The combate betwixt Christ and the deuill Foure sermons vpon the temptations of Christ in the wildrenes by Sathan, wherein are to be sene the subtle sleightes that the tempter vseth agaynst the children of God, and the meanes that God hath appointed to resiste him, sanctified to our vse in the example of our Sauiour Iesus Christ. By Iohn Vdall preacher of the word of God, at Kyngston vpon Thames.
WE heard the last day (beloued in our Sauiour Christ) how it pleased God (when the fulnesse of tyme was come) that his sonne our redeemer should begyn to make himselfe knowne vnto the world, to declare the same, not onely by the testimonie of Iohn (who refused to Baptise him) but also by the holy Ghost, discendyng on him in visible maner,
WE herd the last day (Beloved in our Saviour christ) how it pleased God (when the fullness of time was come) that his son our redeemer should begin to make himself known unto the world, to declare the same, not only by the testimony of John (who refused to Baptise him) but also by the holy Ghost, descending on him in visible manner,
Now it remayneth that we proceede vnto the entraunce of Christ into the execution of his office, in the publicke reuelyng of himselfe vnto the world to bee that Messiah so long locked for, by whom saluation is purchased to all beleeuers whether they be Jewes or Gentiles.
Now it remaineth that we proceed unto the Entrance of christ into the execution of his office, in the public reveling of himself unto the world to be that Messiah so long locked for, by whom salvation is purchased to all believers whither they be Jews or Gentiles.
and receiue his cognisaunce, thereby vowing our selues to bee his souldiours, we must bee sure of this, that Sathan wilbe our professed foe, to be pricking at vs, either to terrifie or allure vs frō vnder the banner of our Captaine Christ Jesus,
and receive his cognisance, thereby vowing our selves to be his Soldiers, we must be sure of this, that Sathan will our professed foe, to be pricking At us, either to terrify or allure us from under the banner of our Captain christ jesus,
and therefore we must learne (so often as we thinke of our Baptisme or see the same Sacrament administred vnto others) to remember what place we are called vnto, and what a strōg enemy we are to encounter with all, that we may be more watchfull & warye, that his slie subtilties do not deceiue vs,
and Therefore we must Learn (so often as we think of our Baptism or see the same Sacrament administered unto Others) to Remember what place we Are called unto, and what a strong enemy we Are to encounter with all, that we may be more watchful & wary, that his sly subtleties do not deceive us,
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nor his roaringes deuoure vs. A meditation most needefull to be thought vpon. For we see that many are contented to receiue the presse money of Jesus Christ,
nor his roarings devour us A meditation most needful to be Thought upon. For we see that many Are contented to receive the press money of jesus christ,
For (if we shal trye the truth hereof by the proofe and euent) how many are foūde whose myndes are infected with false and erronious opinions? whose liues swarme with vngodly and wicked practises,
For (if we shall try the truth hereof by the proof and event) how many Are found whose minds Are infected with false and erroneous opinions? whose lives swarm with ungodly and wicked practises,
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For so long as we be vnder the protection of Christ Jesus, Sathā is our sworne foe, by whom we shalbe sure to haue all y• iniuries that hee can procure vs, either by his owne person, our owne flesh,
For so long as we be under the protection of christ jesus, Sathā is our sworn foe, by whom we shall sure to have all y• injuries that he can procure us, either by his own person, our own Flesh,
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Whereupon it commeth that the one neuer vnderstādeth what Religion meaneth and so proceedeth sleepely to destruction, the other not hauyng cast his accomptes before, seeth those difficulties therein, that he was not aware of,
Whereupon it comes that the one never understands what Religion means and so Proceedeth sleepely to destruction, the other not having cast his accounts before, sees those difficulties therein, that he was not aware of,
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Moreouer we see that Christ, assoone as euer hee begynneth (as it were to poynte the finger) towardes that publicke office, whereunto he was allotted of God the Father, is forthwith assayled, shewing vnto vs, that whensoeur it pleaseth God to moue vs to take in hand any good action, the enemy wilbe sure to Crosse it withall the stumblyng blockes, that he is able to lay in the way.
Moreover we see that christ, As soon as ever he beginneth (as it were to point the finger) towards that public office, whereunto he was allotted of God the Father, is forthwith assailed, showing unto us, that whensoeur it Pleases God to move us to take in hand any good actium, the enemy will sure to Cross it withal the stumbling blocks, that he is able to lay in the Way.
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The which we see verified by experiēce in the booke of God, ye trouble of Moyses did begyn, Whē it came in his hart to visite his brethren, Dauid liued quietly vntill the Lord vsed meanes to bring him to Saules campe, that he might set vpon and ouercome Goliah, and afterward his troubles were endlesse.
The which we see verified by experience in the book of God, you trouble of Moses did begin, When it Come in his heart to visit his brothers, David lived quietly until the Lord used means to bring him to Saul's camp, that he might Set upon and overcome Goliath, and afterwards his Troubles were endless.
Paule was not contradicted, but liued in great credit among the Jewes, vntill the Lord made him a Preacher of the Gospell, thē was he neuer free from slaunderous accusations, violences and all kinde of iniuries, the reason whereof is,
Paul was not contradicted, but lived in great credit among the Jews, until the Lord made him a Preacher of the Gospel, them was he never free from slanderous accusations, violences and all kind of injuries, the reason whereof is,
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for that Sathan beyng ielous ouer his owne kingdome, and fearyng the ouerthrow thereof, when he seeth any raysed vp to fight agaynst it, doth most basely bestirre himselfe for the suppressing of the same.
for that Sathan being jealous over his own Kingdom, and fearing the overthrow thereof, when he sees any raised up to fight against it, does most basely Bestir himself for the suppressing of the same.
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so in the depth of all his extremities, and in the middest of tribulations, he may gather an argument vnto himselfe of singular cōfort, that if he do that which is warranted by the word of God,
so in the depth of all his extremities, and in the midst of tribulations, he may gather an argument unto himself of singular Comfort, that if he do that which is warranted by the word of God,
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and taketh it in hād with the testimony of a good consciēce, he may assure himselfe (for most sure it is) the more troubles that he endureth, the more is he in the fauour of God,
and Takes it in hand with the testimony of a good conscience, he may assure himself (for most sure it is) the more Troubles that he Endureth, the more is he in the favour of God,
and especially for that through lacke of discipline in the Churche, euery man is let alone to doe what hee list) that a man would thinke hell were broken vp,
and especially for that through lack of discipline in the Church, every man is let alone to do what he list) that a man would think hell were broken up,
but wilde beastes (as Mark recordeth) amōg which he liued for that tyme: wherunto the world may welbe compared, because of the troublesomnesse, intricate wayes, and daunger thereof.
but wild beasts (as Mark recordeth) among which he lived for that time: whereunto the world may welbe compared, Because of the troublesomnesse, intricate ways, and danger thereof.
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First that hee might come thence, as a newman, fit to take in hand so wayghtie an enterprise, whiche also was prefigured by Moyses his beyng fourtie dayes in the mountayne, and Elias in the caue of Horeb. For the absence euen of those with whō we haue bene most cōuersaunt, maketh thē appeare vnto vs in more reuerent accōpte:
First that he might come thence, as a New man, fit to take in hand so weighty an enterprise, which also was prefigured by Moses his being fourtie days in the mountain, and Elias in the cave of Horeb. For the absence even of those with whom we have be most conversant, makes them appear unto us in more reverent accompt:
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Whereby ariseth vnto vs this doctrine very needefull to be learned, and very comfortable to be remembred, that (notwithstandyng Sathan roareth night & day,
Whereby arises unto us this Doctrine very needful to be learned, and very comfortable to be remembered, that (notwithstanding Sathan roareth night & day,
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and seeketh by him selfe and his instrumentes, continually to vexe and trouble vs, ayming at our destruction yet) all things are so determined and directed by Gods mightie power and prouidence, that no vexation of body or spirit, can befal vs, without his will and appointment, whereof we haue a notable example in the seruaunt of God Iob. whose estate,
and seeks by him self and his Instruments, continually to vex and trouble us, aiming At our destruction yet) all things Are so determined and directed by God's mighty power and providence, that no vexation of body or Spirit, can befall us, without his will and appointment, whereof we have a notable Exampl in the servant of God Job whose estate,
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albeit Sathan did greatly enuie, yet vntill the Lorde gaue power into the enemyes hand agaynst him, he could neither touche his goodes, his children, nor his person.
albeit Sathan did greatly envy, yet until the Lord gave power into the enemies hand against him, he could neither touch his goods, his children, nor his person.
when we are in tribulations, to feare, that our former estate is irrecouerable, or that the fauour of God is cleane remoued from vs. For if we doe consider with our selues that God is the authour of the afflictiōs of his people, and that they are not vexed without his appointement,
when we Are in tribulations, to Fear, that our former estate is irrecoverable, or that the favour of God is clean removed from us For if we do Consider with our selves that God is the author of the afflictions of his people, and that they Are not vexed without his appointment,
and moreouer that it is his vsuall dealyng with his seruauntes, it must needes teach vs not to despise the correction of the Lord, neither faynt when we are rebuked,
and moreover that it is his usual dealing with his Servants, it must needs teach us not to despise the correction of the Lord, neither faint when we Are rebuked,
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for when we consider, that God, who (knoweth better then wee what is needefull for vs) hath imposed the same vpon vs, it must needes make vs very well contented with his gracious appointment:
for when we Consider, that God, who (Knoweth better then we what is needful for us) hath imposed the same upon us, it must needs make us very well contented with his gracious appointment:
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at whose good pleasure wee shalbe sure to be deliuered, or elles it shall come to passe that the Lordes correction (whiche he in loue inflicted vpon vs) shall by our misdemeanour bee turned into the markes of his wrath and anger:
At whose good pleasure we shall sure to be Delivered, or Else it shall come to pass that the lords correction (which he in love inflicted upon us) shall by our misdemeanour be turned into the marks of his wrath and anger:
for that wee haue played the partes of vnbridled coltes, striuyng to cast of the Lordes burthen, and to wynde our selues (as much as in vs lyeth) out of his gouernement & protection:
for that we have played the parts of unbridled colts, striving to cast of the lords burden, and to wind our selves (as much as in us lies) out of his government & protection:
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for some are so secure and carelesse, that by their owne negligente they procure to thē selues many a woe, for that they haue not prouidently foresene the euill approching, others beyng already fallen into extremitie are not so vigilant in watchyng of all opportunitie of redresse, in takyng the occasions by those good meanes, which their wise trauaile (by the blessing of God vpon it) might haue procured vnto them, against both which this doctrine doth teache vs a lesson to bee noted, that seyng afflictions come from God (and are not els good) who onely knoweth on whom,
for Some Are so secure and careless, that by their own negligent they procure to them selves many a woe, for that they have not providently foreseen the evil approaching, Others being already fallen into extremity Are not so vigilant in watching of all opportunity of redress, in taking the occasions by those good means, which their wise travail (by the blessing of God upon it) might have procured unto them, against both which this Doctrine does teach us a Lesson to be noted, that sing afflictions come from God (and Are not Else good) who only Knoweth on whom,
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( Of the Deuill ) that is, it was decreed of God the Father, and brought to passe by the guidaunce of Gods spirite, that Iesus Christ (the Sonne of God) should bee tempted of the common enemy to God and man ( the Deuill. ) The name wherewith he is here termed, doth signifie in the originall tongue, whiche the holy Ghost vseth, a false accuser or a carpyng disgracer, that seeketh by all subtill cauilles to disgrace the truth & those that vphold it:
(Of the devil) that is, it was decreed of God the Father, and brought to pass by the guidance of God's Spirit, that Iesus christ (the Son of God) should be tempted of the Common enemy to God and man (the devil.) The name wherewith he is Here termed, does signify in the original tongue, which the holy Ghost uses, a false accuser or a carping disgracer, that seeks by all subtle cauilles to disgrace the truth & those that uphold it:
they will either falsely accuse them not to bee the persons they make shew for, (or the notes of godlynesse appearyng in them most euident) yet they will so lessen, extenuate,
they will either falsely accuse them not to be the Persons they make show for, (or the notes of godliness appearing in them most evident) yet they will so lessen, extenuate,
But (to returne) the tempter beyng thus described to be so cunning and so subtle, we may first see what great care and diligent paynefulnesse must bee in the course of our whole life, that not alone in the matter of godlynesse,
But (to return) the tempter being thus described to be so cunning and so subtle, we may First see what great care and diligent painfulness must be in the course of our Whole life, that not alone in the matter of godliness,
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For if our archeenimy or his members can but catch the least defect in the simplest circumstaunce of any of our actions, they thinke it matter inough to cauill vpon,
For if our archeenimy or his members can but catch the least defect in the simplest circumstance of any of our actions, they think it matter enough to cavil upon,
and sufficiēt occasion to speake agaynst vs and our whole profession: Secondly we may behold the qualitie and affection of Sathan in the temptations of man,
and sufficient occasion to speak against us and our Whole profession: Secondly we may behold the quality and affection of Sathan in the temptations of man,
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( Iesus was led. ) The sonne of the eternall God, equall with the Father and one with him, man like vnto vs in all thynges ( yet without sinne) was assayled of that spirituall aduersarie the deuill.
(Iesus was led.) The son of the Eternal God, equal with the Father and one with him, man like unto us in all things (yet without sin) was assailed of that spiritual adversary the Devil.
first, that he might (euen in temptation) wynne that, which our first parentes lost, in whiche respect, the Apostle Paule maketh an Antythesis betwixt Adam and Christ,
First, that he might (even in temptation) win that, which our First Parents lost, in which respect, the Apostle Paul makes an Antythesis betwixt Adam and christ,
and fighting against the same aduersarie, may learne not to quayle or languishe, but valiauntly to set vpō him, certaynly hoping that as our head ouerthrew him in the flesh,
and fighting against the same adversary, may Learn not to quail or languish, but valiantly to Set upon him, Certainly hoping that as our head overthrew him in the Flesh,
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Fourthly, that we may know, that temptations, tryals, and extremities whatsoeuer, can be fall vnto man, are not signes of Gods displeasure (as the worlde imagineth) for somuch as the sonne of God was partaker of them.
Fourthly, that we may know, that temptations, trials, and extremities whatsoever, can be fallen unto man, Are not Signs of God's displeasure (as the world imagineth) for So much as the son of God was partaker of them.
Fiftly that in his owne person hee might shewe the manner how the aduersarie is to bee resisted, that we (who are his members) and therefore are to walke as he hath set himselfe for an example, might learne to follow him in the same.
