Seven sermons on, the wonderfull combate (for Gods glorie and mans saluation) betweene Christ and Sathan Delivered by the Reuerend Father in God, Doct. Andrewes, Bishop of Winchester, lately deceased.
In the bringing of which to passe, it was decreed by God in the beginning (as a thing necessarie) that the head of the Serpent (by whose meanes it was violated and defaced) should be brused.
In the bringing of which to pass, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose means it was violated and defaced) should be Bruised.
Our Sauiour makes this question, Math. 11. 7. vpon their going out to see Iohn Baptist; what went yee out to see? As if hee should haue said, They would haue neuer gone out into the wildernesse,
Our Saviour makes this question, Math. 11. 7. upon their going out to see John Baptist; what went ye out to see? As if he should have said, They would have never gone out into the Wilderness,
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to see the wisedome of the new Serpent, match the craftinesse and subtilty of the old serpent, Reue. 12. 9. to see the Lyon of the Tribe of Iudah, combating with the roaring Lyon, 1 Pet. 5. 8. If any thing bee worthy the sight, it is this.
to see the Wisdom of the new Serpent, match the craftiness and subtlety of the old serpent, Reue. 12. 9. to see the lion of the Tribe of Iudah, combating with the roaring lion, 1 Pet. 5. 8. If any thing be worthy the sighed, it is this.
Though there should come no profit to vs by the victory, yet were it worth the sight, in this respect, only to behold how these Champions behaue themselues;
Though there should come no profit to us by the victory, yet were it worth the sighed, in this respect, only to behold how these Champions behave themselves;
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how much more will he doe it in our selues? If our dayes here be but as the dayes of an hireling, Iob 7. 1. and our whole life bee but as a continuall warfare, 2 Tim. 2. 4. then is it behoouefull for vs, to haue some intelligence of our enemi•s forces and drifts.
how much more will he do it in our selves? If our days Here be but as the days of an hireling, Job 7. 1. and our Whole life be but as a continual warfare, 2 Tim. 2. 4. then is it behooveful for us, to have Some intelligence of our enemi•s forces and drifts.
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It is said, his darts are fierie, Eph. 6 16. Here we may see the manner of his casting them, that so Sathan should not circumuen vs, 2 Cor. 2. 11. Let vs marke how our Sauiour wardeth and defendeth himselfe, that so wee may be armed with the same minde, 1 Pet. 4. 1. Let vs therefore goe out into the wildernesse to see it.
It is said, his darts Are fiery, Ephesians 6 16. Here we may see the manner of his casting them, that so Sathan should not circumuen us, 2 Cor. 2. 11. Let us mark how our Saviour wardeth and defendeth himself, that so we may be armed with the same mind, 1 Pet. 4. 1. Let us Therefore go out into the Wilderness to see it.
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[ Then Iesus. ] This is the description of the entrie into the temptation, and it containeth (as a weighty history) many circumstances importing great matters, which may be reduced to 7. branches or heads.
[ Then Iesus. ] This is the description of the entry into the temptation, and it Containeth (as a weighty history) many Circumstances importing great matters, which may be reduced to 7. branches or Heads.
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First, the two Champions, 1. Christ, and 2. Sathan: 3. the leader of Iesus into the lists, who is said to bee the holy Ghost: 4. the end, which was the conflict it s•lfe, that is, to be tempted: 5. the day of the battell, expressed vnder the word Then: 6. the lists themselues, that is, the wildernesse: 7. Christ his preparation to it, that is, his fasting.
First, the two Champions, 1. christ, and 2. Sathan: 3. the leader of Iesus into the lists, who is said to be the holy Ghost: 4. the end, which was the conflict it s•lfe, that is, to be tempted: 5. the day of the battle, expressed under the word Then: 6. the lists themselves, that is, the Wilderness: 7. christ his preparation to it, that is, his fasting.
who (as God) giueth food to euery liuing creature, Psal. 136. 25. and (as God and man) with fiue loaues and two fishes fed 5000. besides women and children, Math. 14. 11. He that is said to be the very meat it selfe, whereby we liue eternally, Iohn 6. is here said to bee hungry.
who (as God) gives food to every living creature, Psalm 136. 25. and (as God and man) with fiue loaves and two Fish fed 5000. beside women and children, Math. 14. 11. He that is said to be the very meat it self, whereby we live eternally, John 6. is Here said to be hungry.
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He, before whom thousand thousands are said to minister, and ten thousand thousands are said to stand before him, Dan. 7. 10. hath here for his companions the wilde beasts:
He, before whom thousand thousands Are said to minister, and ten thousand thousands Are said to stand before him, Dan. 7. 10. hath Here for his Sodales the wild beasts:
for so saith Marke Chap. 1. 13. He to whom the Angels minister, verse 11. is here assayled with deuils, which offer vnto him matter of great indignity;
for so Says Mark Chap. 1. 13. He to whom the Angels minister, verse 11. is Here assailed with Devils, which offer unto him matter of great indignity;
leads vs to the consideration of the greeuousnesse of our sinnes, and of the greatnesse of his loue, both which are measured by the greatnesse of those things he suffered for vs;
leads us to the consideration of the greeuousnesse of our Sins, and of the greatness of his love, both which Are measured by the greatness of those things he suffered for us;
what is it else, but a proclayming of his great loue towards vs? As if he should (exulting) say, What is it that shall separate me from the loue of men? Shall temptation? shall solitarinesse? shall hunger? shall wearisome labour and trauell? shall watching? shall anguish of minde,
what is it Else, but a proclaiming of his great love towards us? As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitariness? shall hunger? shall wearisome labour and travel? shall watching? shall anguish of mind,
and bloody sweat? shall mockes? shall whippes? shall nayles? shall speares? shall principalities? That wee also might vse the same challenge which Paul doth in the 8. Chapter of his Epistle to the Romanes the 35. verse, What shall separate vs from the loue of Christ? shall tribulation? shall anguish? or persecution? These two profitable points grow out of the consideration of the person of the defendant.
and bloody sweat? shall mocks? shall whips? shall nails? shall spears? shall principalities? That we also might use the same challenge which Paul does in the 8. Chapter of his Epistle to the Romans the 35. verse, What shall separate us from the love of christ? shall tribulation? shall anguish? or persecution? These two profitable points grow out of the consideration of the person of the defendant.
In the tongue wherein Christ spake these words, namely, the Syriacke, the fittest word that he could finde to signifie the deuils name, is a word that signifieth Diuulgator: so that a publisher of infamous reports, is good Syriacke for the deuill;
In the tongue wherein christ spoke these words, namely, the Syriacke, the Fittest word that he could find to signify the Devils name, is a word that signifies Divulgator: so that a publisher of infamous reports, is good Syriacke for the Devil;
fals a blazing his brothers imperfections, 3. Iohn 10. These come right to the deuils qualitie, they take vpon them the abetting of the deuils quarrell.
falls a blazing his Brother's imperfections, 3. John 10. These come right to the Devils quality, they take upon them the abetting of the Devils quarrel.
And from these two defamations proceeds all euill whatsoeuer, aswell that which the Diuines call Malum poenae, as Iob 1. 12. accusing Iob, that he would curse God if he handled him roughly,
And from these two defamations proceeds all evil whatsoever, aswell that which the Divines call Malum Poenae, as Job 1. 12. accusing Job, that he would curse God if he handled him roughly,
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Which brought men to that passe, as to say, Mal. 3. 14. that It is but in vaine to serue God, what gaine is in his seruice? If he cannot preuaile this way against vs,
Which brought men to that pass, as to say, Malachi 3. 14. that It is but in vain to serve God, what gain is in his service? If he cannot prevail this Way against us,
or else gaue heed to the doctrine of diuels, 1 Tim. 1 4. or else led with diuers lustes, 2 Tim. 3, 6. But now being becom the children of God, we must be led by the Spirit of God:
or Else gave heed to the Doctrine of Devils, 1 Tim. 1 4. or Else led with diverse lusts, 2 Tim. 3, 6. But now being become the children of God, we must be led by the Spirit of God:
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For so many as bee the sonnes of God, are led thereby, Rom. 8, 14. We must not be ledde by the Spirit whence the Reuelation came, Math. 16, 22. from whence reuelations of flesh and blood do arise;
For so many as be the Sons of God, Are led thereby, Rom. 8, 14. We must not be led by the Spirit whence the Revelation Come, Math. 16, 22. from whence revelations of Flesh and blood do arise;
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The holy Ghost driuing vs, is compared to a gale of winde, Iohn 3. 8. which teacheth vs, that as when the winde blow•th, we must be ready to hoist vp saile:
The holy Ghost driving us, is compared to a gale of wind, John 3. 8. which Teaches us, that as when the wind blow•th, we must be ready to hoist up sail:
We must also looke to the closenesse of the vessell; which is our Conscience: for, if wee haue not a good conscience, we may make shipwrack of faith, religion,
We must also look to the closeness of the vessel; which is our Conscience: for, if we have not a good conscience, we may make shipwreck of faith, Religion,
but not so much as ouer his goods, Iob 1. 12, 14. He had no power of himselfe, no not so much as ouer the Hogs of the Gergashites, who were prophane men, Mat. 8, 31. Hence gather we this comfort, that the holy Ghost is not a stander by (as a straunger) when we are tempted, Tanquam otiosus spectator; but he leades vs by the hand,
but not so much as over his goods, Job 1. 12, 14. He had no power of himself, no not so much as over the Hogs of the Gergashites, who were profane men, Mathew 8, 31. Hence gather we this Comfort, that the holy Ghost is not a stander by (as a stranger) when we Are tempted, Tanquam Idle spectator; but he leads us by the hand,
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or whither they bee sent to buffet vs against the pricke of the flesh, 2 Cor. 12, 17. Or whither they be as matters seruing for our experience, not onely for our selues, that we may know our own strength, Rom. 5, 3. and to worke patience in vs:
or whither they be sent to buffet us against the prick of the Flesh, 2 Cor. 12, 17. Or whither they be as matters serving for our experience, not only for our selves, that we may know our own strength, Rom. 5, 3. and to work patience in us:
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In which temptation, Augustine saith, Habemus & quod credentes veneremur, et quod videntes imitamur: There be two things for faith to adore, and two things for imitation to practise.
In which temptation, Augustine Says, Habemus & quod Believers veneremur, et quod Videntes imitamur: There be two things for faith to adore, and two things for imitation to practise.
First for faith, that the temptations of Christ, haue sanctified temptations vnto vs: that whereas before they were curses, like vnto hanging on a tree;
First for faith, that the temptations of christ, have sanctified temptations unto us: that whereas before they were curses, like unto hanging on a tree;
Also the head of his darts are blunted, 1 Cor. 15. 55. Death, where is thy sting? Hell, where is thy victory? For as his death and resurrection had a mortifying force against the old man, and a quickning force toward the new man: so hath his temptation a dulling force to the Deuill,
Also the head of his darts Are blunted, 1 Cor. 15. 55. Death, where is thy sting? Hell, where is thy victory? For as his death and resurrection had a mortifying force against the old man, and a quickening force towards the new man: so hath his temptation a dulling force to the devil,
First, Compassion: for Christ knowing in what sort we were tempted, as hauing felt by experience, both how strong the assaylant was, Psal. 18. 13. who, thrust sore at him that he might fall;
First, Compassion: for christ knowing in what sort we were tempted, as having felt by experience, both how strong the assailant was, Psalm 18. 13. who, thrust soar At him that he might fallen;
Heb. 4. 15. So we, (which were before stonie Iudges, and too rough for Physitians) ought in like sort (hauing beene tempted our selues) to looke vpon others defects with a more passionate regard.
Hebrew 4. 15. So we, (which were before stony Judges, and too rough for Physicians) ought in like sort (having been tempted our selves) to look upon Others defects with a more passionate regard.
This is no small comfort to vs, when we consider, that he is with vs, and will be, till the end of the world, Math. 28. 20. who hath ouercome the world, Iohn 16. 33. and the deuill: if any temptation happen, that hee will beare vs out, we may be of good cheere.
This is no small Comfort to us, when we Consider, that he is with us, and will be, till the end of the world, Math. 28. 20. who hath overcome the world, John 16. 33. and the Devil: if any temptation happen, that he will bear us out, we may be of good cheer.
