SATAN'S SOPHISTRY ANSWERED BY OUR SAVIOUR CHRIST, AND in divers Sermons further manifested by that worthy man Master William Perkins. To which is added, a Comfort for the feeble minded: wherein is set down the temptations of a Christian.  In that he suffered, and was tempted, he is able to succour them that are tempted. Heb. 2. 18. 
LONDON, Printed by Richard Field for E. E. and are to be sold at the sign of the Swan in Paul's Churchyard. 1604.   

❧ To the right Honourable Sir William Russell, Lord Russell, Baron of Thornehaugh, younger son to that most Christian and Honourable Earl, Francis Earl of Bedford, with the virtuous Lady his wife: Grace and Peace.  
RIGHT Honourable, as john the Baptist was in one desert, 
Mat. 3.  so our Saviour Christ he was in an other: 
Mat. 4. 1.  but as these two differed in their being in the world: so did they not accord in their being in the wilderness. john was with some men, Christ with none; john was with wild men, Christ with wild beasts; john was preaching, Christ praying; john was baptizing, Christ fight; john was feeding, Christ fasting; john was encountering with devils incarnate, Christ did encounter with the Prince of those Devils. From john preaching in the desert, learn we diligence in our callings: from Christ tempted in the desert, see we troubles at our calling: 
a Psa. 34. 19  Many are the troubles of the righteous, but the Lord delivereth them out of all.  
If it please you to give these after-lines the reading, you shall see set down that monomachy or single combat, which was hand to hand betwixt Christ and the Devil. And as for Christ jesus, you shall see him fasting, fight, conquering. Fasting and an hungry, to show he was man: fight & encountering, to show he was Messiah; and conquering and triumphing, to show he was God. And as for the devil, you shall see him objecting, answering, flying. Objecting, that 
b Mat. 4. 3.  Christ might despair; 
c Mat. 4. 6.  answering, that he might presume; and 
d Mat. 4. 11  flying, when he could not overcome.  
In Christ's temptations, we see the estate of the 
e 1. Pe. 2. 21  Church; in Satan's assault, we see his malice to the 
f 1. Pet. 5. 8  Church. Is Christ tempted? think it not strange if we fall into 
g joh. 15. 20  temptations. For the grief of the head, is the grief of the 
h 1. Cor. 12▪ 26.  members: & the temptations of Christ, show the temptations of 
i joh. 15. 20.  Christians. It is true of Christ, that 
k Act. 14. 21  by many tribulations he did enter into the kingdom of God: that 
l Heb. 2. 10  our High Priest was consecrated by afflictions, that so he must suffer and enter into his 
m Luk. 24. 26.  glory.  
He is no sooner borne into the world, but he is 
a Mat. 2. 14  hunted by Herod; baptised at jordan, 
b Mat. 3. 16▪ 4. 1.  but Satan sets on him; a Preacher for repentance, but the 
c joh. 7. 1.  Scribes proscribe him; to 
d Luk. 11. 15.  work miracles, but the Pharisees slander him. He is no sooner to suffer, but 
e joh. 12. 27  the Devil assaults him; apprehended, but the 
f joh. 18. 28  jews deliver him; delivered, but 
g Luk. 23. 11.  Herod derides him; derided, but 
h Luk 23. 24.  Pilate condemns him; condemned, but the soldiers 
i Mat. 27. 27.  abuse him. Is he on the cross? the 
k Mat. 27. 39  people will not pity him: is he risen? the high Priests will 
l Mat. 28. 15.  bely him. In a word, is he upon earth? he is tempted in his 
m Luk. 11. 16.  person; is he in heaven? he is 
n Act. 9 4.  tempted in his members. Thus the life of Christ was a warfare upon earth, and the life of Christians must be a warfare upon earth. We live here in a sea of troubles: the sea is the world, the waves are calamities, the Church is the ship, the anchor is hope, the sails are love, the Saints are passengers, the haven is heaven, and Christ is our Pilot. When the sea can continue without waves, the ship without toss, and passengers not be sick upon the water, then shall the Church of God be without trials. We begin this voyage so soon as we are borne, and we must sail on till our dying day.  
We do read in God's word of many kinds of temptations: God, Satan, Man, the World, & the Flesh, are said to tempt. God tempteth man to try his obedience, Satan tempteth man to make him disobedient: men do tempt men to try what is in them: and man tempteth God, to try what is in him. The world is a tempter, to keep man from God: and the flesh is a tempter, to bring man to the Devil. So God tempted Abraham 
a Gen. 22. 1  in the offering of his son: Satan 
b job. 1. 18  tempted job in the loss of his goods: a 
c 1. King. 10. 1.  Queen tempted Solomon in trying his wisdom: men 
d Ex. 17▪ 3.  tempted God by distrust in the desert: the world tempted Demas, 
e 1. Tim. 4. 10.  when he forsook the Apostles: and the flesh tempted David, 
f 2. Sa. 11. 4  when he fell by adultery. Doth God tempt us? take heed of hypocrisy: doth Satan tempt us? take heed of his subtlety: doth man tempt man? take heed of dissembling: doth man tempt God? take heed of enquiring: doth the world tempt man? take heed of apostasy: doth the flesh tempt man? take heed of carnality. But do we so? are we wary of these tempters? No, we are not, and therefore we fall. We fall on the right hand, by temptations in prosperity, and we fall on the left, by temptations in adversity. Of the one it may be said, it hath slain 
g 1. Sa. 18.  thousands: of the other, that it hath slain ten thousands.  
When we come and see cities dispeopled, houses defaced, and walls pulled down, we say, the soldier hath been there: and when we see pride in the rich, discontent in the poor, and sin in all, we may justly say, the Tempter hath been there.  
Now of all other temptations, it pleaseth God to suffer his Church to be tempted with afflictions. It is never free either from the sword of Ishmael: which is 
a Gen. 21. 9  a reviling tongue: or the sword of Esau, a 
b Gen. 27. 41.  persecuting hand. Neither was there yet ever Christian man found, who had not his part in the cup of affliction. We must drink of the 
c Mat. 20. 23.  same cup our master did: 
d Mat. 10. 24.  the disciple is not above his master.  
The reasons why God doth visit us thus with afflictions, 
Reason's why God doth afflict his children.  are: 1. To humble us. 2. To wean us. 3. To winnow us. 4. To prevent us. 5. To teach us. 6. To enlighten us. 7. To honour us. 8. To cure us. 9 To crown us. 10. To comfort us. 11. To protect us. 12. To adopt us. And last of all, to teach & comfort others. To 
e Ec. 3. 10.  humble us, that we be not proud: 
f Psal. 119. 67.  to wean us, that we love not this world: 
g Luk. 22. 31.  to winnow us, that we be not chaff: 
h Psal. 119. 71.  to prevent us, that we do not sin: 
i Psal. 39 9 40. 1.  to teach us, that we be patient in adversity: to 
k Goe 42. 21  enlighten us, that we see our errors: to 
l jam. 5. 11  honour us, that our faith may be manifest: to cure us, that we 
m Deu▪ 32 15.  surfeit not of security: to 
n 2. Tim 4. 7.  crown us, that we may live eternally: to 
o joh. 6. 33  comfort us, that he may send his spirit:: to 
p Act. 12. 7  protect us, that he may guide us by his Angels: to 
a Herald 12. 7.  adopt us, that we may be his sons: 
b 2. Pet. 2. 5  and to teach others, that they seeing how sin is punished in us, they may take heed it be not found in them: that they 
c 2. Cor. 1. 6  seeing our comforts in troubles, may not be discouraged in the like trials.  
Thus a Christian man's diet is more sour than sweet: his physic is more aloes than honey: his life is more a pilgrimage then a progress: & his death is more despised then honoured. This if men would think of before, afflictions would be as welcome to the soul of man, as 
d Ruth. 2. 8  afflicted Ruth was to the field of Boaz. But because we look not for them before they come, think not on Gods doing when they are come, and do desire to be happy both here and hereafter: therefore we can away with the name of Naomi, but in no case would we be called 
e Ruth 1. 20.  Mara. We 
f jon. 1. 15.  see the sea, not the whale: the 
g Exod. 14 11.  Egyptian, not the salvation: the 
h Dan. 6. 16 22.  Lion's mouth, not him that stoppeth the Lion's mouth. If we could see God in our troubles, as 
i 2. King. 6. 16.  Elisha did in his, than would we say: There are more with us, than there are against us. But because we do not, therefore at every assault of the Assyrians, we say, as the servant to 
k 2. King. 6. 15.  Elishah did: Alas master, what shall we do? and with the disciples: 
l Mar. 4. 38  Carest thou not master that we perish? Yet it is good for us to suffer affliction. 
m jam. 1. 12. job. 5. 17  Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love him. It is 
a Pro. 3. 11  commanded by God, 
b Mat. 4. 2.  practised by Christ, 
c 2. Tim. 3. 12.  yielded to by the Saints, 
d Psal. 119. 71.  assigned by God's providence, and good for us each way. We are Gods 
e Psal. 1. 4.  trees, we shall grow better by pruning: Gods pomander, smell better by rubbing: Gods spice, be more profitable by bruising: and God's conduits, we are the better by running. Let us suffer afflictions, they are 
f 2. Cor. 4. 17.  momentany in respect of time: 
g Phil. 1. 29  favours, if we respect God's love, and a means to bring us to the kingdom of God. If they did consume us, we might wish them an end: but they do purge us, let us be content. They 
h Act 14. 21. 1. Pet. 1. 5.  are God's fan, we are God's wheat: they are God's boulter, we are God's meal: they are God's 
i Exod. 3.  flame, we are God's bush: they are Gods 
k Goe 22. 9  cords, we are God's sacrifice: they are God's f●rnace, we are God's gold. The wheat will not be good without the fan, nor the meal without the bolter, nor the bush without the flame, nor the sacrifice without the cords, nor the gold without the furnace: they are trials, not punishments, if we be sons: punishments, not trials, if we be slaves. Let us then bear them, they 
l Psal. 37. 37.  will have an end: joy 
m Ps. 126. 5  will follow: they 
n Isa. 38. 10  show us our weakness: they 
o Hos. 5. 15.  move us to pray: they 
p Luk. 24. 26.  show we are in the path way to heaven: and 
q Ecc. 1. 2.  make us contemn this present world. By them we 
a 2. Sam. 24. 17.  learn to repent us of sin past, 
b Goe 39 9  to take heed of sin present, and to foresee sin to come. By them we 
c Act. 2. 2.  receive God's spirit, 
d Phi. 3. 10  are like to Christ: are acquainted 
e D 23. 17  with God's power: have 
f Exod. 15. 1.  joy in deliverance: know benefit of prosperity: made more hardy to suffer: and 
g 1. Pet. 1.  have cause to practise many excellent virtues. They cause us (as one saith) to seek out God's promise: the promise to seek faith: faith to seek prayer: and prayer to find God. 
h Mat. 7. 7  Seek, and ye shall find: 
i job. 22. 27.  call, and he will answer: 
k Hab. 2. 3  wait, & he will come. I am to write an Epistle, I must not be long. jobs 
l job 2.  messengers came not so fast on him: but jobs afflictions may come as fast upon us. Hath David slain 
m 1. Sam. 17. 37.  a Bear? he shall encounter with a Lion: hath he killed a Lion? 
n 1. Sa. 18. 27.  he must fight with Goliath: hath he subdued Goliath? he must make a r●ad upon the Philistims: are the Philistims conquered? 
o 1. Sa. 21.  Saul will assault him. Remember David's troubles, and foresee what may be our troubles. The more righteous we are, the more manifold are our troubles: and the better we are, the better we may endure them.  
But as our troubles are many, so are our deliverances many: God will deliver us out of all. He that delivered 
p Gen. 7.  Noah from the flood, 
q Gen. 19  L●t from Sodom, 
r Gen. 33.  jacob from Esau, 
s Gen. 41. 14.  joseph from Potiphar, Moses from Pharaoh, 
a Exod. 9  
b Exod. 12.  Israel from Egypt, 
c 1. Sa. 19  David from Saul, 
d 1. King. 21.  Eliah from Acab, 
e 2. Kin. 6.  Elysha from the Syrians, 
f 2. King. 5.  Naaman from his leprosy, 
g Isa. 38.  Hezechiah from the plague, 
h Dan. 3.  the three children from the fire, 
i Dan. 6.  Daniel from the Lions, 
k Mat. 6.  joseph from Herod, the Apostles 
l Act. 5.  from the jews, 
m Mat. 4.  and Christ from the Devil: he, even he will either deliver us from trouble, or comfort us in trouble, or mitigate troubles when they come upon us.  
He, 
n Ro. 4. 21  he hath promised to do it, and he that hath promised, is able to do it. And this he doth sometimes by no means, sometimes by small means, sometimes by ordinary means, sometimes by extraordinary, sometimes contrary to all means. By no 
o joh. 5. 9  means he cured a cripple at Bethesda: by 
p joh. 6. 12  small means he fed five thousand in the desert: by 
q Mat. 4. 7  ordinary means he was brought from the pinnacle: by means extraordinary he was provided for in hunger: 
r Mat. 411.  and contrary to all means were the 
s Dan. 5.  three children preserved in the furnace of fire.  
I have good cause to think of God's gracious deliverance, being myself delivered from a great trouble. 
Saint Andrew's in Norwich.  Since the time I was unkindly dismissed from my poor charge, where I would have continued, if malice had not hindered me, I have lived in an end of this City: dangerously in respect of the sickness; poorly, in regard of maintenance; and painfully, in respect of my ministery: yet ti● this time hath the Lord delivered me: and 〈◊〉 Paul said: 
a 2. Tim. 1 18.  he will deliver me, if that he se● it be best for me.  
Let man therefore 
b 1. Sam. 30. 9  comfort himself in the Lord: 
c Hos. 6. 2.  after two days he will revive us, and the third day he will raise us up again: 
d Psal. 30. 5  Heaviness may endure for a night, but joy will come in the morning. 
e Psal. 58. 11.  Doubtless there is a reward for the righteous: verily, 
f Mica. 7. 8.  God retaineth not his wrath for ever. Could he overcome the world, and can he not overcome many troubles in the world? Yea, let one plague follow another, as one quail sings to another: yet as the 
g Act. 28. 3  viper leapt on Paul's hand, and forthwith leapt off again, so one trouble shall leap upon the righteous, and anon leap off again: 
h Ps. 37. ●4.  though he fall, he shall rise again, the righteous shall not be forsaken for ever.  
If he hath delivered us from the guilt of our sins, he will deliver us from the punishment of our sins. Let us then therefore be patient in trouble, constant in hope, rooted in love: let us wait 〈◊〉 he will come, call and he will hear, believe and he will perform, repent us of our evil committed against him, and he will repent of his evils intended against us. He is over us by his providence, about us by his Angels, in us by his spirit, with us by his word, under us by his power, and upon us by his Son. In him is our help, from him is our comfort, by him is our victory, and for him is our trouble. 
a Psal. 25.  In thee have I trusted, saith a king: 
b job. 5.  who ever was confounded that trusted in the Lord, said a friend? and as El●anah was to 
c 1. Sam. 1. 8.  Hannah in stead of many sons, so God is to his in stead of many comforters. Of other comforters, we may say as job did of his friends: 
d job. 16. 2.  Silly comforters are you all. They will leave us, as mice do a ruinous house: but the Lord (like 
e Ruth 1. 16.  Ruth to Naomi) will never leave us, nor forsake us. Especially in the hour of death, 
f Ecc. 41. 1.  which is in remembrance bitter to great men: in that hour of death he will be with us, and command his 
g Luk. 16. 26.  Angels to take charge of our souls, the 
h Isa. 57 2.  earth to be as a bed for our bodies: that so the one 
i Luk. 23.  may go into glory, the other reserved in hope of like glory, 
k Phil. 3. 20  and be made one day like unto the glorious body of Christ jesus. Thus right Honourable you have seen the righteous in afflictions: as 
l Psal. 137.  Israel was in Babylon: and that the Lord like 
m Zac. 4. 6.  Zorobabel is ready to deliver them. Though in troubles Christ seems as in the 
n Mat. 8. 24.  ship to sleep, yet in deliverance he awakes as a man out of sleep, and as a Giant refreshed with wine. He will rebuke the waves and winds of troubles and persecution, and they shall fly before him as Sysera did before 
a ●ud. 17. 4  Deborah, & the 
b 1. Sam. 14.  Philistims before Ionath● and his servant. And as Christ ask the wom●● of her accusers, she answered: 
c joh. 8.  There was none: 〈◊〉 in the end ask a Christian of his troubles, & h● will say, There are none. He is a buckler for ou● left hand, and a sword in our right: he is an helmet on our head, and harness for our body. We shall look upon troubles, as 
d Exo. 14.  Israel did on the Egyptians, as the 
e 1. Sam. 17. 52.  jews did on Goliath, and as the Grecians did on Hector, to triumph over them: and as the Angel said to joseph: 
f Mat. 2. 20  They are dead that sought the child's life, so the Spirit shall say to the afflicted, They are dead that did seek your life. A day of deliverance, a year of jubilee will come, and then 
g Gen. 41.  joseph shall be out of prison, 
h Gen. 31.  jacob out of servitude, and 
i job 41. 12  job shall lie no more in the dust of the earth: 
k 1. Thes. 4. 18.  Let us comfort ourselves with these words.  
I have exceeded an Epistle, especially to such a small book. If the walls seem too great for this city: abundans cautela non nocet. It is usual for Students not only to present their own labours, but also other men's to great personages, especially such Works wherein they have been either Translators or overseers. It were infinite to instance this point. I am bold to do the like to your Honour at this time. This Copy it was brought unto my hand, I have conferred it with another, I have perused it at the Press, I heard diverse of the Sermons, I have added nothing of mine own: and I desire, that of those 
a joh. 6. 22  many baskets full of most delicate diet, which this worthy man hath now left behind him, there may not so much as any one be lost. If any such come unto my hand, surely they shall not be lost. By his life had I much comfort, and I will seek to honour him after he is dead. I was twenty years acquainted with him: 
The Golden chain.  I at his request made the first fruits of his labours to speak English. And now I am bold to present this his posthume to your patronage. 
The Earl of Bedford. The Countess of Bedford.  Your honourable Nephew, his virtuous Lady, your worthy sister, have heretofore accepted the labours of this man. If it shall please your good Honour to do the like, 
The Countess of Cil●erland.  this Preface of mine shall remain as a perpetual testimony of my duty to you: and the book following as fully armed against all such adversaries as shall speak against it. The God of heaven, who hath made you honourable in your most honourable Progenitors, make you thrice honourable in your future successors: that the memorial of the righteous may be everlasting, 
Pro. 10. 7.  when as the name of the wicked shall r●t.  
Your Honours at commandment, ROBERT HILL, Fellow Of S. john's Coll. in Cambridge. London, S. martin's in the fields. jan. 12. 1604.   

The Printer to the Reader.  
GEntle Reader, in the life of that worthy man Master Perkins, his books for the most part were printed at Cambridge. The only reason was, his desire to be Corrector to his own books. Since he departed this life, some good men have brought me certain labours of his. I desire not to print them to make gain to myself, but because I would not have his labours to be lost. He was heard of many by his speech, read of many in his writings, and his works have been translated into many languages. Mislike not this book, because it was printed at London, his auditors can tell it was as he spoke it. If you say, it was hard to write as he spoke: know this, that he observed his auditors, and so spoke, as a diligent Baru● might write verbatim all that was spoken by this jeremiah. 
jer. 36. 18.  Use this, and communicate that which thou hast of his.   

SATAN'S SOPHISTRY ANSWERED BY OUR SAVIOUR CHRIST.  MATH. 4. 1. Then was jesus led aside of the Spirit, etc. 
IN the eleven first verses of this Chapter, are recorded and set down unto us the several temptations of our Saviour Christ: and in them we are to consider three especial points: First, the preparation unto the combat▪ vers. 1. and 2. Secondly, the combat itself in three several temptations, vers. 3. 4. 5. 6. 7. 8. 9 10. Thirdly, the issue and effect of this combat, vers. 11.  
The preparation hath two parts: first, the going forth of Christ into the wilderness, in the first verse. Secondly, his abode and conversation in the wilderness, in the second verse.  
The going forth of Christ into the wilderness, is set out by sundry circumstances: first, the time, then. Secondly, the moving cause, whereby he was carried thither, namely he was led of the spirit. Thirdly, the place, the wilderness. Fourthly, the end, to be tempted of the devil.  
Then was jesus led] In the Chapter going before is set down the baptism of our Saviour Christ, as also the great honour of his Baptism. And it pleased him to be baptised, to show that he was now installed into the office of a Mediator: and for the greater solemnity of his baptism, he was proclaimed by the voice of God the Father from heaven, to be the chief Doctor, and the true Prophet of the Church of God: for chap. 3. 17. it is said: There came a voice from heaven, saying, this is my well-beloved Son, in whom I am well pleased. And also it is said, that the Spirit of God in the likeness of a Dove descended and light upon him. Now so soon as Christ was installed into his office of Mediator, and thus solemnly baptised, and proclaimed, even from heaven, to be the sole Doctor and Prophet of the Church of God, presently without delay, as is Mark 1. 12. he was led aside to be tempted of the Devil.  
In that Christ is no sooner baptized, 
Doctr. 1.  but he is presently tempted, it showeth us, that all those which have been baptized, and given up their names to Christ, must make account to be tempted, and look for temptations. For if Satan durst be so bold to set upon jesus Christ the head, who was not only man but very God; how much more will he be bold to set upon us, who be but weak and sinful men? And therefore so soon as we have truly given up our names to God, and become the faithful soldiers of Christ, and refuse to serve sin and Satan, then will the devil encounter us, and set upon us▪ and we must look for to be tempted, preparing ourselves to this spiritual battle, and put upon us the whole complete armour of God. Ephes. 6. 11.  
But most men will say, this doctrine is not true: for they never felt any such combat in themselves, though they have been baptised many years.  
I answer; such men whatsoever they be, they have only the outward baptism of water, and never received the inward baptism of the Spirit: and such men do indeed wear Christ's livery, but do service to the Devil his enemy. And therefore let such persons reform themselves, turn from their wicked and sinful lives, and seek to serve the Lord, and then they shall find this doctrine most true. For the children of Israel so long as they lived under Pharaoh in Egypt, they were not persecuted by Pharaoh: but when they did set their faces towards the land of Canaan, then presently he pursued them with all his malice and might. So all the while men live in Egypt▪ that is, in sin and wickedness, and serve the devil, he will let them be at quiet: but if ever we once set our hearts on that heavenly Canaan, and give ourselves to the service of God, than he will with open mouth pursue us, follow us with many armies, and cast an hundred temptations in our way. And as a poor bird which cometh to the shop, and when she thinketh to get away, then cometh all her pain, and the net is spread over her: so when men begin to leave their evil courses, and to set themselves to serve the Lord, presently the Devil doth spread his net to entangle them. This must teach us to watch and pray, that we enter not into temptation.  
Secondly, 
Doctr. 2.  in that our Saviour is no sooner baptised, & ordained to be the great Doctor of the Church, but he is presently tempted and encountered by Satan: hence we learn, that all those which be appointed of God to any special office in the Church or commonweal, they must make account they shall be tempted, and look for Satan's temptations one way or other: it was that which befell the head, and therefore let us all that be his members reckon of it. Example of this we have in Moses, 
Exod. 2. 14.  who so soon as he was new called to be the guide and deliverer of the children of Israel, he was fain to fly when he had killed the Egyptian. 
1. Sam. 18.  And David was no sooner appointed by God to be King of Israel, but Saul did persecute him. As soon as our Saviour Christ had called the Apostles to that office, he brought them to the sea, and there by his divine power raised a storm, 
Math. 8. 23.  so as they cried out, Master, save us, or else we perish.  
And this the Lord doth in great wisdom: for by this means he showeth a man that he is not able of himself to execute the duties of his particular calling without the special grace of God: and by these temptations and trials, the Lord stirreth up a greater love of his Majesty in the hearts of his children, and with it many other graces, as prayer, patience, etc. and maketh these graces the better to show themselves.  
Seeing that our Saviour Christ begins his prophetical office of teaching the Church of God with temptations: 
Doctr. 3.  this should admonish the Ministers of the word of God, that they of all other men are subject to Satan's temptations, because they be the Lords Standard-bearers, and his Lieutenants, against whom Satan and all his soldiers bend all their forces, as soldiers often do against the standard-bearer. When as jehoshua the high Priest stood before the Lord, Satan stood at his right hand to hinder him, Zach. 3. 1. He was a lying spirit in the mouth of four hundred false Prophets: 
2. King. 22.  and this old red Dragon, Reu. 12. with his tail draweth down the third part of the stars of heaven: he desired to winnow Peter, and to try him by temptations, Luke 22. And as the king of Aram said of Acab: 
1. King. 22. 31.  Fight not against small or great, but against the king of Israel: so Satan fighteth not against any so much, as the Prophets of Israel, the Ministers of the Church.  