Fifty that in his own person he might show the manner how the adversary is to be resisted, that we (who Are his members) and Therefore Are to walk as he hath Set himself for an Exampl, might Learn to follow him in the same.
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Sixtly that he hauyng experience of temptations might haue the more compassion towardes vs and therfore be more ready and willyng at all assayes to helpe vs.
Sixty that he having experience of temptations might have the more compassion towards us and Therefore be more ready and willing At all assays to help us
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( To bee tempted ) we see the partie that was tempted, whiche temptation is first set downe in generall, that hee was tempted (as Luke sayth) for the space of fourtie dayes,
(To be tempted) we see the party that was tempted, which temptation is First Set down in general, that he was tempted (as Lycia say) for the Molle of fourtie days,
for (although the particular, & most especial tryall is set downe afterward, and hee is sayd to bee there fourtie dayes) we must not imagine that he was idle,
for (although the particular, & most especial trial is Set down afterwards, and he is said to be there fourtie days) we must not imagine that he was idle,
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And first for the word (whiche in our common speache is seldome spoken of but in euill part) it is vsed in the Scriptures both in the Hebrew and Greeke tongue in more generall signification, to trye,
And First for the word (which in our Common speech is seldom spoken of but in evil part) it is used in the Scriptures both in the Hebrew and Greek tongue in more general signification, to try,
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God is sayd to try Abraham Iob and the Israelites: Also Pharaoh Nabuchadnezar. &c. When the Lord tryeth his seruauntes, it is either with good successe after sharpe estate,
God is said to try Abraham Job and the Israelites: Also Pharaoh Nebuchadnezzar. etc. When the Lord trieth his Servants, it is either with good success After sharp estate,
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and in all these thynges, they (settyng God before their eyes, the chief goodnesse of man and preferryng his obedience before their own pleasures) doe cary an euen hand, acknowledgyng euery condition to come of God.
and in all these things, they (setting God before their eyes, the chief Goodness of man and preferring his Obedience before their own pleasures) do carry an even hand, acknowledging every condition to come of God.
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The wicked on the other side, if the Lord try them with extremitie, they burst out into blasphemie as Pharaoh: or impatiencie as Achitophell: or els giue them selues to all vnlawfull meanes of escape, as Saule, if with good successe in worldly blessinges, they abuse them, some to Epycurisme,
The wicked on the other side, if the Lord try them with extremity, they burst out into blasphemy as Pharaoh: or impatiency as Achitophel: or Else give them selves to all unlawful means of escape, as Saule, if with good success in worldly blessings, they abuse them, Some to Epycurisme,
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how we stand affected towardes the Lord, for it is most certayne, that we are within the compasse of one of these sortes of people, Sathā tryed, Iob, Peter Achab. &c. For he sifteth both the godly & wicked, the godly by the sight of Gods word & power of his spirite do resist him:
how we stand affected towards the Lord, for it is most certain, that we Are within the compass of one of these sorts of people, Sathā tried, Job, Peter Ahab etc. For he sifteth both the godly & wicked, the godly by the sighed of God's word & power of his Spirit do resist him:
As for example, when hee assayleth man to the breach of any of the commaundementes of God and the practising of any sinne, the childe of God seyng that it is contrary to Gods word, (and therfore must needes be of the Deuil) striueth by all good meanes, to ouercome and to stand sure to the course of true godlynesse.
As for Exampl, when he assaileth man to the breach of any of the Commandments of God and the practising of any sin, the child of God sing that it is contrary to God's word, (and Therefore must needs be of the devil) strives by all good means, to overcome and to stand sure to the course of true godliness.
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many such there be, who are driuen of Sathā into such impudencie and obstinacie, that they wil not onely goe on vnto all sinne, in the whole course of their life:
many such there be, who Are driven of Sathā into such impudency and obstinacy, that they will not only go on unto all sin, in the Whole course of their life:
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but they will the rather sinne, if they thinke it will greeue him that is wont to reproue them, cleane forgetting that themselues, beyng the offenders, the vengeaunce of God shall fall (not on the hearer, reprouing it according to his duetie) but on the doer of that whereby God is offended:
but they will the rather sin, if they think it will grieve him that is wont to reprove them, clean forgetting that themselves, being the offenders, the vengeance of God shall fallen (not on the hearer, reproving it according to his duty) but on the doer of that whereby God is offended:
This place is of Christ Iesus his temptyng by Sathā, and therefore is properly to be vnderstoode of those temptations, wherewith the godly are assayled of Sathan their sworne enemie, the causes that moue him thereunto, bee first in respect of God:
This place is of christ Iesus his tempting by Sathā, and Therefore is properly to be understood of those temptations, wherewith the godly Are assailed of Sathan their sworn enemy, the Causes that move him thereunto, be First in respect of God:
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Of God, for that hee in iustice hath inflicted the payne of eternall woe vppon him for his rebellion, (whiche he knoweth to be irreuocable and his former estate past recouerie) and therfore he laboureth (as he thincketh) to be reuenged of God in assayling his people:
Of God, for that he in Justice hath inflicted the pain of Eternal woe upon him for his rebellion, (which he Knoweth to be irrevocable and his former estate passed recovery) and Therefore he Laboureth (as he Thinketh) to be revenged of God in assailing his people:
and that he is the kyng of hell, and Prince of perdition, laboureth by all meanes to bring (if it could be) the very elect into the compasse of the same,
and that he is the King of hell, and Prince of perdition, Laboureth by all means to bring (if it could be) the very elect into the compass of the same,
The course that he taketh in these temptations, is not forthwith to set before the eyes of the godly, the thing that he aymeth at, (for hee knoweth that in soule they are brought to abhorre it) but first he will sleyly suggest into their myndes, the cogitations and motions of his intent, whiche if they rest vpon,
The course that he Takes in these temptations, is not forthwith to Set before the eyes of the godly, the thing that he aimeth At, (for he Knoweth that in soul they Are brought to abhor it) but First he will sleyly suggest into their minds, the cogitations and motions of his intent, which if they rest upon,
which once being gotten, there remayneth nothing (for the partie is wonne vnto him) but to put ye same in execution, the meanes whereof shall quickely bee prompted into him:
which once being got, there remaineth nothing (for the party is won unto him) but to put you same in execution, the means whereof shall quickly be prompted into him:
so that the slightes of the enemy being so subtle, if euer wee thinke to auoyde thē we must haue these two thinges, wisedome to discerne him, and power to resiste him.
so that the slights of the enemy being so subtle, if ever we think to avoid them we must have these two things, Wisdom to discern him, and power to resist him.
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This wisedome is not humaine, neither by nature, arte nor experience, but the true knowledge of Gods worde, whereby to be able to discerne the things that differ, without which we runne headlong into our enemies handes and (such is our naturall blindnesse) chose to hearken to his motions and like well of them,
This Wisdom is not human, neither by nature, art nor experience, but the true knowledge of God's word, whereby to be able to discern the things that differ, without which we run headlong into our enemies hands and (such is our natural blindness) chosen to harken to his motions and like well of them,
vnlesse we be also able to resiste him, (for els haue we but gotten this, that where other men goe headlong into destruction and know not of it, we should wittingly & willingly do the same) this power is no way to be sought or founde within our selues,
unless we be also able to resist him, (for Else have we but got this, that where other men go headlong into destruction and know not of it, we should wittingly & willingly do the same) this power is no Way to be sought or found within our selves,
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as for example when thou goest about to seeke to know Iesus Christ out of his word for thy owne comfort, hee will tell thee, that the Scriptures are exceeding long, merueilous hard to be vnderstood,
as for Exampl when thou goest about to seek to know Iesus christ out of his word for thy own Comfort, he will tell thee, that the Scriptures Are exceeding long, marvelous hard to be understood,
persecutions haue euer bene styrred vp agaynst such persons, so that whereas thou now dwellest safe & hast the world at will, thou shalt be in hazard of losses, disquietnesse and great vexation,
persecutions have ever be stirred up against such Persons, so that whereas thou now dwellest safe & hast the world At will, thou shalt be in hazard of losses, disquietness and great vexation,
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whereas heretofore thou hast taken thy pleasure in euery thyng, now must thou leaue them, thou must lay aside thy pompe and brauerie, thy dayntenesse and delightes,
whereas heretofore thou hast taken thy pleasure in every thing, now must thou leave them, thou must lay aside thy pomp and bravery, thy dayntenesse and delights,
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for the depth of knowledge belongeth to Diuines and great learned mē•it is sufficient for thee to know a litle, beyng a priuate man• and to bee so strict in thy life as to follow Gods word in all pointes, is but curiositie,
for the depth of knowledge belongeth to Divines and great learned men•it is sufficient for thee to know a little, being a private man• and to be so strict in thy life as to follow God's word in all points, is but curiosity,
so doth he deale in seducing from euery good thing he will make thee thinke thou shalt neuer attayne vnto it, it were a turmoyle vnto thee to practise it,
so does he deal in seducing from every good thing he will make thee think thou shalt never attain unto it, it were a turmoil unto thee to practise it,
As for exāple, whē he would haue thee of no Religion, but a playne Atheist and tymeseruer, he will tell thee, that the worldes estate is ticklishe & vncertaine, subiect to chaunge and alteration,
As for Exampl, when he would have thee of no Religion, but a plain Atheist and tymeseruer, he will tell thee, that the world's estate is ticklish & uncertain, Subject to change and alteration,
therfore vse thy selfe so, in the tyme of this Religion, that when a cōtrary doth come, thou mayest be ready also to professe that, the necessitie and pleasure of it is great,
Therefore use thy self so, in the time of this Religion, that when a contrary does come, thou Mayest be ready also to profess that, the necessity and pleasure of it is great,
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But all this while hee stealeth out of thy mynde, the vew of Gods seuere vengeaunce agaynst carelesse caytiffes, his horrible punishement to them that are neither hote nor cold, to them that deny him before men:
But all this while he steals out of thy mind, the view of God's severe vengeance against careless caitiffs, his horrible punishment to them that Are neither hight nor cold, to them that deny him before men:
and therefore no Religion can please him but one, that he created and I redeemed man to serue him, and therfore he may not make a small accompt of it:
and Therefore no Religion can please him but one, that he created and I redeemed man to serve him, and Therefore he may not make a small account of it:
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For (beyng blind for lacke of knowledge, and sencelesse of sinne) they are led blindfold by him & willingly into destruction, and therfore to bee tempted, is not as man thinketh a detestable,
For (being blind for lack of knowledge, and senseless of sin) they Are led blindfold by him & willingly into destruction, and Therefore to be tempted, is not as man Thinketh a detestable,
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Most ignorauntly then do they wish that seyng godly ones in afflictions of mynde, say (as is the maner of many) they would not for all the world be in that case, al one as if the should say they would not for all the world be out of the clutches of the Deuill,
Most ignorantly then do they wish that sing godly ones in afflictions of mind, say (as is the manner of many) they would not for all the world be in that case, all one as if the should say they would not for all the world be out of the clutches of the devil,
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for when so straunge and subtle an enemy, so greatly experienced in deceite, shalbe vanquished by so meane an instrument as a mā, weake & subiect to so many infirmities, the power of GOD appeareth most mighty, and his might most gloriously performed in weakenesse.
for when so strange and subtle an enemy, so greatly experienced in deceit, shall vanquished by so mean an Instrument as a man, weak & Subject to so many infirmities, the power of GOD appears most mighty, and his might most gloriously performed in weakness.
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First it assureth his soule of the loue of God the Father to him, whose presence he hath experience of, in the beating backe of so puissaunt an aduersary:
First it assureth his soul of the love of God the Father to him, whose presence he hath experience of, in the beating back of so puissant an adversary:
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Secondly it confirmeth the myndes of the brethren to be fully perswaded, that God doth loue him (and therfore to haue all holy communion with him) because they see that Sathan (whose power & sleightes they are not ignoraūt of) hath so notable an ouerthrowe in so weake an instrument.
Secondly it confirmeth the minds of the brothers to be Fully persuaded, that God does love him (and Therefore to have all holy communion with him) Because they see that Sathan (whose power & sleights they Are not ignorant of) hath so notable an overthrown in so weak an Instrument.
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ANd when he had. Now come we to the consideration of the particular tryall (which I so call in respect, that it is expressed to vs in more particular manner) before whiche is to be considered, his preparatiō thereunto contained in the wordes followyng.
ANd when he had. Now come we to the consideration of the particular trial (which I so call in respect, that it is expressed to us in more particular manner) before which is to be considered, his preparation thereunto contained in the words following.
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The Papistes (who Apishly doe counterfete euery thing in the Scriptures, especially those that do no way appertaine vnto them) would grounde vpon this place their Lenton Fast,
The Papists (who Apishly do counterfete every thing in the Scriptures, especially those that do no Way appertain unto them) would ground upon this place their Lenton Fast,
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Is not all that is writtē, set downe for our learnyng? is not euery action of Christ our instruction? doth hee not byd vs learne of him? and that we must take vp our Crosse and follow him:
Is not all that is written, Set down for our learning? is not every actium of christ our instruction? does he not bid us Learn of him? and that we must take up our Cross and follow him:
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but it doth not follow that therfore euery action that Christ Iesus did, it is to be imitated of vs. For the Euangelistes do commende vnto vs, three sortes of actions done by our Sauiour Christ Iesus:
but it does not follow that Therefore every actium that christ Iesus did, it is to be imitated of us For the Evangelists do commend unto us, three sorts of actions done by our Saviour christ Iesus:
the first are the actions that were to bee done for the accomplishment of the worke of our redemption, to wit, to be begotten without the helpe of man, to be borne of a Uirgin, to satisfie the wrath of God on the Crosse for the redēption of man:
the First Are the actions that were to be done for the accomplishment of the work of our redemption, to wit, to be begotten without the help of man, to be born of a Virgae, to satisfy the wrath of God on the Cross for the redemption of man:
The second sort are his miracles, whiche hee wrought in the world, as turnyng water into wine, walking vppon the Seas, causing the surgyng waues to cease with his word, healing (in a moment) the sicke, clensing the leapers, raysing the dead:
The second sort Are his Miracles, which he wrought in the world, as turning water into wine, walking upon the Seas, causing the surging waves to cease with his word, healing (in a moment) the sick, cleansing the leapers, raising the dead:
in the nūber whereof is this fasting, all whiche were done, not that we should striue to do the like, which neuer mā could do sauing those to whō (in wonderfull maner) he gaue the gift of doyng miracles,
in the number whereof is this fasting, all which were done, not that we should strive to do the like, which never man could do Saving those to whom (in wonderful manner) he gave the gift of doing Miracles,
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But let vs a litle consider how aptly their actiō is proportionably vnto their paterne, Christ in that whole space eate nothyng at all, they will onely refrayne from certaine meates of their owne shoulyng out,
But let us a little Consider how aptly their actium is proportionably unto their pattern, christ in that Whole Molle eat nothing At all, they will only refrain from certain Meats of their own shoulyng out,
Lastly, Christ prescribed no set tyme of abstinēce, nor the Apostles after him, neither knew the primatiue Church any for 400. yeares after they prescribe a determinate tyme (by an inuiolable law vnder ye great eurse) as that of the Meedes and Persians whiche may not be altered.
