part of that word of God by which a man must liue Quest. How may I carrie my calling according to Gods word Answ. By these meanes 1. Wee must make choise of such callings for our selues and ours as bee profitable for the Church or Commonwealth there be many vain and new-fangled inuentions which rather maintaine sinne then bring any good to the Church or Commonwealth But God therefore bestoweth varietie of gifts to furnish men to the variety of callings all for the common and euery ones priuate good 2. Seeing not the hauing of a calling but the right vse of it glorifieth God we must vse our callings with the practise of sundry vertues 1. In faith and obedience to God faith makes our persons obedience makes our actions approoued of God yea euery dutie of our calling ought to be an obediēce of faith looking at the commandement and promise the commaundement keepes vs within the compasse of our callings the promise secureth vs of good successe A good action not warranted by a calling is sinne 2. In diligence not wilfully neglecting but seruing and redeeming the means of Gods prouidence Euery man must abide in his calling and keep him in his way for so long he is sure to be prouided for thus hee auoides idlenesse and destruction and maintaines the order and ranke wherein God hath set him 3. In chearefulnesse not carking or excessiuely carefull but doing the labour and leauing all the successe to God Some are heart-lesse in their callings because it brings in so little profit and returne and labour an the oxe who must goe out his iourney but without chearefulnesse or heart which God lookes for in all our duties Such should consider 1. that callings were not onely ordained to get money but helpe vs chearefully through our way and containe vs in a course wherein to please God 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs but by the publike benefit and as it is rightly vsed God may be serued as well in the basest as in the best Others see no likelihood of doing any great good and so either draw backe from their calling or else heauily and vnchearefully goe on But we must renew our strength and courage and knowe that our labour shall not be lost Isa. 49.4.5 4. In holinesse which 1. sanctifies our callings by the word and prayer 1. Tim. 4.5 2. subordinateth all earthly and special things to the generall and heauenly things of the Christian calling yea it makes vs expresse our spirituall calling in the vse of the ciuill it wil make a man sometime for religions sake heare the word in the six dayes vnles some other necessary occasion come between euer preferring the more necessary businesse 3. It keepeth in the heart 1. a loue of God aiming at the preferring of his glorie aboue all it suffers not a man to esteeme his calling a preferment of himselfe or a reward of his seruice past but a meanes of aduancing Gods glorie in further seruice 2. a loue of men who partake in the benefit of our labours with whom we must exercise charity iustice meeknes c. The second rule concerneth our wealth and maintenance namely not to content our selues that we can liue by such o◠such meanes vnlesse we can say Gods word doth warrant me that this i◠my meat my drinke my apparrell my money my house my land c. Quest. When can a man say this Answ. 1. When a man hauing nothing of his owne nor right to any thing becomes a beleeuer ingrafted into Christ and so owner of that he hath A man may haue warrant and title from man that his house and land is his and he is a robber that shall defeat him of it But all men and Angels cannot giue me a possession and true title before the liuing God but onely his Sonne who is Lord and heire of all First knowe thy selfe a member of Christ and then his right is thine 2. When the manner of getting them is lawfull and that is first when it is iust when a man hath vsed no indirect meanes but they are either lawfully descended or else by faithfull and painfull walking in an honest calling God hath added them as a blessing of a mans labour Secondly when it is moderate and retired when a man so prouideth for earth as he especially storeth vp for heauen first seeking Gods Kingdome and the one thing necessarie without couetousnesse and the loue of this life nay accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable that a man shewes himselfe a good steward in the holy dispensing of them vsing them as furtherances of pietie as pledges of loue towards men and as testimonies of sobrietie in himselfe and euery way making them seruants to his Christian calling Prou. 3.9 Honour the Lord with thy riches 4. When his affection is indifferent both in the hauing and holding of them that a man may say These bee mine I am not theirs I haue them they haue not me I am their Master to command them they commaund not me And why should wee not draw our affections from them seeing 1. the wicked are as rich yea richer in these things then the best at the best they make not their Masters better 2. they be no inheritance they bee but mooueables changing their Master as the giuer will and while we haue them they are but lent vs 3. we are but stewards we sit not in our owne but haue a large account to