So then we may see, that temptations are necessary for the Ministers of the word, that they may both know what they be, and also learn how to comfort others in time o● temptation. Also to teach us the true use of the word of God, and the force of it in resisting temptation. For certain it is, that temptations teach men many things which they could never learn by bare study. So that one said well: Reading, meditation, prayer, and temptations, these four make a Divine.  
The second point to be considered, is, what was the cause which moved our Saviour Christ to go into the wilderness: which was the leading of the Spirit: jesus was led aside of the spirit: Luke. 4. 1. or as the word signifieth, he was carried apart, Mark. 1. 12. not by a forced, but a voluntary motion. This was not a local transportation of the body of Christ, as that of Eliah, and of Philip from the Eunuch: but by the inward instinct of the holy Ghost he was moved and made willing to go, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the word which Luk. 4. 1. useth, showeth plainly.  
And by the Spirit here, is not meant the Devil or an evil spirit, but the holy Spirit of God, even the third person in the Trinity. And so we see that Christ may both guide the Spirit, and be guided by the Spirit: for Christ as he is man is led and guided by the Spirit; but as he is God, he doth guide and send his Spirit.  
Objection. Christ sendeth the holy Ghost, 
Objection.  therefore cannot be led by it. 
Answer.  Ans. As Christ was man he was guided by God's spirit, as he was God he sent the Spirit.  
Hence we may behold the exceeding holiness of the manhood or human nature of Christ, 
Doctr. 1.  who as he was man was guided by the Spirit of God, even in his moving from one place to another. And it is that which every one should desire, to be like unto our Saviour Christ in this, viz. to suffer ourselves to be guided & directed by God's holy spirit in all our thoughts, words and deeds: for this is a true note of God's children, Rom. 8. 14. but as many as are not led by the Spirit of God, the same are none of his, Rom. 8. 9 And therefore let us all become pliable to the motions and directions of God's blessed spirit, so as we can say as David saith: When thou saidst, Seek ye my face: 
Psal. 27. 8.  my heart answered unto thee: O Lord, I will seek thy face.  
Again, 
Doctr 2.  from this that Christ was led unto temptations by the spirit of God, we learn, that temptations come not by chance, nor yet by the devils will and appointment: for he could not touch job or any thing he had, till he had leave given him by the Lord: and he could not so much as enter into swine, till Christ gave him leave; but they come by his ●ust permission, and the special providence ●nd appointment of God. For as God de●reed, that he which had overcome all mankind, should be overcome by Christ: so he ●ath appointed this combat by temptations ●o all men: 
1. Cor. 4▪ 9  the place where it is tried, is the world as a theatre: the persons as soldiers tried, are Christians: the person tempting, is Satan our adversary: the beholders are men and Angels: the judge or umpire is the Lord himself, so that the issue shall be good. And therefore when we be tempted, we must not think it strange: but rather as jam. 1. 2. Account it exceeding joy when we are tempted for the trial of our faith and obedience. And also seeing they come by God's appointment, it should move us all to endure them patiently, seeing they cannot be avoided.  
Seeing Christ was led to be tempted: 
Doctr. 3.  hence we learn, that no man must wittingly of his own head, cast himself into places of danger: for Christ went not into the place of temptation till he was led by the spirit of God. And so indeed, if a man find himself moved by some extraordinary motion and instinct of the spirit, he may offer himself unto danger. So Paul went bound in the spirit to jerusalem: 
Act. 20. 22.  that is, he did willingly follow the motion 〈◊〉 God's spirit, which enforced him to go to Ie●rusalem. And so many of the Martyrs, though they might have fled, yet being moved 〈◊〉 the inward motion of the holy Ghost, di●●stand to the truth, abide the danger, and en●dured the fire. But otherwise no man is wittingly to cast himself into danger; yet if the Lord send any danger unto a man in the performance of his calling and vocation, walking according to God's word, he is patiently to endure it, and may not seek to avoid the same.  
Here may be demanded, 
Question.  whether a ma● may with good conscience and safely, abide in such places where it is certainly known● that evil spirits do haunt and use to be?  
Although some be so venturous and bold that they fear nothing, 
Answer.  yet it is no wisdom neither is it lawful for men to frequent and abide in those places, but rather to shunn● them, seeing the Lord hath delivered them up into the power of the Devil. And therefore such men as frequent such places know● to be possessed, do wilfully tempt God, and cast themselves into needless danger, unless they have extraordinary warrant from God.  
This may serve to reprove those men who say they care not into what company they come, for they persuade themselves that no company can hurt them: but let such men beware; for how can it be but they shall be infected with the sins of those whose company they usually do haunt and use? 
Pro. 14. 20. 1. 6.  He that walketh with the wise, shall be wise: but a companion of fools shall be like unto them. He that toucheth pitch, shall be defiled: and if sinners entice thee, yield not unto them.  
Again, 
Doctr. 3.  here we see that so long as Christ lived a private life at home with his father in his trade, all this while the Devil lets him alone; neither hath he these gifts of the holy Ghost: but after he was once installed to the office of a Mediator, presently the Devil sets upon him: and when he must now be another kind of man in teaching the people of God, he is led now by the spirit of God, and furnished for this high and excellent calling.  
Hence than we must learn, that when we are appointed of God to any special office, either in Church or Commonweal, we must then become new men fit for those places, and carry ourselves suitable to our callings. Thus when Saul was anointed to b● King, he became another man; thus whe● David became of a shepherd a King, he behaved himself as a King; thus the Apostle at the first were poor ignorant fishermen but being called to be Apostles, they le●● their old trade and became new men, eue● messengers of Christ to preach the Gospel to all nations.  
This confuteth those which plead extraordinary callings, 
Use 1.  as those men who ca● themselves Elias, john Baptist, etc. for if these were such men, and had such extraordinary callings, they should be endued with extraordinary gifts fit for their calling; but they are not, nay we see they be but ordinary men.  
Again, by nature we be all borne the children of wrath and enemies to God, but by grace are called to be Christians: now the● it behoveth us all to become new men, to lead new lives fitting and suitable to our holy calling, giving ourselves wholly to the service and worship of God. Now if any aske● how Christ was furnished with these gifts: ● answer out of S. Luke, that he was filled with the holy Ghost, chap. 4. vers. 1. If any further object, that if he were so filled after his baptism, than he was not filled before: I answers again, that as in his infancy he had a mea●ure of gifts fit for that age; so from time to ●●me he increased in grace, and after his baptism had a greater appearance and measure ●f gifts then before his calling to preach.  
It followeth, 
3. Circumstance.  Into the wilderness. Here is ●he third circumstance, namely the place, into ●he wilderness or desert place: which place Christ did of purpose choose to be tempted ●n. There be divers opinions concerning this place, some think it to be a little wilderness betwixt jerusalem and jericho; others judge ●t to be the desert of Arabia, where Elias fa●ted forty days and forty nights, and where ●he children of Israel wandered forty years. But seeing the holy Ghost doth not show what wilderness it was, we are not curiously ●o inquire after it, but only know it was a desert and solitary place.  
Let us rather seek the reasons wherefore he was tempted in the wilderness: 
Reason's why Christ went into the wilderness.  first, because Christ coming into the world to be ●ut Mediator, 
1. Reason.  took upon him the base estate of a servant, and came in humiliation: therefore when he was now baptised, he would not go to jerusalem to publish his honour, but he went into the desert, a solitary wilderness.  
Again, he went into the wilderness, tha● he might not only the more easily encounter, but more victoriously overcome his enemy the Devil: for if Satan had seen him i● his glory, he durst not so fiercely and so eagerly have set upon him; and therefore dot● as the fisherman, who hideth the hook and showeth only the bait: so Christ he showeth his manhood, but covereth as it wer● with a mantle his Godhead, so that the Diurn seeing him in the base estate of humiliation might be the more fierce in his temptation's and he might get a more glorious victory.  
Another reason why Christ was tempte● in the wilderness, was this, that he might giu● the Devil the advantage of the place, and 〈◊〉 overcoming, might give him the greate● foil: for in the wilderness we want the society and fellowship of men to comfort v● and such places be noted as solitary an● void of comfort, and such Satan will choo●● especially: 
Eccl. 4. 9 10  for when a man is alone and solitary, it is that which is fittest for the Diuel● purpose; for when the woman was alon● how soon had the Devil overcome her And therefore our Saviour Christ in going in●● the wilderness, grants the Devil that he 〈◊〉 desired, to have him alone by himself.  
Fourthly, 
4. Reason.  Christ would be tempted in the wilderness, where was none to help him nor to assist him, because the whole praise of the victory belonged to himself alone.  
Lastly, 
5. Reason.  Christ went into the wilderness, that so after he might return again with greater authority and reverence to preach the Gospel: for we know that when one hath lived with us, and departs for a season, and after returns again, we do receive him with greater reverence, and make more account of him.  
From this practice of Christ his going into the wilderness, 
Against popish eremits and Monks.  the Papists gather that men may live monastical lives, in cloisters, woods, dens, cells, etc. from the society and company of men: but this their collection ●is but fond, as may appear by these reasons: first, Christ did this by the special motion and direction of God's spirit: they go into their cells without any warrant from God. Secondly, he went but once for a certain time: they continue always there. Thirdly, Christ during his abode in the wilderness fasted and abstained from all sustenance; but those amongst the Papists that live monastical and solitary lives, enjoy all their pleasure and delights in eating and drinking, And therefore though solitariness at some times is commendable, to fit us for meditation, prayer, repentance, etc. yet to live continually without the company and society 〈◊〉 men, is neither commendable nor warrantable.  
To be tempted of the devil:] 
4. Circumstance.  Here is the en● wherefore Christ was led of the Spirit into the wilderness, 
Temptation.  namely, to be tempted of th● devil.  
Now this action, to tempt, is ascribed t● God, 
1. Of God.  to man, and to the devil. The Lord 〈◊〉 said to tempt, when he proveth and makes trial of his children, to make manifest wha● hidden thing is in their hearts, Gen. 22. 1. Abraham was tempted by God when he offered his son.  
Secondly, 
2. Of man.  man is said to tempt God, wh●● as he shall by unlawful means try the providence, power, mercy and justice of God.  
Thirdly, 
3. Of Satan.  the devil is said to tempt, when 〈◊〉 he allures by some suggestion inwardly, 〈◊〉 by some object outwardly; and in this thi●● sense it is understood here, that the devil di●tempt Christ, that is, sought to allure him 〈◊〉 some means to sin. And though Chri●● could have confounded Satan by a word 〈◊〉 his mouth, yet notwithstanding he did wi●●lingly permit and suffer him to tempt him, because now he stood in our stead: and this was a part of his sufferance to be thus tempted of the devil.  
But how could Christ be tempted, 
Question.  seeing he was most holy, 
Answer.  even as he was man? Ans. For all that he might be tempted, as our first parents were before they had sinned.  
The Devil tempts men either by conveying into their minds some secret suggestion, or else moves them by some outward object, that he may put into them some conceit of that sin which he would have them commit: as unto judas, the Devil cast this vile thought into his heart, judas betray thy master, john 13. 27. So here the Devil suggests unto the mind of Christ these motions, to move him to unbelief, idolatry and covetousness. But here is the difference: first, that Christ his most holy heart withstands all Satan's temptations. Again, as these wicked motions disquiet and trouble men's minds, and bring molestations upon them; so it befell our Saviour Christ, for he was moved with these temptations, but yet without all sin. Thirdly, men when they are tempted, though they do not altogether receive and approve of the temptations, yet they be tainted with them: but yet Christ was never so much as any whi●● tainted, nor his holy heart did ever approve of them in any sort, but constantly repelled them. As if a man cast a match into tinder, 〈◊〉 will catch fire and burn; but cast it into water, it will quench it: so temptations coming into our hearts which be like unto tinder, we are easily tainted with them, though we d● not altogether entertain them: but the most holy heart of Christ was as water to quench them at the first.  
The Devil tempts men with sundry blasphemous, horrible, and unclean thoughts. Now that we may discern them, and keep ourselves from despair when we find them in us, we must know that in the mind there be many cogitations which arise of the flesh, and from our own corrupt hearts, and these be sin. Besides these there be other cogitations conveyed and suggested unto us by th● Devil, and these be the devils temptations▪ but no sins to us, unless we entertains them, receive and approve of them: they b● indeed our crosses, but Satan's sins: fo● Christ was tempted by the Devil, but with standing and repelling his temptations, an● not giving the least approbation of them, h● was free from sin, and remained holy aft●● he was thus tempted.  
The causes wherefore Christ was tempted, 
Reason's 〈◊〉 Christ was tempted.  are these:  
First, because he was to vanquish the devil in his own kind, 
1. Reason.  and at his own weapon: and as the first Adam was overcome by his temptations, so now the second Adam Christ jesus might vanquish him in the midst of all his most fierce temptations.  
Secondly, 
2. Reason.  he was tempted, that by his example he might teach us how to resist temptations, as also to show what temptations are, and the power of them. And therefore that common opinion, that if any be grievously tempted, men think they be notorious sinners, and having forsaken God, he now hath forsaken them: it is a false and erroneous opinion: for here we see, that the most holy Son of God himself was tempted.  
Again, seeing Christ the head was tempted, 
3. Reason.  no member of Christ must look to be free from temptation, but we must even make account to be tempted.  
Lastly, 
4. Reason.  our Saviour Christ was tempted, that so feeling the weight and danger of temptations, he might be a merciful high Priest to help us in our temptations: as the Apostle doth witness. 
Heb. 2. 18.   
The next point to be noted, is the cause and author of his temptation: He was tempted of the devil. This name Devil, signifieth a cavililer, a slanderer, a privy accuser: for he accuseth God to man, as he did to Eva. Gen. 3 ●. Hath God said indeed ye shall die? 
Gen. 3▪ 5.  Nay, but it is because God loves you not: for when ye eat of the tree, God knoweth ye shall be like unto God.  
Secondly, the Devil accuseth man to God, and is therefore called the Accuser of the brethren; 
Reu. 12. 9 10  one which ceaseth not to put up bills of accusation against us, and to accuse us unto God, as he dealt with job.  
Thirdly, the Devil accuseth one man to another, by raising suspicions and bad surmises and by backbiting one another. And seeing the holy Ghost calleth Satan an accuser, 
Doctr. 1.  let us all beware of accusing our brethren, of slandering and backbiting: for such men become like unto the Devil. Again, it must admonish all men to beware that they do not by any accusations or slanders, seek to draw men from embracing the Gospel: for they which take this course make themselves Devils incarnate. Of this sort was Elyma● the sorcerer, Act. 13. 10. whom Paul therefore calleth the child of the Devil. And thus much of the first part of the preparation. 
The second part of Christ's preparation to temptations.  Now followeth the second part, viz. the abode of Christ in the wilderness: which is set out by three circumstances. First, by his fasting forty days and forty nights. Secondly by his company there, namely, the wild beasts, Manke 1. 12. Lastly, by those temptations wherewith the Devil did encounter him within the space of those forty days, Luke 4. 2. though the particulars be not set down by the Evangelists.  
The first point, is Christ's fasting in the wilderness the space of forty days.  
There be three sorts of fastings: 
Three kinds of fasts.  First, a daily fast, which is nothing else but the virtue of sobriety, or a moderate using of the creatures of God with abstinence: and this kind of fasting all men must use continually, and we must take heed of the abuse of God's creatures by surfeiting and drunkenness. Rome 13. 12.  
The second kind of fasting is a religious fast, when we abstain from meat and drink for a certain time, that we may be more fit for the exercises of repentance, prayer and duties of religion: and this kind of fasting, 
jud. 20. 26.  the jews used sometimes for one meal, 
Hest. 4. 16.  sometimes for two or three, sometimes for many, as 1. Sam. 31. 13. they fasted seven days.  
The third is a miraculous fast, when any one shall fast many days, and that beyond the course of nature: 
Exod. 34. 28.  thus Moses fasted forty days and forty nights in the mountain; and so fasted Elias. Now there is no man able to fast so long by the course of nature. Indeed Paul did fast three days after his conversion; and those which were with Paul in the ship in that dangerous voyage, Act. 27. 33. are said to have fasted fourteen days, which though some think is not meant of abstaining from all sustenance, but that they did eat very little; yet the words are plain, that they did eat nothing for the space of fourteen days. And though it be true that Physicians affirm, that a man may live seventeen days without meat, yet he cannot endure longer, as twenty or thirty days. Now our Saviour Christ fasted forty days, and forty nights, and for all this his complexion was not changed, nor the strength of his body weakened; nay he was not hungry till the end: though men cannot fast a short time, but it will weaken them and make them hungry, which doth prove this fast of Christ was miraculous.  
Now there be some reasons why Christ fasted so long and no longer. 
Reason's why Christ fasted so long.  First, that when he came to preach the Gospel, he might come with more authority and reverence: as when Moses had fasted forty days, and brought the two tables, the people received him with greater reverence. 
1. King. 19 8  So likewise Elias when he was to restore Religion, he fasted forty days and forty nights.  
Secondly, he fasted so long, that he might answer unto the time that Moses and Elias fasted.  
Thirdly, he fasted no longer, lest any man should call into question his humanity, whether he was true man yea or no, if he had fasted threescore or an hundred days.  
From this miraculous fast of Christ, 
Against popish fast in Lent.  the Papists fond gather their superstitious fast in Lent; being but an apish imitation of Christ: and in truth their fasting is no fast, but a plain mocke-fast, seeing they eat as liberally, and fare as daintily then, as at any other time of the year: whereas Christ abstained from all use of meat and drink.  
Secondly, Christ was moved thereunto by the instinct of God's holy spirit; they have no word to warrant them.  
Thirdly, Christ did thus fast but once in all his life: but their fast is continual, every year, and therefore these reasons prove that their collection is frivolous.  
The second special point to be marked in the abode of our Saviour Christ in the wilderness, is his conversing with the wild beasts, Mark 1. 13.  
Some say the cause of his conversing among the wild beasts, 
Why Christ was with wild beasts.  was, that they might do him that homage which is due to the Creator: but this opinion hath no warrant out of the word of God, and little truth in it: for though it be true that jesus Christ is worthy of all homage, yet he came not to this end into the world, but rather to take on him the shape of a servant.  
But the true cause is this: whereas there be two kinds of wildernesses, one which was inhabited, and where john Baptist did baptise & preach: and another not inhabited, where lived all kinds of wild beasts, as Lions, Tigers, Bears, etc. Christ made choice of that which was without the society of men, wherein were only the wild beasts to bear him company, that so in this great combat against the Devil, he might show he had no aid nor comfort of any man; but that he overcame by his own power, and therefore 〈◊〉 the honour and praise of the victory belonged to Christ jesus alone.  
And beside, in the person of Christ we may behold the estate of God's church here upon earth, that she liveth here with wicked men, which be no better than wild beasts, as Esay 11. 6. doth testify.  
The third circumstance whereby the abode of Christ in the wilderness is described, 
3. Circumstance.  be those temptaions which befell him within the compass of the forty days, for before the three great conflicts, Luke 4. 2. there is mention made of other temptations, which though they be not specified, yet it is very likely that the Devil did set upon Christ by sundry, small, light and weaker temptations, thereby making an entrance to his fiercer and stronger temptations. For it is the devils manner to go on, and to proceed by degrees in his temptations. As first he cast into cain's mind an angry thought against his brother Abel: after he prevailed, and Cain had conceived displeasure against his brother, than ●he proceedeth to tempt him to murder, and there he did not stay till he had brought him to utter despair. So he dealt with judas, first he put into judas mind this thought; judas betray thy master: which though judas did receive at the first, yet after he letteth it ta●● place, and then the Devil proceedeth by degrees with him, till he had brought him to h●● purpose. And it is the devils subtlety, first 〈◊〉 get if it be but a talon in, than he will thr●● in his foot, yea his head, and wind in hi● whole body.  
Out of this subtle dealing of the Diuel● that he begins with lesser temptations, 
Use.  an● proceeds by degrees, it must teach us to b● wise, and to labour, that we may stop the fir●● motions and inclinations to sin, to resist th● very beginnings to evil. For if Satan prevails in them, he will proceed to more forcibl● temptations.  
The fourth and last point in the abode 〈◊〉 Christ in the wilderness, 
4. Circumstance.  is in these word● He was afterward an hungry: that is, when h● had by the divine power and virtue of h●● Godhead fasted forty days and forty night● he was at the last hungry. And this Christ di● for our sakes: for though Christ was the So● of God, yet for our good he was content t● take our nature upon him, and became tru● man like unto us in all things excepting sin● and had not only the will, mind, affection▪ and conscience of man, but also took upon him the infirmities of human nature, so far forth as they be without sin: and therefore he was subject to hunger and thirst.  
The causes wherefore our Saviour Christ was hungry, 
Why Christ was hungry.  are these: first, that he might ●hew himself to be true man, and that he had ●he infirmities of human nature: and so we see he would stop the mouths of such as should say, it was a small matter for him to last so long being the son of God. But lest we should doubt of his manhood, he is here ●s we see touched with hunger, a true infirmity of man's nature.  
Secondly, he was thus hungry, that by this means he might cast unto the devil an ob●ect to work on, and give him occasion to be more fierce in his assaults.  
Then came to him the Tempter, 
Verse 3.  and said. Here begins the first combat between the Devil and Christ, 
The first combat.  and in it we are to consider three especial points: First, the devils preparation: Then came to him the Tempter, and said.  
Secondly, the temptation itself, in these words: If thou be the Son of God, command that these stones be made bread.  
Thirdly, the answer and repulse of Christ, vers. 4.  
In the preparation note, first the author, the Tempter: secondly, the time, then: thirdly the occasion of this temptation, namely, the hunger of Christ: fourthly, the devils coming unto Christ.  
The author is here entitled the Tempter, 
Satan why a Tempter.  s● 1. Thess. 3. 5. and the cause why he is so called is, because it is his desire, his study and continual practice to tempt men, and to seek as much as he can, to draw men from God to his kingdom: and to this purpose he spares no pains night and day, assaulting and tempting men to bring them to destruction. He goeth about as a roaring Lion, 
1. Pet. 5. 8.  seeking whom he may devour.  
Well then, seeing we know it is the devils study night and day to tempt us, 
Doctr. 1.  it should teach us all, as we love our souls, to watch and pray continually, lest we be led into temptations, and so be overcome of Satan.  
It is our duty to seek to be as unlike the Devil as possibly we can, because he is the pattern of all evil. Now we see it is the diuel● study to hinder men from the kingdom of heaven, and so to bring them to hell: then o● the contrary, seeing he labours to draw me● from serving of God, we should quicken up ourselves in the service and worship of God▪ and to be more careful to seek the kingdom of God ourselves, and to draw others to the same.  
We must beware, that we be no means to draw any from embracing of true religion, and from the service and worship of God; for if we do, we become even devils incarnate. When Christ went up to jerusalem to perform the work of man's redemption, Peter he begins to dissuade him from it, and bids him favour himself: 
Mat. 16. 23  but Christ turneth him back, and saith, Get thee behind me Satan.  
2. The second thing is the time when the Devil sets upon Christ, 
When Satan assaults Christ.  Then, namely when he perceived Christ most weak, and as he thought, not able to resist him. Herein appeareth the policy of Satan, when he seeth Christ most weak, the Devil taketh occasion to lay his strongest assaults. So then in the example of Christ we may see the exceeding policy of the Devil in tempting of men, namely, he maketh choice of the fittest time to broach his temptations; for he marketh & prieth into men and women, and when he findeth us most weak and most unable to resist him, then is he the most strong in tempting us, especially at the hour of death, and in the time of afflictions, he bendeth the force of his temptations against us.  
Oh then, 
Use.  how should this admonish us all to prepare ourselves against the day of affliction▪ and the pangs of death; to be steadfast in the faith, to make our calling and election sure that so we may never finally fall away; and to entreat the Lord that then when we seem to be most weak, he would aid and strengthen us by his holy spirit, to resist Satins assaults.  
The third point in the devils preparation, 
The occasion of Satan's assault.  i● the occasion whereby the devil was especially moved to tempt Christ, which was his hunger. Such was Satan's malice against the Lord jesus, that when he could find no sin in him▪ then he takes advantage of Christ's infirmity, and seeing him now hungry, begins to tempt him to unlawful means to satisfy his hunger.  
