BAPTISME is a seale hath two parts in it to wit GODS part and mans GODS part of the couenant containes promises made to vs of the remission of our sinnes and renouation of our nature comprised in this one word I will be your God Our part againe containes promises made to God by vs of faith and obedience comprised in this one word we shal be his people Now as Baptisme is a seale of God his part confirming the promise of the remission of our sinnes and renouation of our nature vnder which two all other good things are comprehended that way Christ our Sauiour did not receiue it for himselfe seeing as I haue said hee had neither sinne to be forgiuen nor nature to be renewed but as it is a sacrament of the resignation of our selues to God and a band whereby we become obliged to be his by acceptation of his badge and marke vpon vs that way Christ receiued it that by accepting the seale of the promise hee might become obliged in our name as our head to fulfill that which wee promised but first behoued to be performed for vs by himselfe and at last shall in vs all by his grace also be perfected And so we see that sicut nobis natus est ita etiam nobis baptisatus est as hee was not borne for himselfe but for vs so was hee not baptised for himselfe but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs and giue it authority to become a seale of grace vnto vs vt nobis secundae natiuitatis consecraret lauacrum and a lauer of regeneration as the Apostle calles it He was washed saith Ambrose in the water of Iorden non mundari volens sed mundare not to be made cleane by water but to make the water wheresoeuer vsed to this purpose cleane for so holy and heauenly a worke that Baptisme being consecrated by him might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme till hee might be baptised in Iorden where our Lord was baptised though by reason of sicknesse hee was forced to receiue Baptisme else-where but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan did thereby sanctifie all bread and wine in any part of the world to be a Sacrament of his bodie and blood it being vsed according to his institution so by washing in the water of Iorden he hath sanctified water in any part of the world to be a Sacrament of regeneration and remission of our sinnes if so be it be vsed according to his institution And thirdly he was baptised to seale his fellowship and communion with vs that cognisance and badge whereby he will haue his souldiers and seruants discerned from professed infidels hee first taketh it on himselfe vt in nullo dissimilis esseâ— fratribus niâ—i solo peccato That in no thing he should be vnlike his brethren except in sinne alonelie And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge the Prince of our saluation did encounter with Sathan and ouercome him as after shall be shewed And prayed The Euangelist saith that when our Sauiour was baptised he praied but what hee prayed he expresses not Neuerthelesse we may gather it out of other places of holy Scripture wherein we shall finde that he praied for himself for his church and for his enemies Where if it be demanded what needed our Sauiour to pray for himselfe seeing hee is very God the answere is ready that he is also very Man and as man had his owne feares dolours and griefes proceeding from the sense of the heauy burden of sinne not his owne sinne I say for hee knew no sinne but of our sinne which was laid vpon him As also from the sense of that fearefull wrath due to sinne for strength and comfort against these he prayed to his Father as witnesseth the Apostle that in the daies of his flesh he offered vp prayers and supplications crying and teares to his Father and was heard also in that which hee feared Which as we see in the Gospel he did before his Passion so now before his entrie to the worke of our redemption a worke greater then the worke of our first Creation for now he hath to satisfie the iustice of his Father to worke the confusion of Sathan and to effectuate the saluation of his brethren And therefore in the entrie of this great worke he prayes no doubt for an happy successe thereof and as it is euident by the answere he receiues from heauen hee was heard in that which hee prayed for And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer When he was baptised he praied when he was tempted he prayed when he brake bread he prayed when he wrought miracles he prayed when he was troubled in the garden he praied when he suffred on the Crosse he prayed As Isaacs mariage could not but prosper because it was begunne with the prayer of Abraham his Father prosecuted with the praier of Eliezar his Seruant and finished with his owne prayer so can it not faile but a blessing must be vpon those honest actions which are begunne continued and accomplished with prayer where otherwise euen those actions which in themselues are good to the doer can not be good where they are done without prayer Vere nouit recte viuere qui recte nouit or are Hee knoweth truely how to liue wel who knoweth how to pray wel But best actions without prayer which obtaines grace to them are like bodies without spirits yea as the body without breathing cannot liue to doe any worke