed
like
a
Lilly
,
Mat.
6
,
29.
Nor
all
the
Lillies
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
deuill
,
is
in
Deut.
16
,
13.
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
.
If
any
fantasticall
spirit
oppose
it selfe
against
Moses
,
let
it
be
accursed
.
There
is
in
this
answer
two
things
set
downe
;
worship
,
and
Seruice
:
both
which
are
due
to
God
onely
.
Couetousnesse
endeth
in
Idolatry
,
and
fitly
is
so
termed
:
if
Christ
had
beene
couetously
minded
,
then
hee
must
needs
haue
fallen
downe
and
worshipped
the
Deuill
,
for
Couetousnesse
and
Idolatry
being
ioyned
together
,
wee
would
not
haue
parted
from
so
great
a
benefit
.
Christ
hath
heere
changed
a
word
,
which
the
Septuaginta
Translator
hath
;
which
signifieth
,
a
seruice
with
an
open
testimony
.
So
that
,
wiil
ye
know
if
a
man
do
b●leeue
?
Hee
beleeueth
vnto
righteousnesse
with
the
heart
,
that
with
the
mouth
confesseth
to
saluation
,
Rom.
10
,
10.
Such
as
glorifie
God
as
well
in
their
members
,
as
in
their
spirit
,
1
Cor.
6
,
20.
As
S.
Iames
faith
of
Faith
,
Shew
mee
thy
faith
by
thy
workes
:
so
may
in
be
said
of
feare
.
You
say
you
haue
feare
,
can
you
shew
me
your
feare
?
If
it
be
not
a
dead
feare
,
it
is
to
be
seene
:
as
Dan.
3
,
5.
it
must
be
shewed
by
falling
downe
,
and
worshipping
.
The
seruant
that
feared
,
fell
downe
and
besought
his
master
,
Math.
18
,
26.
Do
you
feare
?
then
where
is
the
outward
reuerence
?
The
inward
affection
must
appeare
by
the
outward
action
:
Religion
is
outward
,
as
well
as
inward
,
I
Kings
19
,
18.
There
be
two
wayes
whereby
we
may
haue
traffique
with
the
deuill
,
either
of
both
will
serue
his
turne
.
first
,
homage
:
secondly
,
seruice
of
the
body
;
and
both
these
doth
God
require
,
euen
when
we
are
in
the
darke
,
or
in
our
chamber
,
Ezech.
8
,
12.
Indeede
might
the
deuill
say
,
this
Mountaine
is
very
open
;
but
how
say
ye
?
will
ye
be
content
closly
in
a
corner
to
worship
me
?
If
ye
will
not
weare
my
cognisance
on
your
fore-head
,
yet
yee
may
take
my
marke
in
your
hand
;
then
shutting
your
hand
,
no
body
can
perceiue
it
.
If
ye
will
not
take
the
marke
,
yet
take
the
number
of
the
Beasts
name
,
that
is
,
six
hundred
threescore
and
six
,
Apoc.
13
,
17
,
18.
Will
ye
do
none
of
these
?
What
then
?
Will
ye
serue
me
?
Rom.
16
,
18.
Thus
ye
see
what
glorious
termes
hee
vseth
:
but
if
one
should
seeme
to
do
one
of
these
on
curtesie
,
hee
will
not
be
content
till
he
do
it
of
duty
.
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
feet
,
and
worshipped
him
,
Acts
10
,
25.
And
that
which
Iohn
did
to
the
Angell
;
that
is
,
he
fell
downe
before
his
feet
to
worship
him
,
Apoc.
19
,
10.
It
is
,
when
one
on
the
knees
doth
a
bodily
worship
.
I
will
shew
it
you
in
Dauids
,
words
:
for
I
cannot
tell
it
ye
better
.
When
Michol
scoffed
at
Dauid
,
for
being
bare-headed
before
the
Arke
,
he
saith
;
I
will
be
more
vile
than
thus
,
and
will
be
low
in
mine
owne
sight
,
2
Sam.