Lastly, christ prescribed no Set time of abstinence, nor the Apostles After him, neither knew the primitive Church any for 400. Years After they prescribe a determinate time (by an inviolable law under you great eurse) as that of the Meeds and Persians which may not be altered.
to shewe that it is he who is the end of the law, and the fulfiller of the same, to the turnyng away of the curse, which through the breach thereof was due vnto all mankind:
to show that it is he who is the end of the law, and the fulfiller of the same, to the turning away of the curse, which through the breach thereof was due unto all mankind:
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but with great & singular preparation, which beyng not obserued among vs. the Lord doth iustly punish our headynes, with ill successe (as is especially to be sene in ye course of the Magistracie & Ministry of this whole land) the Lord lay it not to their charge whose fault it is.
but with great & singular preparation, which being not observed among us the Lord does justly Punish our headiness, with ill success (as is especially to be seen in you course of the Magistracy & Ministry of this Whole land) the Lord lay it not to their charge whose fault it is.
But (which is the speciall drift of this place) Sathan came then vnto him to tempt him in speciall maner, to shew vs the cunnyng of this Foxe, that doth then assayle the sonne of God in the matter of foode) as we shall see anone) when he is hūgry,
But (which is the special drift of this place) Sathan Come then unto him to tempt him in special manner, to show us the cunning of this Fox, that does then assail the son of God in the matter of food) as we shall see anon) when he is hungry,
hee sought not to fift Peter while he was in the company of Christ Iesus and his Disciples (whose presence and comfort might haue supported him) but when hee was among a company of rakehels the high Priestes seruyng men by the fire side.
he sought not to fift Peter while he was in the company of christ Iesus and his Disciples (whose presence and Comfort might have supported him) but when he was among a company of rakehels the high Priests serving men by the fire side.
The Scripture is full of such examples, and all is to this end, to teach vs diligently to stand vpō our garde and to watch our owne wayes very warely,
The Scripture is full of such Examples, and all is to this end, to teach us diligently to stand upon our guard and to watch our own ways very warily,
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( Then the tempter came vnto him ) the maner of the speciall temptation followeth, whiche may seeme to bee either in visible presence, (as some haue taken this place) or in sounde of voyce vnto the outwarde eares:
(Then the tempter Come unto him) the manner of the special temptation follows, which may seem to be either in visible presence, (as Some have taken this place) or in sound of voice unto the outward ears:
but if we do compare his commyng with the maner of his proceedyng, and cōsider of Christes temptatiōs accordyng to the right end thereof, we shall playnly perceiue, that this commyng of the tempter vnto hin, is onely in motion,
but if we do compare his coming with the manner of his proceeding, and Consider of Christ's temptations according to the right end thereof, we shall plainly perceive, that this coming of the tempter unto hin, is only in motion,
For it is euident, that the temptations of Gods children be inward by cogitations, and therefore the holy Ghost in the Epistle to the Hebrewes, sayth notably, that hee was tempted in all thynges like vnto vs, this onely excepted that his temptations were (in him without sinne) so that it serueth to our great comforte, that whensoeuer Sathan doth any way seeke to draw vs away from the fayth and loue of our God,
For it is evident, that the temptations of God's children be inward by cogitations, and Therefore the holy Ghost in the Epistle to the Hebrews, say notably, that he was tempted in all things like unto us, this only excepted that his temptations were (in him without sin) so that it serveth to our great Comfort, that whensoever Sathan does any Way seek to draw us away from the faith and love of our God,
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or cōforte of our soules, be his thoughtes neuer so secret and slye, yet it is no straūge thyng (though it be straunge to vs) for somuch as he attempted the same,
or Comfort of our Souls, be his thoughts never so secret and sly, yet it is no strange thing (though it be strange to us) for So much as he attempted the same,
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secondly to cause him vse vnlawfull meanes for the satisfying of his hunger: ( If thou be the sonne of God ) as if he should say, thou takest thy selfe to bee the sonne of God,
secondly to cause him use unlawful means for the satisfying of his hunger: (If thou be the son of God) as if he should say, thou Takest thy self to be the son of God,
If we looke into the booke of Iob and all those speaches that his three frendes ( Eliphaz Bildad, and Sophar ) vttered concernyng the power, wisedome and iustice of God, we shall see that they doe tend onely to this, that Iob beyng in such extremitie could not bee in the fauour of God so highly as he professed,
If we look into the book of Job and all those Speeches that his three Friends (Eliphaz Bildad, and Sophar) uttered Concerning the power, Wisdom and Justice of God, we shall see that they do tend only to this, that Job being in such extremity could not be in the favour of God so highly as he professed,
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For if we consider the present estate of our soules, how weake and faynt our fayth is, yea and how it is (to our owne feeling) often tymes vtterly gone, our sinnes which we professe to be buried in obliuion with the Lord,
For if we Consider the present estate of our Souls, how weak and faint our faith is, yea and how it is (to our own feeling) often times utterly gone, our Sins which we profess to be buried in oblivion with the Lord,
yet how many are their miseries here, in pouertie, in sickenesse, in trauaile in turmoyle, in slaunder and reproch, in troubles for the profession of the truth:
yet how many Are their misery's Here, in poverty, in sickness, in travail in turmoil, in slander and reproach, in Troubles for the profession of the truth:
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and cōpassed about with so great a sea of molestations? agaynst all these and such like, our Sauiour Christes example doth minister vnto vs most singular comforte:
and compassed about with so great a sea of molestations? against all these and such like, our Saviour Christ's Exampl does minister unto us most singular Comfort:
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for concernyng the grief of soule, for sinne, was euer any man more or somuch loaden as he was when (hauing not his owne but our sinnes layd vpon him) he suffered the very tormentes of hell, in such wise that he burst out into these speaches of most bitter agony, my God my God why hast thou forsaken me? agayne for the troubles of the body, doth any thyng befall vnto thee that hee felt not? thou lackest foode, he was hungry & had nothyng, to eate:
for Concerning the grief of soul, for sin, was ever any man more or So much loaded as he was when (having not his own but our Sins laid upon him) he suffered the very torments of hell, in such wise that he burst out into these Speeches of most bitter agony, my God my God why hast thou forsaken me? again for the Troubles of the body, does any thing befall unto thee that he felt not? thou Lackest food, he was hungry & had nothing, to eat:
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( Commaunde that these stones bee made bread ) this is the second braunche of this temptation, which Sathan subtilly inferreth vpon the other, either in particular beyng confessed, or in generall being denyed:
(Command that these stones be made bred) this is the second branch of this temptation, which Sathan subtly infers upon the other, either in particular being confessed, or in general being denied:
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therfore (that thou mayest be prouided for now in thy extremitie, and not languishe for want of foode) seyng that here is no ordinary way of prouision, commaunde these stones that they leaue their naturall hardnesse,
Therefore (that thou Mayest be provided for now in thy extremity, and not languish for want of food) sing that Here is no ordinary Way of provision, command these stones that they leave their natural hardness,
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whiche is a temptation that the godly are much haunted withall, for when Sathan cannot perswade them by all the extremities that are incident vnto them both in soule and body, that they are out of the fauour of God, thē commeth he with a counterbuffet shewyng them the largenesse of their libertie,
which is a temptation that the godly Are much haunted withal, for when Sathan cannot persuade them by all the extremities that Are incident unto them both in soul and body, that they Are out of the favour of God, them comes he with a counterbuffet show them the largeness of their liberty,
Which is a very sore temptation and preuayleth with many in very many thynges that are euidently forbidden in the worde of God, especially, carelessenes and worldlynesse which we are to be very warie of,
Which is a very soar temptation and prevaileth with many in very many things that Are evidently forbidden in the word of God, especially, carelessness and worldlynesse which we Are to be very wary of,
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but being freed from the stynge and guilt of sinne, and the curse of the law, might giue ouer his members to serue the liuyng God in all righteousnesse & true holynes all the dayes of his life:
but being freed from the sting and guilt of sin, and the curse of the law, might give over his members to serve the living God in all righteousness & true holiness all the days of his life:
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Lot (to protect the straūgers) offerred his daughters to be abused of the Sodomites, the midwiues of Egypt to saue the children, lyed to the kyng, Rahab to saue the spyes, lyed to them of Jericho, the Scripture is full (but the world is more full) of such examples:
Lot (to Pact the Strangers) offered his daughters to be abused of the Sodomites, the midwives of Egypt to save the children, lied to the King, Rahab to save the spies, lied to them of Jericho, the Scripture is full (but the world is more full) of such Examples:
for many that would loath an euill entent, doth Sathan ouertake in this to make them to bryng a good thyng to passe by vnlawfull meanes, or to doe euill vnder the pretence and shew of goodnesse:
for many that would loath an evil intent, does Sathan overtake in this to make them to bring a good thing to pass by unlawful means, or to do evil under the pretence and show of Goodness:
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as in facyng, lyeing, swearyng, exacting, inhansing, deceiuyng, and what not? and all vnder pretence of this, we must liue we must vtter our wares, we must follow our trade, we must prouide for our familie.
as in facing, lying, swearing, exacting, enhancing, deceiving, and what not? and all under pretence of this, we must live we must utter our wares, we must follow our trade, we must provide for our family.
for thou must not willingly be vndone) if thou wouldest perswade an other in a thing which he wil hardly beleeue, thou mayest curse & sweare (for els he will not beleeue thee) but all this while in what estate are they? euen in the same that Sathan would haue persuaded Christ Jesus that hee was in,
for thou must not willingly be undone) if thou Wouldst persuade an other in a thing which he will hardly believe, thou Mayest curse & swear (for Else he will not believe thee) but all this while in what estate Are they? even in the same that Sathan would have persuaded christ jesus that he was in,
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I know that the ordinarie way which God my heauenly father hath appointed to nourishe his children withall, is bread (by which the Scripture meaneth all kinde of but yet he is not tyed vnto y• course foode) alwayes, his prouidēce is larger,
I know that the ordinary Way which God my heavenly father hath appointed to nourish his children withal, is bred (by which the Scripture means all kind of but yet he is not tied unto y• course food) always, his providence is larger,
so that this beyng (in brief) the summe and substaunce of the aunswere of our Sauiour Christ, doth minister vnto vs diuers doctrines for our instruction.
so that this being (in brief) the sum and substance of the answer of our Saviour christ, does minister unto us diverse doctrines for our instruction.
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First we learne with what weapons we must fight agaynst Sathan, our spirituall enemy, for Christ who is our captaine, of vs is to be followed encountering with Sathā his sworne enimy, doth lift vp agaynst him this weapon: ( it is writtē ) that is beateth him back with the word of God, whiche is therfore called the sworde of the spirite for that it is sharper then a two edged sworde, cuttyng downe all imaginations whatsoeuer are reared vp agaynst the truth:
First we Learn with what weapons we must fight against Sathan, our spiritual enemy, for christ who is our captain, of us is to be followed encountering with Sathā his sworn enemy, does lift up against him this weapon: (it is written) that is beats him back with the word of God, which is Therefore called the sword of the Spirit for that it is sharper then a two edged sword, cutting down all Imaginations whatsoever Are reared up against the truth:
& fayth which is ingendred in the hart of man is called the shield to quench all the firie dartes of the wicked, beyng of force by reason of that righteousnesse of Christ Jesus (wherewith it is lined) to discry and driue away all the temptations of Sathan, bee they throwne against it neuer so cūningly, those then that doe depriue men of this heauenly and onely defence for their soules, from the handes of Sathan,
& faith which is engendered in the heart of man is called the shield to quench all the firy darts of the wicked, being of force by reason of that righteousness of christ jesus (wherewith it is lined) to descry and driven away all the temptations of Sathan, be they thrown against it never so cunningly, those then that do deprive men of this heavenly and only defence for their Souls, from the hands of Sathan,
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so that seruice (as they call it) be read distinctly, and therefore vpon euery thyng wherewith they are discontēted, will seeke to muste or vtterly displace (euen) him that hath all the giftes (in notable measure) required by S. Paule out of the Lordes byneyard, that he should not dresse it.
so that service (as they call it) be read distinctly, and Therefore upon every thing wherewith they Are discontented, will seek to must or utterly displace (even) him that hath all the Gifts (in notable measure) required by S. Paul out of the lords byneyard, that he should not dress it.
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Let thē pretend what they can, and alledge what siggeleaues it please them wherewith to hide their shame, they are guiltie of the destruction of so many soules as by them might haue bene instructed,
Let them pretend what they can, and allege what siggeleaues it please them wherewith to hide their shame, they Are guilty of the destruction of so many Souls as by them might have be instructed,
and shalbe founde guiltie of sinne so much more haynous thē that of Iudas, by how much the betraying of thousandes of soules into the handes of Sathan, to eternall death, is greater then the deliuering of the body of one innocent man, to the temporall death of the body.
and shall found guilty of sin so much more heinous them that of Iudas, by how much the betraying of thousandes of Souls into the hands of Sathan, to Eternal death, is greater then the delivering of the body of one innocent man, to the temporal death of the body.
or for negligence frequent not, or by blindnesse esteeme not, the continuall and ordinarie preaching of the gospel (though they thinke it a thyng not so needefull and therfore come not vnto it,
or for negligence frequent not, or by blindness esteem not, the continual and ordinary preaching of the gospel (though they think it a thing not so needful and Therefore come not unto it,
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vntill they haue nothing els to do) for so much as (els) they lye open for Sathan to wounde thē at his pleasure, they shall also be conuicted in the day of reckoning,
until they have nothing Else to do) for so much as (Else) they lie open for Sathan to wound them At his pleasure, they shall also be convicted in the day of reckoning,
For if we say, (and that truely) that he who will venture with charge of money alone, to trauaile ouer places suspected for robberie, without his weapōs, is worthy to be robbed,
For if we say, (and that truly) that he who will venture with charge of money alone, to travail over places suspected for robbery, without his weapons, is worthy to be robbed,
much rather shall he bee so esteemed of almightie God a caster of himselfe willingly into the handes of the deuill, that trauailyng by y• theeuish places of this world (I meane the roaring of Sathan) regardeth not to haue this sword of Gods word girt to his side,
much rather shall he be so esteemed of almighty God a caster of himself willingly into the hands of the Devil, that travailing by y• thievish places of this world (I mean the roaring of Sathan) Regardeth not to have this sword of God's word girded to his side,
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for the knowledge of Gods word, then yet euer we had, & (euen) spare some tyme from our necessarie affaires of this world, (much more from our vanities and fleshly pleasures) for the publicke hearing and priuate reading of that word by whiche we shalbe iudged in the end.
for the knowledge of God's word, then yet ever we had, & (even) spare Some time from our necessary affairs of this world, (much more from our vanities and fleshly pleasures) for the public hearing and private reading of that word by which we shall judged in the end.