competent to a Naturall life so the soule without prayer can doe no worke that truely is Spirituall Therefore said Macarius that continuance in prayer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of euery good purpose the crown of euery right and honest action But here we are to be warned that wee content not our selues with the shadow of prayer in steed of the substance thereof where we are to take heede of these two things First that our prayer be not by starts without making of conscience whether it be or not but we must continue perseuere in prayer remembring he that sowes sparingly shal reape sparingly Secondly that our praier be not outward but inward made with feruencie of spirit and attention of the minde remembring hee is the God of the spirits of all flesh with whom thou hast to speake in praier It is a godly Meditation of Chrisostomes that as a man who seekes a thing which hee hath lost in his house seekes it with such affection that he forgets all other things yea hee seeth not those things that are afore him so faine is he to see that
which respects the Spirit was neuer communicated vnto any but to Iesus Christ alonely Thus we vnderstand how Iesus was annointed which vnction is not here first made as if before this hee had not beene endewed with the holy Ghost for wee beleeue that he was conceiued of the holy Ghost but here is the first declaration and publike manifestation to the world by a visible signe of the fulnesse of grace communicated to him for the doing of this great worke whereunto he is now ordained and this is done partly for the confirmation of Iohn who albeit hee knew that Christ was come yet he knew not who hee was till by this token giuen of God Christ was pointed out vnto him for so hee witnesses himselfe And I knew him not but he that sent mee to baptise with water said vnto mee vpon whom thou shalt see the spirit come downe and tarry still on him that is he which baptiseth with the holy Ghost and partly also for instruction of the people that by this signes seene of them all they might know who hee was whom shortly after the audible voice from heauen proclaimed to be the Sonne of God And that the holy Ghost discends vpon him at this time in the similitude of a Doue and not in the similitude of fire as thereafter he descended vpon the Apostles it is to declare vnto vs both what he is in himselfe as also what sort of creatures true Christians are made by his grace As for himselfe he is a meeke Sauiour not terrible to penitent sinners but louing and comfortable ye shall finde that of all those who in the Gospell came to seeke mercy and grace from him neuer one was reiected but all of them louingly receiued and sent away with a comfortable answere for it was prophesied of him that hee should not breake the bruised Reede nor quench the smoaking Flaxe and no maruell that hee was kinde to his owne for he was meeke toward his very enemies He prayed for them on the crosse when they were persecuting him to the death and when his Disciples vvould haue had him bring fire from heauen to burne the Samaritans because they held him at the Ports of their citie he gaue them this answere yee know not of what spirit yee are the Sonne of man is not come to destroy but to saue The Law was giuen with fire and thunder with tempest blacknes and darknes in so terrible a manner that Moses himselfe did quake for feare but Iesus the Mediatour of the new Testament when he comes to proclaime the Gospell a doctrine of the ioyfull tidings of mans saluation hee comes not in a terrible manner Neither to accuse nor conuict of sinne nor to trouble and torment the conscience for sinne for that is the operation of the Law but as the Lambe of God that takes away the sinnes of the world hee cryes peace to the conscience within of euery poore penitent sinner that beleeues in him he is such a Physitian as being himselfe annointed of the Lord he cures his patients not by burning or cutting or by any such hard medicine but onely by annointing them then the which no gentler kinde cure can be Whatsoeuer bitternes was in that potion that heales the deadly disease of sin he dranke it himselfe and wonderfull it is the Phisitian drinkes the potion and the Patient is healed And therefore let not penitent and beleeuing sinners feare to goe neere him And as he is in himselfe such makes he those who are his hee endues them with the properties of the Doue he learnes them simplicitie lowlinesse and meekenes As the elect of God they put on tender mercie kindnes humblenes of minde meekenes and long suffering but where there is yet bitternes anger wrath euill speaking and maliciousnes by which after the manner of rauening birds men deuoure one another it is an euident argument that such were neuer as yet renued by by the grace of Christ Iesus And there was a voice from heauen saying Thou art my beloued Sonne in thee I am well pleased THe third way by vvhich the Father beareth witnes vnto Christ is by an audible voice from heauen where wee haue to consider not onely the testimonie it selfe but the circumstances that goe before it as namely vvho giues the testimonie God the Father in vvhat manner it is giuen by an audible voice and