This was it that did so animate Iob, Doe thou but take my part, and who shall touch me? Iob 17. 3. When as both Christ and wee draw together in one yoke, Math. 11. 29. what can hurt vs? Yet if wee be affraid for that we see the enemy comming;
This was it that did so animate Job, Do thou but take my part, and who shall touch me? Job 17. 3. When as both christ and we draw together in one yoke, Math. 11. 29. what can hurt us? Yet if we be afraid for that we see the enemy coming;
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then let vs say with Ezekiel, O Lord it hath oppressed me, comfort me, Ezek. 38. 14. Or though they haue wounded vs, let vs say with Dauid, Bring out thy speare,
then let us say with Ezekielem, Oh Lord it hath oppressed me, Comfort me, Ezekiel 38. 14. Or though they have wounded us, let us say with David, Bring out thy spear,
Many lets came before the Temple was re-edified, as is to be seene in Esdras and Nehemias. Yea, (saith the deuill:) Hath God annoynted him with the oyle of gladnesse aboue his fellowes? I will see if I can annoynt him with the oyle of sadnesse aboue his fellowes.
Many lets Come before the Temple was reedified, as is to be seen in Ezra and Nehemiah. Yea, (Says the Devil:) Hath God anointed him with the oil of gladness above his Fellows? I will see if I can anoint him with the oil of sadness above his Fellows.
Hath a voyce come downe from Heauen saying, This is my beloued Sonne? I will prouide a voyce for him, that shall ascend from the foote, that shall say, If thou be the Sonne of God, come downe from the Crosse.
Hath a voice come down from Heaven saying, This is my Beloved Son? I will provide a voice for him, that shall ascend from the foot, that shall say, If thou be the Son of God, come down from the Cross.
the Wildernesse, that so he might be alone, and that there might be no fellow-worker with him in the matter of our saluation, that he alone might haue the treading of the wine-presse, Esay 63, 3. So, in the Transfiguration in the Mount, he was found alone, Luke 9, 36. So in the garden in his great agonie, he was in effect alone;
the Wilderness, that so he might be alone, and that there might be no Fellow-worker with him in the matter of our salvation, that he alone might have the treading of the winepress, Isaiah 63, 3. So, in the Transfiguration in the Mount, he was found alone, Lycia 9, 36. So in the garden in his great agony, he was in Effect alone;
As there be some that thinke there be certaine places to bee exempt from Gods presence, (as was noted in the dreame of Iacob:) so the Monkes and Hermites thought, that by auoyding company, they should be free from temptations; which is not so.
As there be Some that think there be certain places to be exempt from God's presence, (as was noted in the dream of Iacob:) so the Monks and Hermits Thought, that by avoiding company, they should be free from temptations; which is not so.
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It may seeme strange, that being about to present himselfe to the world, as Prince, Priest, and Prophet, that hee would make his progresse into the Wildernesse, and begin with a Fast:
It may seem strange, that being about to present himself to the world, as Prince, Priest, and Prophet, that he would make his progress into the Wilderness, and begin with a Fast:
for this was cleane contrary to the course and fashion of the world, which vseth when any great matter is in hand, to make a Praeface or Praeludium with some great solemnity.
for this was clean contrary to the course and fashion of the world, which uses when any great matter is in hand, to make a Preface or Praeludium with Some great solemnity.
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But Christ from his Baptisme began his calling, and fasted fortie dayes and forty nights. This his Fast (by late Writers) is called the entrance into his calling:
But christ from his Baptism began his calling, and fasted fortie days and forty nights. This his Fast (by late Writers) is called the Entrance into his calling:
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The manner of the Church hath alwayes beene, that at the first institution or vndertaking of any great and weighty matter, there hath beene extraordinary Fasting.
The manner of the Church hath always been, that At the First Institution or undertaking of any great and weighty matter, there hath been extraordinary Fasting.
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And so when they went about the re-edifying of the Temple, as appeareth Esdras 8, 49. So in the new Testament, at the separation of Paul and Barnabas, Acts 13, 3. And (as Ierome reporteth,) Saint Iohn would not vndertake to write the diuine worke of his Gospell,
And so when they went about the re-edifying of the Temple, as appears Ezra 8, 49. So in the new Testament, At the separation of Paul and Barnabas, Acts 13, 3. And (as Jerome Reporteth,) Saint John would not undertake to write the divine work of his Gospel,
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So likewise, at the entrance into a Conflict, for the obtaining of some Victory, as Iehoshaphat did when he ouercame the Amorites, 2 Chron. 20, 3. So did Hester when shee went about the deliuerance of the Iewes,
So likewise, At the Entrance into a Conflict, for the obtaining of Some Victory, as Jehoshaphat did when he overcame the amorites, 2 Chronicles 20, 3. So did Esther when she went about the deliverance of the Iewes,
as in Ester 4, ver. 16. And Eusebius reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the whole Church generally.
as in Ester 4, ver. 16. And Eusebius Reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the Whole Church generally.
Whether at the entrance into a Calling, or to resist the diuell, Saint Peters rule mentioned in his first chapter and fifth verse, ought to take place, we must vse Prayer and Fasting. And as at all times we are to vse watchfulnesse & carefulnesse:
Whither At the Entrance into a Calling, or to resist the Devil, Saint Peter's Rule mentioned in his First chapter and fifth verse, ought to take place, we must use Prayer and Fasting. And as At all times we Are to use watchfulness & carefulness:
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and the rather, for that in some cases there is no dealing without Fasting, as Marke 9, 29. there is a kinde of diuell that will not bee cast out, without Prayer and Fasting.
and the rather, for that in Some cases there is no dealing without Fasting, as Mark 9, 29. there is a kind of Devil that will not be cast out, without Prayer and Fasting.
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This Fast heere, was not the fast of a day, as that of Peter and of Cornelius, Acts 10, 9, 30. but such as Luke 4, 2. describeth, He did eate nothing all that time.
This Fast Here, was not the fast of a day, as that of Peter and of Cornelius, Acts 10, 9, 30. but such as Lycia 4, 2. Describeth, He did eat nothing all that time.
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Saint Iohn the Baptist though his life were very strict did eate Locusts and wilde Hony, Math. 3, 4. Ours is not properly a Fast, but a prouocation of meats;
Saint John the Baptist though his life were very strict did eat Locusts and wild Honey, Math. 3, 4. Ours is not properly a Fast, but a provocation of Meats;
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But as it is, what is to be thought of it? Socrates and Irenaeus record, that at the first, the Church did vse to celebrate but one day in remembrance of Christs Fast;
But as it is, what is to be Thought of it? Socrates and Irnaeus record, that At the First, the Church did use to celebrate but one day in remembrance of Christ Fast;
When the Primitiue Church saw the Heretickes (by this outward shew) goe about to disgrace the Christians, by this counterfeit shew of holinesse; they vsed it also:
When the Primitive Church saw the Heretics (by this outward show) go about to disgrace the Christians, by this counterfeit show of holiness; they used it also:
but that were (vpon the matter) to haue none kept at all Notwithstanding, the reformed Church (as that of France) haue vsed their liberty in remouing of it,
but that were (upon the matter) to have none kept At all Notwithstanding, the reformed Church (as that of France) have used their liberty in removing of it,
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If wee looke into the ciuill reason, wee shall see great cause to obserue it. See Numb. 15. 22. the abundance of flesh that was consumed in one moneth.
If we look into the civil reason, we shall see great cause to observe it. See Numb. 15. 22. the abundance of Flesh that was consumed in one Monn.
Ierusalem had fish dayes, that Tyrus and such like, liuing vpon Nauigation, might haue vtterance for their commodities, Nehem. 13, 16. (for Tyrus was the maritine Citie, till after Alexander annexed to it another Citie, and made it drie.)
Ierusalem had Fish days, that Tyre and such like, living upon Navigation, might have utterance for their commodities, Nehemiah 13, 16. (for Tyre was the Maritime city, till After Alexander annexed to it Another city, and made it dry.)
The Tribe of Zabulon liued by Nauigation, Gen. 49, 13. which is a thing necessary both for wealth, 2 Chron. 9, 20. and made Salomon richer than any other King,
The Tribe of Zebulon lived by Navigation, Gen. 49, 13. which is a thing necessary both for wealth, 2 Chronicles 9, 20. and made Solomon Richer than any other King,
and also for munition, as Esay 23, 4. that Tribe therefore had neede of maintenance. And therefore our Church and Common-wealth haue taken order accordingly;
and also for munition, as Isaiah 23, 4. that Tribe Therefore had need of maintenance. And Therefore our Church and Commonwealth have taken order accordingly;
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and the rather, for that ourtimes require it: (for the times that forbad marriage and the abstinence of meates, 1 Tim. 4, 3. are past) we rather liue in the age of selfe-loue, intemperancy,
and the rather, for that ourtimes require it: (for the times that forbade marriage and the abstinence of Meats, 1 Tim. 4, 3. Are passed) we rather live in the age of Self-love, intemperancy,
First, the changing of the deuils name, from deuill to Tempter: secondly, that it is said, He came vnto him: thirdly, that hee came when he was fasting:
First, the changing of the Devils name, from Devil to Tempter: secondly, that it is said, He Come unto him: Thirdly, that he Come when he was fasting:
First, in Iames 1, 13. it is said, that God tempteth no man; and yet in Deut. 13, 3. it appeareth, that God doth tempt some; we must then make difference betweene temptations;
First, in James 1, 13. it is said, that God tempts no man; and yet in Deuteronomy 13, 3. it appears, that God does tempt Some; we must then make difference between temptations;
The deuill indeed tempteth vs, but God (as our English translation hath it) trieth vs. The latter is to commend vs, Rom. 3, 5. or rather that our tribulation may bring forth patience,
The Devil indeed tempts us, but God (as our English Translation hath it) trieth us The latter is to commend us, Rom. 3, 5. or rather that our tribulation may bring forth patience,
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as we see in Iob. So the Lord proued the Israelites, to see if they loued him or no, Deut. 13, 3. The deuils temptation is to know our corruption:
as we see in Job So the Lord proved the Israelites, to see if they loved him or no, Deuteronomy 13, 3. The Devils temptation is to know our corruption:
in the one, he tempteth and allureth, (and in that he came now to our Sauiour:) in the other, he assayleth vs. that is, by assault and violence, Ephes. 6, 11. The first is the temptation of hypocrites, Math. 22, 18. Shall we pay tribute to Caesar? The second, of Iudas, who in the garden assaulted our Sauiour, Iohn 6, 70. So Sathan sets on Christ by violence.
in the one, he tempts and Allureth, (and in that he Come now to our Saviour:) in the other, he assaileth us that is, by assault and violence, Ephesians 6, 11. The First is the temptation of Hypocrites, Math. 22, 18. Shall we pay tribute to Caesar? The second, of Iudas, who in the garden assaulted our Saviour, John 6, 70. So Sathan sets on christ by violence.
for presently after they had receiued the Sacrament, and sang the hymne, Christ tels them, they shall all be offended in him that night, Math. 26, 1. Thus we see his courage serues him at all times, nothing is able to quaile it.
for presently After they had received the Sacrament, and sang the hymn, christ tells them, they shall all be offended in him that night, Math. 26, 1. Thus we see his courage serves him At all times, nothing is able to quail it.
For wanton and voluptuous men, he hath the daughters of Moab, a bayte fit for their humors, whereby to tempt them to idolatrie, Numb. 15, 1. For men secure and carelesse, he hath a net that sufficeth to throw ouer them, (2 Tim. 2, 26.) and snare them in.
For wanton and voluptuous men, he hath the daughters of Moab, a bait fit for their humours, whereby to tempt them to idolatry, Numb. 15, 1. For men secure and careless, he hath a net that Suffices to throw over them, (2 Tim. 2, 26.) and snare them in.
These only are mentioned, but there were other not written, as diuers of his miracles are vnwritten, Iohn 20, 25. Only, so much was written as was expedient.
These only Are mentioned, but there were other not written, as diverse of his Miracles Are unwritten, John 20, 25. Only, so much was written as was expedient.
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as Adam was a liuing soule, 1 Cor. 15, 45. And the bringing of the children of Israel out of Egypt, by being called out of Egypt, Mat. 2, 15. So may Christ and Adam be compared in these three temptations.
as Adam was a living soul, 1 Cor. 15, 45. And the bringing of the children of Israel out of Egypt, by being called out of Egypt, Mathew 2, 15. So may christ and Adam be compared in these three temptations.
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For they both were tempted with concupiscence of the flesh, concupiscence of the eye, and pride of life, 1. Iohn, 2, 16. In Adam the diuell first brought him into a conceit, that God enuied his good.
For they both were tempted with concupiscence of the Flesh, concupiscence of the eye, and pride of life, 1. John, 2, 16. In Adam the Devil First brought him into a conceit, that God envied his good.
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Secondly, he lulles him on to a proud conceit of himself, by perswading him that by eating he should be like God. Thirdly, hee sheweth the fruit, which was pleasant. So in Christs temptation.