make yea we are very pilgrims and trauellers and shall goe lightlier and lesse loaden 4. we must not measure or tie God vnto them nor esteeme of his loue by them Thus a man may vse the mercies of God with comfort for his necessity and for his delight in the dayes of his pilgrimage thus may he dispose them to his heires as the right owners with hope of Gods blessing to stand with them nothing of which can bee expected in goods ill gotten or spent to which nothing but Gods curse is intayled The third rule concerneth our health and sustenance namely that it is farre better to want meanes then to procure them by any other meanes then that which proceedeth out of the mouth of God Yet numbers will maintaine their liues health and estate not by Gods word but directly against it for example they that seeke to witches and sorcerers for health or goods lost or stollen or vpon any other occasion whatsoeuer Whereas the word proceeding out of Gods mouth Leu. 18.10 is this Let there be none found among you that vseth witchcraft or is a regarder of times or a sorcerer charmer soothsayers or that counselleth with spirits Obiect But Gods word and ordinance is with them to doe vs good and much good they do which none else can doe Answ. God hath a twofold word 1. of blessing 2. of iudgement the former proceedeth
Of how much strength therefore may these be conceiued in Kings and Princes who haue a sea in comparison of our drops Which forbids vs to maruell when we see the most excellent Kings Dauid and Salomon altogether impotent to withstand the waues of temptation Besides the deuil keepes not onely in the country but in the court and his malice against vs stirreth vp his rage against our cheife Rulers as when the Deuill had a malice to Israel he set vpon 〈◊〉 to number the people Which one consideration should stirre vs daily in our prayers to be mindfull of our Prince and gouernours that as our prouocations bring temptation vpon them so our petitions for them may help them through all Such as are in any eminencie or place aboue others must be so much the more watchfull and let this meditation be as an antidote to expell the poyson swelling and inflammation of pride that the higher thy hill is the more is Satans malice and plots against thee If a man stand vpon the toppe or any part of mount Sion that is be a teacher in the Church he must know that he is a light set vpon an hill or mountaine all eies are vpon him and therefore Satan that stood at Iehoshuahs right hand will not be farre from him let him make right steps to his feet least be treading awry many bee turned out of the way Let such as are eminent in profession aboue others be more watchfull then others Satan is more busie with thee because thou shalt open many mouthes against thy profession and he will wound many through thy sides he will make many ashamed because of thee and because of thee he will make Gods enemies to blaspheme 2. Sam. 12.14 Thy slippe or fall shall make all Gath and Askelon ring of all thy proâ—ession for they are all alike neuer a good one of them all c. Such as are carried into the mountaine of earthly prosperitie must labour for more strength and watchfulnesse then if they were in a lower estate else Satan will make this condition as the dead sea in which no grace can liue Shew me one excepting our Lord Iesus that euer came better from the mountaine that is was the better man for his prosperitie Numbers there are that haue come out like gold brighter and purer out of the fire of affliction but so dangerous it is to stand vpon this mount as the Lord once and againe forewarned and charged his owne people that when they should come into the good land which he had giuen them then to beware that they waxed not fatte and forgetfull and rebellious against him Wee know that the moone beeing at full is furthest from the Sunne and commonly fulnesse and abundance withdrawe vs from our Sunne of righteousnesse whence wee haue all influence of light and grace Let this point worke contentment in our hearts and cause vs to prize a meane and comfortable estate wishing no mountaines but that holy mountaine of God where we shall be free from all gun-shot and safe from all temptation Here is an holy ambition to affect and aspire to a kingdome wherein we shall raigne as Kings In the meane time if we desire superioritie or command let vs labour to ouercome sinne the deuill our selues and our lusts let vs depose them from raigning in our mortall bodies And if at any time we begin to admire our selues and others for outward prosperity and greatnesse in the world let vs turne our eies another way and esteeme Gods wisdome and feare aboue all outward happinesse This was the wisedom of Salomon with which God was so well pleased that hauing it in his choise to aske riches or long life or victory he asked wisedome before them all and God gaue him both that and them Let this euer be our wisedome to affect goodnes not greatnes this brings Satan vpon vs that driues him away from vs. The second thing in the preparation is the sight represented in which consider these things 1. what was the sight All the kingdomes of the world and the glorie of them 