from what place from heauen As for the first the author of this testimonie may be collected out of the words to be God the Father the Sonne comes to make the Father known vnto the world for no man knowes the Father but the Sonne No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father he hath declared him and the Father againe makes the Son knowne vnto the world by the holy Ghost for euen Iohn Baptist though the greatest Prophet among the children of women knew not this Sonne of God till the Father as we said pointed him out vnto him Here then for our further comfort wee haue to consider how the three persons of the blessed Trinitie concurre together to worke the great worke of our redemption for here is the father designing ordaining proclaiming here is the Sonne accepting and the holy Ghost annointing these three wrought coniunctly the worke of our first creation in the beginning of Genesis mention suppose obscure is made of them by a name Plurall Elohim expressing the Trinitie of persons and a verbe singular Bara expressing the vnitie of their Nature and coniunct operation But here a more cleare and distinct mention is made of the three persons yet all working one worke and that for our comfort that we considering who it is hath taken in hand to worke the worke of our saluation should neither be discouraged for the power and malice of our spiritual aduersarie that withstands it neither yet for our owne manifold wants and infirmities for that grace which Iesus hath receiued is not for himselfe but for vs that as saith the Euangelist of his fulnesse we might all receiue grace for grace which was figured in that ointment poured on the head of Aaron it rested not there but went downe to the borders of his garments euen so the grace communicated to Christ flowes from him to the smallest member of his mysticall body in such measure as shall be sufficient to prepare and perfect them vnto eternall life The next circumstance containes the manner by which this testimonie is giuen to wit by an audible voice such as all the people there present might heare vnderstand How this voice was sounded is needlesse for vs to enquire the Lord who made the tongue can speake without the tongue and frame Organes of voice at his pleasure by which he can proclaime his will euen to the eares of men who without a voice cannot heare
sinne whereunto the Nature of that man is inclined But this fasting of our Lord being miraculous let vs see that hee vndertooke it for this ende also for which hee wrought all the rest of his myracles namely to confirme his calling and doctrine to vs so then as Moses at the giuing of the Law fasted forty dayes and Elias at the restoring of the Law fasted forty dayes the Lord Iesus also comming to preach the Gospel fastes forty dayes partly that he might answere the former types in them figuring what hee was to doe and partly as I said to confirme vnto vs the certaintie of his calling Whereof it is euident how this fact of Christ is vainely and superstitiously abused by the Papists for confirmation of their Lenton fastings they lay this for a ground that Instructio ecclesiae est omnis Christi actio euery action of Christ is the churches instruction which helpes them nothing it is true all his actions are for our instruction but not all for our imitation The workes of Christ our Lord are of three rankes the first are workes of redemption as that he was conceiued of the holy Ghost borne of the Virgin Mary crucified on the crosse for our sinnes dead descended to hell and rose againe the third day these are so proper to the Sonne of God the Lord Iesus that if any man would presume to counterfet him in them he were to be abhorred as a most wicked blasphemer In the second ranke are his workes of miracles as that he clensed the Leper healed the paralitique gaue sight to the blinde raised the dead and such like but no man is so foolish as to say these stands to vs for rules of imitation for how euer he hath giuen power to many of his seruants to doe the like of these for confirmation of his Gospell yet haue others also receiued power to doe such miraculous workes who for all that shall neuer enter into his kingdome In the third ranke are his workes morall of a godly life and conuersation such as his humilitie in washing his Disciples feete his meekenes patience and loue in praying for his enemies his subiection to his Parents and these indeede stand vnto vs for rules of imitation Learne of me saith our Sauiour that I am lowly and meeke hee bade vs not said Augustine learne of him how to make the world or how to raise the dead but learne of him that hee is lowly and meeke To striue to follow him in the first ranke of these is blasphemie In the second is impossibilitie In the third is true pietie Now we are to know that fasting is either supernaturall and so miraculous as the fasting of Moses Elias and our Lord or naturall the naturall againe is prescribed and vndertaken either for physicke for ciuill affaires or for religion Of the first I speake nothing saue only that it is a shame that men for bodily health can take them to a dyet vse moderation abstinence from meate who for spirituall health will no way regard