Now then seeing the devil takes occasion to tempt Christ, even from the infirmity of his human nature, as he was man: hence we learn whence the devil hath the ground of all his temptations, namely from ourselves▪ and from our own nature, and we ourselves afford him the matter of his temptations; h● brings the fire and bloweth it, but we afford him the fuel to set it a work. The devil observeth the nature of men, their dispositions inclinations and behaviours, and continually prieth into their dealings, and like unto a prudent Captain, who besieging a city, marketh where it is most weak and of least resistance, and there he bends all his forces, and placeth his greatest ordinance, Even so the devil watcheth us and our behaviours, to observe unto what sin we be most addicted, and by nature most inclined, & then he follows our humour and feeds us in our own vain. As if a man be impatient of poverty, he will egg him to stealing, and to unlawful shifts to help himself: if a man be covetous, he will help to prick him forward that way, that he may by hook or crook enrich himself: and so in other sins according as he finds men affected, he will fit his temptations.  
Nay, the devil is so skilful by the experience of so many hundred years, that he will be prying into men's complexions, and the very constitutions of their bodies; and finding what humour doth most a bound, he can give a shrewd guess, to what sin a man is inclined. As if he perceive a man to be of a choleric complexion, than the devil will stir him up to quarreling, fight and killing. If he find a man's complexion to be sanguine, than he seeketh to allure him to be delighted with vain and ungodly mirth and wantonness, or at the least with immoderate mirth. 〈◊〉 a man be subject to melancholy, than he wil● fear a man with heavy & dampish thoughts and great fears and cares in his mind. And thus he dealt with the poor man that wa● lunatic: 
Mat. 17. 15.  for the Devil took occasion by the course of the Moon, and the humour of hi● body, to move him to cast himself into the fire and into the water. And in a word, look● how many infirmities & weaknesses we have we do as it were give the devil so many dar● to wound us withal: for we give him the matter of all his temptations, and he taket● advantage of our weakness and infirmities▪  
This being Satan's cunning & his dealing▪ it must warn every man to search his own● heart, 
Doctrine.  to find what be his special infirmities and corruptions, to which he is most pron● by nature: and when we know them, we mu●● labour against them, to repress and subdue them; otherwise they will be so many dart● and weapons which Satan will turn against our own selves, to hurt and wound us: and therefore it must be our wisdom to weake● these infirmities, and to labour by all goo● means to prevent the Devil in these hi● temptations.  
The fourth point in the preparation of the Devil unto his temptations, 
The fourth point of Satan's preparation.  is his coming unto Christ. And by this that it is said, the Tempter came unto him, it appeareth that he came in some visible form: as he did come to Eva in the shape of a Serpent: so it is very likely he came in some bodily shape to our Saviour Christ, seeing it is said here, that he came and spoke unto him.  
If thou be the Son of God, etc.] The Devil having made this solemn preparation, and having made choice of the fittest place and time, and taken advantage of the infirmity of our Saviour Christ, now he sets upon him, and encounters Christ with his first temptation: wherein the cunning Devil disputeth like a subtle Sophister, and disputeth very syllogistically; and his syllogism may be framed thus: If thou be the Son of God, than thou canst command that these stones be made bread; but thou canst not make these stone's bread, therefore thou art not the son of God.  
The main scope of the devils disputation in this his first temptation, was this, to bring Christ to distrust of his Father's providence, to overturn the faith of Christ, that is, that gift in Christ, whereby he as he was man did believe in God his father, and depend upon him.  
And in this dealing of the devil with Christ, we may behold what is the main and principal end of all Satan's temptations in the children of God, viz. he labours to bring us if it be possible, to this, to make shipwreck of faith, whereby we believe the word of God● to be true: and thus he dealt with Eva. Gen. ● he did labour to bring her to call God's word into question, and so to deny credence to it▪ And thus he dealeth with all men, seeking to keep them in ignorance and blindness, o● else in errors and wickedness, that they may not believe the truth of God's word, and 〈◊〉 perform obedience to it.  
The special part of the word of God which the Devil aimed at, and which he laboured to● bring Christ to deny credit too, is that voice of God the Father coming from heaven: This is my beloved Son in whom I am well pleased. 
Mat. 3. 17.   
And here let us see the practice of Satan against all the faithful children of God; namely, as he dealt with our Saviour Christ, to persuade him if he could, that he was not th● Son of God: so he labours to persuade God● children that they are not the sons and daughters of God: he labours to make m● doubt of their adoption.  
And therefore seeing the Devil aimeth at this one thing especially, 
Use.  to overturn our faith in God's promises, it should stir us all up to an earnest care to make our calling and election sure, 
2. Pet. 1. 10.  even to have it sealed up by comfortable assurance to our souls: and this will be a most sweet comfort unto us in time of affliction, if we can find this blessed and settled persuasion, that we are the sons and daughters of God. And the devil he careth not what men profess no though they have all the common gifts of God's spirit, to hear the word, to understand, to give assent unto it, so that they want this blessed assurance of God's special love in Christ.  
Again, in this first temptation the Devil tempts Christ to practise a work of unbelief. For now Christ wanting bread, the Devil tempts him in the absence and want of bread, to make bread of stones, and so by unlawful means to help himself. And as the Devil dealt here with Christ, seeking to tempt him to practise a work of unbelief: so doth he deal with us, to move men and women in time of distress to use bad and unlawful shifts to help themselves. As in time of poverty and want, when men see not ordinary means, such as they desire, he will tempt them to shift for themselves, to filch and pilfer from their neighbours, and to get bread by bad means. In time of sickness, when men cannot find help in the lawful use of physic, than he labours to draw them to seek to the devil for help, by sending men to wise men and women (as they call them) and so by wicked means to seek recovery of their health.  
If thou be the Son of God] What moved the Devil to move this question unto Christ rather than any other? 
Question.  Ans. First, 
Answer.  because the Devil knew right well, that if Christ were the Son of God, than he was that promised Messiah and Saviour of the world; and if he were that promised Messiah, than he knew it was he that should bruise the Serpent's head, 
Gen. 3. 15.  Gen. 3. 15. Now of all things the Devil could not abide to hear of that, and therefore he makes choice of this question before all other, to prove, or at least to go about to prove, that Christ was not the Son of God.  
Another reason may be this: since the diuel● fell, and for his pride was cast down out of heaven, he bears a deadly hatred against the● Lord God himself, and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against God: for when as the Lord ha● spoken from heaven, saying, This is my 〈◊〉 beloved Son in whom I am well pleased: here the Devil comes and contradicts the voice of God, nay, goeth about to prove God a liar, in that he would make Christ believe that he was not the true Son of God.  
Hence we may by this practice of Satan learn to discern false teachers. 
Use.  There have been many both excellent and learned men, which have denied Christ to be the son of God, as Ebeon, Cerinthus, and others, only affirming that Christ was an excellent man, and a worthy Prophet. Now seeing they deny jesus Christ to be the true Son of God, they show themselves to be false teachers, and such as be the devils scholars, for so saith the Apostle john, 1. john 4. 1, 2, 3.  
Again, in that the devil seeks to persuade Christ that he is not the son of God, (though God by his own voice from heaven had immediately before proclaimed him to be his Son:) hence we may perceive the impudent malice of Satan, who seeketh in all things to contradict God himself. For if the Lord pronounce a blessing upon any man, the devil he will presently pronounce cursing and damnation. If God testify to a man's soul that he is the child of God, the Devil he will labour to persuade him that he is not the child of God. If the Lord affirm a wicked man to be out of God's favour, and no child of God; the devil will labour on the contrary, to persuade him that he is in good estate, & shall be saved, and so fills his heart with extreme presumption, & maketh him more bold than he ought to be.  
Command] That is, as if Satan should have said to Christ, Bid this, or do but speak the word and it shall be done. And herein appeareth the marvelous policy of Satan, who in these few words (the better to bring his purpose to pass) toucheth three especial points of Divinity: First, that he which is the son of God, is true God equal to the Father, which many heretics have denied, and the pharisees also did not grant; for to work a miracle, it is the proper and peculiar work of God alone. Secondly, the devil confesseth, that God is able to make all things of nothing, and that without all means, matter or helpers, by his almighty power. Thirdly, he confesseth that God can effect a true miracle, and that is proper to God alone, neither can any creature whatsoever work a miracle.  
Now when the devil acknowledged all this, one would have thought he should have intended no harm in these words: but the truth is, we shall see that in the propounding of these points, his policy was to overthrow the faith of Christ; and he in propounding of the truth, doth it not for any love or liking to it, but that he might more easily deceive our Saviour, to bring him to doubt whether he was indeed that Son of God or not.  
This must admonish us to take heed that we do not always give credit to the devil, & listen unto him though he speak the truth: for such is Satan's policy, that when he would seem most to speak the truth, than he meaneth to deceive us most; and by speaking the truth, he seeketh most to overthrow our faith in the truth. But as our saviour Christ did refuse their testimony, though the devils spoke the truth; 
Mar. 1. 24. 25.  and as Paul did not suffer the Devil to speak in the maid, 
Act. 16. 17. 18.  though he did acknowledge the Apostles to be the servants of the true God: so we must beware how we listen to Satan, even when he speaks the truth; for he never speaks the truth because he loveth the truth, but that speaking the truth he might be sooner believed, and more easily deceive us, and do us the greater harm.  
That these stones] S. Luke saith this stone, 
Luke. 4. 3.  in the singular number. To reconcile these two places, whereas Matthew speaks in the plural number of many stones, this we must understand that he speaks of Satan's temptations, as he first set upon Christ, and then in the beginning of his temptation, he bids Christ to turn all these stones into bread. Luke, he saying this stone, speaking but of one, must be understood as the Devil urged and enforced his temptation, the better to persuade Christ to yield unto it: as if the Devil should have said, It may be thou thinkest it too much to turn all these stones (being so many) into bread, do but turn this one stone into bread, because I would not trouble thee overmuch, that so I may believe thou art the son of God.  
By this dealing of the devil with Christ, 
Doctr.  we may learn, that when the devil hath once begun his temptation, than he will be more instant in urging of it, he is very loath to have the repulse, and therefore will urge it and follow it: but if he can gain but a little ground, at least in some smaller matter, he would be content; as here to persuade Christ, though he would not turn many stones into bread, that he would turn but this one stone into bread. And therefore we must learn, that as the devil is very instant to enforce and urge his temptations, so we must be as instant to resist them, and yield no not in the least matter that he tempts us to.  
Vers. 4. But he answering, said, Man shall ●ot live by bread only, but by every word that ●roceedeth out of the mouth of God. These words contain the most wise and heavenly answer of our Saviour Christ to the first temptation of the devil; and in this answer of his, note three points: first the answer itself, And jesus answering said: secondly, whence our Saviour Christ took his answer, It is written: thirdly the words of his answer, Man shall not live, etc.  
First the Spirit of God sets down the answer of Christ, to show that he was not only willing to encounter the Devil, but that he was most able to vanquish & foil the devil.  
Now what a singular comfort is this to God's Church and children, 
Use.  to remember that our Lord and Saviour Christ jesus, was in ●his base estate of a servant when he lived here upon earth, able to encounter with Satan, to overcome the devil, notwithstanding all his might and malice! how much more is jesus Christ able now being advanced unto the right hand of God his Father in heaven, having all power and majesty, and being King of Kings, and Lord of all Lords, how much more able is he now to confound Satan, & to destroy all the works of the devil in his members! And this may be a great comfort unto every believer in the midst of temptations.  
It is written] Here we see whence our Saviour Christ took his answer: though that 〈◊〉 could have confounded Satan by the lea●● word of his mouth, and could (if he had 〈◊〉 pleased) called for many legions of Angel● from heaven to have guarded him, being th● true and only son of God: yet he mak● choice of this weapon, It is written. And th● he did to teach us, that the most sufficient weapon to beat back all Satan's temptation's and to quench all the fiery darts of the diue● is the word of God written: & therefore 〈◊〉 bids us take up the sword of the spirit, whi● is the word of God, both to defend our selu●● and also to put Satan to flight, Ephes. 6. 16.  
Hence from the example of Christ we ma● learn sundry instructions: 
Use. 1.  First, seeing th● he made choice of the word of God, as th● most sufficient weapon to repel Satan: it condemneth that vain and vile practice of th● Church of Rome, who instead of this, 〈◊〉 into men's hands other weapons not wor● a rush, as holy water, the sign of the cross etc. and affirmeth that these be sufficient weapon's to scar away the Devil. Alas, th● Devil is not so childish to fear a drop 〈◊〉 water, or the shaking of a straw: but our Saviour Christ shows what is that which is ab●●● 〈◊〉 a most sufficient weapon to beat back all satins temptations which he can hurl against us. And therefore wicked is the practice of the Papists, who lock up the word of God from the people, keeping it in an unknown tongue, and so betray the poor soul's ●f the people into the hands of the Devil.  
We see here the miserable estate of all such ●en or women, which do either contemn ●r neglect the knowledge of the word of God: they do wilfully betray themselves in●o the hands of the Devil, lay themselves o●en as a prey unto him: so as they having no weapon to defend themselves, nor to repel ●atan, thus he smites them & wounds them, ●ea even cuts the throat of their poor souls ●efore they be aware.  
We may hence gather what is the cause why ●o many sins abound in every place, namely, ●e vile and gross ignorance of the word of God, Hos. 4. 1. 3. The want of the knowledge of the Gospel and the word of God, is the ●ery cause that sin so abounds in all places: for ●he word of God should be unto us as Sauls ●eare which he used to set at his bed's head, 〈◊〉 that if any enemy set upon us on the sudden, ●ur weapon might be ever at hand in readiness ●hat we might answer the Devil in his instruments if he tempt us to any sin whatsoeu●● that as here Christ said, It is written; so 〈◊〉 must say, I may not lie, swear, commit adultery, etc. for it is written. etc.  
Seeing Christ by his own practice, teache● us that the word of God written, beleeue● understood, & truly applied, is the most al● and all-sufficient weapon to resist the diue● how ought this to stir up all men to serious study of the word of God? How should move every man as he loveth his soul, to ●● bor for a sound knowledge & understanding of the holy Scripture, seeing this is the b● weapon to foil the devil? If we knew th● any man had vowed our death and sought our lives, how careful would we be to provis the best weapons we could get, and also 〈◊〉 learn how to handle them and to use the● so as we might be able to defend ourselves when we meet with our enemy? Well, we 〈◊〉 not be ignorant that the devil is the swo●● enemy of our souls, he lies in wait continually seeking our blood: oh then if men 〈◊〉 that care of their poor souls that they oug●● to have, how provident would it make the● to store themselves with this most sufficient weapon, even the true knowledge of the w●● of God and therefore it must move all of v● ●eare the word continually, to study it, to lay ●t up in our hearts against the time of need, ●o resist the devil when he assaults us.  
It is lamentable to consider how poor ignorant people deceive themselves; they ●ooth themselves, and say, they defy the di●uel, they spit at him: but alas, what if two men that be enemies meet together, the one well appointed with weapons of death, the other having nothing in his hand to defend himself, but defies his enemy, spits at him; will this do him any good, will not the other wound him and kill him? And so though poor ignorant people say they defy the devil, & spit at him, he will show them no pity, but give them their deadly wound, and they shall never know who hurt them till it be too late.  
Now follow the words of Christ's answer: Man shall not live by bread only, etc. This answer of Christ is taken out of Deut. 8. 3. where Moses shows the children of Israel, who were now in great extremity, pinched sore with famine, and had nothing to eat, that the Lord fed them with Manna, to teach them that man lives not by bread only, but by every word that proceedeth out of the mouth of God.  
Man shall not live] That is, man shall not preserve his natural or temporal life in t●● world: I say his natural or temporal life, fo● is not meant of his spiritual life, by bread 〈◊〉 that is, all things necessary for the naturally of man, as meat, drink, clothing, sleep, p●● sick, etc. even all natural and ordinary mea● used of man for his temporal life, is meant b● bread.  
But by every word] He saith not in general by the word, but by every word. Now 〈◊〉 hath divers acceptions in the scriptures: first it is taken for the second person in the Trinity john. 1. 1. Secondly, for the word of God, Is● 40. 6. but neither of these is understood i● this place. Thirdly, the word is taken for th● decree and will of God, for his providence 〈◊〉 the good will & pleasure of God: and so m●● we understand it in this place, where our saviour Christ saith, man shall live by every word, that is, every decree and blessing o● God for the life of man: so it is taken Heb. 1. 3▪ where Christ is said to bear up all things by his mighty word, that is, as the Lord ha● created all things, so doth he uphold and preserve them by his decree and providence.  
Now God's word and decree concerning the life of man, may thus be distinguished▪ namely, that God hath decreed that some men should live by bread, that is, by ordinary means: secondly, some should live without ordinary bread, that is, without all ordinary means: thirdly, that some should live without any means at all, either ordinary or extraordinary, as Moses, Eliah, our Saviour Christ, in their forty days fast: fourthly, that some should live against means, and contrary to the course of nature, as Daniel in the Lion's den, & the three children in the fiery furnace.  
Which proceedeth out of the mouth of God: That is, by every decree of God, by every blessing & decree that God giveth out concerning the life of man. So then we see the meaning of the words.  
If any say, 
Question.  It seems we must live only by the word of God, & without meat or drink, even by the scriptures and the written word. I answer, 
Answer.  No: but we must live and preserve our lives by every word, that is, every decree that God giveth out to preserve the life of man: so that without the special decree and blessing of God, nothing could preserve and maintain the life of man: our meat could not nourish us, our apparel could not warm us, etc.  
Now let us see how this answer of Christ is applied to the devils temptation. The devil had laboured to prove that Christ was not the son of God, his argument was this: If th●● be the son of God, command that the●● stones be made bread; but thou canst no● make these stone's bread, therefore thou 〈◊〉 not the son of God.  
Our Saviour Christ doth allege this plac● of Scripture, and doth deny the proposition or first part of the devils argument: for whereas the devil takes this for granted, that if ● man be hungry, he must have bread by an● means to preserve his life: Christ answers, 〈◊〉 is not necessary, because a man's life is no● preserved by bread only, but it is maintained by the special decree & blessing of God▪ And indeed this is a special point and wo● thy lesson to be learned, as may appear i● that the Lord was no less than forty years teaching it to the children of Israel, Deu. 8. 3.  
The use of this doctrine is manifold: 
Doctr.  first▪ hence we learn to consider aright of th● creatures of God, namely, that we do no● content ourselves to look upon the substance of them; but besides the outward substance, we must consider the secret blessing o● God upon his creatures proceeding from hi● word, that is his decree. As for example, 〈◊〉 must not only look upon the outward substance of bread, but besides that, we m●● consider the blessing and decree of God, that bread should be the means to nourish man: for besides the bread, there is the staff of bread, that is, that power and faculty whereby it nourisheth and maintaineth life, 
Ez●ch. 4. 16.  which it hath from the decree and blessing of God upon it. And as we see an old weak man, take away his staff and he will soon fall to the ground: even so if the Lord take away the staff of bread, that is, his secret blessing, though a man had all the dainties under heaven, his life would fail in the midst of them all; for the weak life of man must needs fall & decay, if once the Lord take away the staff of bread.  
For what reason is there, that bread which hath no life in it, should nourish our bodies, give life & strength to us: and that that which hath no heat in it, as our clothes, should keep us warm, were it not for God's word and decree, and his blessing upon them? And that we may know, that it is not so much bread that preserveth man's life, as God's blessing upon bread by virtue of his word and decree, we may see it plainly, in that the poor man's child which fareth hardly, & ●is but meanly clothed, is as well legged and 〈◊〉, and likes as well, even as the child of the Prince: now the reason is, because God● blessing is all in all upon the poor fare of the poor man's child, aswell as the Kings.  
2 Again, seeing it is not so much bread, as God's blessing upon bread, that preserveth man's life, it should teach us all sobriety in the use of God's creatures: for neither meat, nor drink, nor clothing, can do us good, unless the Lord send out his word and decree, and give a blessing unto them, even to every b●● of bread we put into our mouths. Now if we abuse the good creatures of God, in surfeiting and excess, how can we look that the Lord should bless them unto us? nay we may rather fear he will curse them for our abuse and intemperancy, so that they shall hurt, yea choke us rather than do us good.  
3. We must learn from hence, to use the creatures of God with invocation upon his name for a blessing upon them; for seeing it is not the substance of bread that nourisheth us, but the blessing of God upon the bread▪ who seeth not, that we ought before we use the creatures of God, to crave a blessing 〈◊〉 God upon them?  
4. This should teach us to be content with our estate, to moderate our affections, and to take heed we do not so eagerly desire & see● for abundance: for the blessing of God is riches enough, 
Pro. 10. 22.  & hath not these cutting cares with it: & he which hath but a mean estate, may be as well blessed of God, as he that hath the greatest abundance: nay this immoderate seeking for abundance, it argueth great distrust and unbelief in the providence of God.  
5. If man's life stands not in abundance, and our life is not preserved by bread alone, though a man had all the bread in the world, unless God infuse a blessing into it: this teacheth us, that we may not be so much entangled with the things of this life: we must not so eagerly seek after meat, drink, clothing, lands, livings, gold, silver, etc. for in taking too much care for these things, we see many men's hearts are so carried away, that no grace can take place in them.  
But you will say, 
Objection.  meat, drink, clothing, and such things, they be my living, I cannot live without them. 
Answer.  I answer, that our lives do not stand in these things alone, but especially in the blessing of God upon these means: without which, though we had all the world at command, it could do us no good. Again, the Lord can not only preserve our lives by bread, but even without all means, yea, if so it please him against means. Now then seeing our lives stand not in these means, but especially in the blessing of God upon them, we must first seek for the blessing of God, without the which all these means shall become unprofitable unto us and do us no good: and it is not wisdom, too greedily to seek for the things of the world, seeing our life is not preserved by them alone. Man's life standeth not in abundance, saith Christ, Luk. 12.  
6 Seeing man lives not by bread alone, that is, man's life is not maintained by these outward means, but by God's blessing upon them: this must teach us all to be content with that estate the Lord sends us, though it be poor and mean: and we must learn patience in extreme miseries and afflictions. And if the Lord should deal● with us as he did with his servant job, even 〈◊〉 all from us, yet we must be content, and take heed that we do not suffer ourselves to be swallowed up of too much grief. For our life is not maintained by these outward means of themselves, but by God's blessing upon them, which is all in all: and when all means fail, the Lord can preserve our life even without bread▪ and against means too, if he please▪ Indeed if a man wanted the outward means and the inward means too, namely, God's blessing, than he had some cause to be grieved: but seeing the Lord can save our lives both without all outward means, and against means: though we want bread, yet let us cast ourselves upon the Lord, and never distrust his mercy; but say with job: Though the Lord kill me, 
job. 13. 15.  yet will I trust in him. And let us know, the Lord can increase the poor woman's cruse of oil, 
2. King. 4.  and make it last as well as the rich man's abundance,  
7 This should teach us all to moderate our affectiones, and to carry an even sail, so as neither in the estate of wealth and abundance, we be not puffed up with pride: nor yet in poverty to be overwhelmed with sorrow. For though a man have abundance, it follows not that he is therefore blessed; nor if he be poor and want riches, that he is therefore cursed, and wants the blessing of God: but in wealth and poverty, the blessing of God is all in all to make men happy.  
8 Lastly, this should teach every one of us to labour all our life long to know the providence of God, and to depend upon it in all estates of life, whatsoever the Lord shall send us: and when we can see this providence of God, we must then hang upon it, as well in adversity as prosperity, in sickness and health, in life and death. True it is, men can acknowledge God's providence in prosperity: but we must learn to see the providence of God aswell in adversity, and then to hang upon it with both the hands of faith, 
Pro. 16. 3.  so as we can roll ourselves upon it, and can even wholly depend upon it, and commit ourselves and all our ways to the Lord. The children of Israel were forty years learning this lesson: which shows it is an excellent point, and not easily learned. And therefore seeing it is of so great use, and so necessary, let us study to know the providence of God, and show the true use of it in our lives and conversations.  
Then the devil took him into the holy city, etc.] Now followeth the second conflict betwixt the devil and Christ, in the 5. 6. 7. verses. Now though S. Luke chap. 4. 9 placeth this temptation in the last place, yet doth this breed no great difference betwixt the Evangelists: for Luke in penning of the words and deeds of Christ, sets them down as the Spirit of God directed him, not regarding precisely the time when they were done, but sometime setting that first which was done last: but Matthew he sets then down in order as they were performed by our Saviour Christ.  