Secondly, he lulles him on to a proud conceit of himself, by persuading him that by eating he should be like God. Thirdly, he shows the fruit, which was pleasant. So in Christ temptation.
but Bucer thinks, that this temptation is rather to bee referred to distrust and dispaire. There is small likelyhoode, that one should sinne in gluttony by eating bread onely.
but Bucer thinks, that this temptation is rather to be referred to distrust and despair. There is small likelihood, that one should sin in gluttony by eating bred only.
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whereas this text which Christ answereth by, containeth rather an assertion of Gods prouidence: and therefore our Sauiour should haue seemed very vnskilfull in defending himselfe.
whereas this text which christ Answers by, Containeth rather an assertion of God's providence: and Therefore our Saviour should have seemed very unskilful in defending himself.
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Indeed you heard a voyce say, you were the beloued Sonne of God, but are you so indeed? or was it not rather a delusion? You see you are almost starued for want of bread:
Indeed you herd a voice say, you were the Beloved Son of God, but Are you so indeed? or was it not rather a delusion? You see you Are almost starved for want of bred:
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He is a roaring Lyon seeking to deuour vs, whom we must resist by faith, 1 Pet. 5, 8. It is our faith that the aimes at, 1 Thes. 3, 5. For hauing ouerthrowne that, disobedience soone will follow.
He is a roaring lion seeking to devour us, whom we must resist by faith, 1 Pet. 5, 8. It is our faith that the aims At, 1 Thebes 3, 5. For having overthrown that, disobedience soon will follow.
We shall see Abraham forced to flye his Countrey into Egypt for famine, Gen. 10, 12. So did Isaac, Gen. 26, 1. and Iacob likewise was in the same distresse, Gen. 43, 1. Notwithstanding that God was called, The God of Abraham, Isaac, and Iacob;
We shall see Abraham forced to fly his Country into Egypt for famine, Gen. 10, 12. So did Isaac, Gen. 26, 1. and Iacob likewise was in the same distress, Gen. 43, 1. Notwithstanding that God was called, The God of Abraham, Isaac, and Iacob;
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Yea, not onely so, but for their faith, many were burned and stoned, of whom the world was not worthy, Heb. 11, 37. So fared it with the Apostles, they were hungry, naked,
Yea, not only so, but for their faith, many were burned and stoned, of whom the world was not worthy, Hebrew 11, 37. So fared it with the Apostles, they were hungry, naked,
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a man may be the sonne of God, and not shew it by any such Art. So when Pilate asked, who accused Christ? they answered, If he had not beene a malefactor, we would not haue brought him before thee, Iohn 18. 30. They were iolly graue men, it was a flat flatterie:
a man may be the son of God, and not show it by any such Art. So when Pilate asked, who accused christ? they answered, If he had not been a Malefactor, we would not have brought him before thee, John 18. 30. They were jolly graven men, it was a flat flattery:
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First he soliciteth vs to a mutinous repining within our selues, as Heb. 3, 8. Harden not your hearts, as in the day of temptation, &c. whereby he forceth vs to breake out into such like conceits,
First he soliciteth us to a mutinous repining within our selves, as Hebrew 3, 8. Harden not your hearts, as in the day of temptation, etc. whereby he forceth us to break out into such like conceits,
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or haply wee may make bread of nothing, when a man gets a thing by anothers ouersight, Gen. 43, 12. Or else, what and if we can ouer-reach our brother in subtilty,
or haply we may make bred of nothing, when a man gets a thing by another's oversight, Gen. 43, 12. Or Else, what and if we can overreach our brother in subtlety,
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for the Lord is auenged of all such, 1 Thes. 4, 6. The one is called, The bread of violence and oppression, Prou. 4, 17 The other, The bread of deceit.
for the Lord is avenged of all such, 1 Thebes 4, 6. The one is called, The bred of violence and oppression, Prou. 4, 17 The other, The bred of deceit.
For though in the beginning such bread bee pleasant, Prou. 20, 17. yet after, his mouth is but filled with grauell, Prou. 20, 17. After which will consequently follow, gnashing of teeth.
For though in the beginning such bred be pleasant, Prou. 20, 17. yet After, his Mouth is but filled with gravel, Prou. 20, 17. After which will consequently follow, gnashing of teeth.
For as at that time the deuill came vpon Christ when hunger pinched him: so where we are in any distresse, we are to looke for temptations. This temptation hath two parts.
For as At that time the Devil Come upon christ when hunger pinched him: so where we Are in any distress, we Are to look for temptations. This temptation hath two parts.
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The Fathers vpon the words Ephe. 6, 16. (Take the shield of faith, to quench all the fierie darts of the deuill:) do note, that about euery one of the darts or temptations of the deuill, there are (as it were) balls of wilde fire.
The Father's upon the words Ephes 6, 16. (Take the shield of faith, to quench all the fiery darts of the Devil:) do note, that about every one of the darts or temptations of the Devil, there Are (as it were) balls of wild fire.
but why would hee not then follow the deuils aduice? The deuill by saying, Say vnto these stones, seemeth to acknowledge, that he had the force to haue done it, euen by his bare word:
but why would he not then follow the Devils Advice? The Devil by saying, Say unto these stones, seems to acknowledge, that he had the force to have done it, even by his bore word:
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The dead men are worse than stones, yet they in their graues heard his voyce. And not onely was hee able to turne stones into bread, but into men also:
The dead men Are Worse than stones, yet they in their graves herd his voice. And not only was he able to turn stones into bred, but into men also:
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and follow the deuils aduice? In setting downe the Historie of turning water into wine, it is thus farther said, that he did it, that his Disciples might beleeue in him, Iohn 2, 11. That was the reason that moued him to the working of that myracle:
and follow the Devils Advice? In setting down the History of turning water into wine, it is thus farther said, that he did it, that his Disciples might believe in him, John 2, 11. That was the reason that moved him to the working of that miracle:
whereas he might haue commanded him to silence, and tormented him before his time, and haue punish•d him for his sawcinesse? When Peter tempted him, he cut him vp very sharply, saying; Come behinde me Sathan, Mark.
whereas he might have commanded him to silence, and tormented him before his time, and have punish•d him for his sauciness? When Peter tempted him, he Cut him up very sharply, saying; Come behind me Sathan, Mark.
and throwne him into the bottomlesse pit, Luke 8, 31. or at the least bidden him, Auoyd Sa\than, verse 10. Augustine answereth this doubt, that Christ answered in the like time, to teach vs to answer:
and thrown him into the bottomless pit, Lycia 8, 31. or At the least bidden him, Avoid Sa\than, verse 10. Augustine Answers this doubt, that christ answered in the like time, to teach us to answer:
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willing vs thereby (as Abimelech did his souldiers) to doe as he had done before, Iudg. 9, 48. So Christ is our example, Iohn 13, 15. and bids vs do as he hath done. Christ is our Captaine, he hath gone before vs,
willing us thereby (as Abimelech did his Soldiers) to do as he had done before, Judges 9, 48. So christ is our Exampl, John 13, 15. and bids us do as he hath done. christ is our Captain, he hath gone before us,
and so to the rest, as hee hath done before vs. Our Sauiours shield, whereby (we see) he beareth off all the deuils darts, is couered all ouer with Scriptum est. We haue here a briefe view of the Churches Armorie, Cant. 4, 4. of the Tower of Dauid, built for defence.
and so to the rest, as he hath done before us Our Saviour's shield, whereby (we see) he bears off all the Devils darts, is covered all over with Scriptum est. We have Here a brief view of the Churches Armory, Cant 4, 4. of the Tower of David, built for defence.
Secondly, a withdrawing our selues into the desert, or some other solitary place, there (by Meditation) to kindle good thoughts, Psal. 39, 3. Thirdly, fasting.
Secondly, a withdrawing our selves into the desert, or Some other solitary place, there (by Meditation) to kindle good thoughts, Psalm 39, 3. Thirdly, fasting.
Fourthly, watchfull prayer, Math. 26, 41. Fiftly, the perfecting our selues in the Scriptures. These be the fiue shields wherewith Salomons Tenple was hanged.
Fourthly, watchful prayer, Math. 26, 41. Fifty, the perfecting our selves in the Scriptures. These be the fiue shields wherewith Solomon's Tenple was hanged.
Now as for the Scripture, wee are to note, that where God speaketh of any good that wee are to receiue out of it, it is commended to vs as a storehouse,
Now as for the Scripture, we Are to note, that where God speaks of any good that we Are to receive out of it, it is commended to us as a storehouse,
whether wee are to make our resort for the bread of life, and the water of life, whereof he that tasteth, shall neuer thirst, Iohn 6, 35. And from thence are we to draw the waters of comfort, out of the fountaines of saluation, Esay 12, 3. When there is any ill spoken of which we are to resist,
whither we Are to make our resort for the bred of life, and the water of life, whereof he that tasteth, shall never thirst, John 6, 35. And from thence Are we to draw the waters of Comfort, out of the fountains of salvation, Isaiah 12, 3. When there is any ill spoken of which we Are to resist,
and Creditur, that is the handle or braces to it, God spake once or twice, I haue heard it, power belongeth vnto God, Psal. 62, 11. So that it sufficeth not that it be spoken onely by God,
and Creditur, that is the handle or braces to it, God spoke once or twice, I have herd it, power belongeth unto God, Psalm 62, 11. So that it Suffices not that it be spoken only by God,
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who when God called him, thought it the voice of Eli:) but as the voice of God, that we which were dead in our sinnes, he hath quickned and forgiuen vs all our trespasses, 1 Thes. 2, 13. This is the perfection of our faith.
who when God called him, Thought it the voice of Eli:) but as the voice of God, that we which were dead in our Sins, he hath quickened and forgiven us all our Trespasses, 1 Thebes 2, 13. This is the perfection of our faith.
that if the diuell come as a Serpent, here is a charme for him, Psal 58, 5. Or if he come as a Lyon, here is that is able to preuaile against him, 1 Pet. 5, 8. And that the deuill knowes well enough,
that if the Devil come as a Serpent, Here is a charm for him, Psalm 58, 5. Or if he come as a lion, Here is that is able to prevail against him, 1 Pet. 5, 8. And that the Devil knows well enough,
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And after the fall, when the seed was promised, that was, and is the cause of all the deuils enmitie, Gen. 31, 15. So when the promise was reitterated, Gen. 22. 18. that was the cause he so turmoyled all the Patriarchs.
And After the fallen, when the seed was promised, that was, and is the cause of all the Devils enmity, Gen. 31, 15. So when the promise was reiterated, Gen. 22. 18. that was the cause he so turmoiled all the Patriarchs.
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But when the word was to be written, and to become Scripture, then his malice began to grow very hot, insomuch that he caused it for anger to be broken, Exod. 32, 19 For the Fathers are of opinion, that all the deuils busie endeuour, in making the Israelites to commit idolatry with the golden Calfe, was to the end, that he might so heate Moses in his zeale,
But when the word was to be written, and to become Scripture, then his malice began to grow very hight, insomuch that he caused it for anger to be broken, Exod 32, 19 For the Father's Are of opinion, that all the Devils busy endeavour, in making the Israelites to commit idolatry with the golden Calf, was to the end, that he might so heat Moses in his zeal,
It is written of Augustine, that lying sicke on his bed, he caused the seuen poenitentiall Psalmes to be painted on the wall ouer against him, in great Letters;
It is written of Augustine, that lying sick on his Bed, he caused the seuen Penitential Psalms to be painted on the wall over against him, in great Letters;
as the Fathers speake out of Esay 49, 2. Christ saith affirmatiuely of the Scriptures, that in them is eternall life, Iohn 5, 39. Negatiuely, that the cause of error, is the not knowing of them, Marke 12, 24. Dauid saith, it was that that made him wiser than his enemies,
as the Father's speak out of Isaiah 49, 2. christ Says affirmatively of the Scriptures, that in them is Eternal life, John 5, 39. Negatively, that the cause of error, is the not knowing of them, Mark 12, 24. David Says, it was that that made him Wiser than his enemies,
than his teachers, and than the Ancients, Psalm. 119, 98, 99, & 110. Knowledge of the truth, is the way to amendment after a fall, 2 Tim. 2, 26. There is much calling now adaies for the Word,
than his Teachers, and than the Ancients, Psalm. 119, 98, 99, & 110. Knowledge of the truth, is the Way to amendment After a fallen, 2 Tim. 2, 26. There is much calling now adais for the Word,
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but as well from the not mingling of faith with it, (without which mixture, it is nothing worth) it profiteth not, Heb. 4, 2. So the error of the former times was, in yeelding too farre to the deuils policie, by sealing vp the Scriptures,
but as well from the not mingling of faith with it, (without which mixture, it is nothing worth) it profiteth not, Hebrew 4, 2. So the error of the former times was, in yielding too Far to the Devils policy, by sealing up the Scriptures,
as appeareth by Christs words, Iohn 10, 34. he answered them, that is, the common people, Is it not written in your Law? As though hee should say, the Scripture is yours.
as appears by Christ words, John 10, 34. he answered them, that is, the Common people, Is it not written in your Law? As though he should say, the Scripture is yours.