6
,
22.
A
man
can
neuer
be
too
reuerent
to
God
:
we
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
homo
times
timere
Caesarem
.
Our
religion
and
Cultus
must
be
vncouered
,
and
a
bare-faced
religion
:
were
would
not
vse
to
come
before
a
meane
Prince
,
as
we
do
before
the
King
of
Kings
,
and
Lord
of
Lords
,
euen
the
God
of
heauen
and
earth
.
The
foure
and
twenty
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
mustlearne
to
bee
fastened
on
him
,
Luke
4
,
20.
and
the
worke
of
iustice
and
peace
,
Esay
32
,
17.
the
worship
of
the
Knees
to
how
,
Ephes.
3
,
14.
and
kneele
before
the
Lord
their
Maker
,
Psal.
95
,
6.
Our
feet
are
to
come
before
his
face
:
For
the
Lord
is
a
great
God
,
and
a
great
King
aboue
all
Gods
,
Psal.
95
,
2
,
3.
Iacob
,
though
hee
were
not
able
to
stand
,
or
kneele
:
yet
(
because
hee
would
vse
some
corporall
seruice
)
leaned
vpon
his
staffe
,
&
worshipped
God
,
as
appeareth
,
Gen.
49
,
33.
and
Heb.
11
,
21.
This
must
be
done
as
duty
due
vnto
God
,
and
in
regard
of
those
that
be
strangers
.
SEcondly
,
what
it
is
to
Serue
.
This
is
to
bow
the
soule
,
as
the
other
is
to
bow
the
body
.
For
the
King
to
serue
and
speake
kindly
to
the
people
,
that
they
may
serue
him
for
euer
after
,
1
King
.
12
,
7.
is
not
the
seruice
he
meaneth
,
nor
to
do
all
that
the
King
commands
,
2
Sam.
15
,
15.
For
God
must
be
aboue
all
:
and
of
whomsoeuer
a
man
is
ouercome
,
to
him
he
is
in
bondage
,
2
Pet
2
,
19.
Wee
must
serue
God
with
our
sacrifices
,
but
not
with
our
sinnes
,
nor
weary
him
with
our
iniquities
,
Esay
43
,
23.
We
may
not
make
a
dung
cart
of
him
,
to
load
him
with
our
sinne
and
filth
,
Amos
2
,
13.
and
when
he
comes
againe
,
to
haue
as
much
more
for
him
.
[
Onely
.
]
The
Deuill
himselfe
would
grant
,
that
God
is
to
bee
serued
,
his
meaning
was
,
that
a
man
might
serue
God
,
and
him
too
:
but
Christ
saith
,
God
onely
.
But
it
may
be
said
,
this
word
[
Onely
]
is
not
in
the
Scripture
whence
Christ
citeth
this
sentence
,
and
so
Christ
hath
added
to
the
word
of
God
:
Indeed
,
in
Deut.
6
,
13.
Alone
is
not
,
but
in
the
next
verse
it
is
said
,
Do
not
follow
after
other
gods
,
which
is
in
effect
,
God
onely
.
The
Papists
aske
,
where
we
finde
Onely
in
siustification
by
faith
?
Indeed
we
do
not
finde
it
,
but
wee
do
finde
,
that
by
faith
and
nothing
else
we
are
iustified
,
Rom.
3
,
28.
and
so
we
may
well
collect
it
,
by
faith
onely
.
By
grace
we
are
saued
through
faith
:
and
that
not
of
our selues
,
it
is
the
gift
of
God
,
Ephes.
2
,
7.
And
on
this
warrant
haue
many
of
the
Ancient
Fathers
been
bold
,
to
adde
the
word
Onely
:
as
Origen
vpon
Rom.
3
,
28.
Hilarie
vpon
Math.
8.
and
diuers
others
say
,
Faith
onely
instifieth
.
God
is
onely
to
be
worshipped
and
serued
,
and
none
besides
him
.