Then the devil took him, etc.] In this second conflict, we are to consider three points. First, the devils preparation to the combat, vers. 5. Secondly, the temptation itself, vers. 6. Thirdly, the answer of Christ, vers. 7.  
In the devils preparation: first, the time, then: secondly, the parts of his preparation, which be two. First, he took Christ from the wilderness, and carried him to the holy city. Secondly, he setteth him there upon a pinnacle of the temple.  
First, in the circumstance of time, then: that is, as soon as Satan had taken a repulse and was foiled of Christ in the wilderness, he presently setteth upon him afresh, and carries him to the holy city to tempt him there.  
By this we may perceive the malice of the devil, 
Doctr.  who as soon as he hath ended one temptation ceaseth not there, but presently provideth another. The devil never maketh truce with man, but either he is busy in tempting of us, or else he is devising and plotting new temptations; for he is never idle.  
Again, hence we learn, that when we have overcome in one temptation, we must presently prepare ourselves for another: we must not look to be at ease when we have given the devil the foil: for he will set upon us afresh, and tempt us again and again. Nay, our life is a continual warfare against sin and Satan: & therefore we must ever be in a readiness to encounter with our enemy.  
And if this lesson were well learned, and as well practised, men would not be so impatient in temptations when they befall them: then temptations would be far more easy to them, so as a man would willingly and cheerfully endure them, & undergo them though never so many.  
The devil took him to the holy city: Here is the first part of the devils preparation. Now by the holy city is meant jerusalem, as Luk. 4. 9 it is plain.  
But how did the devil carry our Saviour Christ from the wilderness to jerusalem? 
How Christ was carried by Satan.  He might do this three ways: first, in vision: Secondly, by the ordinary way: Thirdly, carry him in the air,  
First, by vision, as it was usual in the time of the prophets. 
jer. 13. 4.  So jeremiah was carried in vision to the river Euphrates: but Christ could not thus in vision be carried from the wilderness to jerusalem; for than it should have been no temptation unto him in vision only to cast▪ himself from the top of the temple.  
Secondly, our Saviour Christ might be led by the ordinary way, and so indeed the words will bear it: but I take it, it is not the sense and meaning of this place. For if the devil led our Saviour from the wilderness to jerusalem, then either with or against his will; either of his own accord, or else at the persuasion of the devil. But he went not of his own accord: for seeing he was led into the wilderness, and came to be tempted there, he now being in the conflict, and it being not yet ended, he would not of his own accord depart thence to jerusalem. Secondly, he would not go at the persuasion of the devil: for we never read that he would do any thing at the devils persuasion, though in itself lawful.  
Thirdly, the Devil might convey and carry the body of our Saviour Christ in the air, from the wilderness to jerusalem: and this is the opinion of the best Divines, that the devil had power by God's permission, to transport the body of Christ in the air, from the wilderness to the holy city: and this seemeth to be confirmed by the words following, where it is said, that the devil set him on a pinnacle of the temple. Now it is as likely that he carried Christ from the wilderness thither, as that the devil had power to place and set him on the top of the temple.  
Now than if the devil had permission to transport the body of Christ from the wilderness to jerusalem: 
Doctr. 1.  this makes for that opinion which is common in the world, that the devil can carry a man or woman from one country to another, if God give him leave: but so as he cannot do it with such celerity and expedition as men imagine. Some foolishly think, he can carry one many hundred miles in an hour, which is a thing impossible: for such a violent motion would stop a man's breath; as we see if a man fall from the top of an high steeple, his wind is gone ere he come half the way to the ground.  
Again hence we see, that the devil may by God's permission have power over the bodies of godly men, and those which have greatest graces, and strongest faith in God. For seeing he had power over the body of Christ, to transport it from place to place by the permission of God, why may he not if God give him leave, have power of any man's body, though he be never so true a believer? If he had power in the head, why not in the members? if he had power to annoy job, to kill his children & destroy them, though they were no doubt the holy servants of God, why may not the devil have power over our bodies, to carry a man from one place to another? If the Devil could by God's permission torment the body of one that was a daughter of faithful Abraham, 
Luk. 13. 10.  and even 18. years afflict her, so as she was bruised and bowed together by Satan; then no doubt he can do the less, to remove men's bodies from place to place.  
And this may serve to admonish those, 
Use.  who think their faith is so strong, that the devil cannot annoy them or any way bewitch them. But if the devil have power by God's permission to torment the bodies of the faithful, yea to destroy the bodies of jobs children, who no doubt were the true servants of God, he may if God give him leave, bewitch the godliest man that liveth. For we know what the holy Ghost faith: that all things fall out, 
Eccles. 9 2.  and all things come alike to good and bad; and there is no difference in outward things oftentimes between the children of God and the wicked.  
To the holy city] That is jerusalem, 
jerusalem city holy.  Luk. 4. 9 Now this city was called holy for sundry causes. First, because in jerusalem was the temple of the Lord where were the sacrifices and other ceremonies prescribe● by God for his own worship. Secondly, i● the temple they had the law of God and the books of Moses and the Prophets read an● expounded unto them. Thirdly, because jerusalem was a mother Church, from whenc● religion did flow and was dispersed into many places of the world. Now for these considerations jerusalem is called the holy city.  
This church at jerusalem though it hao many corruptions in it, 
Use 1.  yet our Saviour Christ calls it holy: and it was a true Church of God. Then hence I conclude, that the Church of God in England, though there be in it many blemishes & corruptions, yet may it be, and in truth is the true Church of God. For the Church of God in England is proprotionable to the Church at jerusalem for as they had Moses and the Prophets read and expounded, so have we: nay, we have the Gospel now sound preached▪ which they then had not in so plain and plentiful manner as we have. They had the Sacraments of the old Testament: so we have Baptism and the Supper of the lord Their Church was a mother church to derive Religion to many other: and though our Church cannot be called a Mother church, yet it may be truly called a nourcing Church to many neighbour churches round about us.  
As Christ and his Apostles did not therefore separate themselves, or refuse to join with them in the service of God, because of the corruptions in this church at jerusalem, but did teach and preach in the Temple: so none may therefore separate themselves, and refuse to join with the people of God in his service and worship, because of some few corruptions that remain in it. Nay, such as for these do separate themselves from God's people, do cut themselves from Christ himself, seeing they sever themselves from the Church of God.  
If any shall say, that the church of Rome is the true Church of God, as well as the Church of jerusalem, seeing the Romish church hath as many privileges as the Church at jerusalem; I answer, By examining the particulars it will appear to the contrary. 
Rome no true church.  As first, the Church of Rome braggeth, that she hath her succession from the Apostles: but I answer, succession from persons, without succession in the Apostles doctrine, can be no true note of the Church. Secondly, the Church of Rome hath the sacrament of Baptism, yet that proves he● not the true Church: for in Samaria they had the Sacrament of circumcision, and so in other places, and yet it cannot be proved that they were the true Churches of God. Besides, I answer, the church of Rome hath baptism no otherwise then a thief hath a true man's purse: now it cannot be said, that a thief is therefore a true man, because he hath a true man's purse. Lastly, though the Church of Rome have the outward baptism, yet she in doctrine overturns the inward baptism: namely, the true imputed justification and inherent sanctification of Christ by the spirit.  
3 The Church of Rome holdeth the Apostles Creed, but it is only in word: for the truth is, their God whom they worship is an Idol, and their Christ is a false & counterfeit Christ, forged by their own brain, as may appear to all that will search their doctrine.  
4 She saith, that they hold the word of God, and the writings of the Apostles: but it will appear in their writings, that they hold it but in show, not in truth: for in the main grounds of religion they overturn the doctrine of the Prophets & Apostles. Again, they hold the Scriptures but as a lantern holds the candle, not for itself, but for those that pass by: so the Church of Rome have the word of God, not for themselves, but for the good of God's children, which ever lie hid in the midst of Popery.  
5 She brags that she is the mother-church of many Churches: I answer; we must consider that city, as Rome is, and as Rome was: the old Rome which was in the time of Paul, was the true Church of God; but as for that old Rome, it is dead and buried, and this new Rome is that whore of Babylon, & no mother-church, but a cruel stepmother to Religion. By all this we may see, that the present church of Rome, is no Church of God, but only in name and outward show.  
And seeing that the Devil tempts our Saviour Christ in the holy city, we learn that there is no place so holy; but the Devil can broach his temptations in it, as we may see Zach. 3. 1. 2. and therefore this condemns that dotage and sorcery of the Church of Rome, who teach that their charmed holy water, their conjured bread, and the sign of the cross, and such stuff can drive away the Devil from their houses, and from their persons: and yet we see here, that neither the holiness of Christ's person, nor yet of the place, could hinder Satan, but he did tempt him  
Again, we see it is to small purpose, to the end we may be freed from temptations, to change the place, or to change the air; for what place is there so holy, or so sound and wholesome, where Satan cannot and will not set his temptation on foot and assault us? Indeed to remove the diseases of the body, these may be of some force, to change the air, etc. but to cure the conscience, and to help the diseases of the soul, this and such like can do nothing at all.  
And set him on a pinnacle of the temple.] Here is the second part of the devils preparation, who having carried Christ from the wilderness to jerusalem, now he placeth him upon a pinnacle of the temple, or a little wing of the temple. Some think that it was a sharp broach gilded to some especial use: but it is either the battlements which were made by God's commandment, lest any should fall, because their houses had flat roofs, o● else some corner of the temple; howsoever, it was a dangerous place.  
If thou be the son of God, cast thyself down, etc.] In this verse is set down the second temptation, and in a syllogism it may be thus concluded▪ If thou be the son of God, then cast thyself down: but thou sayest, and art persuaded that thou art the son of God, therefore thou mayest cast thyself down.  
Here we must mark the scope of the Devil in this second temptation, which is this, to tempt our saviour Christ to presumption, to persuade him to presume of God's mercy, and to bring him to a vain confidence in his father's protection, without using lawful means.  
And in this second temptation we may observe one especial thing, 
Doctr.  which the Devil aims at in his temptations, namely, to persuade him to a vain presumption of God's mercy. And surely we see the devil prevails much in these days by this argument: for we see how some men cry, God is merciful, God is merciful, and so presume & grow secure in sin, and take occasion of God's mercy to sooth themselves in their sins. Others, they say, I am either elected or rejected, and if I be elected, I am sure I shall be saved howsoever I live; if I be rejected I am sure I shall perish, though I live never so well: and thus men live as they list. Others say, I know the Lord will provide for me, and therefore refuse to live in any calling. And as for those which make profession of the Gospel, the Devil he labours to persuade them, that it is sufficient to profess religion, though they practise not the duties of religion: as the five foolish virgins, who held out their blazing lamps, yet wanted the vessel of oil to maintain their lamps.  
This being so, 
Use.  it should admonish us all to take especial heed, that we be not over com● of Satan in this kind, seeing the Devil knows our nature, and seeth that to presume and think well of ourselves, it is a thing very fitting and pleasing our nature: whereas despair, it is a troublesome thing, and brings men often to a greater sight of their misery: and the truth is, the Devil prevails with a thousand to one more by presumption then by despair: despair kills thousands, security ten thousands.  
And it is to be noted, that when the Devil had in the former temptation laboured to bring Christ to despair of his Father's providence, now he labours the clean contrary, to bring him to presume of God's providence. And here we may see the devils exceeding cunning, that he fought to carry our Saviour Christ from one extreme to another. And thus doth the Devil deal with all men, he seeks to draw men either to presumption or else to despair, and labours to carry them from one extreme to another, as from covetousness to prodigality, and so of the rest. And therefore we must labour to avoid both the extremes, 
Use.  neither to presume too much, nor yet to be cast down by despair, but to keep the golden mediocrity, even as Christ doth in this place.  
Cast thyself down.] He would have Christ not to show by his doctrine, but to work a miracle, that he may know him to be the son of God. This shows the nature of all wicked men; they care not for the doctrine of God, but they cry out for miracles: as we may see in Herod, he desired to see our Saviour Christ work some miracle, but he contemned his word and doctrine. And the jews who persecuted Christ and his Gospel, yet when he was upon the cross, they would have him work a miracle, to come down when he was nailed hand and foot. And all wicked men are of the same nature, more to regard and desire a miracle, then to hear the blessed doctrine of jesus Christ.  
Cast thyself down] The Devil having proved before the faith of Christ to be most constant, that he would not so much as doubt of his father's providence in his greatest need, now he takes occasion from the graces and gifts of Christ to bring him to presume, and to have a vain confidence of his father's protection. And so will the Devil deal with all the members of Christ; if he cannot prevail by our weaknesses to bring us to despair, than he will take occasion by the graces and gifts he sees in us, to make us presume: as often he prevails by this means to make men swell and think highly of themselves for some grace they have received, of learning, wit, eloquence, etc. to puff men up with satanical pride and overweening o● themselves.  
Then cast thyself down.] The Lord gave the Devil permission to place Christ in a dangerous place: but yet the Devil coul● not go any further to hurt Christ there; 〈◊〉 cast him down he had no power, but persuades him to cast himself down. Where we see, the devils power is limited, his power is not so great as his malice is to mankind; but the Lord doth limit Satan's power, and in all things hath care of his own children, that Satan can do them no harm. For the Devil, though he had set Christ upon the top of the temple, could not for his life cast him down; where we may see, the Devil for all his malice can go no further than God gives him leave. And this must comfort us: for as God the Father limits Satan in respect of Christ our head, so doth he in us his members.  
Now follows the reason which the Devil useth, the better to persuade Christ to yield unto his temptation: For it is written, he shall give his Angels charge over thee. When as the Devil heard our Saviour Christ allege Scripture; he like an ape imitates Christ, and begins to allege Scripture roundly as well as he. 
Doctr.  And therefore we must be wary how we entertain doctrines of heretics, and false teachers, though they seem to prove them by the Scriptures: for the Devil he hath his scriptum est, it is written, as ready as may be. But we must learn to prove the spirits, that is, the doctrines of men, whether they be of God or not, 1. john 4. 1. lest the Devil and wicked men deceive us; for we see here how the Devil can allege Scripture, and that fitly for his purpose. And it is the subtle practice of the devil to allege Scripture, that so he may persuade men to receive his damnable doctrines, and become heretics and schismatics. And to this end he doth grossly abuse the Scriptures; yea when he would persuade men to live in sin, he hath his, Scriptum est, very ready, and can tell them, At what time soever a sinner doth repent him of his sin, he shall have mercy: and truly by his abusing of Scripture he prevails with many.  
The words which the devil allegeth are taken out of the fourscore and eleventh Psalm, the eleventh verse: For he shall give his Angels charge over thee, to keep thee in all thy ways, etc. Now the Devil in alleging and propounding the words is very precise, and showeth himself very careful in repeating of the words: in so much as he will not leave out no not this particle [For] which might well have been left out. Yet in the end he sticks not to leave out a whole clause, which is the main point and ground of God's promise: namely, this: to keep thee in all thy ways. Where we may see, how the devil doth most vil●ly abuse the Scriptures of God: and it is usual with him in his allegations, to put in, or to put out something, or some way or other to deprave them, or to corrupt the sense and meaning of the Scriptures, to serve his own turn.  
And as this is the devils manner in his alleging and dealing with the Scriptures, so do the Papists as his scholars. For though in word they hold the Scriptures, yet it is usual with them to put in, or leave out, or by some means to corrupt and deprave them in the sense and meaning, as might be showed by example.  
Well, seeing the devil is so skilful in the Scriptures, and can allege them so readily and so fitly for his purpose, and withal is so malicious to mince them and deprave them, it should make all men to study the holy Scriptures, that so we might be acquainted with them, and be able to disclose and to descry Satan's fallations and subtleties: and we should wish with Moses, 
Nu● 11. 29  that all the Lords people could prophecy. But especially the Ministers of the word, they must labour to be thoroughly acquainted with the book of God, to observe even the circumstances of the text, else the devil will cast a mist before their eyes, and beguile them with his subtle fallations: and therefore they must do as Ezechiel did, eat up the book of God.  
And that we might not perceive Satan's subtleties and deceit, he labours to keep men in ignorance of the word, and by all means to have the Scriptures hid and dark: and if it were possible, to root out the schools of learning, and that the Bible might be burned. And as he prevails in Popery, to bring men to this, that all religion, and the Scriptures might hang on men's devices and man's learning, as they do in Popery ground all upon Lombard the master of the Sentences, and bar the common people from the Scriptures, locking them up in an unknown tongue: so with Christians he taketh the like course, for he persuades them, that the Scriptures are hard to be understood, and very obscure and troublesome, and therefore he draws men● minds from the study of them, to read the writings of men, because they seem to be more pleasant and delectable; that so 〈◊〉 being not acquainted with the text, might not descry his deceits and subtleties.  
Again, 
Doctr.  seeing the devil can allege the word of God and say, It is written, and that he can bring in Scripture fit for his purpose; what a shame is it for Christians, if they do not labour so to know the Scriptures of God, that they may allege them as occasion shall serve: & that not as some do, to heap place upon place without all reason, but to allege them fitly and to the purpose?  
Lastly, seeing this is a devilish and satanical practice, in alleging the Scriptures to deprave and corrupt them, to leave out and put in at his pleasure, it must warn us, that when we are lawfully called, we do speak and utter the words of other men, even all, & no more but all, neither putting to them nor taking from them, and that without changing their words or the sense and meaning of them.  
He shall give his Angels charge over thee] The true sense of the place is this, that the Lore had a special care of his people; and when he sent any judgement upon the Israelites, he gave them this comfortable promise, that in the midst of all their troubles he himself would protect them. And as this promise was made to them, so it is general to the whole Church of God, and belongs to us. For in all common judgements and calamities, the children of God which walk in his ways, shall be sure to have protection and security: for the Angels of God, by his appointment, do hold them up, as it were in their hands. In which words there is a comparison taken from nurses, who having children committed to their care, do hold them very charily and tenderly in their hands, and dare not let them go out of their arms: even so the Angels of God by his appointment▪ become even as nurses to his children in all their lawful ways, 
Use 3. Psal. 34. 7.  and do attend upon them, and are very careful to protect them from danger, so long as they keep themselves within the compass of God's word.  
It is true indeed, that judgement begins at the house of God, and he often afflicts his dearest children to try their faith and patience, yet is is most certain, that in common calamities the children of God shall have protection and security: yea the Angels of God (as it were nurses) shall hold them in their hands, and defend them, so long as they keep themselves in the ways of God, and within the compass of his will in his word▪ But if they leave the way of God's commandments, and wander in bypaths, and go out of their lawful callings, they have no assurance of God's protection, neither have Gods Angels any charge to watch over them,  
Seeing then God hath made so merciful a promise of protection, to all them that walk in his ways, and within the compass of his commandments, it should warn us all to beware how we go out of our ways and lawful callings, but that we study the law of God, and as we look for his protection, to keep within the compass of it.  
jesus said unto him, 
Verse 7.  It is written again, Thou shalt not tempt the Lord thy God.] In these words is contained the answer of our Saviour Christ, to the second temptation of the Devil; wherein he doth oppose Scripture against Scripture. But to expound that place which the Devil alleged, and to show how vilely Satan abuseth the word of God, he allegeth another place of Scripture, wherein our Saviour Christ answers the Devil, that it is true, God hath made sundry promises in his word, of protection to his people, but yet so, as if they refuse to walk in the commandments of God, and to use such lawful means as he prescribeth in his word, he is not bound to perform them, for they be made upon that condition,  
Again it is written,] Seeing our Saviour Christ doth allege another place of Scripture, to expound that the Devil brought against him, and to show how he abused Scripture: hence we gather, that the holy Scriptures are of themselves sufficient to interpret themselves, 
Doctr.  for so Christ allegeth another text of scripture to expound that which Satan allegeth, and to confute his abusing of it. 
Nehe. 8. 8.  So we find that Ezra did expound the law of God, and gives the sense of it by the scriptures, and so expounds the one by the other, Nehem. 8. 9 (junius.) Now if the servants of God could do this in the old Testament, how much more may we in the new, wherein many things are most plainly opened and expounded by Christ and his Apostles?  
But the Papists cannot by any means yield to this doctrine, for they hold, that that which must interpret the scriptures, must have judicial power and authority to judge of the sense of the scriptures; but they hold the scriptures are but a dumb letter, and therefore are not able to judge of the sense and meaning of the scriptures. Yet for all that▪ we see (by the example of our saviour Christ) that the scriptures are of sufficient power to give the sense of the scriptures, to interpret themselves, and to show what is the true sense of the scriptures, though they be dumb. And as we see, that a man may aswell show his mind to his friend by letters and writing, as by word of mouth: even so the Lord God speaks now to his people by the scriptures, as well as he did in old time by his own lively voice from heaven.  
But if the Papists will yet deny the scriptures to have power to judge and determine of the sense of the Scriptures; then would I know, who hath this power given unto him? They answer, the church must give judgement, and determine of the sense of the scriptures: but that is false, for the Lord hath not given any such power to the Church, to determine of the sense of the scriptures at her pleasure, but only he hath given to the ministry of the word, to open and expound the scriptures by the scriptures themselves. As a Lawyer hath not that power to judge of the law of his Prince, and to give what sense he listeth, but only to expound the law, and to give the sense of it by the words of the law, and other circumstances concerning the same.  
The Church of Rome say further; they 〈◊〉 determine of the sense of the scriptures, either by the rule of faith, or the consent of the fathers: or, if they fail, than the Pope he is 〈◊〉 determine of them, as one that cannot err.  
1 Concerning the rule of Faith (by which they understand unwritten traditions) how can they be fit judges to determine of the sense of the scriptures, unless we will gi●e more authority to unwritten verities then to the written word of God? Nay only the scriptures must be the rule of faith, and only the scriptures judge and determine of the sense of themselves.  
2 Neither is the consent of Fathers a sufficient rule to give judgement, and to determine of the sense of the scriptures: for we know that they being men, and many of them (having not the knowledge of Hebrew and Greek, yea and most of all in expounding the word) are subject to error, and sometimes do err. And by the same reason the Pope is no meet man to be the judge of the scriptures, and to determine what should be the sense of them, seeing he is subject to manifold errors, and many Popes have erred in the foundations of Religion.  
Now follow the words of Christ's answer, taken out of Deut. 6. 16. Thou shalt not tempt the Lord thy God. First we must search what this word, to tempt, signifies: secondly, the manner how God is said to be tempted: thirdly the cause and root of this tempting of God.  
First, 
What it i● to tempt God.  To tempt God, is to prove or to make trial whether God be such a one as the scriptures report him to be: namely, whether he be so just, so merciful, so mighty as the word of God describes him to be. So the Propet David expounds it, Psal. 95. 9 Your fathers tempted me, and proved me in the desert. Where to tempt, is to prove God's justice and mercy, whether he were so just and merciful as the word sets him out to be, and as he promised to be.  
Secondly, for the manner, it is not simply to tempt and to make trial of God, but to tempt God, is to make needless trial of God's power etc. when we have no cause to try the Lord: and so it is taken here in the words of Christ, Thou shalt not tempt, that is, thou shalt not take needless and unnecessary experience and trial of God's power and goodness.  
Thirdly, the cause which moveth men to tempt God, is a distrustful and unbelieving heart, even want of faith. So the Israelites tempted God, Psal. 78. ver. 18. 22. They tempted God in their hearts, and required meat for their lust. And the reason is, vers. 22. because they did not believe in God, and did not trust in his help, because they did not rely upon his care and fatherly providence: so that unbelief was the root of this their tempting of God.  
So then to tempt God, is to make needless and unnecessary trial and experience of his mercy, goodness, power and justice, proceeding from a distrusting heart.  
Now God may be tempted five manner of ways. 
How God is tempted.  First, when men will take upon them to appoint God the time when, the place where, and the manner how God must help them, and accomplish his promise to them. Thus the Israelites in the wilderness wanting water, 
Exod. 17. 7.  they say: Is the Lord amongst it us or no● showing, that through the Lord had promised he would be with them, yet unless he would at that time give them water in their need, they would not give credit to his promise. Again, Psal. 78. ●0 though the Lord had given them water, yet they say: Can he give bread also, or prepare flesh for his people● still showing, that unless the Lord would at their pleasures, & now presently send them meat, they were ready to distrust his providence.  
And therefore it must admonish us, 
Vs●.  that we must not in our requests and petitions (as the Bethulianes did) appoint God the time, 
judith. 7. 30  place, or means how we would be helped in poverty, sickness, or other ways; but continuing in prayer, wait upon the Lord's leisure, and leave these circumstances to his good will and pleasure.  