Now come wee to the speciall point of Christs answer, It is written, Man liues not by bread onely, &c. Deut 8, 3. There is no better kinde of reasoning,
Now come we to the special point of Christ answer, It is written, Man lives not by bred only, etc. Deuteronomy 8, 3. There is no better kind of reasoning,
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and admit the stones were made bread, and that bread were of absolute necessity, and that it were so to be come by (which is vntrue,) were we then in good case?
and admit the stones were made bred, and that bred were of absolute necessity, and that it were so to be come by (which is untrue,) were we then in good case?
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This indeed is the deuils position, wherewith he would perswade all those that haue animam triticeam, (as the Fathers call it:) that those externall things are necessary to bee had:
This indeed is the Devils position, wherewith he would persuade all those that have animam triticeam, (as the Father's call it:) that those external things Are necessary to be had:
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as we see it to be the minde of the rich man, Luke 12, 19. This man hauing a wheaten soule, hauing corne enough, bad his soule take rest, and liue merrily for many yeeres. But Christ goeth further, and saith;
as we see it to be the mind of the rich man, Lycia 12, 19. This man having a wheaten soul, having corn enough, bade his soul take rest, and live merrily for many Years. But christ Goes further, and Says;
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as they did, which sacrificed to their net, and burnt incense to their yerne, Abac. 1. 16. because by them their portion was fat, and their meates plentuous.
as they did, which sacrificed to their net, and burned incense to their yearn, Abac. 1. 16. Because by them their portion was fat, and their Meats plenteous.
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for we know that the Israelites died, euen while the flesh of Quayles was in their mouthes, Numb. 11, 33. and Manna (heauenly fare) being farre better than our bread.
for we know that the Israelites died, even while the Flesh of Quails was in their mouths, Numb. 11, 33. and Manna (heavenly fare) being Far better than our bred.
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Heb. 13, 9. It is Gods prerogatiue, that as all things had their beginning from him, Col. 1, 17. so he supporteth and sustaineth them, Heb. 1, 3. This is a further point than all Philosophy teacheth vs. For they hauing laid downe the foure elements, bare and simple essences, tanquam materiam, by compounding and tempering of them, they bring forth a cercaine quintenssence or balme full of vertue.
Hebrew 13, 9. It is God's prerogative, that as all things had their beginning from him, Col. 1, 17. so he supporteth and sustaineth them, Hebrew 1, 3. This is a further point than all Philosophy Teaches us For they having laid down the foure elements, bore and simple essences, tanquam Materiam, by compounding and tempering of them, they bring forth a cercaine quintenssence or balm full of virtue.
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To the question that Ieremie propoundeth, Ier. 8, 22. Is there no balme at Gilead? Is there no Physitian there? The answer may be, Mans health is not recouered by balme or physicke onely, but by euery word that proceedeth out of the mouth of God, if wee weigh Christs argument aright.
To the question that Ieremie propoundeth, Jeremiah 8, 22. Is there no balm At Gilead? Is there no physician there? The answer may be, men health is not recovered by balm or physic only, but by every word that Proceedeth out of the Mouth of God, if we weigh Christ argument aright.
The power and vertue of this word is called, The staffe of bread, Leuit. 26, 26. and it is meant of a chiose staffe, such a one as is set in the middest, to beare vp all the Tent. The plainest similitude I can vse, to make you vnderstand the force thereof, is this:
The power and virtue of this word is called, The staff of bred, Levites 26, 26. and it is meant of a chiose staff, such a one as is Set in the midst, to bear up all the Tent. The Plainest similitude I can use, to make you understand the force thereof, is this:
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As first, with a very little of the meanes, to go far in operation, 1 Reg. 17, 14. with a little oyle and a little wheat, he fed Elias, the poore widdow,
As First, with a very little of the means, to go Far in operation, 1 Reg. 17, 14. with a little oil and a little wheat, he fed Elias, the poor widow,
Therefore Asa had said little or nothing to the purpose, 2 Chron. 14, 1 1. If he had said, God helpeth by many or few (if he had not put in too) and sometimes by none. For there was light before any Sunne or Moone, Gen. 1, 3. though after ( verse 14). it pleased God to ordaine them as instruments.
Therefore Asa had said little or nothing to the purpose, 2 Chronicles 14, 1 1. If he had said, God Helpeth by many or few (if he had not put in too) and sometime by none. For there was Light before any Sun or Moon, Gen. 1, 3. though After (verse 14). it pleased God to ordain them as Instruments.
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Colloquintida, being ranke poyson, (in eating whereof is present death) was (by the Prophet) made matter of nourishment, 2 Kings 4, 40. So Christ, by those things which were fit to put out a seeing mans eies, as dust;
Colloquintida, being rank poison, (in eating whereof is present death) was (by the Prophet) made matter of nourishment, 2 Kings 4, 40. So christ, by those things which were fit to put out a seeing men eyes, as dust;
Thus we see the deuill answered. Now let vs apply these things to our selues. Christs answer doth import two words, and so two mouthes, and two breaths, or spirits:
Thus we see the Devil answered. Now let us apply these things to our selves. Christ answer does import two words, and so two mouths, and two breathes, or spirits:
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The first word is the same decree, whereby the course of nature is established, according to Psal. 147, 15. Hee sendeth forth his commandement vpon the earth,
The First word is the same Decree, whereby the course of nature is established, according to Psalm 147, 15. He sends forth his Commandment upon the earth,
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to wit, the word of truth, wherewith (of his owne will) he begat vs. The one proceedeth from the mouth of Gods prouidence, creating and gouerning all things, Psal. 33, 6. he but spake the word, and it was done.
to wit, the word of truth, wherewith (of his own will) he begat us The one Proceedeth from the Mouth of God's providence, creating and governing all things, Psalm 33, 6. he but spoke the word, and it was done.
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The other proceedeth out of the mouth of Gods Prophets, who are (as it were) his mouth, Ier. 15, 19. Thou standest before mee, as if thou wert my mouth.
The other Proceedeth out of the Mouth of God's prophets, who Are (as it were) his Mouth, Jeremiah 15, 19. Thou Standest before me, as if thou Wertenberg my Mouth.
The other spirit, that is, the sanctifying Spirit, ministreth vnto vs supernaturall life, Esay 56, 21. Now therefore to set them together, euery man is thus to thinke with himselfe.
The other Spirit, that is, the sanctifying Spirit, Ministereth unto us supernatural life, Isaiah 56, 21. Now Therefore to Set them together, every man is thus to think with himself.
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whereupon it came to be a prouerbe, that euen In monte, Iehoua prouidebit. The Israelits went out of Egypt, by the warrant and appointment of Gods Word.
whereupon it Come to be a proverb, that even In monte, Iehoua prouidebit. The Israelites went out of Egypt, by the warrant and appointment of God's Word.
Though (peraduenture) he will not vse the same meanes he did for the Israelites; yet the Children of God (walking after his will) shall haue some way of reliefe alwayes.
Though (Peradventure) he will not use the same means he did for the Israelites; yet the Children of God (walking After his will) shall have Some Way of relief always.
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But to grow to a conclusion, Let vs seeke the Kingdome of God, and all other things shall be ministred vnto vs. And in all like temptations, we may learne a good answer out of Dan. 3, 17. That God that we serue, is able to releeue and deliuer vs, euen the burning fire:
But to grow to a conclusion, Let us seek the Kingdom of God, and all other things shall be ministered unto us And in all like temptations, we may Learn a good answer out of Dan. 3, 17. That God that we serve, is able to relieve and deliver us, even the burning fire:
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but if God giue them not, we were as good be without them, whether they be gotten by oppression or violence, Prou 4, 17. or by fraud and deceit, Prou. 20, 17. For these two be the quick-siluer and brimstone of the deuils Alchymistrie.
but if God give them not, we were as good be without them, whither they be got by oppression or violence, Prou 4, 17. or by fraud and deceit, Prou. 20, 17. For these two be the quicksilver and brimstone of the Devils Alchymistry.
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for though they be pleasant at the first, Proueob. 20, 17. and money gotten by stinking meanes, smels like other money (as an Emperour said:) and bread so gotten, tastes like other bread:
for though they be pleasant At the First, Proveob. 20, 17. and money got by stinking means, smells like other money (as an Emperor said:) and bred so got, tastes like other bred:
or else shall the executioner catch all that hee hath, and the stranger spoile him, Psal. 109, 11. or spend them vpon Physitians, Marke 5, 26. or on Lawyers:
or Else shall the executioner catch all that he hath, and the stranger spoil him, Psalm 109, 11. or spend them upon Physicians, Mark 5, 26. or on Lawyers:
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And euen so he played with Iob: for when he could do no good vpon his first patent, by taking away all that he had, he comes and sues for a new Commission, that he might touch his flesh and bones, Iob 2, 5. and thereby hee giueth vs to learne, That it is not one foyle that can make him giue ouer.
And even so he played with Job: for when he could do no good upon his First patent, by taking away all that he had, he comes and sues for a new Commission, that he might touch his Flesh and bones, Job 2, 5. and thereby he gives us to Learn, That it is not one foil that can make him give over.
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He is one of those, whom a Father saith, to haue courage aboue their strength; and of that nature be many in our daies, whose daring is aboue their skill;
He is one of those, whom a Father Says, to have courage above their strength; and of that nature be many in our days, whose daring is above their skill;
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nor like him of whom Esay speaketh in the seuenth verse of his third Chapter, that when they would haue made him Prince, he had no bread nor cloathing, and therefore refused:
nor like him of whom Isaiah speaks in the Seventh verse of his third Chapter, that when they would have made him Prince, he had no bred nor clothing, and Therefore refused:
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but they will take it vpon them though they haue not wherewithall, and thereby become Authors of trouble, wanting abilitie to goe through withall. But as Augustine saith;
but they will take it upon them though they have not wherewithal, and thereby become Authors of trouble, wanting ability to go through withal. But as Augustine Says;
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Secondly, he is not onely content to take a foyle, but euen out of the same thing wherewith he was foyled maketh hee matter of a new Temptation, a new ball of fire.
Secondly, he is not only content to take a foil, but even out of the same thing wherewith he was foiled makes he matter of a new Temptation, a new ball of fire.
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for then with bread they were not content, but they must haue flesh and other dainties, Psal. 78, 20. As the first might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is here in the new Testament the Temptation of the Wildernesse;
for then with bred they were not content, but they must have Flesh and other dainties, Psalm 78, 20. As the First might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is Here in the new Testament the Temptation of the Wilderness;
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as throw our selues into any danger, and he will not forsake vs. By the one, he puts vs in feare (as Augustine saith:) Deum defuturum, eatiam si promisit;
as throw our selves into any danger, and he will not forsake us By the one, he puts us in Fear (as Augustine Says:) God defuturum, eatiam si Promised;
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wherein we are to consider three things. First, the ground the Deuill chose for the working of this Temptation. Secondly, the temptation it selfe; to wit, the deuils speech. Thirdly, Christs answer to it.
wherein we Are to Consider three things. First, the ground the devil chosen for the working of this Temptation. Secondly, the temptation it self; to wit, the Devils speech. Thirdly, Christ answer to it.
Indeed for a temptation to presumption the Wildernesse was not a fit place: first it was not high enough, and then it was not populous enough. It was a melancholly place:
Indeed for a temptation to presumption the Wilderness was not a fit place: First it was not high enough, and then it was not populous enough. It was a melancholy place:
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the hungry Temptation is fitter than this of Presumption. As long as Noah was in the Arke in the midst of the waters, hee had in him no presumptuous thought:
the hungry Temptation is fitter than this of Presumption. As long as Noah was in the Ark in the midst of the waters, he had in him no presumptuous Thought:
he brought him not to Cesarea or Samaria, but euen to Ierusalem the holy Citie: for that addition is giuen it, Luke 4, 9. and Dan. 9, 24. Thirdly, he brought him into the Temple, where euen the verie ground was holy.
he brought him not to Caesarea or Samaria, but even to Ierusalem the holy city: for that addition is given it, Lycia 4, 9. and Dan. 9, 24. Thirdly, he brought him into the Temple, where even the very ground was holy.