2. how Satan represented them hee shewed him 3. how long this sight lasted in a moment saith Luke The sight was all the kingdomes of the earth both the kingdomes themselues and the Maiestie beautie glory and order of them yea their wealth and whatsoeuer was in them by which the mind of our Sauiour might be rapt into the admiration of them and after to desire them For the end of his temptation is idolatry and his meanes is couetousnesse Quest. But were there not many sorrowes vexations and tumults in the world why doth Satan shew none of these Answ. 1. His pollicie and subtiltie would not make show of any thing which would hinder his temptation but did all to further it His scope was to bring Christ into loue with the world and for this purpose he must make it as louely as he can as a cunning fisher must hide the hooke and shew nothing but the bait 2. He knew that by this very tricke he ouerthrewe the first Adam to whome he shewed nothing but the faire side of the apple and benefit and bettering of their estate how by eating of it they should be as Gods but hid all the inconuenience that it was a breach of Gods commaundement and that the issue was death And so he goes about to circumuent the second Adam The manner of this sight And shewed him Some thinke in a mappe But he needed not haue carried him into a mountaine for that Neither in a vision illuding his minde and phantasie because this he might haue done either in the wildernesse or on the pinacle if it could agree so well to the perfection of Christs mind But I take it he offered the images and representations of them all sensibly and actually after a wonderfull and strange manner making their images to appeare to his senses And if a man by his art can represent to the senses in a glasse any person or thing so liuely by which he that sees not the thing it selfe discerneth a notable image of it how much more may we thinke that Satan by his art and cunning can represent to the sense the images of things which are not indeed present A liuely confirmation whereof appeareth in his lumber I meane sorcerers and iuglers who by the deuils help most cunningly delude the senses But Christ did indeed see the images and most glorious representations of the world and the kingdomes of it the which that he might thinke to be the things themselues and the better to perswade him that he saw the things indeed he set him on an exceeding high mountaine notwithstanding he knew that the highest mountaine of the world could manifest but a small part of the whole and if it could yet the strongest eye of man could reach but a little way and were not able at least in so small a time to distinguish the particulars thereof The
little nearer we shall see it vanishing into nothing but deceit and mischeife For 1. What is this great all that he makes profer of A great catch iust nothing but shadowes and representations of things in themselues nothing at all but the show he had made 2. As this great all was but a show so it was but for a moment for shadowes cannot continue and what were Christ the better if he had beene put in possession of the things themselues if they so suddenly vanish away before he can giue a sight of them 3. His best and largest promises here are but in the transitory kingdoms of this life which all passe away as a shadow so as if he had offred and could haue performed the things themselues it had beene no great matter he neuer offers and makes good any sound grace or the things of Gods kingdome which are things onely worth hearkning after 4. Will he giue all the kingdomes and all the glory of them to Christ alone why what righteousnesse or iustice could be herein will he rob and spoile all other Kings and rulers in the world of their right and soueraignty which God had inuested them in and this all at once and in a moment 5. Whereas he pretends a gift he intends a deare bargaine and offring nothing but pure and vnmixed glory he would rob Christ our head and all his members at once of all ioy and happines both externall and eternall Of this kinde are all his promises be promised to Eue deity but it prooued mortallity and misery he promised Caiâ— respect and loue if he could make Abel out of the way but it prooued the casting of himselfe out from the face of God his fathers family 1. He that meanes not in true dealing to performe any thing may promise as much as he will Satan meant not to giue Christ one kingdome and he may as well promise all as one 2. His enmity and hatred of God and mans saluation makes him large in his promises he knowes how sâ—â—ly temptations on the right hand steale into the heart and that no enemy is so dangerous as he that comes in pretence of kindnesse When he seekes to draw man to hell with him he takes on him to teach him how to become a God When Christ was to suffer he would haue him to spare himselfe to hinder mans saluation he will offer kingdomes all kingdomes with all the wealth and pleasure of them Satan herein deales as Iaacobs sonnes with the Sichemites they made very faire promises that if they would be circumcised they would giue their daughters and take their daughters and dwell together as one