Secondly, God is tempted, when men will not believe his word, but do demand signs and wonders from heaven, as the Scribes and pharisees did (joh. 2. 18.) tempt our Saviour Christ, not believing his doctrine, unless he would confirm it by some miracle. And thus all they tempt God, who refuse to believe the doctrine of God, because it is not confirmed unto them at their pleasure by signs and wonders.  
But some may say: 
Objection.  What, is it not lawful them to demand and require a sign at God's hands? 
Answer.  Yes we may sometimes: and so we read that Gedeon did require a sign of God and sinned not: 
jud. 6. 36. 37.  so did Hezechiah. 2. King. 20. 8.  
In two cases men may ask a sign of the Lord. First, when the Lord gives a man commandment to ask a sign, than we may ask it lawfully: and thus the Lord bid● Achaz to ask a sign, 
Isai. 7. 11. 12.  and he sinned in refusing to do it.  
Secondly, a man may ask a sign of God, when it is necessary for the confirmation of a man in some extraordinary calling: as we see in Gedeon being extraordinarily appointed of God to be the Captain and deliverer of God's people; he being not fully persuaded of this his vocation, desired a sign of God, not of infidelity, but the better to resolve himself of Gods calling him to that business. And so it was in Hezechiah, to persuade himself of God's extraordinary deliverance from an extraordinary disease.  
The third way whereby men tempt God▪ is when men live in sin continually without repentance, and so will try God's mercy: and thus the Israelites tempted God, Num. 14. 18. And so all those which live in ●inne from day to day without repentance, do indeed tempt God and abuse his patience, Mal. 3. 15.  
And therefore seeing that this is even to tempt God, 
Use.  to live in sin without repentance, it must stir us up all to take heed how we run on in sin: but that we do wi●● speed repent and break off the course of our sins: for so long as we live in sin without repentance, we tempt God, and then we can promise no safety to ourselves, neither look for the protection of God's Angels, but lie even naked to all Gods heavy judgements.  
The fourth manner of tempting God, is to enjoin men the observations of the ceremonial law, as it appeareth Ast. 15. 10. the jews are said to tempt God, in that they urged the observation of the ceremonies of Moses.  
And by this we may judge of the present estate of the Church of Rome, and of their religion; which stands for the most part in vain and superstitious ceremonies; and that which is worse, of judaism and Gentilism.  
The last way how men tempt God, is, not to use the lawful & ordinary means which God hath appointed, either concerning men's souls, or concerning their bodies: and this is here understood in this place, when Christ saith: Thou shalt not tempt the Lord thy God. When we shall refuse such lawful and ordinary means as the Lord hath appointed, and use extraordinary; even as a man having a ready way over a bridge, should leave that, and thrust himself into the water, what were this but to tempt God? Or when a man hath the ordinary way to come down by the steps or stairs, and refusing that should cast himself down from the top of a steeple? So those men who contemn the word of God, and will not vouchsafe to hear, what do they else but even tempt God; seeing they refuse the preaching of the word, which is the ordinary means to save men's souls?  
And thus Satan tempted our Saviour Christ to tempt God. For having now set him on the top of the temple, in a dangerous place, he persuades him to cast himself down: and he addeth, that he may be bold to do so, because God hath given his Angels charge to look unto him, that he take no harm. But our Saviour Christ answers him; That were to tempt God, seeing he had the lawful and ordinary way to go down by the stairs, and therefore he had no reason to cast himself down.  
In a word, all those tempt God, which either refuse the ordinary means God hath appointed, or do wilfully cast themselves into danger, being not called thereunto of God: as Peter having no calling of God, went and thrust himself into Caiphas hall, to see what became of his master: & the three Worthies which ventured through the host of the Philistims to fetch water at the well of bethel for David, whereas he might have had it without danger at home.  
Here some may ask, What we are to judge of those which use to walk on ropes on high places, and on the top of houses: whether do such men sin or not? Ans. These men do so either with a calling or without a calling, Such as do it by virtue of their lawful calling, as Mosons and such as build churches and houses, and so by reason of their trades work on high places, cannot be said to tempt God: nay rather so long as they walk faithfully in their lawful callings, they may assure themselves of God's blessing and his protection.  
But as for those who to show their agility; and to make sport, walk on ropes, or run upon the roof of houses, these men having no calling from God so to do, they cannot look for God's protection; nay, they in so doing tempt God, casting themselves upon danger. And our Saviour Christ might a thousand times better have done this which Satan would have him here to do● yet would he not put himself into needless danger, lest he should tempt God; much less ought any man else adventure to do it.  
And in this, that our Saviour Christ useth the ordinary way, even the stairs, we may learn, that if any man look to have God's protection and blessing, he must also make sure to use the lawful and ordinary means appointed of God, & keep himself within the compass of his calling: yea if we desire to find comfort in any of God's gracious promises, we must be wary to keep ourselves within the compass of his commandments: but if we leave them, than we find no true comfort, neither have we any promise of protection from God. But so long as we walk in obedience of God's commandments, and within the compass of our callings, we have this blessed promise from God, that his Angels shall take the care of us, to guard and to defend us.  
Again, 
Verse. 8.  the devil taketh him into an exceeding high mountain.] In the seven verses going before, we have heard of the two first temptations of our saviour Christ; now followeth the third. In this third temptation we are to consider again three especial points first, the preparation of the Devil, ver. 8. Secondly, the temptation itself, ver. 9 Thirdly, Christ his answer, ver. 10.  
And first of all seeing the Devil doth thus arm himself, 
Doct.  and comes prepared three times, in three several temptations, it should teach us all on our parts to prepare ourselves continually, and to be ready to resist his temptations.  
In the devils preparation note two parts: first, he taketh him to an exceeding high monntaine: secondly, he shows him all the kingdoms of the world, and the glory of them.  
But how could the Devil carry our Saviour Christ to this high mountain? 
Objection.  I answer, 
Answer.  he might do it two ways: first, by vision: secondly, by real transporting of his body from jerusalem to this mountain. Some think that this was only in vision: but I rather think our Saviour Christ was carried locally and really; for our Saviour Christ his temptations are not imaginary, but true and real temptations; and the words import no less, but that he was really and locally transported from the city to the mountain.  
The reasons why the Devil carried our Saviour Christ to the mountain, are these: First, because the Devil in all things desire● to imitate God, and to become as it were God's ape. Now we read, that the Lord carried Moses to the mount Nebo, 
Deut. 34. 1.  to show him all the land of Canaan; so the Devil to imitate God, and by imitating God, to match him, and so to disgrace the Lord, carrieth our Saviour Christ to the mountain, as it is likely, to imitate Gods dealing with Moses.  
Secondly, the Devil carried our Saviour Christ to this high mountain, as a most fit and convenient place to broach this his third and last temptation now in hand.  
In that the Devil doth carry our Saviour Christ from jerusalem to this hill locally; hence we learn, that he may by God's permission, have like power over the dear children of God, not once, but twice, nay thrice, & oftentimes. We see this true in our saviour Christ the head: therefore if the Lord permit Satan, and by his permission give the Devil liberty to transport our bodies from place to place, we must not be discouraged. Seeing the same thing befell the head, it may also befall his members, which we are.  
The second part of the devils preparation, is this, that he shows him all the kingdoms of the world, etc. Now concerning this, we may not think the Devil could do this in deed and truth, to show Christ all the several kingdoms of the world, as they be here placed upon earth, for that is a thing impossible: for there is no hill so high, that a man might see them all. Nay, if a man were as high as the Sun, and could see never so clearly, yet he could but see the one half of the earth; and therefore we must know, he showed them in a counterfeit vision.  
Now these visions of the Devil, they be either of the outward senses, or else of the understanding. Of the outward senses, as the delusions of the Devil, making men think they see that they do not see indeed. So the Devil is said to show Samuel to Saul in a vision in his proper habit: and this was indeed but a counterfeit Samuel, 
1. Sam. 28.  not that true Samuel, who rested in the grave concerning his body, and remained in heaven concerning his soul.  
Secondly, there be false visions and deludings of the understanding; as the Lord speaketh, 
Zach. 13. 4.  that he will make the false prophets ashamed of their lying visions. And some of these visions come unto men sleeping, called dreams. Deut. 13. 1. some come waking, as to such as have their brain crazed, they oftentimes have visions, and think themselves to be Kings or Prophets, as john Baptist, etc. Now concerning this vision of Christ offered by the Devil, he did it not only to the mind of Christ, but also to his out ward eye, and visibly.  
By this practice of the Devil we may behold his wonderful skill and power, in that he can resemble to the outward senses in such a strange manner, even as he listeth, so great and wonderful matters. And the like is done by Magicians and Conjurers, who by the help of the devil, can reveal and show things done in a far country, or things that be lost, in a glass: or for things long passed, can resemble them to outward sense in a glass, or in the air. So that those are deceived who are of mind, that they cannot do this: for if the devil could show Christ all the kingdoms of the world and the glory of them in so short a time, then much more can he show some one particular thing to the eye and sense of man.  
Now let us mark the devils drift in this temptation, & setting before Christ's eyes this goodly and glorious sight: sure it was to this end, that the devil might by this means more easily wind himself into the heart of Christ: and therefore he sets this thing before his eyes, that Christ might be moved by them, and take some delight in them, and delighting in them might desire them, and so Satan might in the end overcome him and ensnare him.  
And this hath been the ancient practice of the devil, as Genes. 3. first, to move Evah to cast her eye upon the apple, to mark the beauty of it, then to like it, them to desire and lust after it, and so in the end to taste of it. And thus he dealt with Christ: first, he shows this glorious sight, and the beauty of all these things, that if he could, he might have moved him to desire them, and so make his temptation take place.  
Seeing this is Satan's ancient subtlety, 
Use.  it must warn us to take great heed of our outward senses, especially the two senses of learning, namely, seeing and hearing. The eyes and the ●ares be the two windows of the Soul: and if the devil can get in his head there, he will easily wind in all his body, and poison our souls.  
We had need therefore to counterguard our hearts, 
Prou. 4. 23.  to keep them with all diligence, even above all watch and ward, and evermore to take heed who, & what enters into our eyes and ears, and to make sure w● keep careful watch at those doors. We mu●● pray with David: 
Psa. 119. 37.  O Lord set a Watch before my mouth, and keep the door of my lips: and with holy job, 
job. 31. 1.  make a covenant with our eyes that they behold no vanity. This if we do, death shall not enter in by these doors and windows, but we shall preserve our souls in purity.  
Now when the devil shows our Saviour Christ this goodly show, let us mark the manner: he shows Christ all the beauty, the glory and delight of them: not the troubles, vexations, calamities and dangers of them. And thus will the devil deal with us; if he would tempt any one to some sin, he never shows but hides the misery & danger, the curses and calamities that will ensue upon that sin: but he shows the profit, gain, pleasure, delight and commodity that that sin will afford them: that by this meane● he may bring them to his bow, and move them headlong to rush into the committing of sin. Indeed when he hath got his purpose, and prevailed thus far to bring a man into sin, than he will lay it open in most ugly manner, and lay before a poor sinner the horror and punishment due to his sin, that so he may make a poor sinner break the neck of his soul in despair.  
Further, mark how the cunning devil showed not these goodly and glorious sights in the first or second temptation, but reserved them for the last, and that in great subtlety. For the devil know very well, that if any would pervaile, then surely the desire of honour, of preferment, of profit and pleasure, would move the heart of Christ.  
And in this subtlety he shows, that this is a most dangerous temptation which comes from the right hand, that is, which proceeds from profit, pleasure, preferment and honour. And by this temptation he prevailed more against David, than he could when he was in great conflict, and persecuted by Saul.  
So prosperity and ease in the Primitive Church in the days of Constantine, did more prevail with Christians, than persecution and tribulation could do for the space of three hundred years before. And those which could be moved by no other means, yet the hope of honour, profit and pleasure hath overcome and prevailed with them. Thus ease slayeth the foolish: prosperity is as a slippery way: and few having rest are edified, and walk in the fear of the Lord, & the comfort of the holy Ghost, Act. 9 31.  
Luke cap. 4. 5. he addeth the circumstance of time, that the devil showed all this to Christ in a point or moment of time, in so short a time as possibly might be, with marvelous speed & celerity. And this the devil did being subtle, the more to inflame th● heart of Christ to desire them: and therefore he set his wares open, and as it were in a glimpse gave him the beholding of the beauty of them. So we see, if men see some st●āg● and beautiful thing, and have but a blush or a little glimpse of it, they desire it with mor● eagerness, & more greedily affect it. Ever so he would have dealt with our Saviour Christ, he would have affected his hea● with this sudden and glorious spectacle.  
Now followeth the temptation itself, in these words: And said unto him, All these will I give thee, 
Ver. 9  if thou wilt fall down & worship me.  
In this temptation we must first mark the scope and drift of the devil therein. In the first temptation he laboured to tempt Christ to distrust and unbelief: in the second, to puff him up with vain confidence and presumption: now in this third, he tempted Christ to commit idolatry, even to worship the Devil.  
And truly this hath ever been the practice of the Devil, to seek to overturn religion and good conscience by these three things, honour, profit, and pleasures. Among Protestants and Protestant Ministers he hath prevailed much by these means. When as for the Ministers of the word, many have in hope of profit and preferment, forsaken true religion & clean abjured it, and taught the clean contrary, even that which the papists hold and teach: so we see that protestant Merchants for hope of gain, do carry over to the Church of Rome all such merchandise of wax, etc. as the Papists use to maintain their superstitions and Idolatry.  
And among common Professors, many of them to save their lands, livings, and places, have changed as religion hath changed; now Papists, now Protestants, like to Chameleons into any colour. Of this we had experience in Queen Mary's days: few great men remained Protestants, but yeeded to the Idolatry of those times.  
This third temptation hath two parts: first, a promise: secondly, a condition. And here the Devil saith not: I will procure thee these things at God's hands; but in his own● name, I will give thee, all these, to make Chrit depend upon him for them, to trust in him, and to deny his confidence in God, and to rely upon the devil for an inheritance in this world.  
In which vile practice of the devil, we may behold his shameless boldness, who dares offer Christ the gift of all these, conditionally, if he would worship him: whereas indeed they did all most properly belong to jesus Christ himself, and were his own; neither had Satan any title to them, but only by usurpation.  
And as the devil here with Christ, so he dealeth with most men of the world, to tempt them to depend upon him for the wealth of the world, and to make the Devil their God. For though men deny this in word, and say, All they have, God hath sent it, they thank God: yet their wicked practices show the contrary, that they do indeed depend upon the devil for gain and profit: seeing most men get their goods by false waight● and measures, by deceit, fraud, cozenage, by lying, swearing & forswearing. Now while they get that they have thus by such vile and wicked means, it plainly shows that all they have, they have it of the Devil, & depend upon him for wealth, & so make him their God, though in word they deny it never so much.  
Secondly, the Devil knew Christ was a King, and that his kingdom was not of this world, but spiritual, exercised especially in men's consciences: now the Devil he labours to tempt Christ to become an earthly King, which if it had taken place in Christ, he knew then that he could not be that true Messiah, who should reign spriritually in men's consciences.  
And in like manner deals the Devil with the members of Christ: for the church of God hath a kingdom, and that is spiritual in the word of God. Now the stewardship is the dispensation and ministry of the word preached, and against this the Devil laboureth that it may become an earthly kingdom, not spiritual but carnal, not in the power of the spirit, but in the carnal wisdom of man's eloquence; and so by all means to overturn the true kingdom of Christ.  
Thirdly, we see here how the Devil maketh very large and liberal promises, though he meant to perform nothing, neither could he though he would.  
This must teach us to study that we may be contrary to the Devil, and therefore that we do warily consider what promises we make, whether the thing we promise be lawful, and in our own power, and that we do it with sincere hearts, void of deceit, and with purpose to be as good as our word: and when we have promised, accordingly to perform our promise; 
Psal. 15. 4.  for that is a mark of God's children, 
Gal. 5. 25.  and a fruit of the spirit and true faith, in doing the duties of equity.  
And in that the Devil showed all these unto Christ, even the several kingdoms of the world, it is manifest he knew them all, and was well acquainted, and had traveled through them, as he confesseth, joh. 1. 7. And in that he could show the chiefest glory and beauty of them in such a short time, it is clear he was cunning in them, and the several estates and conditions of them all.  
And we see, that the Devil in propounding all these glorious kingdoms vn●● Christ, he did tempt him to ambition, tha● he would set his heart on them and so desir●● them. And herein note one of his most principal practices, which is the overturning 〈◊〉 kingdoms: for the Devil desireth to do the greatest harm and most mischief that he can. Now in the overthrow of a kingdom, many go to wrack; and to effect this, he seeks continually to puff men up with ambition, that they may desire and gape for preferment and honour. The Lord hath in mercy placed over us in this kingdom a gracious Prince and a Christian Queen, & the Devil hath long envied this our prosperity, and sought sundry by-plots and manifold practices to overthrow our state, to cut off the head, and to cast her crown into the dust. And to this purpose he hath raised up many wicked and rebellious subjects: but the Lord hath in mercy brought all to nought. And therefore the remembrance of this should move us all to thankfulness, for this great mercy of God in defending both Prince and people, and bringing to nought all such rebellious wretches, confounding those ambitious heads, and all their vile and treacherous plots and devices: and we must show this thankfulness in the duties of repentance and sincere obedience.  
Secondly, this must teach us to pray unto God continually, for the preservation of our Prince and kingdom, that he would evermore confound and bring to nought all Satan's policies, and vile plots and practices of ambitious heads. And it is our duty, in token of true joy and thankfulness, to do as the people did in the days of Solomon, who shouted so loud, and cried out God save king Solomon, 
1. Kin 1. 4.  that the very earth rang again: even so should all true Christians, to express the joy of our hearts, pray day and night, God save Queen Elizabeth.  
And herein is our comfort, that though the Devil with all his malice seeks to destroy both Prince and people, and the whole kingdom, and hath his wicked instruments to effect the same: yet the Lord God hath his Angels which take care of his Church and people, and stand round about them, to defend them both by sea and by land, that all the Devils in hell cannot hurt them: but the Angels of God defend his children at home, and beat back all our enemies from invading of us.  
All these will I give thee] These words are the very words of the Pope of Rome, who as Satan's vicar, hath indeed the two horns of the lamb, but he speaks like the Dragon: he makes himself equal to God, he can (as he saith) send to heaven and to hell, set up and pull down Princes, he can do what he list, he can open and shut at his pleasure, pardon sins, and I know not what: which shows he speaks the devils language, the language of Ashdod, not of Canaan.  
Luke. 4. 6. The Devil adds a reason further to persuade Christ: for he saith, All these kingdoms are mine, and I can give them to whom I will.  
Where first the Devil tells a loud lie, challenging to himself the right of all the kingdoms of the world: for it is the Lord his right alone, as we may see Dan. 4. 2●. where the Lord speaks to that proud king N●buchadnezar by the ministery of Daniel: I bear rule over the kingdoms, & I alone (saith the Lord God) can give them to whom I please. So then the Devil hath no power to give them, neither hath any title to them, that he can bestow them at his pleasure: no, that belongs to God alone: yet we see Satan will be an usurper at large.  
Secondly, mark the devils arrogancy and shameless boasting, in that he dares challenge all the kingdoms of the earth to himself, as though he were sovereign Lord of them, to do with them at his pleasure. And let us all learn by this shameless lying and notorious boasting of the devil, to take heed that we be not like him in these sins, but study to be contrary to him: and therefore we must desire and study to speak the truth at all times, and take heed of boasting yea rather let us think as humbly and basely of ourselves as possibly we can, which is a good means to humble and cast down our proud hearts: and let such know that are given to these sins, to lying and vain boasting of this and that which they have not, it argues great pride, and shows they be very like the Devil himself in this point.  
If thou wilt fall down and worship me.] Here is the second part of the temptation: namely, the condition, and the main drift of the Devil in these words, is to bring our Saviour Christ to manifest Idolatry, even to worship the Devil himself.  
First, seeing the Devil durst be so bold to tempt our saviour Christ to Idolatry, and to worship himself; hence we see that the main scope of the Devil is especially to deface Religion, and the true service and worship of God, and therefore he assaults the Church of God, and tempts men to bring them to embrace heresies, schisms, idolatry, that he might destroy the church of God: and thus he became a lying spirit in the mouth of four hundred false prophets at one time. 
1. King. 22.  And when jehosuah the high Priest came into the Temple to perform the worship of God, 
Zach. 3. 1.  he stood up to hinder him, when he was praying for the good of the Church. And so doth he in these days stand up and seek by all means to hinder God's Ministers in the building up of God's Church. When Christ hath sown good wheat, 
Mat. 13.  them the Devil soweth tars; and when Paul would have gone to preach the Gospel to the Thessalonians, 
1. Thess 2. 18  the Devil hindered him; and it is his special study to stop the ministry of the Gospel: and therefore it is said that the Devil cast many of God's ministers into prison, Revel. 2. 10.  
Reu. 16. 13. 14. there came 3 evil and unclean spirits out of the mouth of the beast, which entered into King's houses, to turn them from the entertaining of the Gospel, because that Kings be either especial nurses to the Gospel, or else if Satan can prevail with them, become greatest enemies to hinder the course of the Gospel. Such frogs be these Seminary Priests, Monks, Friars, and popish jesuits, which lurk commonly in King's courts, and in the places of mighty men.  
Then seeing the Devil is so painful to stop the course of the Gospel, to overturn true religion & the service of God: it must stir up all the Ministers of the word of God, to labour and take pains, that their diligence in defending and upholding true religion, and building the church of God, may countervail Satan's diligence in hindering of it.  
Secondly, it behoveth all Christians not only to pray for themselves, but seeing the Devil labours the ruin of the church, specially in prevailing with Princes and great men, we must pray for the good of God's Church and children, and every member of it: by name, for Kings & Queens, etc. & good reason is there that we should do so: for in the good and flourishing estate of the church we all receive benefit by it, and fare the better for it.  
Thirdly, if Satan durst set upon the Son of God, and tempt him to idolatry and to worship the Devil, then much more will he be tempting us to the like sin, and set upon sinful man to move him to worship him, and make him his God.  
But you will say, 
Objection.  there is none so mad to worship the devil, to make him our God: oh we defy him.  
True it is, 
Answer.  men say they defy the Devil, and spit at him, but alas if we consider their dealings, we shall see the Devil sits in their hearts, and rules there as God. Do but cast your eye upon the three main Religions of the world, the religion of the Turk, of the jew, and of the Papist; and it will appear that most men worship the Devil and make him their God: because the Turk he is ignorant of the true God: the jew worships God the Father, but not by jesus Christ, whom they deny: the Papist worships a false and counterfeit Christ forged by themselves, and never read of in the word of God: for they make him a Saviour in part, & a Priest to be creator, or the maker of his Creator.  
That it may appear, that these three sorts of people do not worship the true God, but even the devil himself, let us mark these 2 principles. First, that all doctrines set down and invented by man, concerning God's service and worship, being against the word of God, they be the doctrines of Devils: so saith Paul 1. Tim. 4. 1. 3. that there shall come false teachers, which shall teach doctrines of Devils: and what are these? Vers. 3. he saith: Such as forbid to marry: and teach men that some meats be holy in themselves, & some unholy and not lawful to be eaten. The second principle is this, all worship of God devised by man, being against the word of God, is the doctrine of Devils. So the Gentiles offering to Idols Paul saith they offered to Devils: 
● Cor 10. 22  yet none of them intended that, but rather by the idols offered to God. So whatsoever worship shall be invented, being against the word of God, it is indeed the worship of the Devil, not of God.  
Now by these two principles it appeareth, that the worship of God performed by the Turks, and by the jews, it is no worship of God, but the worship of Devils: seeing both of them worship the Father out of the Son. And the worship of God in Popery, it is no better than the worship of the Devil, seeing they worship God out of the true Christ, and have forged to themselves a false counterfeit Christ. And if Paul might truly affirm of the Gentiles, that they worshipped not the true God, but offered to devils: then mnch more may it be avouched of that abominable sacrifice of the Mass, that it is indeed the worship of the devil, seeing it is more vile idolatry then that of the Gentiles.  
Now it will be said: 
Objection.  Though the Devil prevail thus with them, yet he cannot prevail so with Protestants, neither can they be said to worship the devil. 
Answer.  I answer: That in truth there be thousands of Protestants in the world who do worship the Devil: for all those which do only in outward show profess true religion, but in heart love the world, set their hearts upon pleasures, profits and preferments, such professors do in truth make the devil their God, and may be said to worship the Devil. For to whom soever they give their hearts, to them they do give worship: but while they set their hearts on these things, they do not love God neither do they believe in God, and rest upon him as their God; and therefore they make the world their God, and so worship the Devil.  