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Fourthly, not to any other place of it, but the very top and Pinacle which was ouer the Sanctum Sanctorum. Who would not tread hard there? and take vpon him, being in such a place, where if a man will be carried away with example;
Fourthly, not to any other place of it, but the very top and Pinnacle which was over the Sanctum Sanctorum. Who would not tread hard there? and take upon him, being in such a place, where if a man will be carried away with Exampl;
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he may see Ananias the high-Priest, renting his cloathes, at the hearing of things that sounded like blasphemy, Marke 14, 63. and yet buying his Bishopricke for money? who will not then be bold to do the like? And Herod a Prince, such a one as heard Iohn Baptist preach;
he may see Ananias the high-Priest, renting his clothes, At the hearing of things that sounded like blasphemy, Mark 14, 63. and yet buying his Bishopric for money? who will not then be bold to do the like? And Herod a Prince, such a one as herd John Baptist preach;
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yea, and with much delight, to commit adultery, Marke 6, 20. who would feare to do the like? There he may see the Pharisie, vnder shew of great holinesse, tything Mint and Cummin, and vnder colour of long prayers, deuour widowes houses, bringing in by extortion,
yea, and with much delight, to commit adultery, Mark 6, 20. who would Fear to do the like? There he may see the Pharisee, under show of great holiness, tithing Mint and Cummin, and under colour of long Prayers, devour Widows houses, bringing in by extortion,
and sending out by excesse, Math. 23, 14, 21. And so in this Citie, one may see some men, both great frequenters of Sermons, and yet great vsurers; Gentlewomen mishapen in their attyre.
and sending out by excess, Math. 23, 14, 21. And so in this city, one may see Some men, both great frequenters of Sermons, and yet great usurers; Gentlewomen Misshapen in their attire.
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Can that bee an holy Citie, where there be dumbe dogges? There were so in Ierusalem, Esay 56, 10. Where the leaders bee blinde? Mat. 15, 14 They were so where Iudas ministred the Sacrament, where there is diuision and debate amongst themselues, Phil. 4, 2. Can this (say they) be the holy Citie? And thereupon they forsake the fellowship, Heb. 10, 25. Whereas they (not withstanding the former abuses,
Can that be an holy city, where there be dumb Dogs? There were so in Ierusalem, Isaiah 56, 10. Where the leaders be blind? Mathew 15, 14 They were so where Iudas ministered the Sacrament, where there is division and debate among themselves, Philip 4, 2. Can this (say they) be the holy city? And thereupon they forsake the fellowship, Hebrew 10, 25. Whereas they (not withstanding the former Abuses,
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for euen there doth the deuill stand at his elbow, watching his Ouerthrow. There is no place (we see) priuiledged from temptations, no Desert so solitary,
for even there does the Devil stand At his elbow, watching his Overthrow. There is no place (we see) privileged from temptations, no Desert so solitary,
but euen there may fit the abhomination of desolation. Both are proued out of Math. 24, 15. The second thing that we obserued in the circumstance of place, is; that the Deuill assumpted Christ:
but even there may fit the abomination of desolation. Both Are proved out of Math. 24, 15. The second thing that we observed in the circumstance of place, is; that the devil assumpted christ:
But when they shall consider, that euen the limbes of the deuill haled and harrowed him too and fro, from Annas to Caiphas, from Caiphas to Pilat from Pilat to Herod, and from him backe againe to Pilat: and how spitefully and contemptuously he was vsed in all these places,
But when they shall Consider, that even the limbs of the Devil haled and harrowed him too and from, from Annas to Caiaphas, from Caiaphas to Pilat from Pilat to Herod, and from him back again to Pilat: and how spitefully and contemptuously he was used in all these places,
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what meruayle will it be to see him (as Augustine speaketh:) In monte duci à capite, qui à membris in additure, &c. These things do indeed (as all other his sufferings) set forth the greatnesse of the loue of God towards vs. Of God the Father, that he would giue his onely Sonne;
what marvel will it be to see him (as Augustine speaks:) In monte Duci à capite, qui à membris in additure, etc. These things do indeed (as all other his sufferings) Set forth the greatness of the love of God towards us Of God the Father, that he would give his only Son;
yea, appoint him this worke of out saluation, and giue the deuill such a power oner him, Luke 22, 53. Of God the Sonne, that he would be content to suffer such indignity, phl. 2, 7. as to be obedient to the death of the Crosse.
yea, appoint him this work of out salvation, and give the Devil such a power over him, Lycia 22, 53. Of God the Son, that he would be content to suffer such indignity, phl. 2, 7. as to be obedient to the death of the Cross.
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was (as himselfe declareth it) to fulfill all righteousnesse, Math. 3. 15. So here he was to suffer it, else Gods righteousnesse would not haue beene fulfilled,
was (as himself Declareth it) to fulfil all righteousness, Math. 3. 15. So Here he was to suffer it, Else God's righteousness would not have been fulfilled,
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and so at the last he came to his third and last Assumption, to be receiued vp into glory, 1 Tim. 3, 16. And by the very same steps and degrees, must we be assumpted.
and so At the last he Come to his third and last Assump, to be received up into glory, 1 Tim. 3, 16. And by the very same steps and Degrees, must we be assumpted.
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and that hee was not onely the God of the valleyes, but a God of the mountaines also, contrary to their surmise, 1 King. 20, 23. That (I say) is not so much to be marked,
and that he was not only the God of the valleys, but a God of the Mountains also, contrary to their surmise, 1 King. 20, 23. That (I say) is not so much to be marked,
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euen that godly sorrow, which is so much to be wished for, hath in it matter of temptation, least men bee swallowed vp with too much heauinesse, 2 Cor. 2, 7. The Scriptures themselues (we see) are subiect to the abuse of the deuill:
even that godly sorrow, which is so much to be wished for, hath in it matter of temptation, least men be swallowed up with too much heaviness, 2 Cor. 2, 7. The Scriptures themselves (we see) Are Subject to the abuse of the Devil:
For to this end is all his compassing of sea and land, to make one Proselyte like himselfe, according to the endeauour of the Pharisies, Math. 23, 15. who did in like sort;
For to this end is all his compassing of sea and land, to make one Proselyte like himself, according to the endeavour of the Pharisees, Math. 23, 15. who did in like sort;
As on the other side, Christ would haue vs the sonnes of God like him. But see what a dexteritie the deuill hath, in making things serue for his purpose:
As on the other side, christ would have us the Sons of God like him. But see what a dexterity the Devil hath, in making things serve for his purpose:
But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting, [ Si; ] as, If thou be the Sonne of God, shew vs a signe, Marke 8, 12. Lord if thou wilt, thou canst make me whole, Mat. 8, 2, The other is a plaine affirmation,
But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting, [ Si; ] as, If thou be the Son of God, show us a Signen, Mark 8, 12. Lord if thou wilt, thou Canst make me Whole, Mathew 8, 2, The other is a plain affirmation,
And therefore hath be caused battlements to be made on euerie house top, that none might be slaine with falling downe, Deut, 22, 8. Now he would haue him shew himselfe (thereby) to be the Sonne of God,
And Therefore hath be caused battlements to be made on every house top, that none might be slain with falling down, Deuteronomy, 22, 8. Now he would have him show himself (thereby) to be the Son of God,
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he endeauoureth now by Scriptures (that magnifie the prouidence of God, and the confidence we are to put in him) to set him as farre gone in the other extreame, by presuming or trusting too much, that so the fire, which before he would haue quenched, may now so flame out,
he endeavoureth now by Scriptures (that magnify the providence of God, and the confidence we Are to put in him) to Set him as Far gone in the other extreme, by presuming or trusting too much, that so the fire, which before he would have quenched, may now so flame out,
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but that he may do as the deuill himselfe did, (who being on high, did cast himselfe downe) and so be like him, Iohn 8, 23. that is, from beneath, not from aboue:
but that he may do as the Devil himself did, (who being on high, did cast himself down) and so be like him, John 8, 23. that is, from beneath, not from above:
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when he meaneth to exalt a man, he will first humble him, and make him low, Math. 23, 12. The deuils manner is (we see) cleane contrary, Esay 14, 14. to lift them vp to the clouds, that he may bring them downe to the graue,
when he means to exalt a man, he will First humble him, and make him low, Math. 23, 12. The Devils manner is (we see) clean contrary, Isaiah 14, 14. to lift them up to the Clouds, that he may bring them down to the graven,
He lifeth vp Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that perisheth, Psal. 49, 20. The second hath some matter of comfort:
He lifeth up Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that Perishes, Psalm 49, 20. The second hath Some matter of Comfort:
but vnlesse we our selues be consenting, and cast our selues downe, there can be no down-fall to hurt vs. For as Chrysostome saith, Nemo laeditur nisi à seipso:
but unless we our selves be consenting, and cast our selves down, there can be no downfall to hurt us For as Chrysostom Says, Nemo laeditur nisi à Seipso:
and so a casting downe of the selfe, or else, though the deuill thrust sore at thee that thou maist fall, the Lord will helpe thee, Psal. 118, 13. In Deut. 22, 8. God hath caused battlements to bee made on euery house top, by which we may stay our selues.
and so a casting down of the self, or Else, though the Devil thrust soar At thee that thou Mayest fallen, the Lord will help thee, Psalm 118, 13. In Deuteronomy 22, 8. God hath caused battlements to be made on every house top, by which we may stay our selves.
What, is the deuil among the Prophets? But here he hath vsed himselfe so cunningly, that if euer he was transformed into an Angell of light, here it is verified, 1 Cor. 11, 14. For he commeth here like a white deuill, or like a Diuine;
What, is the Devil among the prophets? But Here he hath used himself so cunningly, that if ever he was transformed into an Angel of Light, Here it is verified, 1 Cor. 11, 14. For he comes Here like a white Devil, or like a Divine;
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he comes with a Psalter in his hand, and turnes to the place, and shewes our Sauiour the 91. Psalme, verse 11, 12. Wherein first we are to note, that the deuill readeth Psalmes, as well as we,
he comes with a Psalter in his hand, and turns to the place, and shows our Saviour the 91. Psalm, verse 11, 12. Wherein First we Are to note, that the Devil readeth Psalms, as well as we,
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And 1 Sam. 28. he counterfeited Samuel so right, and vsed the very words that he had vsed, that they could not know him from Samuel: so here he counterfeited the voice of Dauid, Acts 19, 15. This will make vs shake off security, considering that God doth (for our triall) sometime deliuer the aduersarie the okey of our Armorie, whereby he is able to hold argument with an Archangell, Iude 9. yea, with Christ himselfe, as we see here.
And 1 Sam. 28. he counterfeited Samuel so right, and used the very words that he had used, that they could not know him from Samuel: so Here he counterfeited the voice of David, Acts 19, 15. This will make us shake off security, considering that God does (for our trial) sometime deliver the adversary the okey of our Armory, whereby he is able to hold argument with an Archangel, Iude 9. yea, with christ himself, as we see Here.
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as Esay 28, 22. But with others, that haue the Scriptures in more high reuerence, hee goeth another way to worke, making it to them the sauour of death, Rom. 7, 10. The words which he vseth in the name of Samuel, he vseth to make Saul dispaire:
as Isaiah 28, 22. But with Others, that have the Scriptures in more high Reverence, he Goes Another Way to work, making it to them the savour of death, Rom. 7, 10. The words which he uses in the name of Samuel, he uses to make Saul despair:
as first, in that it is said, that the Angels haue charge ouer vs in all our wayes, Exod. 23, 20. Behold I send my Angel before thee, to guide thee in the way;
as First, in that it is said, that the Angels have charge over us in all our ways, Exod 23, 20. Behold I send my Angel before thee, to guide thee in the Way;
and succour vs in all necessities, spreading their wings ouer vs, and pitching their tents about vs. Psal. 34, 7. Secondly, this charge not onely concerneth our head and principall members, but also our feet:
and succour us in all necessities, spreading their wings over us, and pitching their tents about us Psalm 34, 7. Secondly, this charge not only concerns our head and principal members, but also our feet:
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yea, Gods prouidence reacheth euen to the haires of our head, for they are numbred, Math, 10, 30. Thirdly, this charge of theirs is not onely to admonish vs when danger commeth,
yea, God's providence reaches even to the hairs of our head, for they Are numbered, Math, 10, 30. Thirdly, this charge of theirs is not only to admonish us when danger comes,
but they are actually to helpe vs, as it were putting their hands betweene the ground and vs. Mat. 13, 14. They shall take the rubs and offences out of our way.
but they Are actually to help us, as it were putting their hands between the ground and us Mathew 13, 14. They shall take the rubs and offences out of our Way.
yea, the very beasts and stones shall be in league with vs. This Psalme, and these verses containing such comfort, hath the Deuill culled to perswade men, that being such sweete children of God, they may venture whether and vpon what they will;
yea, the very beasts and stones shall be in league with us This Psalm, and these Verses containing such Comfort, hath the devil culled to persuade men, that being such sweet children of God, they may venture whither and upon what they will;
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he carrieth them vp with a song, that Gods mercy is aboue all his workes, Psal. 145, 9. And with Psal. 103, 8. How gracious and long-suffering God is, who rewardeth vs not according to our deserts.
he Carrieth them up with a song, that God's mercy is above all his works, Psalm 145, 9. And with Psalm 103, 8. How gracious and long-suffering God is, who Rewardeth us not according to our deserts.