people Gen. 34.16 but they talked deceitfully v. 13. intending onely to reuenge vpon them as they did when the males were sore by meanes of their circumcising Satan can promise a victory to Ahab but it is to chase him before his enemie to confusion 3. He knowes mans credulity and follie who is easily taken with faire words which makes fooles faine their eyes beeing wholly vpon things before them Besides howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vpon him although he had all the obiects in the world to mooue him yet he commonly findes men and women fitted for his turne doating vpon the world and needs no such large offers as here are made to Christ but for lesse commodity and glory then that in one kingdome will fall downe and worship him 4. Satan is so much the larger in his promises to imitate God whom he sees encouraging his seruants by making couenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will giue thee Now to draw men from Gods couenant if it were possible and to disgrace the same Satan seekes to get men in league with him by larger promises of the world then euer God made to one man because that carrieth their whole desires and as God for the ratifying of his couenant hath appointed Sacraments and seales so the deuill hath certaine words figures characters ceremonies and charmes for the confirmation of his league with them and their faith in that league Hence obserue a difference betweene Gods promises and the deuills 1. They differ in the matter Satan profers earthly shadowes earthly kingdomes things that glance through the sense worldly things which may be perceiued and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pompe of Agrippa and Bernice things of a moment for continuance that last as long as the fulnesse of the moone scarce seene but vanishing But the matter of Gods promises is the kingdome not of earth but of heauen and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the eare heare neither can it enter into the heart of an earthly man to conceiue what God hath prepared for them that loue him 1. Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a kingdome vnshaken eternall reserued in the heauens a glory not withering or fading vnlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa. 40.6 2. They differ in the scope and aime of them Gods promises all serue to prouoke and encourage men to lay hold vpon the couenant of life to draw men nearer God in faith and obedience 2. Cor. 7.1 Seeing we haue these precious promises let vs clense our selues from all filthinesse of flesh and spirit and grow vp vnto full 〈…〉 in the feare of God But Satans promises tend to fix 〈…〉 world as here hee would make Christ the greatest 〈…〉 it to withdraw men from God and their couenant with him to pull them from the seruice of the God of heauen to worship himselfe or serue their lusts or embrace the world or bow to any thing but the true God 3. They differ in the accomplishment God is euer as good or better then his word Tit. 1.2 God who cannot lie hath promised To Dauid as Nathan witnesseth in his reproofe 2. Sam. 12.8 he gaue his Lords house his Lords wiues his Lords kingdome and if that had beene little he would haue giuen him more To Salomon he promised long life or wealth or wisedome and in the accomplishment he giues him both life and wealth and wisedome But Satan is neuer so good as his word but a liar in all his promises For 1. He wants power to performe when he promiseth that which is none of his as the kingdomes of the world Or 2. He wants purpose and will to performe his promise For had he a purpose and minde to haue giuen Christ the kingdoms of the world if he had had power Doth not he enuie to euery man the fruition of
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
good conscience with Paul and an vpright heart with Hezekiah he may be bold with God and reioyce in himselfe and assure himselfe that Gods power and iustice is his he will not sinke in trouble nor say Is God with me 3. Vse the meanes conscionably which God hath appointed for the attaining of good ends Paul had a word that they should all come safe to land yet they must not cast themselues into the sea nor goe out of the ship Neuer did any promise of God make the godly careles in the meanes Daniel had a promise of returne out of Babylon after 70. yeares and knew they should return and turning the booke and finding the time expired he vseth the meanes and is diligent with fasting and prayer that God would accomplish his word Dan. 9.2 Iaacob had a promise of God that he should returne into his countrey he knew all the deuills in hell could not hinder the promise yet seeing his brother Esaus wrath was a stoppe or barre he vseth meanes to remooue this let hee goes to God and wrastles with him by prayer then he sends his presents and orders his droues with all the wisdome he could and by this means preuented the danger Christ himselfe hauing staires will vse them Remember for spirituall life and naturall he must eate that would liue for spirituall warre and temporall he must carrie his weapons that would ouercome for earthly and heauenly haruest he that would reape must sowe