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where the holy Ghost (by the mouth of Moyses ) exhorting the people of Israell to obediēce vnto Gods commaundements, sheweth how the Lord did in most wonderfull maner, trye,
where the holy Ghost (by the Mouth of Moses) exhorting the people of Israel to Obedience unto God's Commandments, shows how the Lord did in most wonderful manner, try,
both which we see most notably practised by those three faythfull seruaunts of God, condemned by Nabuchadnezar to bee burned in the firie fornace, saying O Nabuchadnezar, we are not carefull to aūswere thee in this matter,
both which we see most notably practised by those three faithful Servants of God, condemned by Nebuchadnezzar to be burned in the firy furnace, saying Oh Nebuchadnezzar, we Are not careful to answer thee in this matter,
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where we see (for our example) 1. how they confesse the power of God. 2. beleeue to haue the benefite of it in their distresse, 3. determine to suffer any extremitie rather then to sinne against God.
where we see (for our Exampl) 1. how they confess the power of God. 2. believe to have the benefit of it in their distress, 3. determine to suffer any extremity rather then to sin against God.
and to feede of them (yet with prayer, & thankesgeuyng) that we neuer presume to lay handes vpon the same to apply them to our bodies in the nourishment thereof,
and to feed of them (yet with prayer, & thankesgeuyng) that we never presume to lay hands upon the same to apply them to our bodies in the nourishment thereof,
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for the disobediēce of man, breake the staffe of bread, that is take away his blessing frō it, that it beyng eaten shall not feede nor nourish vs. Which lesson I would to God that the prophane and Godlesse people of the world could once learne:
for the disobedience of man, break the staff of bred, that is take away his blessing from it, that it being eaten shall not feed nor nourish us Which Lesson I would to God that the profane and Godless people of the world could once Learn:
who groueling vpon the grounde like hogges, and neuer lifting vp their myndes to God the authour of all those blessinges that they plentifully inioye, do fall to their foode like the horse to his prouender, and beyng satisfied, depart away like the beast of the field with out vnderstādyng:
who groveling upon the ground like hogs, and never lifting up their minds to God the author of all those blessings that they plentifully enjoy, do fallen to their food like the horse to his provender, and being satisfied, depart away like the beast of the field with out understanding:
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or if they considered that GOD might iustly choke them with euery morsell that entreth into their mouthes, they would bee more carefull to learne the lesson taught by the holy Ghost, that whatsoeuer we doe,
or if they considered that GOD might justly choke them with every morsel that entereth into their mouths, they would be more careful to Learn the Lesson taught by the holy Ghost, that whatsoever we do,
that for as much as a man may bee great, and cursed of God, as was Pharaoh: rich and goe to hell with Diues: that wee doe not build our selues strong vpon them, thinkyng if we haue them, who may controll vs? and so doe what we list (as we see it is the maner of men that know not god) but contrarywise, saying with our selues,
that for as much as a man may be great, and cursed of God, as was Pharaoh: rich and go to hell with Diues: that we do not built our selves strong upon them, thinking if we have them, who may control us? and so do what we list (as we see it is the manner of men that know not god) but contrariwise, saying with our selves,
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for seyng that Luke telleth vs that this was the last, 〈 ◊ 〉 Mathew (here) that it was presently 〈 ◊ 〉 the first, they may seeme to be cō•ra••ne to the other.
for sing that Lycia Telleth us that this was the last, 〈 ◊ 〉 Matthew (Here) that it was presently 〈 ◊ 〉 the First, they may seem to be con•ra••ne to the other.
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but carefully to set downe y• thing, and therfore did euery one of them (as we see if we cōferre thē together) set downe the things as they came conueniently to hand.
but carefully to Set down y• thing, and Therefore did every one of them (as we see if we confer them together) Set down the things as they Come conveniently to hand.
Whereby we are first to learne this lesson, that when one storme or trouble is past, and the grief of one affliction ended, we must not then looke to rest vnmolested:
Whereby we Are First to Learn this Lesson, that when one storm or trouble is past, and the grief of one affliction ended, we must not then look to rest unmolested:
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which is worthy to be noted, for we see that fleshe and bloud naturally, persuadeth it selfe, that (one broyle beyng once ouercome) we shalbe in quietnesse and securitie afterwarde:
which is worthy to be noted, for we see that Flesh and blood naturally, Persuadeth it self, that (one broil being once overcome) we shall in quietness and security afterward:
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that we assure our selues so long as we tarie in this body of clay, we shalbe sure that the end of one trouble must be the begynning of an other, and surely the due consideration of this bringeth greate case vnto him that weyeth it a right.
that we assure our selves so long as we tarry in this body of clay, we shall sure that the end of one trouble must be the beginning of an other, and surely the due consideration of this brings great case unto him that weigheth it a right.
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or counting it vntollerable, vtterly to relent but onely this, that they haue promised vnto them selues peace and safetie, dreame of an heauen vpō earth,
or counting it untolerable, utterly to relent but only this, that they have promised unto them selves peace and safety, dream of an heaven upon earth,
then the best, and thē shall no estate too much moue vs, but in euery condition (whether of prosperitie or aduersitie) we shall set our hand to the plough, not lookyng backe,
then the best, and them shall no estate too much move us, but in every condition (whither of Prosperity or adversity) we shall Set our hand to the plough, not looking back,
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yet is not our whole life one onely trouble, without intermission. Wherein appeareth the exceedyng loue of our good and gracious God, who knowing our weakenesse,
yet is not our Whole life one only trouble, without intermission. Wherein appears the exceeding love of our good and gracious God, who knowing our weakness,
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& pitieng our estate, hath in his vnspeakable wisedome, so tempered the afflictions of his seruauntes, that yet in the midst of the same, he geueth exceedyng comfort.
& pitying our estate, hath in his unspeakable Wisdom, so tempered the afflictions of his Servants, that yet in the midst of the same, he Giveth exceeding Comfort.
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Therfore it hath pleased his gracious Maiestie, to make them many and diuers, and to make them short, that we might haue experience of his presence, in our deliueraūce and so be hartened on to encounter agayne with the more valour, knowing that the enemy being heretofore beaten backe, will agayn be more easilie ouerthrowne,
Therefore it hath pleased his gracious Majesty, to make them many and diverse, and to make them short, that we might have experience of his presence, in our deliverance and so be heartened on to encounter again with the more valour, knowing that the enemy being heretofore beaten back, will again be more Easily overthrown,
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( He tooke him vp. &c. ) Now it remaineth that we consider the place where this was done, to wit the holy Citie (meaning Hierusalē) so called (not in respect that it was a place of it selfe more holy then other places (nay) it was thē a place of greatest corruption) but for that it had the sacrifices,
(He took him up. etc.) Now it remains that we Consider the place where this was done, to wit the holy city (meaning Hierusalē) so called (not in respect that it was a place of it self more holy then other places (nay) it was them a place of greatest corruption) but for that it had the Sacrifices,
We must not take this place as though hee caried him thether in deede, but (as I said before) in motion, labouring to suggeste such persuasiōs into his mynde:
We must not take this place as though he carried him thither in deed, but (as I said before) in motion, labouring to suggeste such persuasions into his mind:
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now in that the holy ghost meaning Ierusalem, calleth it the holy Citie, he doth (no doubt) geue vs there by to vnderstand, what was the subtiltie of Sathan herein, to weete, to assayle him wt this temptation, in such a place,
now in that the holy ghost meaning Ierusalem, calls it the holy city, he does (no doubt) give us there by to understand, what was the subtlety of Sathan herein, to weet, to assail him with this temptation, in such a place,
Wherein we may learne a lesson most needefull to be obserued, to wit that Sathan (such is his subtiltie) when he goeth about to seduce any (that maketh a conscience of sinne, & knoweth in any measure how GOD is to be serued and hath a care to put the same in practise) hee will not attempt his purpose, in the name of sin,
Wherein we may Learn a Lesson most needful to be observed, to wit that Sathan (such is his subtlety) when he Goes about to seduce any (that makes a conscience of sin, & Knoweth in any measure how GOD is to be served and hath a care to put the same in practice) he will not attempt his purpose, in the name of since,
As for example, if he can not persuade with thee, to leaue of, or neuer enterprise the hearing of the word of God (because thou knowest it must bee heard) if hee can neither make thy profite keepe thee at home,
As for Exampl, if he can not persuade with thee, to leave of, or never enterprise the hearing of the word of God (Because thou Knowest it must be herd) if he can neither make thy profit keep thee At home,
or els if hee can not preuayle that way, hee will put other motions into thy minde (which of themselues are very good and godly) to this ende that he may steale thy hart from attending vnto the doctrine in hād.
or Else if he can not prevail that Way, he will put other motions into thy mind (which of themselves Are very good and godly) to this end that he may steal thy heart from attending unto the Doctrine in hand.
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But it is most certaine, that if he can preuayle no other way, yet will hee haue thee imployed in an other matter, lesse needefull for thee at that instāt, to the end that he may make thee sinne agaynst GOD, in not listening vnto him when he speaketh vnto thee:
But it is most certain, that if he can prevail no other Way, yet will he have thee employed in an other matter, less needful for thee At that instant, to the end that he may make thee sin against GOD, in not listening unto him when he speaks unto thee:
So that the true child of God doth know (for to the rest these thinges are parables) how difficulte and hard a thing it is to offer vnto the Lord this sacrifice, in such maner, that it may be a sweete smelling sauour in his nostrels.
So that the true child of God does know (for to the rest these things Are parables) how difficult and hard a thing it is to offer unto the Lord this sacrifice, in such manner, that it may be a sweet smelling savour in his nostrils.
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And when I consider the horrible estate, whereunto (euen in the eyes of mā) Sathan hath brought the world, it maketh me quayle for feare, and maruaile how the Lord in his iustice can abide such prophaning of his name,
And when I Consider the horrible estate, whereunto (even in the eyes of man) Sathan hath brought the world, it makes me quail for Fear, and marvel how the Lord in his Justice can abide such profaning of his name,
For though we be gone from the Papistes in this pointe, that we vse not an vnknowne toung (yet in the most places) we differre from them in nothing els.
For though we be gone from the Papists in this point, that we use not an unknown tongue (yet in the most places) we differre from them in nothing Else.
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& (if neuer so little occasion to be offered) his tongue shal also beimployed to speake to him y• is next him, these be they that offer the sacrifice of fooles,
& (if never so little occasion to be offered) his tongue shall also beimployed to speak to him y• is next him, these be they that offer the sacrifice of Fools,
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Let vs therfore (whiche is the drift of my speach) carefully take heede (seing Sathan is so subtil, that he wil labour to make the best exercises vnprofitable vnto vs,
Let us Therefore (which is the drift of my speech) carefully take heed (sing Sathan is so subtle, that he will labour to make the best exercises unprofitable unto us,
and cause vs (vnlesse we take good heede) to sinne greeuously in them agaynst the Lord) that we continually praye vnto the Lord our god, that it would please him to direct vs, by his holy spirite, that our aduersarie deceiue vs not in the same.
and cause us (unless we take good heed) to sin grievously in them against the Lord) that we continually pray unto the Lord our god, that it would please him to Direct us, by his holy Spirit, that our adversary deceive us not in the same.
It is not onely said that Christ was caried into Jerusalem, but also that he was placed on the pinacle of the temple, in a most highe and eminent place aboue the rest of the whole Citie, where Sathan thought more commodiouslie to assayle him,
It is not only said that christ was carried into Jerusalem, but also that he was placed on the pinnacle of the temple, in a most high and eminent place above the rest of the Whole city, where Sathan Thought more commodiously to assail him,
We see moreouer that the Ministers of the word of God, because they bee standard bearers in the host of Christ, are either, ouerthrowne by Sathan into worldlinesse and vayne glory (whiche experience teacheth vs to be true) or so mightely hacked at, by time seruers,
We see moreover that the Ministers of the word of God, Because they be standard bearer in the host of christ, Are either, overthrown by Sathan into worldliness and vain glory (which experience Teaches us to be true) or so mightily hacked At, by time servers,
& a gasing stocke to men and angels, and all because of this that the candle whiche they carie in their hand, is so deadly hated of the enemy, that he will neuer cease,
& a gazing stock to men and Angels, and all Because of this that the candle which they carry in their hand, is so deadly hated of the enemy, that he will never cease,
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knowing, that if they do not greatly aduaunce the glory of God (by the discharging of their duetie in an vpright consciēce) their lifting vp to heauen (in regard of their excellent calling, in this worke) shalbe a meanes to throwe them the lower downe, into hell,
knowing, that if they do not greatly advance the glory of God (by the discharging of their duty in an upright conscience) their lifting up to heaven (in regard of their excellent calling, in this work) shall a means to throw them the lower down, into hell,
& so to increase their condemnation, for that they haue abused gods great graces (geuen them to aduaunce his glory) and turned them into meanes of disgracing the same.
& so to increase their condemnation, for that they have abused God's great graces (given them to advance his glory) and turned them into means of disgracing the same.