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it may seeme strange that the deuill comming armed with The sword of the Spirit, (for so is the word of God termed, Ephes. 6, 17.) Christ giues not place, but opposeth himselfe to answer.
it may seem strange that the Devil coming armed with The sword of the Spirit, (for so is the word of God termed, Ephesians 6, 17.) christ gives not place, but Opposeth himself to answer.
Wee see that a message comming in the name of the Lord, this very name abashed Nehemias, (Neh. 6, 10.) at the first hearing, till he perceiued it was contrary to the law of God,
we see that a message coming in the name of the Lord, this very name abashed Nehemiah, (Neh 6, 10.) At the First hearing, till he perceived it was contrary to the law of God,
And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of Iesus and Paul, Act. 19, 15. but answered, I know them, but who are ye? They did not beleeue,
And Therefore the bad Spirit was nothing abashed or daunted At the hearing of the bore names of Iesus and Paul, Act. 19, 15. but answered, I know them, but who Are you? They did not believe,
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as in like sort they make a diuision of Christ, when one holds with Paul, another with Apollos, 1 Cor 1, 13. No, it is not so, Christ alledgeth not this Scripture in that sort,
as in like sort they make a division of christ, when one holds with Paul, Another with Apollos, 1 Cor 1, 13. No, it is not so, christ allegeth not this Scripture in that sort,
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or if that will not serue, hee hath a racke to stretch them out, as some did Saint Pauls Epistiles, 2 Pet. 3, 16. Hee can set them on the tenters, to proue, that downe the staires,
or if that will not serve, he hath a rack to stretch them out, as Some did Saint Paul's Epistles, 2 Pet. 3, 16. He can Set them on the tenters, to prove, that down the stairs,
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for so are we to thinke, that he went the best way to work, that is, the conference of Scripture with Scripture, which Christ here practiseth, and commendeth vnto vs.
for so Are we to think, that he went the best Way to work, that is, the conference of Scripture with Scripture, which christ Here Practiseth, and commends unto us
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For the Iewes valewing of the meaning, had to consider, that God fed them with Manna, which they knew not, to teach them, that Man liueth not by bread onely, Deut. 8, 3. contemning the same:
For the Iewes valuing of the meaning, had to Consider, that God fed them with Manna, which they knew not, to teach them, that Man lives not by bred only, Deuteronomy 8, 3. contemning the same:
because their portion was plentifull, Abac. 1, 16. Iob condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31, 24. As then we must not defie the meanes, attributing all-sufficiency to them:
Because their portion was plentiful, Abac. 1, 16. Job Condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31, 24. As then we must not defy the means, attributing All-sufficiency to them:
Secondly, we heard, that the deuils allegation was taken out of the Psalme, and one of the most comfortable places of the Psalme. Christ by not standing in Disputation about the words and meaning of the Text, commendeth to vs the safest and wisest way to make answer in such like cases.
Secondly, we herd, that the Devils allegation was taken out of the Psalm, and one of the most comfortable places of the Psalm. christ by not standing in Disputation about the words and meaning of the Text, commends to us the Safest and Wisest Way to make answer in such like cases.
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Faith is the fire which Christ came to put on the earth, and it is seated betweene two extreames, Distrust, and Presumption. Distrust is as water to it, which if it be powred on in abundance, it will make it to bee smoaking flaxe, or vtterly quench it.
Faith is the fire which christ Come to put on the earth, and it is seated between two extremes, Distrust, and Presumption. Distrust is as water to it, which if it be poured on in abundance, it will make it to be smoking flax, or utterly quench it.
If hee vse extraordinary, (as here the deuill would haue Christ do) when no body went about to thrust him downe, wilfully to haue cast himselfe downe, were great madnesse:
If he use extraordinary, (as Here the Devil would have christ do) when no body went about to thrust him down, wilfully to have cast himself down, were great madness:
or when a man hath a faire paire of staires to go downe by, to call for a Cherub to carry him, or for the winde to fly downe, Psalme 18, 10. were a• great wantonnesse.
or when a man hath a fair pair of stairs to go down by, to call for a Cherub to carry him, or for the wind to fly down, Psalm 18, 10. were a• great wantonness.
they had fresh euery day: and yet forsooth, they would needs keepe it, if it were but for an experiment sake, to try whither it would stinke or no, Exod. 10, 20. And though they were forbidden togather on the Sabbath day,
they had fresh every day: and yet forsooth, they would needs keep it, if it were but for an experiment sake, to try whither it would stink or no, Exod 10, 20. And though they were forbidden together on the Sabbath day,
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but that in Bethelem, 2 Sam. 23, 15. But when three mighty men had broken into the host of the Philistims, and had brought him of it, he cared not for it.
but that in bethlehem, 2 Sam. 23, 15. But when three mighty men had broken into the host of the philistines, and had brought him of it, he cared not for it.
FOr the second, we are to know, that where neede is (as the Heathen speaketh) there a man may commit himselfe to the prouidence of God, and rely vpon him.
FOr the second, we Are to know, that where need is (as the Heathen speaks) there a man may commit himself to the providence of God, and rely upon him.
and it is the practise and propertie of faith, to say boldly with Abraham when hee saw nothing present, that euen on the hill God will prouide, Gen. 22, 14. When our enemies are behinde vs,
and it is the practice and property of faith, to say boldly with Abraham when he saw nothing present, that even on the hill God will provide, Gen. 22, 14. When our enemies Are behind us,
When Elias was in distresse, and all meates failed him, then the Angell brought him meate, 1 Kings 19, 6. When Hagar and Ismael were in the wildernesse,
When Elias was in distress, and all Meats failed him, then the Angel brought him meat, 1 Kings 19, 6. When Hagar and Ishmael were in the Wilderness,
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and the water in the bottle spent, and she in great heauinesse, then God comforted her from heauen, Gen. 22, 17. When the Israelites were in the desarts,
and the water in the Bottle spent, and she in great heaviness, then God comforted her from heaven, Gen. 22, 17. When the Israelites were in the deserts,
then God sent them an Angel to be their deliuerer, Dan. 3, 25. And so when Daniel was throwne into the Lyons den, (not when he put himselfe in) God sent his Angel to stop the Lyons mouth, Dan. 6, 22. When we are deserti in deserto, and all meanes faile, it is time to trust in God, as Iob did.
then God sent them an Angel to be their deliverer, Dan. 3, 25. And so when daniel was thrown into the Lyons den, (not when he put himself in) God sent his Angel to stop the Lyons Mouth, Dan. 6, 22. When we Are deserti in Deserto, and all means fail, it is time to trust in God, as Job did.
We all confesse there be meanes, as they which will not worke, may not eate, 2 Thes. 3, 10. In warfare there is no victory to be hoped for, without fight, building of rampiers,
We all confess there be means, as they which will not work, may not eat, 2 Thebes 3, 10. In warfare there is no victory to be hoped for, without fight, building of rampiers,
insomuch, as he puts a [ How shall ] to euery step, Rom. 10, 14. How shall they call on God on whom they haue not beleeued? &c. There must be calling on God, beleeuing on him, hearing his word. There must be ordinary meanes;
insomuch, as he puts a [ How shall ] to every step, Rom. 10, 14. How shall they call on God on whom they have not believed? etc. There must be calling on God, believing on him, hearing his word. There must be ordinary means;
but would haue gone vpon it, if his Asse had beene so foolish. A great many thinke, that presumption in being secure of their saluation, is good Diuinity.
but would have gone upon it, if his Ass had been so foolish. A great many think, that presumption in being secure of their salvation, is good Divinity.
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but hee goeth as one that goeth to the slaughter, and as a foole to the stockes, Prou. 7, 22. Those whom it pleaseth God to haue partakers of his kingdome, he puts them in minde to remember their Creator in the dayes of their youth, before the euill dayes come:
but he Goes as one that Goes to the slaughter, and as a fool to the stocks, Prou. 7, 22. Those whom it Pleases God to have partakers of his Kingdom, he puts them in mind to Remember their Creator in the days of their youth, before the evil days come:
Now therefore, to neglect the hearing of the word, or when he commeth to heare it, to clap down in his place without desire or mind to beare it away, thereby to be bettered in his life;
Now Therefore, to neglect the hearing of the word, or when he comes to hear it, to clap down in his place without desire or mind to bear it away, thereby to be bettered in his life;
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And those which set vp their Idols in their heart, and put the stumbling blocke of iniquity before their face, Ezech. 14, 3. and thinke not they sin. such tempt God.
And those which Set up their Idols in their heart, and put the stumbling block of iniquity before their face, Ezekiel 14, 3. and think not they sin. such tempt God.
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When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and horses of fire to defend him, 2 King. 6, 17. but when he was in Samaria, (a strong walled Citie) then when the King of Israel sent to fetch his head, hee said to those which were with him, Shut the doore, verse 32. Christ in the Wildernesse miraculously fed many:
When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and Horses of fire to defend him, 2 King. 6, 17. but when he was in Samaria, (a strong walled city) then when the King of Israel sent to fetch his head, he said to those which were with him, Shut the door, verse 32. christ in the Wilderness miraculously fed many:
but after, euery man to his study, 1 Tim. 4, 5. These things exercise, &c. We see, that notwithstanding Paul was told by an Angel that there should be no losse of any mans life in the ship,
but After, every man to his study, 1 Tim. 4, 5. These things exercise, etc. We see, that notwithstanding Paul was told by an Angel that there should be no loss of any men life in the ship,
as if he could not helpe or discerne our wants aswell as before, because he brings vs not water out of the rocke, Num. 20, 10. but such miracles now are not agreeing with his wil, which content vs. He will haue mercy on whom hee will haue mercy, Rom. 9, 19. And we must not despise the riches of his bounteousnesse,
as if he could not help or discern our Wants aswell as before, Because he brings us not water out of the rock, Num. 20, 10. but such Miracles now Are not agreeing with his will, which content us He will have mercy on whom he will have mercy, Rom. 9, 19. And we must not despise the riches of his bounteousness,
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but I will not alwayes hold my peace, saith God, Ma•vlt But how shall I know this, say men now adaies? as Zacharias knew his wife was with child, Luk. 1, 18. who (when hee would not beleeue the Angel th•t told him so,
but I will not always hold my peace, Says God, Ma•vlt But how shall I know this, say men now adais? as Zacharias knew his wife was with child, Luk. 1, 18. who (when he would not believe the Angel th•t told him so,
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and that he will take it in good part, and therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them, and what they can do.
and that he will take it in good part, and Therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them, and what they can do.
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or property of God, which of all others, he would haue to be most magnified, that is, his mercy? He must needs take it very hainously to see that abused,
or property of God, which of all Others, he would have to be most magnified, that is, his mercy? He must needs take it very heinously to see that abused,
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Howsoeuer he could be content to serue, yet would hee not be a seruant to our sinnes in any case, Esay 43, 24. especially not to be made a pack-horse (if I may so say) for our sinnes, to lay load on, euen till his backe ake.
Howsoever he could be content to serve, yet would he not be a servant to our Sins in any case, Isaiah 43, 24. especially not to be made a packhorse (if I may so say) for our Sins, to lay load on, even till his back ache.
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VI. THe sixt is, that none of these Dominum Deum tuum, neither Lord, nor God, nor that he is thine, are fit arguments to proue, that we may presume vpon him.
VI. THe sixt is, that none of these Dominum God tuum, neither Lord, nor God, nor that he is thine, Are fit Arguments to prove, that we may presume upon him.
Heb. 3, 10. These two temptations of the diuell, may fitly be compared to those two rockes, betweene which Ionathan was to passe, which are said, 1 Sam. 14, 4. to be sharpe.