Fourthly, by this practice of the devil, we see those men confuted, who think that the devil cannot make a league with men, as with witches, conjurers, etc. For we read and know such things have been done, and here we have a manifest proof of it: for the Devil offers a league to Christ: there was nothing wanting but our Saviour Christ his consent. And if sinful man had been in Christ's stead, questionless there had been a league▪ and for so great gain he would have the devil his service.  
Then said jesus unto him, 
Vers. 10.  Avoid Satan, etc.] Now followeth the answer of our Saviour Christ. And first in Christ's answer mark, in propounding of it he useth first a speech of indignation and of defiance to the Devil and his offer: Avoid Satan: as though Christ should have said: I have heard thee blaspheme both me and my Father, & have thus long suffered thee, but I will suffer thee no longer, get thee hence Satan, I will not vouchsafe to answer to thy temptations any more.  
Mark here in the answer of Christ, that he was content to endure the devils temptations and reproaches, which concerned his own person: but when he is so bold to blaspheme God his Father, he can endure him no longer. Now when he makes challenge and claims title to all the kingdoms of the world, as though he were Lord of them, and could bestow them at his pleasure, therein he blasphemed God his Father.  
Then this teacheth us, 
Use.  that if we shall hear ungodly wretches blaspheme the name of God, we may not endure it, but have indignation & great dislike of it. And if we hear blackmouthed Rabshekahs blaspheme the holy name of God, by swearing, cursing, banning, we must be touched with grief, to hear the glorious name of our God dishonoured, and if time and place require, manifest our dislike in open reprehension of it. When Ahab and jezabel being both wicked, heard that Naboth had blasphemed God, they rend their clothes in token of sorrow. So when Hezechiah heard the blasphemies of Rabshekah, 
2. Kin. 19 1.  he rend his clothes and was very much grieved for it. When David heard the Gentiles say, 
Psal. 42. 3.  where is now their God? this blasphemous speech did greatly affect him, so as his very tears were his drink. And the bad speeches of the men of Sodom, did much affect Lot, & vex his righteous soul, 2. Pet. 2. 8.  
And as all men must be grieved to hear wicked men blaspheme the name of God, so especially those that be governors of others, and by name, masters of families: as David saith Psal. 101. he would not suffer a talebearer in his house, much less a blasphemer. And the Magistrate is especially bound to look to this, seeing it is the law of God▪ that the blasphemer should be stoned to death: now this law is perpetual. And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly, shall justly lose his life: then he that is a blasphemer, and speaks to the disgrace of the eternal God, is much more worthy to die a thousand deaths.  
Secondly, by this answer of Christ, we learn how to behave ourselves when any shall go about to persuade us to depart from his Church, to renounce true religion; we must account of them in that respect as the instruments of Satan. If the father should seek to withdraw his own child from the true religion, the son must not spare the father, but must cast the first stone at him, Deut. 13. And when Peter would have dissuaded Christ from going to jerusalem, 
Mat. 16. 23  he saith: Get thee behind me Satan: though he was an excellent Apostle, yet in this Christ accounts of him as of the very devil.  
Again, in that Christ bids Satan now avoid, and will dispute no longer with him▪ we must hereby learn how to answer the devil in his temptations: though at the first, when his temptations be more mild, we may reply by the word of God, yet when Satan shall be more violent in his assaults, we must imitate our Saviour Christ, & bid him avoid, and dispute no more with him. And whatsoever he shall bring against us, when we are not able to answer him, yet let us hold the main conclusion in the word of God, not vouchsafing him an answer.  
It is written] Seeing our Saviour Christ now the third time answers the Devil by the scriptures, saying, It is written: we learn that the written word believed and understood, is the most sufficient weapon to confute & to confound Satan & his vile temptations, else Christ would not now even the third time have made choice of this weapon: It is written again.  
This confutes the Papists, who make two Scriptures, one unwritten and inward, which is traditions, the consent of the fathers which have lived in all ages; & the other written in the holy scriptures. Now they do make their unwritten scriptures, as they call them, and the consent of fathers, to be of equal authority with the written word of God, which our Saviour Christ doth show here, to be the most powerful means to repel all Satan's temptations. And the holy scriptures which they call a dead letter, and make as though it had no power in it, eue● this alone is the sword of the spirit to confound satan: and therefore damnable is that their doctrine, which so abuseth the holy Scriptures, & sets up the erroneous tradition of sinful men. For if the written word had been but a dead letter, our saviour Christ would never have made choice of it abou● all other weapons three several times to confute Satan, every time answering, It is written.  
Secondly, by this answer of Christ, saying, It is written, we learn how to behave ourselves when any shall seek to turn us from true Religion, to embrace false Religion, though we cannot answer their arguments, but they set such a colour on them by their wit and eloquence, and seem to dazzle our eyes that we can not see their deceits; yet we must stick to the scriptures, and clea●● fast to the text of the Bible: and if we find but one sentence in all the Bible to persuade us of the truth of Religion, we must hang upon it with both hands, and let not o● hold go; nay it must be of more force & credit with us, than a thousand arguments that tend to the contrary.  
Thou shalt worship the Lord thy God only,] In these words is contained the answer of our saviour Christ to the third temptation of the Devil. The words are taken out of Deut. 6▪ 13. where they are read thus, Thou shalt fear the Lord thy God, and serve him. Now there may seem to be some difference in the words, as they be alleged by Christ: for in that place of Deuteronomy it is said, Thou shalt fear the Lord thy God: our saviour Christ saith, Thou shalt worship. Again, our saviour Christ adds a word, which is not added by Moses in that place, namely, Thou shalt worship the Lord thy God only: this word only is not in that text of Moses.  
But if we understand two points concerning the alleging of scripture, there will appear to be no difference; the first is this, that Christ and his Apostles in their alleging of scripture, do not so much stick to the very syllables, as aim at the sense of the scriptures which they allege. The second thing is this, that our saviour Christ in alleging scripture, seeks to expound scripture, and to open it in alleging of it; and so doing, he may well add a word, when as the word he addeth maketh much for the meaning of the text.  
And thus Christ in this place changeth the word, not mistaking of it, but rather to expound Moses; for whereas Moses saith, Thou shalt fear the Lord, he meaneth that religious fear whereby we fear God, and worship him. Now our saviour Christ he saith, Thou shalt worship, showing Moses meant that fear whereby we do with reverence and bowing of the body and adoring of God worship him, moved thereunto by religious fear, either in praying for some mercy we want, or giving thanks for some benefit received.  
Again, Christ in alleging this text of Scripture, he adds a word, yet so, as he doth it without any fault: for though this word (alone) be not in Moses his text expressly set down, yet it is included, and in sense it is understood: for where he saith in the thirteenth verse, Thou shalt fear the Lord, and adds no more; in the fourteenth verse he saith, Thou shalt not walk after any other gods; so that a man may easily perceive he did in sense include it, though not express it in words: and thus we see our saviour Christ cleared.  
In the text of scripture alleged by Christ, note two points: first, what this worship and fear is: secondly, to whom worship is due.  
First, worship taken generally, signifieth the giving of honour and reverence to another. Now this honour is either civil or divine. Civil honour is that outward reverence we give to men, by prostrating of the body, or bowing of the knee; and the end of this civil worship is, that thereby we might acknowledge another to be our superior: & therefore it is given of subjects to Princes, or of inferiors to those that by some means are their superiors. And thus jacob worshipped, that is, gave civil worship to Esau seven times, Genes. 33. 3. This reverence Abraham gave to the Hittites, Gen. 23. 7. & Lot to the Angels bowed himself to the ground, Gen. 19 1. where he gave them only civil worship and honour. So than it is manifest by these examples, that we may lawfully bow and bend the knee and kneel to Princes, to give them this civil honour, thereby showing we do acknowledge them to be placed above us in authority and dignity in the world by God.  
The second kind of honour is divine or religious worship, when we give such honour to another, that thereby we do ascribe divinity & divine power unto it, acknowledging thereby that it is some divine thing above all creatures. And this we do first, when we ascribe the godhead to it, and make it God: secondly, when we ascribe Gods attributes to it, as omnipotency, providence, etc. thirdly, when we acknowledge it to be the creator and maker of all things: fourthly, when we acknowledge it to be the giver of those good things we enjoy, and the defender of us from evil.  
This divine worship is either inward in the heart, or outward in the body. Inward divine worship is when a man gives his heart to any thing, by believing in it, by loving of it, and rejoicing in it above all other creatures; and that because it hath in it the godhead, or divine nature, or is God, because it hath the attributes of God, because it is the Creator and defender of all things, or else because it gives us all good things, and keepeth us from all evil.  
The outward divine worship, is when a man any ways by prostrating himself and bowing of his body, doth it to manifest his faith, hope, love, confidence, fear, or any gift in his heart, thereby confessing it is his Creator, defender and preserver.  
So then here is a manifest difference between outward civil worship, and that divine worship which is outward: because by that civil worship we do only acknowledge them to whom we do it, to be our superious: but by this outward divine worship, we do acknowledge that to which we do this worship to be God, Creator and defender of us and all other things.  
Now in this place our saviour Christ meaneth not that civil worship, but he understandeth outward divine worship.  
There is another service mentioned, which is fear: when we give & perform obedience to another, it is either a service absolute or in part: absolute, when we obey the commandment of another simply without all exception: when we obey another, not only outwardly in body, but inwardly in soul, will, affections, & with the conscience: and this is proper to God alone, neither may this absolute obedience be given to any creature, only God alone is to have this absolute worship, so as we must obey him without all exceptions or question, and that in body, soul, will, affections, and in the very conscience.  
There is a second service, which is only in part, which we may give to men, as to the Magistrate being in authority above us, under God; for God hath given them leave to make laws, and power to give commandments; and they must be obeyed in civil things, yet with condition, In the Lord, so long as their commandments stand & agree with God's commandments. Again, they must be obeyed only with our bodies: their laws cannot reach unto men's hearts and consciences, to bind them. And of these two in this place, we are to understand that obedience which is absolute, to obey the commandment of the Lord absolutely and simply without condition or exception even in all things whatsoever he commands us: following herein our father Abraham, who to perform obedience to the Lord, forsook his native country, & was ready to offer his son his only son, his beloved son, his son Izak the son of the promise.  
Now followeth the person to whom this worship must be given. This divine worship, whether outward or inward, is due to God alone, neither may it be given to any other creature, though never so excellent. And this is taught us plainly by Christ his answer, and it is agreeable to the first and second commandments, where we are forbidden expressly to give this divine and religious worship either to any creature, or to idols, but we must have & acknowledge jehovah to be our God alone. Revel. 19, 10. when john was about to worship the Angel, and to give him some part of this divine worship, he forbids him, and tells him that he is but his fellow servant, and chargeth john to worship God alone.  
So then by this which hath been said, we see how fitly our Saviour Christ answered the devil, & alleged this place of Scripture to stop his mouth. The devil had showed him all the kingdoms of the world and the glory of them all: and tells Christ, if so be he would but acknowledge him to be the giver of them, he would bestow them all upon him. Now our Saviour Christ answereth, that he may not give that honour to him, which belongeth to God alone and to none else.  
First, 
Use.  we learn from this answer of Christ, that it is not lawful for us to give this divine worship either inward or outward to any creature, though never so excellent; neither to Angels, nor Saints: because it is peculiar and proper to God alone. And therefore if any man shall prostrate his body before Saints to pray unto them, he maketh them no less than Gods, in giving them that privilege which is proper to God: namely, to search the heart, that they can hear our prayers, that they be omnipotent, omni-present, that is, present in all places at once, with all things: which can be affirmed of none but God alone. And yet this is the common practice of the Papists, to yield this divine worship to Saints, and dead men and women, and to adore and worship them.  
But the Papists answer: They do not worship Saints with that worship which belongs to God, neither do they worship them as Gods. Why, no more would the Devil here have Christ so to do, neither durst he presume to tempt Christ to worship him as God, but to acknowledge him to be the giver of all the kingdoms of the earth. And the Devil requires no more but outward worship: and yet our Saviour Christ tells him, that this outward worship which he demanded, was proper to God alone, & none may or aught to have it, save he alone. Now the Papists do give that to Saints, which Christ denieth to the Devil: for they avouch, that Saints can deliver them from this disease and that disease. They make them patrons not only of private men, but of whole kingdoms & countries, as of Italy S. Martin, of Spain S, james, of England S. George. etc. Now to give a kingdom (which Christ denied to Satan) is a less matter then to be a patron of a kingdom: for one may give a kingdom, that cannot defend a kingdom.  
Nay in truth, whatsoever they say, they make the Saints gods: for they pray unto them, they make them intercessors for them unto God, to procure them favour in things concerning the life to come. They call the Virgin Mary the Queen of heaven, they make Christ to be her underling & a puny: for they pray her to command her son, & to cause him to hear their prayers, which is to make her even above God himself. And therefore in truth they give more to Saints, than the Devil required of Christ.  
Again they answer: That which may be done to earthly Princes, 
Objection.  may much more be done to Saints in heaven. Now say they, we kneel and bow to earthly Princes, and do reverence to the chair of Estate: why then may we not to Saints? 
Answer.  But we answer them: It is true, we do kneel and bow unto earthly Princes, but all this that we do, we do it not so much to their persons, as to that authority God hath laid upon them: and we do it only to show our subjection unto them▪ But to kneel to Saints is no token of civil honour, as this is which we give to earthly Princes, but a part of divine honour. For by that, they do acknowledge, that the Saints can hear their prayers, search the hearts, that they be omnipotent, and present in every place, which honour is due to God alone.  
Yet though we may not thus adore Saints as the Papists do, 
What honour is due to Saints.  we do acknowledge a certain honour due unto them: & this honour stands in three things: First, by giving thanke● to God for them, in that the Lord hath giu● his Church in former times such worthy instruments. Secondly, by a reverent estimation of them, in that we account of them as the friends of God. Thirdly, by honouring them, though not with divine worship, yet by imitating their virtues: and this is all that honour we owe unto the Saints departed.  
Now if that the adoring of Saints be flat unlawful and forbidden, 
Use 1.  than it is not lawful to appoint and dedicate solemn days unto them, to fast for them, to worship the● to worship their relics: all these be unlawful, and yet common among the Papists. Neither can the Church of Rome justly accuse us of the like, though we have and retain the names of Saints days in the church of England; because we dedicate those days not to the worship of Saints as they do, but to the service and worship of God alone.  
We must mark how our Saviour Christ in alleging and expounding of Moses joins worship and fear together: 
Use. 2.  to show, that none can truly worship God but they that do truly fear God.  
Men commonly think they have done enough if they come to church on days appointed, listen a while to the word, receive the Sacraments; they think this is all the worship of God that he requires, though they want the fear of God in their hearts: but alas all this is to no purpose, if men want the fear of God, & practise injustice in their particular callings. Read the first of Esa. vers. 14. The Lord hates all the service and worship which the jews offered him: not simply, because these things were unlawful in themselves, 
Mich. 6. 6.  for the Lord had commanded them: but because they joined not not so much to their persons, as to that authority God hath laid upon them: and we do it only to show our subjection unto them. But to kneel to Saints is no token of civil honour, as this is which we give to earthly Princes, but a part of divine honour. For by that, they do acknowledge, that the Saints can hear their prayers, search the hearts, that they be omnipotent, and present in every place, which honour is due to God alone.  
Yet though we may not thus adore Saints as the Papists do, 
What honour is due to Saints.  we do acknowledge a certain honour due unto them: & this honour stands in three things: First, by giving thanks to God for them, in that the Lord hath given his Church in former times such worthy instruments. Secondly, by a reverent estimation of them, in that we account of them as the friends of God. Thirdly, by honouring them, though not with divine worship, yet by imitating their virtues: and this is all that honour we owe unto the Saints departed.  
Now if that the adoring of Saints be flat unlawful and forbidden, 
Use 1.  than it is not lawful to appoint and dedicate solemn days unto them, to fast for them, to worship the● to worship their relics: all these be unlawful, and yet common among the Papists. Neither can the Church of Rome justly accuse us of the like, though we have and retain the names of Saints days in the church of England; because we dedicate those days not to the worship of Saints as they do, but to the service and worship of God alone.  
We must mark how our Saviour Christ in alleging and expounding of Moses joins worship and fear together: 
Use. 2.  to show, that none can truly worship God but they that do truly fear God.  
Men commonly think they have done enough if they come to church on days appointed, listen a while to the word, receive the Sacraments; they think this is all the worship of God that he requires, though they want the fear of God in their hearts: but alas all this is to no purpose, if men want the fear of God, & practise injustice in their particular callings. Read the first of Esa. vers. 14. The Lord hates all the service and worship which the jews offered him: not simply, because these things were unlawful in themselves, 
Mich. 6. 6.  for the Lord had commanded them: but because they joined not to the service of God, the fear of God, but their hands were full of cruelty & injustice, and they practised no mercy to men: and whatsoever men profess in the worship of God, and show not the fear of God, & conscience in their particular callings and dealings with men, all is but hypocrisy.  
Whereas we teach that a man may be certainly persuaded by faith of his election and salvation: 
Use. 3.  the Papists say, we cannot prove it out of the word of God. Now what though we cannot find this sentence in so many words: (I am elected) yet as our Saviour Christ by alleging Scripture gathered the sense of it: so may we without blame gather that out of the word which is the same in sense, which we hold in this point.  
We see it is our duty not only to worship God with outward worship of the body, 
Use. 4.  but with inward worship in the soul, mind, will, affections, and in the conscience. Paul he preached the Gospel of God unto the the Corinthians, 
2. Cor. 10. 4. 5.  to bring their very thoughts into subjection: that is, so to order them, that they might not think any thing but that which was holy and according to the will of God.  
Then the devil left him, 
Vers. 11.  etc.] In this verse is set down the third and last part of the conflicts of Christ with the devil: namely, the issue and event of them, which is that glorious victory and conquest which our Saviour jesus Christ got against the devil. And this is the most principal part of all the rest. For what comfort could we have had in Christ's temptations, in the preparation, in the conflicts & several temptations, unless Christ had vanquished Satan, and got the victory? Nay all the comfort of God's children stands in this victory of our Lord and Saviour jesus Christ: because now Christ stood in our stead, and was tempted for our sakes: so that he being our head, and getting victory over the devil, the Church & every member of the Church in jesus Christ, got victory over Satan.  
In the victory we are to observe two things: First, that the Devil departed from him: Secondly, the Angels ministered unto him. 
Use. 1.  In this departing of the Devil from Christ, we may behold the unspeakable goodness of God to his Church, for that which befell Christ, befalleth the Church of God. Now the Devil having tempted Christ in three several and sore temptations, he encountered him in all three, and resisted the Devil in all his temptations: and then the Devil leaveth him, and goeth his way. Wherein we see the endless love of God, in that he puts an end to the afflictions of his Church, though they be many and sore, yet they shall last but a time and have an end. So the Lord speaketh of Solomon: 
2. Sam. 7. 14  If he sin I will chastise him with the rods of men and with the plagues of the children of men: such as should not be too extreme, but that he should be able to bear. So the Prophet Habacuck, he in the first chapter breaketh out into impatient speeches, for the afflictions of the Church: but chap. 2. vers. 3. the Lord bids him wait, and tells him, it shall be amended, and that he will put an end to their miseries: the Lord hath promised that he will not suffer his children to be tempted above that they shall be able to bear, but shall find a blessed issue of their temptations. The two Prophets which were slain for doing their message, 
Reu. 11. ver. 11. 12.  and for the testimony of jesus, lay unburied three days and an half: but after the Lord puts into them the spirit of life again, and they revived, and stood up before the Lord, and they that saw them shall be afraid, and see them ascend up into heaven. So that we may see, the Lord in mercy puts an end to all the afflictions of his children.  
And this we may see by daily experience, some of God's children are visited with grievous and fearful temptations, some half a year, some a whole year, some, two, three, four, ten years, yet at length the Lord gives them a good issue, and puts an end to their misery; and in stead of horror of conscience, sends them comfort; & in stead of grief, joy unspeakable. And though the Lord should suffer them to be tempted all their life long till their dying day, yet then the Lord would give them a blessed issue of all their miseries, and fill their souls with exceeding comfort.  
Here we see a notable difference between the first Adam and the second Adam. 
Use. 2.  The first Adam was tempted, and yielded to Satan's temptations, and suffered the Devil to enter into his heart: the second Adam jesus Christ, he was likewise tempted, yet he yielded not to the least assault of the Devil, neither could he ever enter into his holy heart, but departeth from him, and is fain to leave him.  
In this departure of the Devil from Christ, first, mark when he departed: secondly, for how long he departed.  
For the first, Then the Devil left him, that is, after the three temptations were ended, and Christ had in great indignation bid him avoid Satan, for his blasphemous speeches, than the Devil departed.  
Here we see the best way to put the Devil to flight, 
Use. 1.  and to give him the repulse: namely, to resist him at the first, & give him no ground. But as S. james saith, Resist the devil, 
jam. 5.  and he will fly from thee: when as we depend on God's word, and the blessed promises of the Gospel, praying for grace from God to resist satan; he shall never prevail against us, but will depart. And therefore it is but foolishness to think or imagine that he can be put to flight by music, merry company, sports and pastimes, or such like vanities: but the only means to cause him to depart, is the word and prayer, by them alone he is resisted.  
They take a bad course, who think they may yield to Satan's temptations when they are young, and purpose in their old age to resist him: but if we ever yield unto him, we do set open the door of our hearts unto the Devil, we do willingly receive him, and bid him welcome, and then he will not easily be driven away: nay we shall find it a hard matter, if not impossible, to put him to flight in our old age. But as men in a dropsy, the more they drink, the more they desire: so the more men yield to his temptations, the more violently will he set upon them.  
After that our saviour Christ saith unto him, Avoid Satan, presently he departeth, and is obedient to his commandment. What? was this any virtue in the Devil to obey Christ's commandment? No surely, it was no virtue in the Devil: for we are to understand, there be two kinds of obedience, one is voluntary and cheerful, the other by constraint and forced. Voluntary obedience is that, when any of the creatures of God do willingly through God's grace moving them, obey the commandment of God, as all the good Angels of God, and Adam before his fall, and all the children of God that be effectually called, justified, and sanctified, do willingly and with cheerfulness yield obedience unto God in part. Besides this, there is a constrained obedience, when one is urged and compelled whether he will or not to obey another; as one that is a malefactor, being condemned to die, he is obedient and yieldeth himself to death, he submitteth himself, because he must neither will nor choose. So the Devil here obeyeth the voice of Christ, and departeth at his commandment: but this obedience in him is no virtue, because he was compelled to do it, and could do none otherwise.  
And that which here befell the Devil, shall befall all wicked & impenitent sinners if they will not now obey the commandment of Christ, to repent and believe the Gospel, they shall one day in spite of their teeth be constrained, will they nile they, to obey that commandment at the last day of judgement, Depart ye cursed into everlasting fire, prepared for the devil and his angels. The consideration of this one point, should 〈◊〉 all men now in the time of grace, to yield hearty and willing obedience to the voice of Christ, in repenting and turning to God, le●● one day we be constrained to yield to our eternal confusion.  
Luke 4. 13. he saith, When the devil 〈◊〉 ended all the temptation, than he departed. Where we may note, that before the Diuel● left our Saviour Christ, he employed all 〈◊〉 might, skill, subtlety and fraud in tempti●● of Christ. And from this malicious practic of the devil, we may gather, that Christ was tempted with no small and easy temptation, but that he was tempted in the highest degree that could be: for the Devil made an end of his temptations before he left him, and had his will in tempting of him, and therefore no question, in these three main temptations that we have spoken of, he tempted him as much as he could, and showed his greatest extremity and fraud. And this may appear, in that the Angels were fain to come & comfort our Saviour Christ: so that he was not tempted with some light and ordinary temptations, but in most extreme manner, so as his heart within him was in perplexity, anguish and grief, yet without all sin.  
And this may minister comfort to the children of God; 
Use. 1.  if any man be tempted with some grievous temptation, in some wondrous and fearful manner, that he is almost at the point of despair, yet let him stay himself, and let him not think that therefore he is cast away: for here we see, that jesus Christ the Son of God was tempted in the highest degree that might be, and therefore the dearest servants of God may be extremely tempted.  