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but that thou make it knowne vnto the world, by some notable and singular miracle, that they may haue occasion, to geue thee that honour, which is due to such a person:
but that thou make it known unto the world, by Some notable and singular miracle, that they may have occasion, to give thee that honour, which is due to such a person:
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for which there is no more fit way, then now that thou art here aloft, vpon the toppe of the temple (whiche is in this Citie where thy fathers name is called vpon,
for which there is no more fit Way, then now that thou art Here aloft, upon the top of the temple (which is in this city where thy Father's name is called upon,
First how that the enemy (repeatyng agayne the former part of the first temptation, wherein he hauing the foyle, doth yet vse it as an occasion to set vpon the sonne of GOD a fresh) doth playnely declare himselfe to be of great skil and of an inuincible mynde, agaynst him, whom hee laboureth to ouerthrow,
First how that the enemy (repeating again the former part of the First temptation, wherein he having the foil, does yet use it as an occasion to Set upon the son of GOD a fresh) does plainly declare himself to be of great skill and of an invincible mind, against him, whom he Laboureth to overthrow,
nor weakenesse, in the maner of resistaūce, much more will he at vs agayne, whō once he is vāquished, who (howsoeuer it pleaseth God to make vs more then conquerous in him that hath loued vs) cā not chose but see in vs much weakenesses:
nor weakness, in the manner of resistance, much more will he At us again, whom once he is vanquished, who (howsoever it Pleases God to make us more then conquerous in him that hath loved us) can not chosen but see in us much Weaknesses:
neither euer extenuate the power of Sathan in our owne imaginations (which the holy ghost hath described to be so great) but in continuall view of his strength and subtiltie,
neither ever extenuate the power of Sathan in our own Imaginations (which the holy ghost hath described to be so great) but in continual view of his strength and subtlety,
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and contrariwise, our owne infirmitie and blindnesse, alwayes to relye vppon Iesus Christ our head, shrouding our selues vnder the wings of his protection:
and contrariwise, our own infirmity and blindness, always to rely upon Iesus christ our head, shrouding our selves under the wings of his protection:
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but with a newe temptation cleane contrary to the former, saying that thou mayest be sure inough from doubting, cast thy selfe downe, that thou mayest see that yu are the sonne of God to the end (as no doubt he imagined) that Christ might no way suspect it to bee the motion of euill, being so contrary vnto the other:
but with a new temptation clean contrary to the former, saying that thou Mayest be sure enough from doubting, cast thy self down, that thou Mayest see that thou Are the son of God to the end (as no doubt he imagined) that christ might no Way suspect it to be the motion of evil, being so contrary unto the other:
for (if we shall view the thing in his particulars) we see, y• seyng Sathā can not preuayle in the world, to keepe it still drowned in blinde ignoraunce, and superstitious deuotion:
for (if we shall view the thing in his particulars) we see, y• sing Sathā can not prevail in the world, to keep it still drowned in blind ignorance, and superstitious devotion:
for to put on the name of Religion is present with euery man, and to put of the title of Poperie (because the law doth so) but to come to the point (which in deede is the marke of a true Christian) so to refuse the counsell of the vngodly:
for to put on the name of Religion is present with every man, and to put of the title of Popery (Because the law does so) but to come to the point (which in deed is the mark of a true Christian) so to refuse the counsel of the ungodly:
as with all (for so the originall text is to be expoūded in that place) to meditate in the law of God day and night, to make it a lāterne to our feete,
as with all (for so the original text is to be expounded in that place) to meditate in the law of God day and night, to make it a lantern to our feet,
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and how thinne be they sowne, throughout this whole lād? and all because of this, that Sathan would persuade vs, that the further we be from zeale: from godly life:
and how thin be they sown, throughout this Whole land? and all Because of this, that Sathan would persuade us, that the further we be from zeal: from godly life:
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when we doe, by the word of GOD iustly cōdemne, the tyranny and butchery of that Antechrist in captiuyng the consciences of men, vnder his slauish subiection,
when we do, by the word of GOD justly condemn, the tyranny and butchery of that Antichrist in captiuyng the Consciences of men, under his slavish subjection,
If he can not preuaile with man to make him couetously minded, to be alwayes pludding vpō worldly cares, that all good things may be choked in him (whereunto almost) euery man yeldeth:
If he can not prevail with man to make him covetously minded, to be always pludding upon worldly Cares, that all good things may be choked in him (whereunto almost) every man yieldeth:
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Whereupon it commeth that we see the whole worlde so caried away in pride and presumption, that euery man swelleth in his own conceite, seeking to disgrace all other men in respect of him selfe,
Whereupon it comes that we see the Whole world so carried away in pride and presumption, that every man Swells in his own conceit, seeking to disgrace all other men in respect of him self,
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but also vppon the same to vse vnlawfull meanes, to make it knowne vnto others, which is a braūch (if you marke it wel) secret poyson, wherewith he greatly venometh mankynde.
but also upon the same to use unlawful means, to make it known unto Others, which is a branch (if you mark it well) secret poison, wherewith he greatly venometh mankind.
and what great things they haue done (and often, all starke lyes) thinkyng the matter neuer sufficiently knowne vntill themselues lay it open, in deede when mē and womē (as we see in their practise will adorne (or rather disguise) them selues in such straunge and monstrous maner,
and what great things they have done (and often, all stark lies) thinking the matter never sufficiently known until themselves lay it open, in deed when men and women (as we see in their practice will adorn (or rather disguise) them selves in such strange and monstrous manner,
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In respect whereof, I pray God that we neuer let passe from our remembraunce the saying of that singular vessell of God S. Paule, that sayth hee had the messenger of Sathan to buffet him (a pricke in his flesh) least he should be exalted aboue measure, through the aboundaunce of reuelations.
In respect whereof, I pray God that we never let pass from our remembrance the saying of that singular vessel of God S. Paul, that say he had the Messenger of Sathan to buffet him (a prick in his Flesh) lest he should be exalted above measure, through the abundance of revelations.
for so much as (howsoeuer in present the former may be more delightfull yet) the latter in the ende (to him that hath the right vse of it) is farre more profitable.
for so much as (howsoever in present the former may be more delightful yet) the latter in the end (to him that hath the right use of it) is Far more profitable.
Lastly (to conclude this point, & so to proceede) the drift of Sathan is to make him, beare him selfe to bolde vppon this that hee is the sonne of God.
Lastly (to conclude this point, & so to proceed) the drift of Sathan is to make him, bear him self to bold upon this that he is the son of God.
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Sathan laboureth (and mightely preuaileth to deface this glorious ordinaunce of God, and to make it vnprofitable vnto that ende whereunto it is ordained,
Sathan Laboureth (and mightily prevaileth to deface this glorious Ordinance of God, and to make it unprofitable unto that end whereunto it is ordained,
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God hath in his great mercy dealt thus graciously with me, to preferre me, before many of myne equales and betters (no doubt) it is to this end, that I should in more notable manner aduaūce his glory,
God hath in his great mercy dealt thus graciously with me, to prefer me, before many of mine equals and betters (no doubt) it is to this end, that I should in more notable manner advance his glory,
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why I may not geue my selfe vnto my pleasures, to feede my owne affections and be it right or wrong, who shal say nay vnto it? or who dare finde fault with it? I would to God that we had not too manifest experience, of such reasoninges:
why I may not give my self unto my pleasures, to feed my own affections and be it right or wrong, who shall say nay unto it? or who Dare find fault with it? I would to God that we had not too manifest experience, of such reasonings:
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for where as great personages, should bee glorious in great and raxe vertues, for others to immitate, it falleth out (oftētymes) that they be patternes of most monstrous sins,
for where as great Personages, should be glorious in great and raxe Virtues, for Others to imitate, it falls out (oftentimes) that they be patterns of most monstrous Sins,
so that not so much as the simple countreyman (if that hee can any way persuade himselfe, that superiour persons haue any good likyng of him) but will attempt whatsoeuer, shall any way serue his owne turne: alwayes thinkyng thus with himselfe:
so that not so much as the simple countryman (if that he can any Way persuade himself, that superior Persons have any good liking of him) but will attempt whatsoever, shall any Way serve his own turn: always thinking thus with himself:
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which (if you marke well) you shall see, that it springeth from his brayne, that beareth himselfe bolde of his frendes that he can make, either in Court or in the coūtrey.
which (if you mark well) you shall see, that it springs from his brain, that bears himself bold of his Friends that he can make, either in Court or in the country.
But (if it pleased God to put it in the harts of superiours on whō all wicked men do relye) it behoueth them to haue especiall care, whō they stād with,
But (if it pleased God to put it in the hearts of superiors on whom all wicked men do rely) it behooves them to have especial care, whom they stand with,
( For it is written he shall geue his Angels charge ouer thee. &c. ) Now come we to the reason that Sathā vseth, to the end that he might with more probabilitie seeme to vrge no vnlawfull thing:
(For it is written he shall give his Angels charge over thee. etc.) Now come we to the reason that Sathā uses, to the end that he might with more probability seem to urge no unlawful thing:
and yet for the proofe of the same, hee will needes alledge the Scripture in which maner (before we come to the text it selfe) there resteth a double subtiltie,
and yet for the proof of the same, he will needs allege the Scripture in which manner (before we come to the text it self) there rests a double subtlety,
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for Sathā knowyng that he is no way so wounded as with the word of God, vseth many sleightes from tyme to tyme, to depraue vs of the benefite of the same.
for Sathā knowing that he is no Way so wounded as with the word of God, uses many sleights from time to time, to deprave us of the benefit of the same.
yet will he vse some meanes or other, to make vs as good bee without it as haue it, by settyng before our eyes texte agaynst text, by shewyng vs the diuers sences wherein it hath bene taken:
yet will he use Some means or other, to make us as good be without it as have it, by setting before our eyes text against text, by show us the diverse Senses wherein it hath be taken:
And therfore we haue great neede (especially in these dayes, wherein the Scriptures are so many wayes abused & peruerted) to craue the Lordes gracious fauour, to open our eyes,
And Therefore we have great need (especially in these days, wherein the Scriptures Are so many ways abused & perverted) to crave the lords gracious favour, to open our eyes,
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that we may with the knowledge of the text (in letter) vnderstand also the spiritual sence and meanyng thereof, to the right reformation of our iudgements,
that we may with the knowledge of the text (in Letter) understand also the spiritual sense and meaning thereof, to the right Reformation of our Judgments,
but to that end, and therfore the very sillables of the same to carie in them alwayes, great maiestie & reuerence? which in deede) is the end wherfore it is geuen vs) and yet behold how sathan (as hee vseth it) would make it serue his turne, to teache the way to perdition.
but to that end, and Therefore the very syllables of the same to carry in them always, great majesty & Reverence? which in deed) is the end Wherefore it is given us) and yet behold how sathan (as he uses it) would make it serve his turn, to teach the Way to perdition.
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we see how Sathan c••ieth them from opinion to opinion and euery thyng that seemeth to haue any probable shewe of Scripture in it, they take by and by as an vndoubted truth.
we see how Sathan c••ieth them from opinion to opinion and every thing that seems to have any probable show of Scripture in it, they take by and by as an undoubted truth.
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so (at the length) hee bringeth them to an obstinate frowardnesse, that in respect of their owne opinion, they will not sticke to condemne those whom they know in their owne consciences, to be the notable instrumentes of God to set forth his glory.
so (At the length) he brings them to an obstinate frowardness, that in respect of their own opinion, they will not stick to condemn those whom they know in their own Consciences, to be the notable Instruments of God to Set forth his glory.
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but be so setled vppon the rocke Christ Jesus through the knowledge of the doctrine of the Prophetes and Apostles) that the gates of hell do neuer preuayle agaynst vs. Thus much for Sathans sleight in the alledging of the text.
but be so settled upon the rock christ jesus through the knowledge of the Doctrine of the prophets and Apostles) that the gates of hell do never prevail against us Thus much for Satan's sleight in the alleging of the text.
For where as it is sayd here, that GOD will geue his Angels charge ouer (those that dwell vnder the shadow of the almightie) to guide them in their wayes:
For where as it is said Here, that GOD will give his Angels charge over (those that dwell under the shadow of the almighty) to guide them in their ways:
Now there is none so ignoraunt, but knoweth, that when a man is vpon the toppe of a pinacle, his wayes to come down, is not to throw himselfe headlong,
Now there is none so ignorant, but Knoweth, that when a man is upon the top of a pinnacle, his ways to come down, is not to throw himself headlong,
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He will tell him that none can be saued, but whom the Pope will, and to proue it he hath a text to witte whatsoeuer thou bindest on earth shalbe bounde in heauen,
He will tell him that none can be saved, but whom the Pope will, and to prove it he hath a text to wit whatsoever thou bindest on earth shall bound in heaven,
and whatsoeuer thou loosest in earth, shalbe loosed in heauen, but he will neuer tell him that this is restrained to the wordes of the commission teaching them to obserue whatsoeuer I haue commaunded you, els it is your owne inuention.
and whatsoever thou loosest in earth, shall loosed in heaven, but he will never tell him that this is restrained to the words of the commission teaching them to observe whatsoever I have commanded you, Else it is your own invention.
but hee will neuer geue him leaue to learne that the mercy of GOD leadeth to repentaunce els thou heapest vp vnto thy selfe wrath agaynst the day of vengeaunce:
but he will never give him leave to Learn that the mercy of GOD leads to Repentance Else thou heapest up unto thy self wrath against the day of vengeance:
then will he labour to cary thee away, either in a sleepe securitie, or els (in setting before thine eyes the multitude of thy transgressions) to driue thee, to vtter desperation.
then will he labour to carry thee away, either in a sleep security, or Else (in setting before thine eyes the multitude of thy transgressions) to driven thee, to utter desperation.
If you looke into the doynges of the world, you shall see that this lesson is greatly learned, and of them that take themselues to bee no small ones vsually practised.
If you look into the doings of the world, you shall see that this Lesson is greatly learned, and of them that take themselves to be no small ones usually practised.
For he offreth to ye view of those that know not y• principles of Religion, the consideration of Gods eternall decree in the predestinatiō of his elect,
For he Offereth to you view of those that know not y• principles of Religion, the consideration of God's Eternal Decree in the predestination of his elect,
as an vnremoueable rocke, and haue the right vse of it, for the aduauncement of Gods glory, in their carefull obedience vnto his lawes, and commaundementes:
as an unremovable rock, and have the right use of it, for the advancement of God's glory, in their careful Obedience unto his laws, and Commandments:
and therefore to what end should I heare Sermons? pray? liue godly? or doe any good thing els? Whereas the Lord in his word teacheth a cleane contrary conclusion:
and Therefore to what end should I hear Sermons? pray? live godly? or do any good thing Else? Whereas the Lord in his word Teaches a clean contrary conclusion:
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whiche is the holy ghost assuring the conscience, and holy conuersation witnessing thereunto, and therfore I must labour (for the assuraunce of my saluation vnto my self) to liue in al holynes & godlines:
which is the holy ghost assuring the conscience, and holy Conversation witnessing thereunto, and Therefore I must labour (for the assurance of my salvation unto my self) to live in all holiness & godliness:
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First in that hee (notwithstandyng that Sathan had presumed to vse the sworde of Gods word agaynst him) flyeth not to any other weapon (as accompting that either abused by the enemy,
First in that he (notwithstanding that Sathan had presumed to use the sword of God's word against him) flies not to any other weapon (as accounting that either abused by the enemy,
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and though wicked mē, will (for the defence of sinne) and in mockyng maner) take yt word of God in their mouthes, yet is this no cause either to make vs carelesse in searching yt foode of our soules out of the same:
and though wicked men, will (for the defence of sin) and in mocking manner) take that word of God in their mouths, yet is this no cause either to make us careless in searching that food of our Souls out of the same:
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But rather to bee so much the more diligent, to meditate in the same day and night, that we may attayne vnto the true vnderstanding of that (for our owne comfort) which they snatching at, doe abuse to their eternall confusion.