Zephaniah
prophecieth
against
them
that
serue
the
hoste
of
heauen
vpon
the
house
top
,
and
sweare
by
Malcham
,
Zeph
,
1
,
5.
But
Iacob
sware
by
the
feare
of
his
father
Isaae
:
and
it
is
said
,
They
feared
the
Lord
,
and
serued
their
Idols
also
,
Gen.
32
,
53.
2
Kings
17
,
41.
It
is
the
property
of
Arons
rod
,
that
being
turned
into
a
Serpent
,
if
the
Magicians
turne
theirs
also
into
Serpents
,
Arons
will
deuoure
the
rest
,
Exod.
7
,
15.
Bring
the
Arke
into
the
Temple
of
Dagon
,
Dagon
will
fall
downe
and
breake
his
face
,
and
though
it
were
lifted
vp
againe
,
yet
it
fell
downe
againe
,
1
Sam.
5
,
3.
The
stories
beare
witnesse
,
that
the
god
;
of
the
Hebrewes
would
not
come
into
Pantho
.
Samuel
bad
the
people
,
if
thuy
were
come
againe
to
the
Lord
with
all
their
hearts
,
to
put
away
their
strange
gods
from
amongst
them
,
1
sam.
7
,
4.
If
there
were
any
other
(
beside
him
)
that
were
able
to
helpe
vp
,
wee
might
haue
some
reason
to
serueother
:
but
since
it
is
her
that
must
helpe
vs
in
all
necessities
,
we
must
worship
him
alone
:
otherwise
,
when
we
pray
to
him
,
he
may
send
vs
to
the
gods
which
wee
haue
chosen
to
serue
for
our
helpe
,
Iudg.
10
,
14.
If
we
could
finde
an
equall
,
or
a
better
then
God
,
we
had
some
reason
to
make
him
a
partner
in
his
worship
:
but
if
none
be
worthy
once
to
be
named
with
him
,
(
so
farre
is
all
beneath
him
,
)
wee
shall
offer
him
too
much
disgrace
and
injury
in
so
doing
.
It
is
an
embasing
of
gold
to
haue
any
other
mettall
ioyned
with
it
:
yea
,
though
it
be
siluer
;
the
sonne
(
saith
Malachi
,
Chap.
1
,
6.
)
honoureth
his
father
,
and
the
servant
his
Lord
:
if
I
be
your
father
,
where
is
your
reuerence
?
Whether
we
account
of
God
,
as
of
our
Lord
and
master
;
or
whether
wee
take
him
for
a
father
,
a
man
can
haue
but
one
father
,
except
he
be
a
bastard
,
Esay
2
,
14.
and
so
be
Filius
Populi
:
if
for
a
husband
,
not
two
husbands
,
for
he
is
a
iealous
God
,
and
cannot
abide
that
.
No
man
can
serue
two
master
;
but
he
must
loue
the
one
,
and
despise
the
other
;
no
man
can
loue
God
and
Mammon
.
Verse
11.
Then
the
Deuill
lest
him
.
BLessed
is
the
man
(
saith
Iames
,
Chap.
1
,
12.
)
that
endureth
temptation
:
for
when
he
is
tried
,
he
shall
receiue
the
crowne
of
life
.
Christ
hath
endured
the
temptation
,
now
followes
the
blessing
.
Iacob
would
not
let
the
Angel
depart
(
with
whom
he
stroue
,
)
before
he
had
blessed
him
,
Gen.
32
,
26.
Iob
(
after
his
afflictions
)
receiued
his
two
fold
blessing
,
Iob
42.
the
woman
of
Canaan
first
heareth
her selfe
accounted
a
dogge
:
but
at
last
she
heard
,
Fiat
tibi
.
Paul
was
first
buffeted
by
the
pricke
of
the
flesh
:
and
after
heard
,
My
grace
is
sufficient
for
thee
.