Hebrew 3, 10. These two temptations of the Devil, may fitly be compared to those two Rocks, between which Ionathan was to pass, which Are said, 1 Sam. 14, 4. to be sharp.
betweene which, he and his Armor-bearer were faine to clamber vp, ver. 13. Betweene two such rockes lyeth our way, that is, Presumption, and Desperation: therefore blessed is he that so loueth God, that he can be content to creepe on hands and feete to him.
between which, he and his Armor-bearer were feign to clamber up, ver. 13. Between two such Rocks lies our Way, that is, Presumption, and Desperation: Therefore blessed is he that so loves God, that he can be content to creep on hands and feet to him.
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Againe, the Deuill taketh him vp into an exceeding high Mountaine, and sheweth him all the kingdomes of the world, and the glory of them. And saith vnto him:
Again, the devil Takes him up into an exceeding high Mountain, and shows him all the kingdoms of the world, and the glory of them. And Says unto him:
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yet would not the deuill leaue then neither, but he commeth with his second Againe: he comes Againe, and Againe. The first Againe, was an argument of his courage and stomack:
yet would not the Devil leave then neither, but he comes with his second Again: he comes Again, and Again. The First Again, was an argument of his courage and stomach:
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and to be prickes to their sides, it went well enough with them, Iudg. 3, 1. but when they began to liue in some security (hauing for the most part subdued them) then grew they to mutuall dissention.
and to be pricks to their sides, it went well enough with them, Judges 3, 1. but when they began to live in Some security (having for the most part subdued them) then grew they to mutual dissension.
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or if we say nay, yet in the end hee will weary vs, as Dalila did Sampson, Iudg. 16, 16. who because she was importunate, his soule was pained to the death, and then he told her:
or if we say nay, yet in the end he will weary us, as Delilah did Sampson, Judges 16, 16. who Because she was importunate, his soul was pained to the death, and then he told her:
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then goes hee to fetch company, and takes vnto him seuen whose spirits than himselfe, Luke 11, 26. So the last state of that man is worse than the first.
then Goes he to fetch company, and Takes unto him seuen whose spirits than himself, Lycia 11, 26. So the last state of that man is Worse than the First.
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We see an example of his encroaching euen in Dauid, 2 Sam. 11, 4. after hee had once made him commit adultery by some meane degrees with Bethsheba, see how he drawes him on from one wickednesse to another.
We see an Exampl of his encroaching even in David, 2 Sam. 11, 4. After he had once made him commit adultery by Some mean Degrees with Bathsheba, see how he draws him on from one wickedness to Another.
flap him away neuer so often, he will still flye thether againe. So the deuill will neuer cease molesting vs, till the smoaking flaxe bee quite quenched,
flap him away never so often, he will still fly thither again. So the Devil will never cease molesting us, till the smoking flax be quite quenched,
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Oh Lord, I thanke thee, I am not like such and such, nor like this Publicane (a degree further,) nor like this Pharisie, Luke 18, 11. This may be a good caueat vnto vs, that we stand alway vpon our guard,
O Lord, I thank thee, I am not like such and such, nor like this Publican (a degree further,) nor like this Pharisee, Lycia 18, 11. This may be a good caveat unto us, that we stand always upon our guard,
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as that after they haue begun in the spirit, they will end in the flesh, Gal. 3, 3. Where the deuill cannot preuayle, either by our owne concupiscence, or by his enticings.
as that After they have begun in the Spirit, they will end in the Flesh, Gal. 3, 3. Where the Devil cannot prevail, either by our own concupiscence, or by his enticings.
First, the preparation that the deuill makes, by taking him vp to an high hill, to make the offer, vers. 8. Secondly, the Temptation it selfe, vers. 9. Thirdly, our Sauiours answer,
First, the preparation that the Devil makes, by taking him up to an high hill, to make the offer, vers. 8. Secondly, the Temptation it self, vers. 9. Thirdly, our Saviour's answer,
and the shield he opposeth to it, vers. 10. Fourthly, the issue of the conflict, the victorie, vers. 11. In the first we are to consider: first, the deuils method: secondly, the place and ground:
and the shield he Opposeth to it, vers. 10. Fourthly, the issue of the conflict, the victory, vers. 11. In the First we Are to Consider: First, the Devils method: secondly, the place and ground:
Ephes 4, 14. we are warned not to be wauering, and carried about with euery winde of doctrine, by the deceit and craftinesse of men, whereby they lye in waite to deceiue.
Ephesians 4, 14. we Are warned not to be wavering, and carried about with every wind of Doctrine, by the deceit and craftiness of men, whereby they lie in wait to deceive.
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II. SEcondly, the lysts where this temptation was vsed, was the Mountaine. The reason why hee chose this place rather than any other, is the fitnesse of it, in regard of the prospect.
II SEcondly, the lists where this temptation was used, was the Mountain. The reason why he chosen this place rather than any other, is the fitness of it, in regard of the prospect.
And though Sion were a Mountaine, yet in respect of Mount Hermon, and Lybanus, it is said to be a little one, Psal. 42, 6. And Psal. 68, 16. Basan is said to be the great Hill. Therefore as good chuse a conuenient hill, both for height and neerenesse, where he might behold the whole Land of Canaan, Deut. 32, 49. So here the deuill chose an exceeding high Mountaine, where a high minde might best take view and contemplate:
And though Sion were a Mountain, yet in respect of Mount Hermon, and Lebanus, it is said to be a little one, Psalm 42, 6. And Psalm 68, 16. Basan is said to be the great Hill. Therefore as good choose a convenient hill, both for height and nearness, where he might behold the Whole Land of Canaan, Deuteronomy 32, 49. So Here the Devil chosen an exceeding high Mountain, where a high mind might best take view and contemplate:
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as the buyer sheweth his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the define of the heart.
as the buyer shows his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the define of the heart.
I saw a fine Babilonish garment, and desiring it, I tooke it saith Achan, Iosua. 7, 11. So the seeing of the bribe, blindeth the eyes of the Iudge, Deut. 16, 19. So still the sight of the eye, allureth the heart to desire.
I saw a fine Babylonish garment, and desiring it, I took it Says achan, Iosua. 7, 11. So the seeing of the bribe, blinds the eyes of the Judge, Deuteronomy 16, 19. So still the sighed of the eye, Allureth the heart to desire.
Therefore Lot and his wife were forbidden to looke backe at the destruction of Sodome, Gen. 19, 17. To Abraham it was l•ft at large, without any restraint;
Therefore Lot and his wife were forbidden to look back At the destruction of Sodom, Gen. 19, 17. To Abraham it was l•ft At large, without any restraint;
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why then should he thinke on a maid? and that he had not beene deceiued by a woman, vers 9. and that his heart had not walked after his eye, vers. 7. Paul knew how to vse want,
why then should he think on a maid? and that he had not been deceived by a woman, vers 9. and that his heart had not walked After his eye, vers. 7. Paul knew how to use want,
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yet, because there was a Godship, a higher degree than hers, she was not content. Princes, because they can go no higher by any earthly dignity, aspire to be Gods, and so would bee accounted;
yet, Because there was a Godship, a higher degree than hers, she was not content. Princes, Because they can go no higher by any earthly dignity, aspire to be God's, and so would be accounted;
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nay, I would I were King, I would they might come to me for Iustice, 1 Sam. 10, 27. 2 Sam. 15, 4. Euery one hath this conceit of himselfe, that hee is worthier to beare rule,
nay, I would I were King, I would they might come to me for justice, 1 Sam. 10, 27. 2 Sam. 15, 4. Every one hath this conceit of himself, that he is Worthier to bear Rule,
not so much as the silly Fur-bush, but it thought it selfe a fit person to make a King, Iudg. 9, 15. and the Thistle would haue the Cedars daughter married to his sonne, 1 King. 14, 9. The Spider, a silly poysonfull thing, will yet be in the top of the Kings Pallaces.
not so much as the silly Furbush, but it Thought it self a fit person to make a King, Judges 9, 15. and the Thistle would have the Cedars daughter married to his son, 1 King. 14, 9. The Spider, a silly poisonful thing, will yet be in the top of the Kings Palaces.
Prou. 30, 28. The Gourd starts vp in one night, and was gone in the next, Ion. 4, 6. Goodly Zebedeus wife could finde no lesse thing to aske of Christ,
Prou. 30, 28. The Gourd starts up in one night, and was gone in the next, Ion. 4, 6. Goodly Zebedee wife could find no less thing to ask of christ,
but that the one might sit at Christs right hand, and the other at the left in his kingdome, Math. 20, 20. Balaam could neuer thinke his Asse went halfe fast enough,
but that the one might fit At Christ right hand, and the other At the left in his Kingdom, Math. 20, 20. balaam could never think his Ass went half fast enough,
Neither did he shew them to the King, bidden to Absolons sheep-shearing, 2 Sam. 13, 24. nor at such times as Princes withdraw themselues to be priuate, Dan. 6, 18. But he shewes them at such times as they are in their greatest glory and ruffe,
Neither did he show them to the King, bidden to Absolom sheepshearing, 2 Sam. 13, 24. nor At such times as Princes withdraw themselves to be private, Dan. 6, 18. But he shows them At such times as they Are in their greatest glory and ruff,
and chooseth such a time, as when they were in most triumph and pompe, as they were wont to be at the day of the Kings birth or inauguration, Hosea 7, 5. Cant. 3, 11. or at a Coronation,
and chooses such a time, as when they were in most triumph and pomp, as they were wont to be At the day of the Kings birth or inauguration, Hosea 7, 5. Cant 3, 11. or At a Coronation,
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or at the entertaining of forreine States, as when the Qu•••e of Saba was in Salomons Court, 1 King. 10. To conclude, he sheweth them not when they are in base estate,
or At the entertaining of foreign States, as when the Qu•••e of Saba was in Solomon's Court, 1 King. 10. To conclude, he shows them not when they Are in base estate,
for hee may kill and wound whom he list, Dan. 5, 19. Hee may command all mens tongues, 2 Sam. 14, 10. that they dare not once open their mouth to speake against him.
for he may kill and wound whom he list, Dan. 5, 19. He may command all men's tongues, 2 Sam. 14, 10. that they Dare not once open their Mouth to speak against him.
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And therefore the Angel would not haue a burnt offering offered to him, but to God, Iudg. 13, 16. The Angell would not let Iohn fall downe and worship him,
And Therefore the Angel would not have a burned offering offered to him, but to God, Judges 13, 16. The Angel would not let John fallen down and worship him,
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For if we marke how Christ rateth one onely soule, we may see, how he that to gaine all the kingdomes of the world, shall loose his owne soule, Math. 16, 26. makes but a foolish bargaine.
For if we mark how christ rateth one only soul, we may see, how he that to gain all the kingdoms of the world, shall lose his own soul, Math. 16, 26. makes but a foolish bargain.
the Diuell there in tempted the Apostles with Symonie, Simon was but the trunke, through which the deuill spake, Acts 8. Againe, there be some that will say, they were neuer tempted with Kingdomes:
the devil there in tempted the Apostles with Simony, Simon was but the trunk, through which the Devil spoke, Acts 8. Again, there be Some that will say, they were never tempted with Kingdoms:
He shall not neede to come to vs with kingdomes, one kingdome is too much, what say ye to halfe a one? Marke 6, 23. No, will the diuell say, I will giue ye halfe of one? If hee would come to vs but with thirtie pence, Math 26, 15. I am afraid many of vs would play Iudas. Nay, lesse than so would buy a great sort,
He shall not need to come to us with kingdoms, one Kingdom is too much, what say you to half a one? Mark 6, 23. No, will the Devil say, I will give you half of one? If he would come to us but with thirtie pence, Math 26, 15. I am afraid many of us would play Iudas. Nay, less than so would buy a great sort,
euen handfuls of barley, and peeccs of bread, Ezec. 13, 19. and Prou. 28, 21. Yea, some will not sticke to buy and sell the poore for a payre of shooes,
even handfuls of Barley, and peeccs of bred, Ezekiel 13, 19. and Prou. 28, 21. Yea, Some will not stick to buy and fell the poor for a pair of shoes,
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he requireth nothing but a little falling downe, and then if Simon shall come, and require any vnlawfull thing at our hands, we are ready (with Iudas ) to meete with him, and say;
he requires nothing but a little falling down, and then if Simon shall come, and require any unlawful thing At our hands, we Are ready (with Iudas) to meet with him, and say;
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that is, as vsually sold as horses in Smithfield. But if wee could be content to giue indeed, let that heroicall minde that was in Abraham be in vs, Gen. 14, 23. that as hee would not take any thing of Melchisedech, so we will not be a shoo-lachet the richer by the deuill.
that is, as usually sold as Horses in Smithfield. But if we could be content to give indeed, let that heroical mind that was in Abraham be in us, Gen. 14, 23. that as he would not take any thing of Melchizedek, so we will not be a shoo-lachet the Richer by the Devil.