But rather to be so much the more diligent, to meditate in the same day and night, that we may attain unto the true understanding of that (for our own Comfort) which they snatching At, do abuse to their Eternal confusion.
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for we see that the deuil hath wonderfully preuailed with all mē in yt world (the true professours of Iesus Christ onely excepted) for if you reason with a Papist concerning any point of doctrine or an Atheist for the conuincing of any sinne,
for we see that the Devil hath wonderfully prevailed with all men in that world (the true professors of Iesus christ only excepted) for if you reason with a Papist Concerning any point of Doctrine or an Atheist for the convincing of any sin,
But we are to learne, by the example of our Sauiour (in this place) that as the dronkarde abusing drinke, is no cause why I should refuse it, to quench my thirst:
But we Are to Learn, by the Exampl of our Saviour (in this place) that as the drunkard abusing drink, is no cause why I should refuse it, to quench my thirst:
& to comforte me in all calamities and distresses, Moreouer (if you marke the manner of Christes replye) you shall see how netably he pulleth away the visarde from Sathans face,
& to Comfort me in all calamities and Distresses, Moreover (if you mark the manner of Christ's reply) you shall see how netably he pulls away the vizard from Satan's face,
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Which is to be noted in this word ( agayne ) wherein, Christ maketh a contradiction (not betwixt scripture and scripture) but betwixt the sence whereunto sathan would apply the text,
Which is to be noted in this word (again) wherein, christ makes a contradiction (not betwixt scripture and scripture) but betwixt the sense whereunto sathan would apply the text,
to examine not onely the circūstaunces of the texte (as aboue) but also to see how that place produced by him in that his sence, accordeth with the rest of Gods word and the course thereof, wherewith if we finde it to consent, it is to be receaued,
to examine not only the Circumstances of the text (as above) but also to see how that place produced by him in that his sense, accords with the rest of God's word and the course thereof, wherewith if we find it to consent, it is to be received,
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For it is first, a most excellēt way (when we reason with others that being carnall, doe carnally alledge the word) to reueale vnto thē (if they bee not wilfully blinded) their errour,
For it is First, a most excellent Way (when we reason with Others that being carnal, do carnally allege the word) to reveal unto them (if they be not wilfully blinded) their error,
And further it will bee a notable shield vnto vs agaynst many and infinite temptatiōs of Sathan, wherewith he laboureth to seduce vs. For he (almost) neuer commeth vnto the godly in his owne name,
And further it will be a notable shield unto us against many and infinite temptations of Sathan, wherewith he Laboureth to seduce us For he (almost) never comes unto the godly in his own name,
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and conferre it with the course of true Religion and godlines, and then shall we see, that howsoeuer the motion, that hee suggested into our mynde, seemed to haue his foundation from the Scriptures,
and confer it with the course of true Religion and godliness, and then shall we see, that howsoever the motion, that he suggested into our mind, seemed to have his Foundation from the Scriptures,
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A most excellent pointe of Religion, for the Lord in his promises and cōmaundementes, aymeth at one thing, to witte, his obedience and the comfort of his children,
A most excellent point of Religion, for the Lord in his promises and Commandments, aimeth At one thing, to wit, his Obedience and the Comfort of his children,
or if he promise protectiō, mercy, spirituall, or temporall blessings, the conclusion is (still) therfore thou must obey him, if thou depend vppon him.
or if he promise protection, mercy, spiritual, or temporal blessings, the conclusion is (still) Therefore thou must obey him, if thou depend upon him.
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and thus obedient, to Gods word, and law, is a wearisome thing, God knoweth that we are fleshe & bloud, will beare with vs, let vs know, that it is the very temptation of Sathā, that seperateth the promise from the commaundemēt:
and thus obedient, to God's word, and law, is a wearisome thing, God Knoweth that we Are Flesh & blood, will bear with us, let us know, that it is the very temptation of Sathā, that separateth the promise from the Commandment:
and would haue vs fall into sinne, and then let vs set this lesson before our eyes, that our Sauiour ioyned them both together, the one to shew vs the law of God,
and would have us fallen into sin, and then let us Set this Lesson before our eyes, that our Saviour joined them both together, the one to show us the law of God,
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Now let vs consider, the text, that our Sauiour Christ doth alledge which is writtē in Deut. Where Moyses (shewing the wonderful loue of god to the Israelites ) persuadeth with them to take heede,
Now let us Consider, the text, that our Saviour christ does allege which is written in Deuteronomy Where Moses (showing the wondered love of god to the Israelites) Persuadeth with them to take heed,
his power, when we, seeing hys mightie protection ouer vs, set downe in his word, doe take in hand some ventrous thing, to see whether it be true or no:
his power, when we, seeing his mighty protection over us, Set down in his word, do take in hand Some venturous thing, to see whither it be true or no:
hys patience, when we vnderstanding his seuere vengeance pronounced in his word to light vpon thē that goe on carelesly in iniquitie, doe notwithstanding, little (or nothing at all) regard the same:
his patience, when we understanding his severe vengeance pronounced in his word to Light upon them that go on carelessly in iniquity, do notwithstanding, little (or nothing At all) regard the same:
so that our Sauiour Christ alleageth that place to proue, that if hee should throwe himselfe downe headlong, he should tempt God, in the first sort, to wit in trying whether hee would preserue him or no.
so that our Saviour christ allegeth that place to prove, that if he should throw himself down headlong, he should tempt God, in the First sort, to wit in trying whither he would preserve him or no.
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and were persuaded that whatsoeuer they doe that pleaseth not him, is the greatest dishonor that euer can befall them in y• world and the keeping of his commaunde •eutes (in the ruling of theyr people) their sole and onely true glorie.
and were persuaded that whatsoever they do that Pleases not him, is the greatest dishonour that ever can befall them in y• world and the keeping of his command •eutes (in the ruling of their people) their sole and only true glory.
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If those that would be counted the builders and maister workers in the erecting of the spirituall temple of God, could be contented not onely to propound vnto themselues the building of the Churche of God,
If those that would be counted the Builders and master workers in the erecting of the spiritual temple of God, could be contented not only to propound unto themselves the building of the Church of God,
wee should not onely see the glorious beautie of the former temple (I meane the growyng of the gospell in the primatiue Churche) moste flourishingly to shine,
we should not only see the glorious beauty of the former temple (I mean the growing of the gospel in the primitive Church) most flourishingly to shine,
If euery priuate person also, that hath taken vpon him the profession of the glorious gospell of Iesus Christ, could be contented (as were the Romaines ) to obey from the heart, the forme of doctrine, wherunto he is deliuered (both for the furnishing of his iudgement in knowledge,
If every private person also, that hath taken upon him the profession of the glorious gospel of Iesus christ, could be contented (as were the Romans) to obey from the heart, the Form of Doctrine, whereunto he is Delivered (both for the furnishing of his judgement in knowledge,
nor the common enemie haue so iust cause to reioice, and say there, there, but in euery of these conditions, men are so wedded vnto theyr owne affections,
nor the Common enemy have so just cause to rejoice, and say there, there, but in every of these conditions, men Are so wedded unto their own affections,
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wherby it commeth to passe (for asmuch as the Lord cannot abide to part stakes with any nor to giue his glory vnto any other) that the iust iudgement of the eternall & mightie God is vppon theyr labours, that they see moste lamentable successe in the same:
whereby it comes to pass (for as as the Lord cannot abide to part stakes with any nor to give his glory unto any other) that the just judgement of the Eternal & mighty God is upon their labours, that they see most lamentable success in the same:
11. Then the Deuill left him: and beholde the Aungels came, and ministred vnto him. VNto an exceeding high mountaine ) the last temptation followeth to bee considered:
11. Then the devil left him: and behold the Angels Come, and ministered unto him. Unto an exceeding high mountain) the last temptation follows to be considered:
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Now in that Sathan (before hee offer vnto Christ the consideration of the thyng that he goeth about) doth first bryng him to a place (as he thinketh) most conuenient for his purpose, we may behold in an other cuircumstaunce his cunnyng,
Now in that Sathan (before he offer unto christ the consideration of the thing that he Goes about) does First bring him to a place (as he Thinketh) most convenient for his purpose, we may behold in an other cuircumstaunce his cunning,
And this we haue diligently to note (that we may make good vse vnto our selues of it) for if Sathan begyn his practises agaynst the godly by bringing them into those places that are fittest for his purpose we are carefully to take heede into what places and companies we doe come,
And this we have diligently to note (that we may make good use unto our selves of it) for if Sathan begin his practises against the godly by bringing them into those places that Are Fittest for his purpose we Are carefully to take heed into what places and companies we do come,
or sooth them vp in theyr sinnes and wickednes (and then hath Sathan that for which hee brought him thether) or els boldly (according to his duety) reproue the offenders and thē (oftentimes) the rage of the wicked is so incensed therby that he rather increaseth his dishonouring of god then (which were to be wished) taketh any warning to amend,
or sooth them up in their Sins and wickedness (and then hath Sathan that for which he brought him thither) or Else boldly (according to his duty) reprove the offenders and them (oftentimes) the rage of the wicked is so incensed thereby that he rather increases his Dishonoring of god then (which were to be wished) Takes any warning to amend,
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and then shall the party that feareth god be greatly greeued, to see it, and (as many consciences be very tender) feare least he haue some way bene the cause of that outrage:
and then shall the party that fears god be greatly grieved, to see it, and (as many Consciences be very tender) Fear least he have Some Way be the cause of that outrage:
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and not to haue come there at al. Besides this inconuenience, we see by experience, that manie are (often) ouertaken with that sinne (by frequenting wicked places and companie) whiche they before abhorred,
and not to have come there At all Beside this inconvenience, we see by experience, that many Are (often) overtaken with that sin (by frequenting wicked places and company) which they before abhorred,
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as for example, manie one that in his conscience approueth the trueth of religion, and is perswaded that he ought to frequent the publike exercises of the same,
as for Exampl, many one that in his conscience approveth the truth of Religion, and is persuaded that he ought to frequent the public exercises of the same,
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he may iustly say with himself, surely, this companie with whome I haue bene, and this place where I was, haue frustrated my determination in better things.
he may justly say with himself, surely, this company with whom I have be, and this place where I was, have frustrated my determination in better things.
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I speaks not al this while of drunkennes: of whoredom: of gaming. and such like: which (oftentimes) are committed cōtrary to the purpose of the partie:
I speaks not all this while of Drunkenness: of whoredom: of gaming. and such like: which (oftentimes) Are committed contrary to the purpose of the party:
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and learne to frequent those places and that company where godlines, is exercised, that when thou departest, thou mayst go away bettered, and not hindered thereby.
and Learn to frequent those places and that company where godliness, is exercised, that when thou departest, thou Mayest go away bettered, and not hindered thereby.
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and yet hee findeth not all thinges fitly prepared to hys purpose, (for he hath experience of Christes wisedome in discerning his intentes) and therfore he doth at the first onely shewe vnto Christ Iesus the matter wherein hee meaneth to tempt him:
and yet he finds not all things fitly prepared to his purpose, (for he hath experience of Christ's Wisdom in discerning his intentes) and Therefore he does At the First only show unto christ Iesus the matter wherein he means to tempt him:
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and the more troubles that hee hathe assayled vs withall, and we, thorow (Gods help) haue ouercome, the more slyly will he assault vs, to the ende that hee may more easily deceaue vs. And therfore we are not to make light of this enmitie,
and the more Troubles that he hath assailed us withal, and we, thorough (God's help) have overcome, the more slyly will he assault us, to the end that he may more Easily deceive us And Therefore we Are not to make Light of this enmity,
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as for example when hee would haue thee commit whoredome, hee will vse one meane or other, to bring thee to the sleight of the harlot & to behold her bewtie, whereunto if thy lust once geue consent, hee hath, what hee would haue for the resistaunce whereof we must learne that he that looketh vpon a woman and listeth after her in his hart committeth adultery,
as for Exampl when he would have thee commit whoredom, he will use one mean or other, to bring thee to the sleight of the harlot & to behold her beauty, whereunto if thy lust once give consent, he hath, what he would have for the resistance whereof we must Learn that he that looks upon a woman and lists After her in his heart Committeth adultery,
If hee would bring thee to fall into dronkennesse, he will shewe to thy sight the coulour of the drinke, wherewith if y• once be delighted thē doth this follow, that thou wilt persuade thy selfe it is pleasaunt for thy tast.
If he would bring thee to fallen into Drunkenness, he will show to thy sighed the colour of the drink, wherewith if y• once be delighted them does this follow, that thou wilt persuade thy self it is pleasant for thy taste.