We must learn from hence to suspend our judgements: 
Use. 2.  and if we see any so fearfully tempted, & their temptations so extreme and grievous, that they say of themselves that they be castaways, or that while they yet live they are already in hell; let us take heed we be not too rash in condemning of them, neither let us speak or think of them as castaways: for our Saviour Christ was tempted in the highest measure that could be, and why then may not these kind of temptations befall the dearest children of God? Therefore that which is written of Francis Spira, that he was a reprobate & a castaway, was penned very inconsiderately, though he affirmed the same of himself; for there did nothing befall him, which may not befall a child of God: for we see that our Saviour Christ himself was tempted in the greatest measure that might be, and we have daily experience from time to time, that some of the dear children of God have been in like sort assaulted to despair for a time, to think themselves reprobates and castaways, yet it hath pleased the Lord in time to restore them to the feeling of his love, and they have continued the faithful servants of God till their dying day.  
And as it is said, the devil departed as soon as he had ended all his temptations: we may gather, that these three wherewith he assaulted our Saviour Christ, they be the most principal temptations of the Devil, & the very ground of all other his temptations: and therefore it shall be good for us to learn to know them, and the danger of them, that we may arm ourselves by the example of Christ against them especially.  
The second circumstance to be marked in the devils departure, is that which S. Luke addeth, though it be not expressed in Matthew, namely, that the Devil left Christ but for a season: but we never read that the Devil did tempt our Saviour Christ after this, but once upon the cross: then indeed the Devil and all his Angels set upon him, Coloss. 2. 15. I answer, the Devil tempts either by himself, or else by wicked men. It is true indeed, we read not that the Devil did ever tempt Christ after his departure from him, but once when he was on the cross; but he set wicked men a work in persecuting of him continually. So he tempted Eva but once by himself, but no doubt he tempted her after many times by other means  
Secondly, the devil tempts by his instruments, namely, by wicked and ungodly men: and thus he tempted Adam, not by himself, but by Eva: so he tempted job, not only by himself, in casting the house upon his children, but also by his vile instruments the Sabeans and Chaldeans, whom he set a work to rob and spoil him, and after by his mistaking friends.  
So though we read not that the Devil did tempt Christ all his life time after this by himself, yet did he it by his instruments, as the Scribes and pharisees, the cruel jews, yea by Herod, Pontius Pilate, Annas and Caiphas, and the rest: he never ceased tempting of him after this; and these temptations by his vile● instruments were very great and grievous unto his sacred soul.  
Seeing the devil took this course to tempt Christ, and then to depart for a while, and after to return again: we may see what is the estate of God's Church in this world, namely, that the Church of God upon earth is in a continual intercourse of afflictions: now afflicted; after, the Lord gives it peace for a time: and then the Lord sendeth afflictions again: and as winter followeth summer, so doth joy afflictions.  
This being the estate of the church of God upon earth, a continual intercourse of afflictions, we must then learn what is our own particular estate while we live in the church, namely, a state that is in a continual intercourse of troubles and afflictions. If we now enjoy peace and rest, we must make account it cannot always endure, but there must come a change: and therefore we must beware in time of peace to prepare ourselves against the time of affliction and of trial, and persuade ourselves the Sun will not always shine, but this state will change, and trial will come. It followeth.  
And behold the Angels came and ministered unto him.] Here is now the second part of the victory: when as our Saviour Christ had foiled the Devil, and put him to flight, than the Angels come and minister unto him, to comfort him after this tedious combat.  
Behold] This word is a word of wonder, and it showeth there is some matter of moment that followeth: and what is that? the wonder is, that that person whom the devil despised, and would have trodden under his feet, even this person is here attended upon by the good Angels of God, who are ready to offer him their service, and come to comfort him.  
In this ministery of these Angels consider, first the bond which caused them to attend on Christ: secondly, the number, how many they were: thirdly, the time when they came to him.  
First the bond which maketh these glorious Angels and heavenly spirits to attend and wait upon our Saviour Christ, is this, that the man Christ, not the manhood of Christ, but Christ God and man, is Lord of all creatures, even of the Angels in heaven. And the manhood of Christ, though it be not Lord of Angels, yet it is far more excellent than any creature whatsoever, yea then the blessed Angels.  
And here we may behold the great goodness of God, who hath exalted man's nature which was most vile by reason of sin, to be far more excellent than any Angel in heaven, as it is joined to the Godhead in the person of Christ.  
So then the Angels minister to Christ not as simply man, but as God-man, or God and man: and so they minister to all the true members of Christ jesus, which are truly coupled and united unto his mystical body. Christ is that ladder of jacob, whereby the Angels of God do ascend and descend, to do service to all those which are truly joined unto jesus Christ, Gen. 28.  
This aught to make us all admire the endless and unspeakable goodness of God, 
Use. 1.  who hath not only given us to be Lords of heaven and earth by the means of Christ, but even the glorious Angels, which are far above man in excellency, to be our servants, to minister unto us, to comfort and defend us.  
This should move us all to carry and behave ourselves reverently and holily in all our actions and speeches, 
Use 2.  seeing the glorious and blessed Angels of God do wait and attend upon us. Truly this aught to make us have great regard that no unseemly speech or action pass from us, seeing we be in the presence of these most excellent creatures of God, the blessed & holy Angels, to behave ourselves with greater reverence than we would before an earthly Prince, and in the presence of a mighty Monarch.  
2 The number of them. 
Luk. 22.  It is not said, there came one Angel, as in the garden: but, the Angels came unto him: showing there were more than one. And we find in the word, that our Saviour Christ had sometimes one, sometimes more to attend upon him. And so the wicked Angels come sometimes one alone as here in Christ's temptations: sometimes many, as when Christ was on the cross, Colossians 2. 15. And so it is likewise with the good Angels of God: sometimes they come one alone, sometimes more together.  
Mow if this be true, than that opinion fa●leth to the ground, which holds, that every man hath his two Angels: an evil Angel to tempt him, and his good Angel to defend him. But if God so please, he hath a legion of bad Angels to torment the bad● and ten thousands of good Angels to comfort the good.  
The third point is the time when the●● Angels came unto Christ; [Then] when the devil had now ended all his temptations not in the time of the temptations whi●● Christ was tempted, but immediately after they were ended.  
True it is, the good Angels of God be always ready to attend upon Christ & to ob●● his will; yet here it is said, they came not 〈◊〉 our Saviour till after his temptations: 〈◊〉 then when he had most need, they are 〈◊〉 of God to comfort him: and as it is like● they took upon them some bodily sh●● ●●the time, as the devil did, that so they ●●ght the better do him service.  
And here in the person of our Saviour Christ we may observe the dealing of God ●ith his children, even as he dealt with Christ himself: namely, that the Lord doth sometime conceal his favour, and not ●hew his accustomed mercy to his children, 〈◊〉 lest the comfortable sense and feeling of 〈◊〉 for a time, to try his children. As here the Lord with held for a time the comfort of his Angels from our Saviour Christ, yet after in is greatest need sent them to comfort him. ●o the Lord dealeth with his children, even 〈◊〉 a nurse dealeth with her child, setteth it ●owne, and goeth and hideth herself for 〈◊〉 time, letteth it sit still, so as the child takes a knock; and it may be hurteth itself, so as it bleedeth again: now all this she doth, not because she loveth not her child, 〈◊〉 that when she taketh up her child again into her arms, it may love her better, and cling faster unto her. Even so deals the Lord with his children, he often withdraweth the comfortable feeling of his mercy, and doth as it were hide himself for a time, that so we may the better 〈◊〉 what we are without his mercy, and make more account of it, when the Lo●● doth give us the feeling of it again, and 〈◊〉 we may love him ever after more earne●● and more constantly.  
To conclude, most men will say, There 〈◊〉 no need of this doctrine of temptations: 〈◊〉 they never felt any such matter, nor are 〈◊〉 acquainted with them: nay, they hope (th● say) never to feel any such temptations: 〈◊〉 they thank God that they never knew 〈◊〉 temptations meant. Indeed these po●● souls may think themselves happy, 〈◊〉 they be in a most pitiful case, and a miserable estate: for whosoever belongs to Ch●●● he must be made in some measure con●●●mable; and if they be the true members Christ, they must be made suitable to th● head, 
jam. 1. 2.  in suffering temptations. Nay, it is 〈◊〉 joy, and we have just cause of reioyci● when we be tempted: especially if we 〈◊〉 able (by the power of Christ) to resist 〈◊〉 temptations, as he did. So saith the 〈◊〉 Ghost, jam. 1. 2. My brethren (saith 〈◊〉 Apostle) account it exceeding joy, when ye 〈◊〉 into diverse temptations.  
And those men which say, they never 〈◊〉 tempted all their lives, alas they have a 〈◊〉 full judgement of God upon them, 〈◊〉 ●●●dnesse of heart, which makes them that 〈◊〉 feel no temptations, though they be ●●yly tempted by the Devil to a thousand 〈◊〉 and impieties. As the Disciples of Christ 〈◊〉 though they saw the miracle of Christ, 〈◊〉 saw that the bread was multiplied in ●eir hands, yet understood it not, because 〈◊〉 the hardness of their hearts: so these blind ●●les, though Satan tempt them from day 〈◊〉 day, yet they be so blinded & their heart's 〈◊〉 hardened, that they perceive no such mat●●.  
But if these men would learn once by the ●ord of God to see and feel their misery, ●nd so repent and be truly humbled for their 〈◊〉, and become new creatures, they would 〈◊〉 be of another mind. And therefore let 〈◊〉 such men pray to God, that he of his merkle give them the sight of their woeful miselle, that he would give them soft and tender ●earts to be humbled for their sins, that so ●●ey may feel the want of grace; and they ●●il then confess it is not an unneedful thing ●●or them to know and undergo temptations, and that unless they be tempted with Christ, they can have no true joy nor sound comfort in Christ.   

Master Perkins his Prayer before his Sermons.  
OAlmightie Lord God, most merci●● and loving Father in jesus Christ, 〈◊〉 are here assembled before thy glorious Mijestie, to be partakers of thy heavenly wor● which of thine infinite goodness and mer●● thou hast ordained to be the ordinary me●● to work our salvation: we beseech th● therefore most merciful Father, to blesse●uery one of us in the hearing and the sp●● king of thy holy word. Good Lord op●● our blind eyes, that we may be able to understand it: and whereas our hearts are 〈◊〉 of hardness, full of sin, full of manifo●● rebellions: good Lord soften our hard ha●● grant that thy holy word may be the tw● edged sword of the spirit to cut down sin●● and corruption in us, and make us new 〈◊〉 tures in jesus Christ. And whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word, as wandering imagination in our hearts, suggestions of Satan, and the dullness of our own flesh: good Lord remove these impediments, and give us every ●ne grace to hear thy word in fear and ●●uerence, as in thy presence; and to receive the same not as from man, but as from jesus Christ: and when we have heard thy word, grant that it may be not the savour of death to our deeper condemnation, but the savour of life to our eternal comfort and salvation. For this cause write the same in every one of our hearts, and tranforme us into the obedience of the same in our life and conversation. And because Satan is a deadly enemy to the ministery of thy word, good Lord confound Satan, dissolve in every one of us the cursed works of the Devil, work thine own good works, show thyself more merciful in blessing of thy word, than Satan is or can be malicious in hindering of the same. Hear us, we beseech thee, in these requests, and grant these graces to every one of us, not for our own merits (for unto us belongeth nothing but eternal shame and confusion for our sins) but for the merits of thy dear son jesus Christ, in whom thou art well pleased: to whom with thee and the holy Ghost, be given of every one of us all praise, honour and glory, both now and for evermore. Amen.  
The voice of a person 

1. Carnal, of 

Evil: I do it, and will do.  
Good: I do it not, nor will do.    
2. Regenerate, of 

Evil: I do it, but would not do it.  
Good: I do not that I would.    
3. Glorified of 

Evil: I do it not, neither 〈◊〉 I do it.  
Good: I do it, and will do it.       

To the right Honourable and virtuous Ladies, the Countess of Cumberland, and the Countess of Warwick, grace and peace.  
RIght Honourable, in the former 〈◊〉 is the combat of Christ: in this latter is set down the combat of a Christian. He that fought with our head, will fight with the members▪ and he that assaulted Christ, will assail all Christians. But Christ did bear troubles, and was borne out of them: we must have troubles, and shall be borne out of them. If our afflictions were plagues, as to the Egyptians: curses, as to Cham: destruction, as to Sodom: desolation, as to Israel: then had we cause to fly from them, as Moses did from that miraculous serpent. But since they are but the trials of faith, corrections of a father, visitations from the Bishop of our souls: since they are as Phlebotomy to a Pleurisy, and a purgation to a Plethora, they are to be endured with all patience. How Christ did endure them, you may read in that Treatise: how a Christian must, you may see in this. The former Treatise I presented to your honourable brother: this latter to you most honourable sisters. I desired to annex this to the former discourse, because it is suitable to that present argument: and I know not to whom I may better present it, then to you who have experience of this Christian warfare. If it please you but to read these holy meditations, and to entertain this poor mite into your rich treasury by the reading I doubt not but you shall have much comfort; and by your entertaining, the church shall have much good. Now that good God who hath given your mind to know him, give you also an heart to lo● him: and as you are Honourable in the eyes of this world, so he make you most honourable in the eyes of his Majesty. And thus craving pardon, I commit you to the grace of that God, who will honour them that love him, and comfort them that seek comfort from him.  
Your Honours in the Lord, Robert Hill.   

A comfort for the feeble minded: wherein is set down that spiritual combat which is betwixt a Christian and Satan.  Lydia. 
SIr, I heard you with much comfort, when you preached upon the temptations of Christ. I pray you instruct me concerning the temptations of a Christian, and give me leave to ask you certain questic●s.  Paul. 
Say on.  Lydia. 
What is it which we call Christi●● warfare?  Paul. 
Christian warfare is concerning the right way of fight in the spiritual battle.  Lydia 
Which be the parts thereof?  Paul. 
The parts thereof, are the preparation to battle, and the combat itself.  Lydia. 
How may I prepare myself unto it?  Paul. 
To the preparation, you must use the complete armour of God. Eph. 6. 13. For this cause, take unto you the whole armour of God, that ye may be able to resist in the evil day: and having finished all things, stand fast.  Lydia. 
How many parts hath this armour?  Paul. 
The parts thereof are especially six: 1. truth: 2. justice: 3. evangelical obedience: 4. faith: 5. the word of God: 6. continual and fervent prayer with watching: as you may read, Eph. 6. 14. Stand fast therefore, your loins girded about with verity, and having o● the breastplate of righteousness, 15. And your feet shod with the preparation of the Gospel of peace. 16. Above all, take the shield of Faith, wherewith ye may quench all the fiery darts of the wicked. 17. And take the helmet of salvation, and the sword of the spirit, which is the word of God. 18. And pray always with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication for all Saints. 1. Pet. 5. 8. Be sober, and watch: for your adversary the devil, as a roaring Lion, walketh about, seeking whom he may devour.  Lydia. 
What then is the combat?  Paul. 
The combat is a mutual conflict of them that fight spiritually.  Lydia. 
Who are the warriors?  Paul. 
The warriors, are the tempter and the Christian soldier. Ephes. 6. 12. For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in high places.  Lydia. 
Whom call you the tempter?  Paul. 
The tempter, is the Prince or his helpers. The Prince is Satan and his Angels, which are spiritual wickednesses in high things. His helpers are the flesh and the world.  Lid. 
What is the conflict of these warriors?  Paul. 
The conflict of all these, is temptation, whereby a man is provoked to commit such wickedness as is hurtful to the salvation of his soul. 1. Pet. 2. 11. dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which fight against the soul.  Lydia. 
What must I note in this Christian soldier?  Paul. 
In the soldier, two things are to be considered: his resisting, and his fall.  Lydia. 
What is his resistance?  Paul. 
Resistance is an action, whereby the soldier doth withstand temptation, through grace working inwardly in him. 1. john 2. 14. I write unto you babes, because ye have known the Father: I have written to you fathers, because ye have known him that is from the beginning: I have written to you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked. 1. Pet. 5. 8. Ephes. 6. 16. Psal. 91. 13. Thou shalt walk upon the Lion and Asp, the young Lion and the Dragon shalt thou tread under feet.  Lydia. 
How is this resistance confirmed?  Paul. 
To confirm this, these preservatives which follow are very necessary.  
1. When you are tempted to sin, do not only abstain from it, but earnestly love and follow after the contrary. john 8. 44.  
2. Never yield or consent to Satan's words, whether he speak the truth, accuse falsely, or flatter dissemblingly. john 8. 44. Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of his own; for he is a liar, and the father thereof. Mark 1. 24. And cried with a loud voice, and said, What have I to do with thee, jesus the son of the most high God? And jesus said, Hold thy peace, and come out of him. Act. 16. 17. She followed Paul and us, and cried, saying: These men are the servants of the most high God, which show unto us the way of salvation, etc. August. serm. 241.  
3. One temptation is to be looked for after another, and then especially when our enemy after he hath set his snares, is at rest: for the devil never maketh an end of his malice, 1. Pet. 5. 8.  Lydia. 
I have heard how to resist: teach me (I pray you) what is his fall.  Paul. 
The fall is, whereby the soldier through infirmity fainteth, being subdued by the power of the enemy. Gal. 6. 1. Brethrens, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself lest thou also be tempted.  Lydia. 
If I fall, how may I rise?  Paul. 
To this appertaineth the spiritual remedy: now a remedy, is a thing having aptness to restore him which is fallen to his former estate. Gal. 6. 1.  
And here two things must always be thought on.  
1. If there be a willing mind, every one is accepted for that grace which he hath, not for that which he hath not. 2. Corint. 8. 12, For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.  
2. In all these things, whosoever will lead a godly life in Christ, the power of God is to be made perfect through their infirmity. 2. Cor. 12. 9 And he said unto me, My grace is sufficient for thee, for my power is made perfect through weakness: very gladly therefore will I rejoice rather in mine infirmities, that the power of God may dwell in me. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish for Christ's sake, for when I am weak, then am I strong.  Lydia. 
But since Satan is mine adversary, instruct me how many his assaults be.  Paul. 
Assaults are threefold.  Lydia. 
Which is the first?  Paul. 
The first is about the Christian man's effectual calling: and the temptation is the enterprise of the Devil, to blindfold man's mind and to harden his heart, lest the word of God should work in him to salvation. Mat. 1● 4. And as he sowed, some fell by the way side, and the fowls came and devoured them up. 5. And some fell upon stony ground, where they had no● much earth, and anon they sprang up, because they had no depth of earth. 6. And when the sun rose up, they were parched; & for lack of rooting withered away. 7. And some fell among thorns, and the thorns sprung up and choked them. 19 Whensoever a man heareth the word of the kingdom, and understandeth it not, the evil one cometh, and catcheth away that which was sown in his heart: and this is he which hath received the seed by the way side.  Lydia. 
How may I resist this assault?  Paul. 
A resistance in those that are called, is wrought by the spirit of God, that causeth men to lend their ears to hear, and doth engraff the word in their hearts, that the immortal seed of regeneration may spring in them. Psal. 40. 6. joh. 6. 44. Act. 16. 14. jam. 1. 21. Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 1. Pet. 1. 22. Seeing your souls are purified in obeying the truth through the spirit, to love brotherly without feigning, love one another with a pure heart fervently. 1. joh. 3. 9 Whosoever is borne of God sinneth not, for his seed remaineth in him, neither can he sin because he is borne of God. A resistance in those that are to be called, is, when in a sincere heart they do join the word which they have heard with faith. Luke 8. 15. But that which fell in good ground, are they which with an honest and good heart hear the word and keep it, and bring forth fruit with patience, Heb. 4. 2.  Lydia. 
What certain preservatives are to be noted in this resistance?  Paul. 
1. Premeditation of the power and use of the word. Eccles. 4. 17. Take heed to thy feet when thou interest into the house of the Lord, and be more near to hear then to give the sacrifice of fools, for they know not that they do evil. Cha. 5. 1. Be not rash with thy mouth, n● let thine heart be hasty to utter a thing before God: for God is in the heaven, and thou art 〈◊〉 the earth, therefore let thy words be few.  
2. Diligent attention of the mind, Act. 16. 14.  
3. An hungering desire of the heart. joh. 7. 37. Now in the last and great day of the feast, jesus stood and cried, saying: If any man thirst, let him come to me and drink.  
4. Integrity of life. Psal. 26. 6.  
5. The casting away of evil affections jam. 1. 22. And be ye doers of the word, and n● hearers only, deceiving your own souls.  
6. The inward consent and agreement of the heart with the word preached. Act. 2. 37.  
7. An hiding of the word in the heart lest we should sin, Psalm. 119. 11. I have hid thy word in mine heart, that I might not sin against thee.  
8. A trembling at the presence of God in the assembly of the Church, Esa. 66. 2. For all these things hath mine hand made, and all these things have been, saith the Lord, and to him will I look, even to him that is poor and of a contrite spirit, and trembleth at my words. Act. 10. 33. Then sent I for thee immediately, and thou hast well done to come; now therefore are we all here present before God, to hear all things that are commanded thee of God.  Lydia. 
The God of power preserve me from this assault by these preservatives: but how may I fall in this temptation?  Paul. 
Your fall, is either by a coldness in receiving the word, and a neglect thereof, or else by falling into errors.  Lydia 
What then must be my remedy?  Paul. 
The remedy for this, is subjection, which must be made to the judgement and censure of the brethren and Ministers. Revel. 3. 15. I know thy works, that thou art neither cold nor hot: I would thou werest cold or hot. Gal. 6. 2. 1. Tim. 1. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme.  Lid. 
What is the second assault?  Paul. 
The second assault is concerning faith.  Lid. 
How may one be thus assaulted?  Paul. 
By an illusion, which the Devil casteth into the hearts of godly ones: as when he saith: Thou art not of the number of the elect: thou art not justified: thou hast no faith: thou must certainly be condemned for thy sins, as Mat. 4. 3. Then came to him the tempter, and said: If thou be the Son of God, command that these stones be made bread. Now as he dealt with Christ, so will he with Christians.  Lydia. 
What helps doth the Devil abuse, for the strengthening of such illusions as these?  Paul. 
1. He abuseth Adversity: as dangers, losses, persecutions, jealousy, grievous offences, etc. So in David, Psal. 73. 12. Lo, these are the wicked, yet prosper they alway, and increase in riches. 13. Certainly, I have cleansed mine heart in vain, and washed mine hands in innocency. In job 13. 23. How many art mine iniquities and sins? Show me my rebellion and my sin. 24. Wherefore hidest thou thy face, and takest me for thine enemy? 25. Will thou break a leaf driven to and fro, and wilt thou pursue the dry stubble?  
2 The remembrance of sins past. job 13. 26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth.  
3 A feeling of death even already at hand.  Lydia. 
How may I withstand these?  Paul. 
By a true faith, applying Christ with all his merits particularly, after this manner: I assuredly believe that I shall not be condemned, but that I am elected and justified in Christ, and am out of all doubt that all my sins are pardoned. Esa. 53. 11. He shall see the travel of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Rom. 8. 38. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come. 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.  Lydia. 
Give me a preservative that I may resist.  Paul. 
Your best preservative is, in temptation, not to behold faith, but the object of faith, which is Christ. So did Paul, Philip. 3. 12. Not as though I had already attained unto it, either were already perfect: but I follow, that I may comprehend that, for whose sak● also I am comprehended of Christ jesus. 13. One thing I do, I forget that which is behind, and endeavour myself to that which is before. 14. And follow hard toward the mark, for the price of the high calling of God in Christ jesus. So must all. joh. 3. 14. And as Moses lift up the Serpent in the wilderness; so must the son of man be lift up, that he that believeth in him should not perish, but have life everlasting.  Lid. 
What is my falling in this assault?  Paul. 
Your falling is doubtfulness, and distrust of your election, & of God's mercy Psal. 77. 6. I called to remembrance my so●● in the night: I com●●ned with mine own heart and my spirit searched diligently. 7. Will in Lord absent himself for ever, and will he show no more favour? 8. Is his 〈◊〉 clean gone for ever? doth his promise fail for evermore? So David of himself saith: Psalm. 22. 1. My God, my God; why hast thou forsaken me, and art so far from my health, and from the words of my roaring?  Lid. 
What is my remedy?  Paul 
The remedy is double:  
First, the operation of the holy Spirit, stirring up faith and increasing the same. Philip. 1. 6. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. Luk. 17. 5. And the Apostles said unto the Lord, Increase our faith.  
The second is, an holy meditation, which is manifold:  
1 That it is the commandment of God, that we should believe in Christ. 1. joh. 3. 23. This is then his commandment, that we believe in the name of his Son jesus Christ, and love one another, as he gave commandment.  