So
here
at
last
,
when
the
Deuill
saw
it
was
bootlesse
to
stay
any
longer
,
there
was
no
good
by
him
to
be
done
,
he
leaues
our
Sauiour
:
But
yet
hee
went
not
away
willingly
of
himselfe
,
but
was
sent
away
with
an
Auant
.
Which
is
a
comfort
to
vs
,
to
thinke
we
stand
not
at
the
deuils
curtesie
,
and
that
he
shall
not
attempt
vs
so
long
as
he
list
,
for
God
hath
the
deuill
in
a
chaine
,
Apoc.
20
,
2.
and
will
not
suffer
him
to
tempt
vs
aboue
our
strength
,
1
Cor.
10
,
13.
For
the
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
,
least
the
righteous
put
forth
their
hand
to
wickednesse
,
Psal.
125
,
3.
To
haue
the
deuill
not
to
come
to
vs
is
a
great
fauour
;
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.
5
,
4.
As
God
said
of
Iob
,
2
,
3.
Hast
thou
marked
my
servant
Iob
,
who
keepeth
still
his
integritie
?
And
behold
,
the
Angels
came
,
and
ministred
unto
him
.
ANd
as
Luke
saith
,
Chap.
15
,
10.
There
is
ioy
with
the
Angels
in
heauen
,
vpon
the
conuersion
of
euery
sinner
.
For
we
are
made
a
spectacle
vnto
men
and
Angels
,
1
Cor.
4
,
9.
Before
God
are
said
to
stand
,
ten
thousand
Angels
,
Dan.
7
,
10.
and
to
minister
before
him
.
He
hath
a
greater
preheminence
,
but
we
are
also
herein
partakers
of
the
diuine
nature
,
2
Pet.
1
,
4.
either
because
we
are
fed
by
Angels
,
as
Elias
Was
,
1
King
.
19
,
5.
or
defended
by
them
,
or
watched
of
them
.
But
saith
Esay
,
Chap.
18
,
18.
He
that
beleeueth
,
makes
not
hast
.
Christ
was
not
hasty
,
but
stayed
Gods
good
time
:
he
would
not
make
his
owne
bread
,
but
stayed
till
the
Angels
ministred
vnto
him
.
Then
there
appeared
an
Angel
to
comfort
him
,
Luke
,
22
,
43.
This
wisedome
must
wee
learne
by
holding
our
tongue
,
Iob
33
,
33.
otherwise
one
of
these
two
extremes
shall
we
come
to
:
either
,
Extremum
luctus
gaudium
occupat
:
or
Extrema
gandij
luctus
occupat
,
saith
Bernard
,
Luke
16
,
25.
The
world
is
like
Iael
,
who
meets
Sisera
,
Iudg.
4
,
19.
and
entertaines
him
at
first
very
friendly
,
shee
allures
him
to
her
and
giues
him
drinke
,
and
laies
him
downe
:
but
so
soone
as
he
was
asleepe
,
she
smites
a
naile
into
his
temple
:
The
world
beginnes
with
milke
,
and
ends
with
a
hammer
.
But
our
Sauiours
meaning
is
cleane
contrary
.
The
world
first
vttereth
good
wine
;
and
when
men
haue
wsll
drunke
,
then
that
which
is
worst
,
Iohn
2
,
10.
But
Christ
hath
kept
bocke
the
good
wine
till
now
,
Chap.
2
,
9.
Mathew
saith
,
Chap.
13.
v.
14.
The
Son
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
kingdome
,
all
things
that
offend
,
and
them
which
do
iniquity
:
and
shall
cast
the
into
a
furnace
of
fire
,
where
shall
be
weeping
and
gnashing
of
teeth
:
Then
shall
the
iust
shine
as
the
Sunne
,
in
the
kingdome
of
their
Father
.
Our
Sauiours
method
is
,
to
giue
bitter
first
,
and
sweet
afterward
.
Wherefore
we
are
to
wish
,
that
here
wee
may
suffer
affliction
,
that
we
may
after
bee
Crowned
by
him
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A19873-e130