That we may also stay the beginnyng herein, we must learne the counsell that the holy Ghost geueth vs by the mouth of the wise kyng Salomon looke not then (sayth he) vppon the wine when it is red,
That we may also stay the beginning herein, we must Learn the counsel that the holy Ghost Giveth us by the Mouth of the wise King Solomon look not then (say he) upon the wine when it is read,
To conclude, his first offer is in any temptation, to laye the thing (whiche of it selfe is lawfull) and thy sences together, wherewith if he can see thee affected and moued,
To conclude, his First offer is in any temptation, to say the thing (which of it self is lawful) and thy Senses together, wherewith if he can see thee affected and moved,
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then will he proceede, and therfore we haue great neede to take heede that our affections and desires doe not raunge abroad about the thinges that belong not vnto them,
then will he proceed, and Therefore we have great need to take heed that our affections and Desires do not range abroad about the things that belong not unto them,
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For when Sathā would make a mā vayne glorious, if hee should together with the prayse of men, shew also the small affection that men that be wise beare vnto such persons:
For when Sathā would make a man vain glorious, if he should together with the praise of men, show also the small affection that men that be wise bear unto such Persons:
And therfore when he goeth about to bring man into any sinne, he leaueth out whatsoeuer may seeme to make agaynst him, that he may the more easily obtaine his purpose:
And Therefore when he Goes about to bring man into any sin, he Leaveth out whatsoever may seem to make against him, that he may the more Easily obtain his purpose:
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for goyng about to make him worshyp him selfe in steade of the liuyng God (who onely is to be worshipped) he would draw him thereunto by the desire of the souerainetie ouer kingdomes, the whiche (that it may more forcibly moue the sonne of God) hee propoūdeth in the most excellent condition that it can be of,
for going about to make him worship him self in stead of the living God (who only is to be worshipped) he would draw him thereunto by the desire of the sovereignty over kingdoms, the which (that it may more forcibly move the son of God) he propoundeth in the most excellent condition that it can be of,
the ficle estate of Princes, nor the greate accompt that they shall make, when the Lord of heauen and earth shall call them, to geue an accompt of their stewardshippes.
the ficle estate of Princes, nor the great account that they shall make, when the Lord of heaven and earth shall call them, to give an account of their stewardshippes.
and profite of this present life that for the attayning of the same they doe not onely swallow vp all the worldly inconueniences that can bee fall thē:
and profit of this present life that for the attaining of the same they do not only swallow up all the worldly inconveniences that can be fallen them:
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Sathan (sayth he) hath taken many of our Ministers, and caried them vppe to an exceedyng high mountaine and shewed them all the spirituall liuynges almost in the world.
Sathan (say he) hath taken many of our Ministers, and carried them up to an exceeding high mountain and showed them all the spiritual livings almost in the world.
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Let no man thinke these thinges to bee forged or sucked out of myne own fingers, for writers make mention, that the Deuill in deede gaue the Byshopricke of Rome once,
Let no man think these things to be forged or sucked out of mine own fingers, for writers make mention, that the devil in deed gave the Bishopric of Room once,
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And is he not so able nowe, thinke you to giue a poore benefice, as hee was then to giue the fattest Byshopricke in the world? Let no mā be offended with me for speaking that, which all the world by experiēce seeth to be true.
And is he not so able now, think you to give a poor benefice, as he was then to give the Fattest Bishopric in the world? Let no man be offended with me for speaking that, which all the world by experience sees to be true.
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I haue hea•• of diuers that at the beginning haue ben very godly preachers, but after they haue once ben choked vp with many liuings, they haue had such a bone their throates,
I have hea•• of diverse that At the beginning have been very godly Preachers, but After they have once been choked up with many livings, they have had such a bone their throats,
But it behoueth those that will learne (in deede) to shunne the estate that Sathan would bring the sonne of god in this temptatiō, to consider of the world,
But it behooves those that will Learn (in deed) to shun the estate that Sathan would bring the son of god in this temptation, to Consider of the world,
and wey the manifold snares that sathā hath in the same, to seduce and deceaue withall, to the ende that they may walke vprightly in this vale of miserie, in y• true feare and obedience of Jesus Christ.
and weigh the manifold snares that satan hath in the same, to seduce and deceive withal, to the end that they may walk uprightly in this vale of misery, in y• true Fear and Obedience of jesus christ.
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nor to be negligēt in learning to discerne his sleightes & to auoyde them, seyng he is so watchful to seeke our destruction, agayne in that this is sayd to be in a moment or the Twinckling of an eye, we may further behold that which before was shewed,
nor to be negligent in learning to discern his sleights & to avoid them, sing he is so watchful to seek our destruction, again in that this is said to be in a moment or the Twinkling of an eye, we may further behold that which before was showed,
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For we know that the mynde of man (in such wonderfull maner hath GOD created it) can at once conceiue and see those thynges that are farre distant, and (as it were) lay them together,
For we know that the mind of man (in such wonderful manner hath GOD created it) can At once conceive and see those things that Are Far distant, and (as it were) lay them together,
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or in any of the vttermost partes of the earth, which Sathan knowyng well inough doth labour also to make this singular and most excellent grace of God to serue his turne, for the accomplishment of imquitie, she wyng vnto vs, the exceedyng malice of Sathan, that not onely vseth the instrumētes of sinne and imquitie to serue his purpose,
or in any of the uttermost parts of the earth, which Sathan knowing well enough does labour also to make this singular and most excellent grace of God to serve his turn, for the accomplishment of imquitie, she wing unto us, the exceeding malice of Sathan, that not only uses the Instruments of sin and imquitie to serve his purpose,
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which is a thing very needefull of vs to be noted, for as it pleaseth God in his great loue to mankinde, to bestow his graces both of the mynde and body vpon man in most liberall measure (as witte, wisedome, learnyng, riches, honour, strength, beautie. &c.) so doth Sathan labour (euen) to make all these thyngs, not onely vnprofitable vnto vs,
which is a thing very needful of us to be noted, for as it Pleases God in his great love to mankind, to bestow his graces both of the mind and body upon man in most liberal measure (as wit, Wisdom, learning, riches, honour, strength, beauty. etc.) so does Sathan labour (even) to make all these things, not only unprofitable unto us,
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his wisedome to iniurye others, his learning to bolster peruerse opinions, his riches to choake the good motions of the spirite in him, his honour to the forgetfulnesse of God, to honour him, his strength to oppresse others,
his Wisdom to injury Others, his learning to bolster perverse opinions, his riches to choke the good motions of the Spirit in him, his honour to the forgetfulness of God, to honour him, his strength to oppress Others,
and beautie to pride, euen as he would haue vsed that excellent part of man (in the sonne of God) his mynde, to be a meane to draw him from his obediēce vnto God his father.
and beauty to pride, even as he would have used that excellent part of man (in the son of God) his mind, to be a mean to draw him from his Obedience unto God his father.
And therfore we haue great neede to take heede, that the graces which God hath geuen vnto vs be not abused by vs through the suggestion of Sathan, to our greater hurt and Gods dishonour, which we shall the better regarde,
And Therefore we have great need to take heed, that the graces which God hath given unto us be not abused by us through the suggestion of Sathan, to our greater hurt and God's dishonour, which we shall the better regard,
or are any way able to doe, may be employed in such wise, as may best serue to the glory of god the father, the buildyng of the kingdome of Jesus Christ and the benefite of our brethren with whom we doe liue.
or Are any Way able to do, may be employed in such wise, as may best serve to the glory of god the father, the building of the Kingdom of jesus christ and the benefit of our brothers with whom we do live.
for hauing set him on an exceeding high mountaine and shewed (as it were) before his eyes the bewtie of all kingdomes, hee commeth then to his purpose, to wit, to offer them all vnto ye sonne of God,
for having Set him on an exceeding high mountain and showed (as it were) before his eyes the beauty of all kingdoms, he comes then to his purpose, to wit, to offer them all unto you son of God,
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Sathan doth not go simply to the thing it selfe (as he did in the former) but before he biddeth him worship him, he setteth down the promise, to the end (that vnto all the circumstances) he might ad this as the life (if Christ would haue beleeued him) that he wil bestow them all vpon him but Christ saw his subtiltie,
Sathan does not go simply to the thing it self (as he did in the former) but before he bids him worship him, he sets down the promise, to the end (that unto all the Circumstances) he might and this as the life (if christ would have believed him) that he will bestow them all upon him but christ saw his subtlety,
for he setteth such a colour vppon sinne, by glorious promises, and manifold pleasures and profite, which come by the same that hee can easily perswade (almost) any man to commit anie sinne,
for he sets such a colour upon sin, by glorious promises, and manifold pleasures and profit, which come by the same that he can Easily persuade (almost) any man to commit any sin,
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for that appeareth by the course that men take in this world, that he hath alreadie wonne theyr heartes vnto this perswasion, that he will giue them all thinges.
for that appears by the course that men take in this world, that he hath already won their hearts unto this persuasion, that he will give them all things.
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For if there be a practise whiche is cleane forbidden in the worde of God, you shall finde euen the meanest (in outward appearaunce) very perfite in it,
For if there be a practice which is clean forbidden in the word of God, you shall find even the Meanest (in outward appearance) very perfect in it,
and his lying presumption that dare vindicate vnto himselfe that wherein hee hathe no interest, where-withall (notwithstanding) hee preuayleth muche in the world:
and his lying presumption that Dare vindicate unto himself that wherein he hath no Interest, wherewithal (notwithstanding) he prevaileth much in the world:
for they that do beleeue that these things he the Lords, and are bestowed (as blessings) vpon none, but those that receiue them at hys hands (which is by those lawfull meanes that he hymselfe in hys worde hath prescribed and warranted) are careful that they neuer desire that whereunto the Lord doth not offer good meanes:
for they that do believe that these things he the lords, and Are bestowed (as blessings) upon none, but those that receive them At his hands (which is by those lawful means that he himself in his word hath prescribed and warranted) Are careful that they never desire that whereunto the Lord does not offer good means:
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contrariwise they that beleeue it not, but haue rather taken out the lesson ye Sathan is the giuer of them, do by all subtle and indirect meanes seeke to attaine vnto theyr desire holding this for a principle, that hee that dissembleth not cannot liue:
contrariwise they that believe it not, but have rather taken out the Lesson you Sathan is the giver of them, do by all subtle and indirect means seek to attain unto their desire holding this for a principle, that he that dissembleth not cannot live:
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But here may seeme to arise a doubt, howe this can be so, that Sathan should haue so little interest in the world, seing, our sauiour Christ doth in diuers places cal him ye prince of this world & s.
But Here may seem to arise a doubt, how this can be so, that Sathan should have so little Interest in the world, sing, our Saviour christ does in diverse places call him you Prince of this world & s.
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and not of that he may do, for he is an vsurper, to wit through sinne captiueth and subdueth man vnto his obedience and slauish subiection, whereunto men doe so generallye yeld, that he onely seemeth to be serued and the Lord of heauen and earth thrust out at the doores,
and not of that he may do, for he is an usurper, to wit through sin captiveth and subdueth man unto his Obedience and slavish subjection, whereunto men do so generally yield, that he only seems to be served and the Lord of heaven and earth thrust out At the doors,
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Thirdly he is called the god of this world for that they why (by the iust Iudgement of god) are geuen ouer into a reprobate mynde, beyng blinded in their vnderstanding, doe giue themselues ouer not to obey the truth,
Thirdly he is called the god of this world for that they why (by the just Judgement of god) Are given over into a Reprobate mind, being blinded in their understanding, do give themselves over not to obey the truth,
but to beleue lyes, and obey Sathan in the whole course of their life, yet all this his power and souerainetie is ruled by the raynes of Gods prouidence, that hee can doe nothyng, without his leaue, no not so much as enter into the swine, whiche is vnto vs a great comfort and (indeede) the staffe of all our affiaunce,
but to believe lies, and obey Sathan in the Whole course of their life, yet all this his power and sovereignty is ruled by the reins of God's providence, that he can do nothing, without his leave, no not so much as enter into the Swine, which is unto us a great Comfort and (indeed) the staff of all our affiance,
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The lyer beleeueth not an other of hys word, because hee himselfe maketh no cōscience of lying, he that shunneth y• offences that the world exclaymeth against (onely) to stop mens mouthes, doth think that no man doth more:
The liar Believeth not an other of his word, Because he himself makes no conscience of lying, he that shunneth y• offences that the world exclaimeth against (only) to stop men's mouths, does think that no man does more:
contrariwise, the man whose mind is truely regenerated thinketh so basely of hymselfe and by charitie (the fruit of his faith) hopeth so wel of euery man, that (vnlesse he know the contrary) he alwayes iudgeth the 〈 ◊ 〉.
contrariwise, the man whose mind is truly regenerated Thinketh so basely of himself and by charity (the fruit of his faith) Hopes so well of every man, that (unless he know the contrary) he always Judgeth the 〈 ◊ 〉.
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wherein you may perceiue howe contrarie his affection is vnto the mind of the Lord: it is true that God will be worshipped of all that he dealeth mercifully withall,
wherein you may perceive how contrary his affection is unto the mind of the Lord: it is true that God will be worshipped of all that he deals mercifully withal,
So that as the contrarie disposition of God & Sathan appeare in this poynt, in like maner (if you examine it well) shall you finde them that are of God, and them that are of their father the deuill to be,
So that as the contrary disposition of God & Sathan appear in this point, in like manner (if you examine it well) shall you find them that Are of God, and them that Are of their father the Devil to be,
for the godly hauing obteyned mercy at the handes of God, are also enclined vnto pitie and mercie being carefull to doe good (accordyng to theyr power) not for gayne,
for the godly having obtained mercy At the hands of God, Are also inclined unto pity and mercy being careful to do good (according to their power) not for gain,
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but because God hath bene fauourable vnto them, the wicked (on the other side) being minded as he is by whome they are guided, will promise very bountifully,
but Because God hath be favourable unto them, the wicked (on the other side) being minded as he is by whom they Are guided, will promise very bountifully,
they will not onelie not performe the least part of theyr large promises, but thou shalt finde it in experience, that they will be vnto thee (as Sathan was euer after to Christ) thy greatest enemies,
they will not only not perform the least part of their large promises, but thou shalt find it in experience, that they will be unto thee (as Sathan was ever After to christ) thy greatest enemies,
for what is it to worship God but to fear him, and bring forth the fruites of the same which is obedience? Nowe we cannot tell one of vs when an other doth feare,
for what is it to worship God but to Fear him, and bring forth the fruits of the same which is Obedience? Now we cannot tell one of us when an other does Fear,
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and by obedience, are we knowne whose seruauntes we be (as S. Paule teacheth vs) the obedience vnto God is godlines, in the keeping of his commaundementes, the obedience vnto Sathan is wickednes in transgressing the lawes of God.
and by Obedience, Are we known whose Servants we be (as S. Paul Teaches us) the Obedience unto God is godliness, in the keeping of his Commandments, the Obedience unto Sathan is wickedness in transgressing the laws of God.