2 That the evangelical promises are indefinite, and do exclude no man, unless peradventure any man do exclude himself, Esa. 55. 1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: come, I say, buy wine and milk without silver and without money. Mat. 11. 28. Come unto me all ye that are weary and laden, and I will ease you. joh. 3. 15. That whosoever believeth in him should not perish, but have eternal life. Also the Sacraments of Baptism and the Lords Supper, do to every one severally apply indefinite promises, and therefore are very effectual to enforce particular assurance or plerophory of forgiveness of sins.  
3 That doubtfulness and despair are most grievous sins.  
4 That contrary to hope, men must under hope believe with Abraham. Rom. 4. 18. Which Abraham above hope believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be.  
5 That the mercy of God, and the merit of Christ's obedience, being both God and man, are infinite. Esa. 54. 10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not depart from thee, neither shall my covenant of peace fall away, saith the Lord, that hath compassion on thee. Psal. 103. 11. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. 1. joh. 2. 1. My babes, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, jesus Christ the just. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Psal. 137. 7. Let Israel wait on the Lord: for the Lord is mercy, and with him is great redemption.  
6 That God measureth the obedience due unto him, rather by the affection and desire to obey, then by the act and performance of it. Rom. 8. 5. For they that are after the flesh, savour the things of the flesh, but they that are after the spirit, the things of the spirit. 7. Because the wisdom of the flesh, is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 7. 20. Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. 21. I find then by the law, that when I would do good, evil is present with me. 22. For I delight in the law of God, concerning the inner man. Mal. 3. 17. I will spare them, as a man spareth his son, that reverenceth him.  
7 When one sin is forgiven, all the rest are remitted also: for remission being given once, without any prescription of time, is given for ever. Rom. 11. 29. For the gifts and calling of God are without repentance. Act. 10. 43. To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins.  
8 That grace and faith are not taken away by falls of infirmity, but thereby are declared and made manifest. Rom. 5. 20. Moreover, the law entered thereupon, that the offence should abound: nevertheless, where sin abounded, there grace abounded much more. 2. Cor. 12. 7. And lest I should be exalted out of measure, etc. there was given unto me a prick in the flesh, the messenger of Satan to buffet me. 8. For this thing I besought the Lord thrice, that it might depart from me. 9 He said, My grace is sufficient for thee.  
9 That all the works of God are by contrary means. 2. Cor. 12. 9 My power is made perfect through weakness.  Lydia. 
By the blessing of God I will not forget to practise these sovereign remedies if Satan at any time seek to take away my faith, and to cut off this hand by which I must apply, or to blindfold this eye, by which I may behold Christ sitting at God's right hand, as Stephen did. Let me hear, I pray you, the third assault, and what it concerneth.  Paul. 
The third assault is concerning Sanctification.  Lid. 
What is this temptation?  Paul. 
The temptation is a provoking to sin, according as the disposition of every man, and as occasion shall offer itself, 1. Chron. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. joh. 13. 2. And when supper was done, the devil had now put into the heart of judas Iscariot, Simons son, to betray him.  Lid. 
Let me not be ignorant of Satan's enterprises. How will he allure to sin?  Paul. 
In this temptation, the devil doth wonderfully diminish and extenuate those sins which men are about to commit, partly by objecting closely the mercy of God, and partly by covering or hiding the punishment which is due for the sin. Besides, there are helps to further the devil in this his temptation: as first, the flesh which lusteth against the spirit, sometimes by begetting evil motions and affections, and sometimes by overwhelming and oppressing the good intents and motions, Gal. 5. 17. For the flesh lufteth against the spirit, and the spirit against the flesh: and these are contrary one to another, so that ye cannot do the same things that ye would. 19 Moreover, the works of the flesh are manifest: which are, adultery, fornication, uncleanness, wantonness. 20. Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies. 21. Envy, murders, drunkenness, gluttony, and such like, whereof I tell you before, as I also have told you before, that they which do such things shall not inherit the kingdom of God. jam. 1. 14. But every man is tempted, when he is drawn away by his own concupiscence, and is enticed.  
Secondly, the world, which bringeth men to disobedience, through pleasure, profit, honour, and evil examples, Ephesians 2. 3. Among whom we also had our conversation in time past, in the lusts of the flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others. 1. john 2. 16. For all that is in the world, as the lusts of the flesh, and the lust of the eyes, and the pride of life, is not of the father, but is of the world.  Lid. 
How may I resist this temptation?  Paul. 
Resistance, is made by the desire of the spirit, which worketh good motions and affections in the faithful, and driveth forth the evil. Gal. 5. 22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, 23. Meekness, temperancy: against such there is no law. 24. For they that are Christ's, have crucified the flesh, with the affections and the lusts thereof. 26. Let us not be desirous of vain glory, provoking one another, envying one another.  Lid. 
Give me here some preseruarives, that I may resist.  Paul. 
The preservatives are these.  
1 To account no sin light or small. Gal. 5. 9 A litle leaven doth leaven the whole lump. Rom. 6. 23. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord.  
2 To avoid all occasions of sin. To these rather agreeth the Proverb used of the Plague: longè, tardè, citò: that is, aloof, slowly, quickly. 1. Thessal. 5. 22. Abstain from all appearance of evil. jud. v. 23. And other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh.  
3 To accustom thyself to subdue the lesser sins, that at the last, thou mayst also overcome the greater. Rom. 13. 4.  
4. To apply thyself to thy appointed calling, and alway to be busily occupied about something in the same.  
5 To oppose the law, the judgements of God, the last judgement, the glorious presence of God, and such like, against the rebellion and looseness of the flesh. Pro. 28 14. Blessed is the man that feareth alway: but he that hardeneth his heart, shall fall into evil. Gen. 39 9 There is no man greater in this house than I: neither hath he kept any thing from me, but only thee, because thou art his wife: how then can I do this great wickedness, and so sin against God?  Lid. 
But alas, I see Satan foils me in many sins: instruct me I pray you, with some rules against them. Say I be angry unadvisedly, or desire to revenge wrongs done unto me, how may I remedy this my sin?  Paul. 
Against unjust anger, or private desire of revenge. Here meditate, 1. injuries; they happen unto us by the Lord's appointment for our good. 2. Sam. 16. 10. 2. God of his great goodness forgiveth us far more sins, than it is possible for us to forgive men. 3. It is the duty of Christian love, to forgive others. 4. We must not desire to destroy them, whom Christ hath redeemed by his precious blood. 5. We ourselves are in danger of the wrath of God, if we suffer our wrath to burn against our brother. Forgive saith he) and it shall be forgiven. 6. We know not the circumstances of the facts, what the mind was, and purpose of them against whom we swell.  
Bridles or external remedies, are these: 1. in this we shall imitate the clemency of the Lord, who for a very great season doth often tolerate the wicked. Learn of me, for I am humble and meek. 2. There must be a pausing and time of delay, betwixt our anger and the execution of the same. Atheno●●rus counseled Augustus that he being angry, should repeat all the letters of the Alphabet, or A B C, before he against another did either speak or do any thing. 3. To depart out of those places where those are, with whom we are angry. 4. To avoid contention, both in word and deed. Do nothing through contention.  Lydia. 
Say I sin by covetousness and ambition: what must I do?  P. 
Remedies against those bad desires of riches and honour, are: 1. God doth even in famine quicken and revive them which fear him. Psal. 33. 18. 19 The eye of the Lord is upon them that fear him, to deliver their souls from death, and to preserve them from famine. 2. Godliness is great gain, if the mind of man can be therewith content. 1. Tim. 6. 6. 3. we do wait and look for the resurrection of the body, and eternal life: therefore we should not take such carking care for this present mortal life. 4. We are servants in our father's house, therefore look what is convenient for us, that will he lovingly bestow upon us. 5. The palpable blindness of an ambitious mind, desireth to be set aloft, that he may have the greater downe-falle and he feareth to be humbled, lest he should not be exalted. 6. Adam when he would needs be checke-mate with God, did bring both himself and his posterity headlongly destruction. 7. He is a very ambitious rob God, which desireth to take that commendation to himself, which is appropriate only to the Lord.  Lydia. 
Admit Satan allures me to carnal uncleanness; how may I preserve myself that I may with the wise virgins enter with the bridegroom?  Pa. 
preservatives against the desires of the flesh: are, 1. He that will be Christ's disciple, must every day take up his cross, Luk. 9 23. 2. They which are according to the spirit, savour of such things as are according to the spirit, Rom. 8. 5. 3. We ought to behave 〈◊〉 selves as citizens of the kingdom of heaven, Philip. 3. 20. 4. We are the temple of God● 1. Cor. 3. 6. Our members, they are the members of Christ. 1. Cor. 6. 15. And we ha●● dwelling within us the spirit of Christ● which we should not grieve, Eph. 4. 30.  Lid. 
How may I fall in this temptations?  Paul. 
When you being prevented, fall 〈◊〉 some offence: Gal. 6. 1.  Lydia. 
What doth Satan when one is thus ●●llen?  Paul. 
Here Satan doth wonderfully aggravate the offence committed, and doth accuse and terrify the offender with the judgements of God. Mat. 27. 3. Then when judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders: 4. Saying, I have sinned, betraying the innocent blood: but they said, What is that to us? see thou to it. 5. And when he had cast down the silver pieces in the Temple, he departed, and went and hanged himself.  Lid. 
What remedy is there if that I fall?  Paul. 
The remedy is, a renewed repentance, the beginning whereof is sorrow, in regard of God for the same sin; the fruits hereof are especially seven. 2. Cor. 7. 9 Now I rejoice not that you were sorry, but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us. 10. For godly sorrow causeth repentance unto salvation, not to be repent of: but worldly sorrow causeth death. 11. For behold, this thing that ye have been godly sorry, what great care hath it wrought in you: yea, what clearing of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, wh●● zeal: yea, what punishment: in all things 〈◊〉 have showed yourselves, that ye are pure in this matter.  Lid. 
Repeat out of this place those seven fruits of repentance.  Paul. 
First, a desire of doing well.  
Secondly, an Apology, that is, a confession of the sin before God, with a requiring of pardon for the offence. Psalm. 32. 5. Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 12. 13. Then David said unto Nathan, I have sinned against the Lord: and Nathan said unto David, The Lord also ha●● put away thy sin, thou shalt not die.  
3 Indignation against a man's self, for his offence.  
4 A fear, not so much for the punishment, as for offending the Lord. Psal. 130. 3. If thou straightly markest iniquities, O Lord who shall stand?  
5 A desire to be fully renewed, and to be delivered from sin.  
6 A fervent zeal to love God, and to embrace and keep all his commandments.  
7. Revenge, whereby the flesh may be ta●ed and subdued, lest at any time afterward such offences be committed.  Lydia. 
Blessed be God, that thus teacheth ●e by you. Let me speak yet unto you concerning calamities: I read in the Scriptures of the patient bearing of the cross; what will it teach me?  Paul. 
The patient bearing of the cross, teacheth how Christians should undergo the burden.  Lydia. 
What (I pray you) is the cross?  Paul. 
The cross is a certain measure of afflictions, appointed by God to every one of the faithful. Math. 6. 24. If any man will follow me, let him forsake himself, take up his cross and follow me. Col. 1. 24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake which is the Church.  Lydia. 
How must this cross be taken up?  Paul. 
We ought to take up this cross willingly, even with both hands, when it shall please God to lay it upon us. And after we have taken it up, we must bear it with patience and perseverance. Col. 1. 11. Strengthened with all might through his glorious power, unto all patience and long suffering with joyfulness. Luke 21. 19 Possess your souls with patience.  Lydia. 
How may I preserve patience?  Paul. 
The preservatives of patience, are first strength by the holy Ghost. Phil. 4. 13. I am able to do all things through the help of Christ, which strengtheneth me. Phil. 1. 20. It is given to you for Christ, that not only ye should believe in him, but also suffer for his sake. 2. An holy meditation which is manifold.  
1. That the afflictions of the faithful come not by chance, but by the counsel and providence of God, which disposeth all things in a most excellent sort. Gen. 45. 4. 5. It was God that sent joseph into Egypt. 2. Sam. 16. 10. The Lord biddeth Shemei curse David. Psal. 119. 71. It was good for me that I was afflicted, that I might learn thy statutes. Hence it is evident, that afflictions to the godly are inevitable. Act. 14. 21. By many afflictions you must enter into the kingdom of God. Mat. 7. 14. The gate is straight and the way narrow that leadeth unto life, and few there be that find it. john 16 20. In the world ye shall have troubles.  
2 That albeit afflictions are grievous, yet are they good and profitable. For they are helps, whereby men being humbled for their sins before God, obtain peace and holiness of life. 2. Cor. 1. 9 We received sentence of death in ourselves, because we should not trust in ourselves, but in God, which raiseth the dead. Esa. 26. 16. Lord, in trouble have they visited thee, they powered out a prayer when thy chastening was upon them. Hos. 5. 15. I will go and return to my place, till they acknowledge their fault and seek me: in their affliction they will seek me diligently. Psal. 78. 34. When he slew them they sought him, and they returned, and they sought God early. jerem. 31. 18. I have heard Ephraim lamenting thus: Thou hast corrected me, and I was chastised as an untamed calf: convert thou me, and I shall be converted. Heb. 12. 11. No chastisement for the present see●eth joyous, but grievous: but afterward it bringeth the quiet fruit of righteousness unto them which are thereby exercised. Psa. 30. 5. Weep may abide at evening, but joy cometh in the morning. john 15. 2. Every branch that beareth fruit, he purgeth it, that it may bring forth ●●re fruit. 1. pet. 1. 6. Wherein ye rejoice, though now for a season (if need require) ye are in heaviness through many temptations. 2. Cor. 1. 4. The God of all comfort, which comforteth us in all our tribulations, that we may be able to comfort them which are in affliction, by the comfort wherewith ourselves are comforted of God. Rom. 5. 3. We glory in afflictions, knowing that affliction bringeth patience. Heb. 2. 10. He did consecrate the Prince of their salvation through affliction. We permit Chirurgeons that they both bind us lying diseased in our beds, and sear us with hot irons, yea launch and search our members with razors: and lastly, we send them away usually with friendly and kind speeches, & often with a golden fee for their thus handling us. Shall we then suffer so many things of a Chirurgeon, to cure a bodily disease, and will we not give God leave to cure by afflictions the most festered diseases of our sick souls?  Lydia. 
What is to be gathered hence?  Paul. 
By this we may gather, that the afflictions of the godly, are signs of their adoption. Heb. 12. 6. Whom the Lord loveth, he chasteneth, and he scourgeth every son that he receiveth. 7. If ye endure chastisement, God offereth himself unto you as unto sonne●. And that they are to them, the King's high way to heaven. james 1. 12. Blessed 〈◊〉 the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love 〈◊〉 2. Cor. 4. 17. For our light affliction which i● but for a moment, causeth unto us a far more excellent and an eternal weight of glory.  
3 That God hath promised favour, mitigation of punishment, his presence and deliverance. Philip. 1. 29. 1. Cor. 10. 13. God is faithful, who will not suffer you to be tempted above measure, but with temptation will give deliverance. 2. Sam. 7. 14. Psal. 50. 15. Call upon me in time of trouble, and I will deliver thee, and thou shalt glorify me. Psal. 121. 4. He that keepeth Israel, will neither slumber nor sleep. Esa. 43. 2. When thou passest through the waters, I will be with thee, and through the floods, that they do not overwhelm thee: when thou walkest through the very fire, thou shalt not burn, neither shall the flame kindle upon thee: 3. For I am the Lord thy God, the holy one of Israel thy saviour.  
4 That in all troubles of the faithful, Christ is a companion. 1. Pet. 4. 13. Rejoice that ye are partakers of the afflictions of Christ. 2 Cor. 4. 10. Every where we bear about in our body the dying of Christ, that the life of jesus might also be made manifest in our bodies. Col. 1. 21.  
5 That the Angels are ready to defend such as fear God. Psal. 34. 8. 2. Kings 6. 16. Fear not, there are more with us then against us.  Lydia. 
But of all calamities, the remembrance of death is fearful unto me: give me (I pray you) some few preservatives against it.  Paul 
Against the fear of death, note these preservatives:  
First, death it freeth the godly from the tyranny of Satan, sin, the world, the flesh, and eternal damnation; yea from infinite both perils and losses, and doth place us both safe and happy under the shadow (as it were) of Christ's wings.  
Secondly, Christ by his death hath sanctified unto us both death and the grave.  
3 Christ is both in life and death, gain to the godly, Phil. 1. 12.  
4 Those consolations which the spirit of Christ doth suggest to the souls of the faithful, do by many degrees surmount the dolours of death.  
5 The desire of that most bright and glorious beholding of God, and the presence of those Saints which are departed before us.  
6 In stead of our bodies we shall be clothed with glory, 2. Cor. 5. 1.  
7 The sting of death, namely sin, is then so taken away, as that that serpent can no more hurt us. 1. Cor. 15. 55. O death, where i● thy sting! O grave, where is thy victory! Heb. 2. 15. That he might deliver all them, which for fear of death, were all their life time subject to bondage.  
8 We should not so much think of our death, as to take an exact account of our life. For that man cannot die ill, who hath lived well: and he seldom dieth well, that hath lived badly.  
9 The Angels they stand at our elbows, that so soon as a Saint departeth, they may with all speed immediately transport his soul into heaven.  
Souls being once in heaven, remain ther● till the last day of judgement, where they partly magnify the name of God, and partly do wait and pray for the consummation of the kingdom of glory, and full felicity in body and soul. Reu. 5. 8. And when he had taken the book, the four beasts and the four and twenty elders fell down before the Lamb, having every one haps and golden vials full of odours, which are the prayers of the Saints: 9 And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Revel. 14. 2. I heard the voice of harpers, harping with their haps, 3. And they sung as it were a new song before the throne: and they cried with a loud voice, saying, How long Lord, holy and true? dost not thou judge and avenge our blood on them that dwell on the earth?  Lydia 
Yet for all this, Satan in the time of temptation, and at the hour of death, will go about to persuade me that these things do not belong unto me: what must I do then?  Paul. 
Descend into your own heart, see whether you have God's spirit or no, testifying unto you that you are God's child: for as many as have the spirit of God, they are the children of God.  Lydia. 
But how shall I know whether this testimony come from God's spirit, or from carnal presumption?  Paul. 
First, by a full persuasion which you shall have; for the holy Ghost will not barely say it, but persuade you that you are God's child, which the flesh cannot do. Secondly, by the manner of persuasion; for the holy Ghost draweth not reasons from the works and worthiness of man, but from God's favour and love: and this kind of persuasion differeth much from that which Satan useth. Thirdly, by the effects of that testimony; for if the persuasion arise from presumption, it is a dead persuasion: but chose, it is most lively and stirring, if it come from the holy Ghost: for such as are persuaded that they are elected and adopted the children of God, they will love God, trust in him, and call upon him with their whole heart.  Lydia. 
Alas, I find this testimony marvelous feeble in me: are there not other means by which I may be comforted in this temptation of Satan, that I am not God's child?  Paul. 
Yes verily, if you feel not the flame of God's spirit in you, then must you judge of it by the heat: and if you find the effects of sanctification in you, you are without doubt in the state of grace.  Lydia. 
Which (I pray you) be they?  Paul. 
Of all the effects of sanctification, you may judge of your adoption by these that follow: First, if you feel your wants, and with grief bewail the offence to God in every sin. 2. If you strive against the flesh, that is, resist and hate the first motions thereof, and with grief, think them burdenous and troublesome. Thirdly, if you desire earnestly and vehemently the grace of God, and merit of Christ to obtain eternal life. 4. When you have obtained it, to account it a most precious iowell, and all things to be as dung in respect of it, Phil. 3. 9 5. If you love a Minister of the Gospel, as he is a Minister, and a Christian as he is a Christian; and if need require, can be ready to give your life for them, 1. john 3. 16. 6. If you call earnestly upon God, even with tears. 7. If you desire Christ's coming to judgement, that an end might be made of these days of sin. 8. If you fly all occasions of sin, and endeavour to come to newness of life. 9 And last of all, if you persevere unto the last gasp in these things. For, as one saith, he that will serve God, must believe that which he cannot see, hope for that which is deferred, love God when he shows himself an enemy; and thus remain to the end.  Lydia. 
These indeed are sure effects of sanctification, but even these are weak in me as the former.  Paul 
Are they so? Then know that God tameth you, yet so as you must not therewith be dismayed: for it is certain, that if you have faith but as a grain of mustardseed, and be as weak as a young infant, it is sufficient to engraft you into Christ: and therefore you must not doubt of your own election, by reason of your weakness. A child holding a staff in his hand, holdeth it as well as a man, though not with so much strength; and you laying hold upon Christ by faith, though you do it never so weakly, it will suffice for your salvation. Nay, if one have not yet felt these effects in his heart, he must not conclude, he is a reprobate, but must rather use the word of God and the Sacraments, that he may have inward sense of the power of Christ drawing him unto him, and an assurance of his redemption by Christ's death and passion.  Lydia. 
He that opened the heart of Lydia to hear Paul, open my heart to know and do these things.  Paul. 
Amen.   

Sundry necessary observations meet for a Christian, published long since by some religious man.  

I. THat you keep narrow watch over your heart, words and deeds continually. Psal. 93. 1. Mat. 24. 42. Luke 12. 36. 1. Cor. 10. 13. 15. 34. 16. 13. Col. 3. 17.  
II. That with all care the time be redeemed that hath been idly, carelessly and unprofitably spent. Eph. 5. 16. Col. 4. 5.  
III. That once in the day at least, private prayer and meditation be made. Psal. 119. 164. Dan. 6. 10. Luke 18. 1. Ephes. 6. 18. Col. 4. 2.  
IV. That care be had to do and receive good in company. 1. Thess. 5. 11.  
V. That your family be with all diligence and regard instructed, watched over, and Christianly governed. Gen. 18. 19 Deut. 4. ● & 5, 6, 7. Pro. 31. 27. Eph. 6. 4.  
VI That no more care be spent in matters of this world, then must needs. Mat. 6. 31. Col. 3. ●. 1. john. 2. 15.  
VII. That you stir up yourselves to liberality to God's Saints. Gal. 6. 10. Heb. 13. 16.  
VIII. That you prepare yourselves to bear the cross, by what means soever it shall please God to exercise you. Mat. 16. 24. Luke 9 13. & 24. 27.  
IX. That you give not the least bridle to wandering thoughts. job 31. 1. Eph. 5. 3.  
X. That you bestow some time in mourning, not only for your own sins, but for the time and age wherein you live. Ezech. 9 4. Psal. 119. 136.  
XI. That you look daily for the coming of our Lord jesus Christ, for your full deliverance out of this world. Mat. 24. 44.  
XII. That you acquaint yourself with some godly person, with whom you may confer of your Christian estate, and open your doubts to the quickening of God's graces 〈◊〉 you. james 5. 16.  
XIII. That you observe the departure of men out of this life, their mortality, the vanity and alteration of things below, the more to contemn the world, and to continue your longing after the life to come. Esay 57 1. Phil. 3. 3. 1. Pet. 1. 24. Reu. 22. 20.  
XIIII. That you meditate often upon your death and going out of this life, how you must lie in the grave, go to dust, leave all glory and wealth: and this will serve to beat down that pride of life which naturally is in you. Eccles. 7. 4. & 12. 1.  
XV. That you read something daily of the holy Scriptures, for the further increase of your knowledge. Math. 22. 29. john 5. 39 Act. 17. 11.  
XVI. That you make a covenant with the Lord to strive against all sins, especially against the specialsins and corruptions of your heart and life, wherein you have most dishonoured God: and that you carefully see that your covenant be kept and continued. Neh. 9 38. ●. Chron. 34. 31.  
XVII. That you mark how sin dieth and is weakened in you, and that you turn not to your old sins again. Matt. 18. 8. 1. Thess. 5. 22. 2. Pet. 2. 22.  
XVIII. That you fall not from your first love, but continue still your affection to the liking of God's word, and to all the holy exercises of religion, diligently hearing it, and faithfully practising it: that you may prepare yourself before you come, and meditate of that you have heard, either by yourself or with other, and so mark your daily profiting in religion. Heb. 3. 12. & 12. 15. Reu. 2. 4.  
XIX. That you be often occupied in meditating upon God's benefits and works, and sound forth his praise for the same.  
XX. That you exercise your faith, by taking delight in the great benefit of your redemption by Christ, and the fruition of God's presence in his glorious and blessed kingdom. Psal. 116. 12. 13. & 118. 15. Eph. 5. 20.  
XXI. Lastly, that you make not these holy practices of repentance common for the time, nor use them for fashion sake. Luke 8. 13.   In Adamo potuimus non mori, in Christo non possumus mori. 
FINIS.