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When Ioseph had had a dreame of his brethren, and told it them, all brotherly affection was laid aside, Gen. 37, 5. The sonne and subject Absolon, forgetteth his duty as to his father,
When Ioseph had had a dream of his brothers, and told it them, all brotherly affection was laid aside, Gen. 37, 5. The son and Subject Absalom, forgetteth his duty as to his father,
but destroyes al the Kings seed, 2 King. 11, 1. Iehu makes no bones, nor is abashed at the sight of heapes of dead mens heads, of Kings sonnes that hee had caused to bee slaine,
but Destroys all the Kings seed, 2 King. 11, 1. Iehu makes no bones, nor is abashed At the sighed of heaps of dead men's Heads, of Kings Sons that he had caused to be slain,
but addes more murthers to them, 2 King. 10, 8. What's a basket full of heads to a Kingdome? And Herod stacke not to kill all the male-borne children in Bethlehom, Math. 2, 16. So that Gregory might well say, Ambitio est vita, cui etiam innocentes nocent, such is the vehement desire of a kingdome.
but adds more murders to them, 2 King. 10, 8. What's a basket full of Heads to a Kingdom? And Herod stack not to kill all the male-borne children in Bethlehem, Math. 2, 16. So that Gregory might well say, Ambitio est vita, cui etiam innocentes nocent, such is the vehement desire of a Kingdom.
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but they would rather haue turnd their backes to God, and their faces after Sathan, Ier. 2, 27. 1 Tim. 5, 15. And indeede it must needs be, that either our Sauiour was vnwise in refusing so good an offer,
but they would rather have turned their backs to God, and their faces After Sathan, Jeremiah 2, 27. 1 Tim. 5, 15. And indeed it must needs be, that either our Saviour was unwise in refusing so good an offer,
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And so farre did he loose his naturall affection to his people and Country men, that he caused a great number of them to be slaine And so in a case of the Church,
And so Far did he lose his natural affection to his people and Country men, that he caused a great number of them to be slain And so in a case of the Church,
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or filthy desire, then do ye fly from him, 1 Cor. 6, 18. So in 2 Tim, 2, 22. we are exhorted to flye from the lusts of youth, and to follow iustice:
or filthy desire, then do you fly from him, 1 Cor. 6, 18. So in 2 Tim, 2, 22. we Are exhorted to fly from the Lustiest of youth, and to follow Justice:
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The earth is the Lords, and all the fulnesse thereof, the round world, and all that dwell therein, Psal. 24, 1. It is he (the most high God) that diuided to the Nations their inheritance, Deut. 32, 8. By him Kings reigne,
The earth is the lords, and all the fullness thereof, the round world, and all that dwell therein, Psalm 24, 1. It is he (the most high God) that divided to the nations their inheritance, Deuteronomy 32, 8. By him Kings Reign,
and Princes haue dominion, Prou. 8, 15. He brought Nebuchaednezzer to know, That the most high God bare rule ouer the Kingdomes of men, Dan. 5, 21. He indeede may well say, Cui voluero, doea: and to whomsoeuer God giueth, he giueth liberally, and reproacheth no man.
and Princes have dominion, Prou. 8, 15. He brought Nebuchaednezzer to know, That the most high God bore Rule over the Kingdoms of men, Dan. 5, 21. He indeed may well say, Cui voluero, doea: and to whomsoever God gives, he gives liberally, and Reproacheth no man.
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Therefore Dauid prayers, that his minde may bee enclined to Gods Law, and not to Couetousnesse, Psal. 119, 36. For there is a medicine for euery disease,
Therefore David Prayers, that his mind may be inclined to God's Law, and not to Covetousness, Psalm 119, 36. For there is a medicine for every disease,
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and power as well against this Temptation of Couetousnesse, as against the former: the Law of God can as well keepe a man from Couetousnesse, as from Desperation:
and power as well against this Temptation of Covetousness, as against the former: the Law of God can as well keep a man from Covetousness, as from Desperation:
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All the power of all the Princes on the earth, haue not power ouer one silly soule to destroy it, Math, 10, 28. All the glory of them, is called but a great big fannes,
All the power of all the Princes on the earth, have not power over one silly soul to destroy it, Math, 10, 28. All the glory of them, is called but a great big fans,
or pompe, Acts 25, 23. Salomon was the most glorious Prince that euer was, yet he was not cloathed like a Lilly, Mat. 6, 29. Nor all the Lillies in the field,
or pomp, Acts 25, 23. Solomon was the most glorious Prince that ever was, yet he was not clothed like a Lily, Mathew 6, 29. Nor all the Lilies in the field,
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So that, wiil ye know if a man do b•leeue? Hee beleeueth vnto righteousnesse with the heart, that with the mouth confesseth to saluation, Rom. 10, 10. Such as glorifie God as well in their members,
So that, wiil you know if a man do b•leeue? He Believeth unto righteousness with the heart, that with the Mouth Confesses to salvation, Rom. 10, 10. Such as Glorify God as well in their members,
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The seruant that feared, fell downe and besought his master, Math. 18, 26. Do you feare? then where is the outward reuerence? The inward affection must appeare by the outward action:
The servant that feared, fell down and besought his master, Math. 18, 26. Do you Fear? then where is the outward Reverence? The inward affection must appear by the outward actium:
Religion is outward, as well as inward, I Kings 19, 18. There be two wayes whereby we may haue traffique with the deuill, either of both will serue his turne. first, homage: secondly, seruice of the body;
Religion is outward, as well as inward, I Kings 19, 18. There be two ways whereby we may have traffic with the Devil, either of both will serve his turn. First, homage: secondly, service of the body;
and both these doth God require, euen when we are in the darke, or in our chamber, Ezech. 8, 12. Indeede might the deuill say, this Mountaine is very open;
and both these does God require, even when we Are in the dark, or in our chamber, Ezekiel 8, 12. Indeed might the Devil say, this Mountain is very open;
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If ye will not take the marke, yet take the number of the Beasts name, that is, six hundred threescore and six, Apoc. 13, 17, 18. Will ye do none of these? What then? Will ye serue me? Rom. 16, 18. Thus ye see what glorious termes hee vseth:
If you will not take the mark, yet take the number of the Beasts name, that is, six hundred threescore and six, Apocalypse 13, 17, 18. Will you do none of these? What then? Will you serve me? Rom. 16, 18. Thus you see what glorious terms he uses:
The wandring eye mustlearne to bee fastened on him, Luke 4, 20. and the worke of iustice and peace, Esay 32, 17. the worship of the Knees to how, Ephes. 3, 14. and kneele before the Lord their Maker, Psal. 95, 6. Our feet are to come before his face:
The wandering eye mustlearne to be fastened on him, Lycia 4, 20. and the work of Justice and peace, Isaiah 32, 17. the worship of the Knees to how, Ephesians 3, 14. and kneel before the Lord their Maker, Psalm 95, 6. Our feet Are to come before his face:
but not with our sinnes, nor weary him with our iniquities, Esay 43, 23. We may not make a dung cart of him, to load him with our sinne and filth, Amos 2, 13. and when he comes againe, to haue as much more for him.
but not with our Sins, nor weary him with our iniquities, Isaiah 43, 23. We may not make a dung cart of him, to load him with our sin and filth, Amos 2, 13. and when he comes again, to have as much more for him.
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and that not of our selues, it is the gift of God, Ephes. 2, 7. And on this warrant haue many of the Ancient Fathers been bold, to adde the word Onely: as Origen vpon Rom. 3, 28. Hilarie vpon Math. 8. and diuers others say, Faith onely instifieth.
and that not of our selves, it is the gift of God, Ephesians 2, 7. And on this warrant have many of the Ancient Father's been bold, to add the word Only: as Origen upon Rom. 3, 28. Hillary upon Math. 8. and diverse Others say, Faith only instifieth.
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Zephaniah prophecieth against them that serue the hoste of heauen vpon the house top, and sweare by Malcham, Zeph, 1, 5. But Iacob sware by the feare of his father Isaae: and it is said, They feared the Lord, and serued their Idols also, Gen. 32, 53. 2 Kings 17, 41. It is the property of Arons rod, that being turned into a Serpent,
Zephaniah Prophesieth against them that serve the host of heaven upon the house top, and swear by Malcham, Zephaniah, 1, 5. But Iacob sware by the Fear of his father Isaiah: and it is said, They feared the Lord, and served their Idols also, Gen. 32, 53. 2 Kings 17, 41. It is the property of Aaron's rod, that being turned into a Serpent,
if the Magicians turne theirs also into Serpents, Arons will deuoure the rest, Exod. 7, 15. Bring the Arke into the Temple of Dagon, Dagon will fall downe and breake his face,
if the Magicians turn theirs also into Serpents, Aaron's will devour the rest, Exod 7, 15. Bring the Ark into the Temple of Dagon, Dagon will fallen down and break his face,
of the Hebrewes would not come into Pantho. Samuel bad the people, if thuy were come againe to the Lord with all their hearts, to put away their strange gods from amongst them, 1 sam.
of the Hebrews would not come into Pantho. Samuel bade the people, if thuy were come again to the Lord with all their hearts, to put away their strange God's from among them, 1 same.
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Iacob would not let the Angel depart (with whom he stroue,) before he had blessed him, Gen. 32, 26. Iob (after his afflictions) receiued his two fold blessing, Iob 42. the woman of Canaan first heareth her selfe accounted a dogge:
Iacob would not let the Angel depart (with whom he strove,) before he had blessed him, Gen. 32, 26. Job (After his afflictions) received his two fold blessing, Job 42. the woman of Canaan First hears her self accounted a dog:
But yet hee went not away willingly of himselfe, but was sent away with an Auant. Which is a comfort to vs, to thinke we stand not at the deuils curtesie,
But yet he went not away willingly of himself, but was sent away with an Avant. Which is a Comfort to us, to think we stand not At the Devils courtesy,
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and that he shall not attempt vs so long as he list, for God hath the deuill in a chaine, Apoc. 20, 2. and will not suffer him to tempt vs aboue our strength, 1 Cor. 10, 13. For the rod of the wicked shall not rest on the lot of the righteous,
and that he shall not attempt us so long as he list, for God hath the Devil in a chain, Apocalypse 20, 2. and will not suffer him to tempt us above our strength, 1 Cor. 10, 13. For the rod of the wicked shall not rest on the lot of the righteous,
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For tribulation brings patience, and patience experience, and experience hope, and hope makes not ashamed, Rom. 5, 4. As God said of Iob, 2, 3. Hast thou marked my servant Iob, who keepeth still his integritie?
For tribulation brings patience, and patience experience, and experience hope, and hope makes not ashamed, Rom. 5, 4. As God said of Job, 2, 3. Hast thou marked my servant Job, who Keepeth still his integrity?
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For we are made a spectacle vnto men and Angels, 1 Cor. 4, 9. Before God are said to stand, ten thousand Angels, Dan. 7, 10. and to minister before him.
For we Are made a spectacle unto men and Angels, 1 Cor. 4, 9. Before God Are said to stand, ten thousand Angels, Dan. 7, 10. and to minister before him.
he would not make his owne bread, but stayed till the Angels ministred vnto him. Then there appeared an Angel to comfort him, Luke, 22, 43. This wisedome must wee learne by holding our tongue, Iob 33, 33. otherwise one of these two extremes shall we come to:
he would not make his own bred, but stayed till the Angels ministered unto him. Then there appeared an Angel to Comfort him, Lycia, 22, 43. This Wisdom must we Learn by holding our tongue, Job 33, 33. otherwise one of these two extremes shall we come to:
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The world is like Iael, who meets Sisera, Iudg. 4, 19. and entertaines him at first very friendly, shee allures him to her and giues him drinke, and laies him downe:
The world is like Jael, who meets Sisera, Judges 4, 19. and entertains him At First very friendly, she allures him to her and gives him drink, and lays him down:
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The world first vttereth good wine; and when men haue wsll drunke, then that which is worst, Iohn 2, 10. But Christ hath kept bocke the good wine till now, Chap. 2, 9. Mathew saith, Chap. 13. v. 14. The Son of man shall send forth his Angels,
The world First uttereth good wine; and when men have wsll drunk, then that which is worst, John 2, 10. But christ hath kept bocke the good wine till now, Chap. 2, 9. Matthew Says, Chap. 13. v. 14. The Son of man shall send forth his Angels,
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