if there be moe found that giue themselues ouer vnto sinne, in neglecting of the worde of God, blaspheming of his holie name, profaining of hys Saboath, disobedience, whoredome, drunkennes, vnlawfull gettyng & slaundering:
if there be more found that give themselves over unto sin, in neglecting of the word of God, blaspheming of his holy name, profaning of his Sabbath, disobedience, whoredom, Drunkenness, unlawful getting & slandering:
then that bee carefull to knowe GOD, and striue against all impedimentes to reforme theyr liues according to hys holy word, it must needes follow that the greatest number (how soeuer they pretend the contrarie) doe obey Sathan in this poynt to fall down and worship him:
then that be careful to know GOD, and strive against all impediments to reform their lives according to his holy word, it must needs follow that the greatest number (how soever they pretend the contrary) do obey Sathan in this point to fallen down and worship him:
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and voluptuousnesse of liuing, they that are caried away with couetousnesse (which is Idolatry) & haue theyr greatest care to heape vp riches together, they that make the vanitie of worldly pompe and honor their principal end: (vnto one of which (almost) the whole world is admitted) doe not serue God,
and voluptuousness of living, they that Are carried away with covetousness (which is Idolatry) & have their greatest care to heap up riches together, they that make the vanity of worldly pomp and honour their principal end: (unto one of which (almost) the Whole world is admitted) do not serve God,
but also in making men his substitutes herein, creating them pettie deuils to challenge the same thinges vnto themselues, from the handes of men whiche he himselfe would haue had giuen him there of the sonne of God:
but also in making men his substitutes herein, creating them Petty Devils to challenge the same things unto themselves, from the hands of men which he himself would have had given him there of the son of God:
Which (in a word) is thus put in execution, when soeuer any man requireth obedience vnto hymselfe, which cannot be done without the breach of Gods commandementes,
Which (in a word) is thus put in execution, when soever any man requires Obedience unto himself, which cannot be done without the breach of God's Commandments,
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and horrible motions, we are, as carefully to resist thē (least they ouertake vs to our owne destruction) so comfortably to lift vp our hartes in hope that God will in his good tyme cleare our myndes of such cogitations,
and horrible motions, we Are, as carefully to resist them (lest they overtake us to our own destruction) so comfortably to lift up our hearts in hope that God will in his good time clear our minds of such cogitations,
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Secondly, when we see that our troubles doe not diminish, but encrease (and in our eyes wee beyng weakned) and Sathan seemeth to insult in such boystrous maner as though he had almost got the victory,
Secondly, when we see that our Troubles do not diminish, but increase (and in our eyes we being weakened) and Sathan seems to insult in such boisterous manner as though he had almost god the victory,
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& therfore we are to be so farre frō hanging down our heads and dispayring at the view therof, that we may conceaue good hope, that our deliuerannce is so much the nearer;
& Therefore we Are to be so Far from hanging down our Heads and despairing At the view thereof, that we may conceive good hope, that our deliuerannce is so much the nearer;
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( Then sayd Iesus vnto him auoyde Sathan ) When Christ doth see the impudencie and boldnesse of this tempter, that notwithstāding he was beaten backe twise before,
(Then said Iesus unto him avoid Sathan) When christ does see the impudency and boldness of this tempter, that notwithstanding he was beaten back twice before,
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yet he not onely setteth vpon him agayne, but in most shamefull manner, arrogateth vnto himselfe y• dominion of ye world, which (indeede) is none of his,
yet he not only sets upon him again, but in most shameful manner, arrogateth unto himself y• dominion of the world, which (indeed) is none of his,
as to bid Christ Jesus the sonne of God (who was come into the world to teach men, the true worship of god) to giue vnto him that honour which is due to god alone:
as to bid christ jesus the son of God (who was come into the world to teach men, the true worship of god) to give unto him that honour which is due to god alone:
for what soeuer thou promisest, if it should bee performed, for so much as thou art my professed enemy it cannot bee of any good meanyng of thee, and therefore cannot doe me any good.
for what soever thou promisest, if it should be performed, for so much as thou art my professed enemy it cannot be of any good meaning of thee, and Therefore cannot do me any good.
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So that by this first braunch of the aunswere of Christ Jesus vnto sathan, we learne, to begin withall this lesson that the consideration of the name of the enemy and what it doth signifie,
So that by this First branch of the answer of christ jesus unto sathan, we Learn, to begin withal this Lesson that the consideration of the name of the enemy and what it does signify,
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the terme of Dragō importeth his venemous poyson, Christ sayth hee is the father of lyes, to shewe that he neuer meaneth so well as he pretēdeth and here hee is reproued by the name of sathan which signifieth an enemy or aduersary.
the term of Dragon imports his venomous poison, christ say he is the father of lies, to show that he never means so well as he pretendeth and Here he is reproved by the name of sathan which signifies an enemy or adversary.
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that for so much as his whole indeuour is to destroye vs, and that he is a professed enemy vnto vs, those offers that hee seeketh to bestow vppon vs (for so much as they come from him that wisheth vs no good) though we see no hurt in them,
that for so much as his Whole endeavour is to destroy us, and that he is a professed enemy unto us, those offers that he seeks to bestow upon us (for so much as they come from him that wishes us no good) though we see no hurt in them,
for so long as sathan medled with those things that concerned Christ himselfe (as the matter of his body) he aunswereth him (though alwayes most perfectly yet) more mildly,
for so long as sathan meddled with those things that concerned christ himself (as the matter of his body) he Answers him (though always most perfectly yet) more mildly,
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so that the example of Christ is vnto vs a notable president, how to behaue our selues towardes wicked men in the world, wherof some are enemies (thought to God in deede) in pretence, onely to our persons:
so that the Exampl of christ is unto us a notable president, how to behave our selves towards wicked men in the world, whereof Some Are enemies (Thought to God in deed) in pretence, only to our Persons:
some euen in speach & behauiour professed foes vnto our Religiō, and so immediatly vnto the Lord, concerning them that are our enemies (for so much as we are to bee patternes of all pacience and to ouercome euill with good) we must vse our selues more gently towardes them reprouyng thē with all long suffering,
Some even in speech & behaviour professed foes unto our Religion, and so immediately unto the Lord, Concerning them that Are our enemies (for so much as we Are to be patterns of all patience and to overcome evil with good) we must use our selves more gently towards them reproving them with all long suffering,
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But if they be enemies vnto our Religion, then are we to put on an other kind of behauiour towardes them, that is to resiste them (euen vnto their faces) with all courage and boldnesse, that they may know y• we be zelous for the Lord God of hostes,
But if they be enemies unto our Religion, then Are we to put on an other kind of behaviour towards them, that is to resist them (even unto their faces) with all courage and boldness, that they may know y• we be zealous for the Lord God of hosts,
and tender his glory, more then our owne estimation, or benefite, whiche practise (if we looke into the scriptures) we shall see to be obserued by the most notable instrumentes of Gods glory,
and tender his glory, more then our own estimation, or benefit, which practice (if we look into the Scriptures) we shall see to be observed by the most notable Instruments of God's glory,
yet looke what singuler boldnesse hee sheweth him selfe to bee of when hee dealt with that sorcerer, who would haue peruerted Sergius Paulus from the fayth.
yet look what singular boldness he shows him self to be of when he dealt with that sorcerer, who would have perverted Sergius Paulus from the faith.
for hee is lowly and meeke? doth not hee shew himselfe in the whole course of his life most milde? and yet how roughly and sharpely dealeth hee with the Scribes and Pharisies, who were deprauers of the truth of the law of GOD.
for he is lowly and meek? does not he show himself in the Whole course of his life most mild? and yet how roughly and sharply deals he with the Scribes and Pharisees, who were depravers of the truth of the law of GOD.
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& agayne when we must be earnest, which is a lesson needefull to be learned (as generally of all true Christians so particularly & especially of vs Ministers) for these are suche dayes (if not worse) as our sauiour Christ spake of, that whether we come full or fasting, we are refused,
& again when we must be earnest, which is a Lesson needful to be learned (as generally of all true Christians so particularly & especially of us Ministers) for these Are such days (if not Worse) as our Saviour christ spoke of, that whither we come full or fasting, we Are refused,
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though the sence and meaning is in many places, that whereunto Christ alludeth is written in two seuerall places of Deuteronomy, where be these wordes:
though the sense and meaning is in many places, that whereunto christ alludeth is written in two several places of Deuteronomy, where be these words:
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Nowe for asmuch as Sathan challenged vnto hymselfe worshippe, which is the fruit of the feare of god (and therefore is alwaies included in the worde feare) Christ opposing his aunswere, to the demaund of the enemie, taketh that part of the sence of the commaundement (though not the very worde) which the aduersary did seeme to arrogate vnto himselfe.
Now for as as Sathan challenged unto himself worship, which is the fruit of the Fear of god (and Therefore is always included in the word Fear) christ opposing his answer, to the demand of the enemy, Takes that part of the sense of the Commandment (though not the very word) which the adversary did seem to arrogate unto himself.
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for that sentence (in so much as it belongeth to the worshippe of God) must be referred vnto the first commandement, wherein God excludeth all others and taketh all vnto him selfe, the meaninge of it then must needes be, that this seruice is (onely) to be giuen vnto God:
for that sentence (in so much as it belongeth to the worship of God) must be referred unto the First Commandment, wherein God excludeth all Others and Takes all unto him self, the meaning of it then must needs be, that this service is (only) to be given unto God:
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as when he sayth cursed is he that maketh flesh and bloud his arm, he meaneth all and euerie sort of flesh and bloud, agayne when hee sayth, searche the scriptures,
as when he say cursed is he that makes Flesh and blood his arm, he means all and every sort of Flesh and blood, again when he say, search the Scriptures,
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Now if you marke the wordes spoken and lay them to the demaund of Sathan you shall see that they are (being thus alleaged) much more forcible then otherwise.
Now if you mark the words spoken and lay them to the demand of Sathan you shall see that they Are (being thus alleged) much more forcible then otherwise.
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But when Christ addeth this word (onely) hee speaketh no more, then the text conteyneth in it (being compared with other places) and yet cutteth of all occasions, from the enemies of further wrangling.
But when christ adds this word (only) he speaks no more, then the text Containeth in it (being compared with other places) and yet cutteth of all occasions, from the enemies of further wrangling.
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and defende himselfe with it, so euery one that alledgeth the Scripture (though hee alledge it truely, and to a good purpose) is not able to ouerthrow the aduersarie with it,
and defend himself with it, so every one that allegeth the Scripture (though he allege it truly, and to a good purpose) is not able to overthrow the adversary with it,
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The doctrine that we are to obserue out of the aunswere is this, that (in the matter of Religion) not onely the hart and inward affection, is due to God, and to bee geuen onely vnto him,
The Doctrine that we Are to observe out of the answer is this, that (in the matter of Religion) not only the heart and inward affection, is due to God, and to be given only unto him,
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Whiche is diligently to bee noted because of our Papistes, who will confesse that God (for so much as hee is a spirite) must haue all spirituall worshyp,
Which is diligently to be noted Because of our Papists, who will confess that God (for so much as he is a Spirit) must have all spiritual worship,
but (say they) that letteth not, but wee may giue outward worshyppe, vnto Sainctes Images Reliques &c. Wherein they either shewe themselues marueilous ignoraunt,
but (say they) that lets not, but we may give outward worship, unto Saints Images Relics etc. Wherein they either show themselves marvelous ignorant,
or (rather) wilfully obstinate, for the worde that Christ here vseth for worshyppe, is not to bee vnderstoode onely of inwarde but outward worshyp rather:
or (rather) wilfully obstinate, for the word that christ Here uses for worship, is not to be understood only of inward but outward worship rather:
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Now for as much, as Christ vendicateth this to be due onely vnto God, it is euident that no outwarde worshyppe (in respect of Religion) is due to any other,
Now for as much, as christ vendicateth this to be due only unto God, it is evident that no outward worship (in respect of Religion) is due to any other,
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but because they will euidently shewe themselues, of set purpose, to gaynesaye the manifest truth, they flee vnto a foolishe and friuolous distinction of two Greeke wordes Latria, and Doulia: and say that (in deede) the worshyppe, whiche is called Latria, is due to God,
but Because they will evidently show themselves, of Set purpose, to gainsay the manifest truth, they flee unto a foolish and frivolous distinction of two Greek words Latria, and Doulia: and say that (in deed) the worship, which is called Latria, is due to God,
but Dulia is due to Saintes and Angels, but if I shall shewe vnto them, that both those wordes are vsed in the booke of God indifferently when the worshyp of God is spoken of, what will then become of their distinction,
but Dulia is due to Saints and Angels, but if I shall show unto them, that both those words Are used in the book of God indifferently when the worship of God is spoken of, what will then become of their distinction,
but let them (or their Clarkes that vnderstande the tongues) looke into the sixtenth Chapter, of the Epistle to the Romanes 6 the eightenth Uerse and there they shall see that hee (speakyng of the seruice of Jesus Christ) vseth the Greeke worde, from whence Doulia is deriued:
but let them (or their Clerks that understand the tongues) look into the Sixteenth Chapter, of the Epistle to the Romans 6 the eightenth Verse and there they shall see that he (speaking of the service of jesus christ) uses the Greek word, from whence Doulia is derived:
But let them goe (as not worthy to be named when we speake of the seruice of GOD) and let vs learne the lesson that our Sauiour doth teache vs in this place, to knowe that God will haue all inward and outwarde seruice that euer any man ought to doe, in respect of Religion,
But let them go (as not worthy to be nam when we speak of the service of GOD) and let us Learn the Lesson that our Saviour does teach us in this place, to know that God will have all inward and outward service that ever any man ought to do, in respect of Religion,
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and therefore let vs take heede that while we parte stakes betwixt him and others (who in deede can away with no fellow) we procure his Maiestie not onely to reiect our seruice as stinckyng in his nostrells,
and Therefore let us take heed that while we part stakes betwixt him and Others (who in deed can away with no fellow) we procure his Majesty not only to reject our service as stinking in his nostrils,
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First that the ende of tryalls is, ( Iames sayth) if we resiste the Deuill hee will flee from vs. Secondly, that yet hee will neuer finally bee ouerthrown so long as we liue,
First that the end of trials is, (James say) if we resist the devil he will flee from us Secondly, that yet he will never finally be overthrown so long as we live,
and therfore wee may neuer promise our selues rest, from his assaultes so long as wee are in this tabernacle of clay (as is noted aboue) subiect to corruption and mortalitie:
and Therefore we may never promise our selves rest, from his assaults so long as we Are in this tabernacle of clay (as is noted above) Subject to corruption and mortality:
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( The Aungels ministred vnto him ) that is, the Lord sent his holy aungels to comfort him, not that hee was destitute before but that in his tryall he hauing lesser feeling of their presēce might now haue more consolation, in their seruice, which is the end of all the tryalls of al Gods Children, (as wee are taught in manye places of the scriptures) for that the Angels are also appointed to serue for their comfort, which shalbe heires of saluation.
(The Angels ministered unto him) that is, the Lord sent his holy Angels to Comfort him, not that he was destitute before but that in his trial he having lesser feeling of their presence might now have more consolation, in their service, which is the end of all the trials of all God's Children, (as we Are taught in many places of the Scriptures) for that the Angels Are also appointed to serve for their Comfort, which shall Heirs of salvation.