The sicke needes the Physitian In our earthly or heauenly â—rauell let vs with Iaacob preuent whatsoeuer lets would hinder vs from our country or the end of our way 4. Whether thou seest meanes or no subiect thy will to Gods in all things If he kill thee yet trust in him still Dauid in the want of meanes of comfort said Behold here am I let the Lord doe whatsoeuer is good in his eies The three children seeing no meanes of escape escape â—nswered the King thus Our God is able to deliuer vs and if he will not yet wee will not worship thy image we are sure of his presence either for the preseruation of our bodies or the saluation of our soules VERS 8. Againe the deuill tooke him vp into an exceeding high mountaine and shewed him all the Kingdomes of the world and the glorie of them 9. And said vnto him All these will I giue thee if thou wilt fall downe and worshp mee NOW are we come by Gods assistance to the third and last Temptation of our Lord and Sauiour which at this time hee sustained and powerfully vanquished For although our Sauiour had twice repelled his violence alreadie yet notwithstanding Satan continues his assault Againe Whence we may note the importunitie of Satan against Christ and his members in temptation to sinne That he is restles herein against Christ appeares in that hee dares set vpon him here againe and againe and the third time euen so long as he hath any leaue giuen him And after this our Lord himselfe lead not a life exempted and freed from temptation for Luk. 4.13 Sathan left Christ but for a season And for his members we may see in Iob how many armies of temptations he would haue oppressed him withal one could not finish his tale of dismall tydings till another came and ouertooke him euen as one waue in the sea ouertakes another And in Ioseph how did he stirre vp the hatred of his brethren against him not content with that they must cast him into a pit and there he must not rest but be drawne out either to be slaine or at least sold to the Midianites beeing in Potiphars house how was he euery day tempted by his wanton Mistresse refusing that folly how was hee hated of her and cast into a dungeon by his Master and there he lay a long time till the time came that Gods word must be verified for his aduancement 1. Because he is eagerly set vpon the destruction of mankind therefore will be hardly repulsed he seeks continually to destroy and leaues no stone vnturned 2. He hopes at least by importunitie to preuaile and by continuance of temptations to break those whome at first hee cannot foyle Well hee knowes that instance and multiplying of temptations may driue euen strong Christians sometimes to be wearie and faint in their minds And the rather because he knows the state of Gods children is not alike but as often in their bodies so the strength of grace in their soules is sometimes weakened and abated 3. His policie is oftentimes to make one temptation a preface and step to another and a lesser way to a greater For 1. considering Christs hunger it seemes small to make stones bread 2. but a greater sinne then that to cast himselfe downe when there is no need 3. but the greatest of all is plaine idolatrie Worship me 4. If one kind of temptation will not take so well he turnes to another as here If Christ will not distrust let him presume if neither let him be couetous To teach vs to beware of securitie seeing Satan takes not any truce but as a raging powerfull enemie desperate and yet hopefull of victorie will not be repulsed but assayle vs againe and againe Yea though we haue once and againe ouercome his temptations as Christ had done yet must we stand on our watch still for he will set afresh vpon vs. And why 1. This is the Apostles counsell 1. Pet. 5.8 because Satan is a continuall enemie therefore we must bee sober and watch 2. Where he is cast out hee seekes re-entry Matth. 12.24 3. Though God of his grace often restraine his malice it is not to make men secure but to haue a breathing time to fit themselues better for further triall 4. Securitie after victorie in temporall war hath prooued dangerous and hath lost more then all their valour had wonne as the Amalekites hauing taken a great spoyle of Dauids and burned Ziglag sitting downe to eate drinke and make merrie were suddenly surprized and destroyed by Dauids sword But in the spirituall combate securitie is much more deadly 5. It is the wisdome of a wise Pylot in a calme to expect and prouide for a storme and in a troubled sea after one great billow to expect another in the necke of it Euen so while we are in the troubled sea of this world it will be our wisedome to looke for one temptation in the necke of another And seeing it is with vs as with seafaring men who by much experience haue learned that in the trouble of the sea the greatest danger and tossing is towards the hauens where there is least sea roome therefore let vs towards our end in sickenes and towards death looke for Sathanâ— strongest assaults and in the meane time prepare against them Yea let vs learne to prepare against all kinds of temptations as our Sauiour here resists all kinds in these three generall ones and herein teacheth vs