it As for the second that worldlings to redeeme the time of their market or otherwise to ouertake their ciuill affaires can fast from morne to euening condemnes in like manner carelesse Christians who to make vnto themselues encrease in the gaine of godlinesse will not dedicate any time to the exercises of fasting and praying As for the third fasting for religion it is either publike such as by publike authoritie is enioyned for vrgent causes as that of Hester and Iosaphat or else priuate such as priuate Christians either by themselues or with their families doe willingly vndertake Now in both these we are alwaies to take heed that fasting be vsed for the right end and in the right manner Then it is vsed to the right end when we fast for this cause that the flesh being subdued to the Spirit may be the more able to pray As a naturall man delights in the subduing of his enemie so a Christian in the subduing of his flesh In a battell betweene two parties if the third come in to help any one of them it is easily coniectured that the party helped will preuaile there is a continuall battell in vs betweene the flesh and the spirit for these two lust one against the other why then doe we not helpe that party which fainest we would haue victorious If wee desire the spirit should preuaile then let vs helpe it with fasting and prayer for Ieiunium est animae auxilium Fasting is an helpe furtherance to the soule if otherwise wee bring in surfetting and gluttony we strengthen corrupt flesh we quench the spirit and so makes our selues a pray to our enemie This being the ende which in fasting should be proposed vnto vs let vs beware of those euils that may corrupt it and we shall finde it a most wholesome medicine for a diseased soule And first let vs beware of the opinion of merit before God for this conceit makes euen good workes an abhomination to the Lord as it is euident in that Pharisie who boasting of his almes and fasting went home without mercy and grace Non enim habet quo intret gratia vbi meritum occupauit There is no place for Grace to enter in where merite hath possession Secondly we are to take heede that our fasting be without superstition which then is done quando neque propter aliquorum imitationem fit nec propter consuetudinem nec propter diem velut dies hoc praescrib at when it is done neither for imitation of any other nor for custome nor for the day as if the day should prescribe the same such is the fasting of many vndertaken for such a day or such a custome and not for cause of conscience such fasting is plaine superstition Thirdly that it be not without prayer Fasting is good but such a good as in religion is not to be vsed for it selfe but for another good namely for prayer therefore the spirit of God ioynes these together fasting and prayer for fasting without prayer is like a dead body without a spirit and to offer such a fasting vnto the Lord is no lesse abhomination then if vnder the Law any man should haue offered a dead thing vnto him and this is also for them who make not the dayes of fasting dayes of prayer I meane who are no more instant in prayer that day wherein they fast then other dayes wherin they fast not vainely conceiting that fasting by it selfe should commend them to God Fourthly let fasting be without ostentation before men Our Sauiour fasted in secret in the wildernesse where none saw him In cities and in the company of men he did eate and drinke and this commandement hath he giuen vs when ye fast looke not sowre as hypocrites doe who disfigure their faces that they may be seene of men to fast but when thou fastest
tempting of God men fall into it many manner of wayes sometime they tempt him in his prouidence as Israel did in the Wildernesse limiting the holy one Sometime they tempt him in his mercy as they who cast themselues into vnnecessary dangers vnder hope that God will deliuer them And somtime they tempt him in his Iustice walking without repentance in their sinnes and yet thinke God will not punish them But most commonly they tempt him by neglecting the ordinarie meanes which God hath appointed to do good eyther to their bodies or soules as at this day many carnall professors doe who contemning the Exercises of the Word and Prayer do notwithstanding vainly conceit that they shall be saued as if now the Lord saued men by miracles as hee did that malefactor on the Crosse and not by the ordinarie meanes appointed by himselfe MATH 4 VER 8. Againe the Diuell tooke him vp SAthan now perceiuing both the wings of his armie discomfited by the armour of righteousnesse on the right hand and on the left wherewith our Lord resisted comes now forward with his maine battell wherein stands the loue of the world with the pleasures and preferments thereof but this he doth with no better successe then he had in the former for this Captaine also with his Fiftie or rather with his Legion is consumed by the fire of our true Elijah the onely Sonne of God hauing in most singular manner Iehouah for his strong God and Father In him I say did the fiery graces of the holy Ghost burne so feruently that all his powers were enflamed with a loue of the glory of God and saluation of his brethren and no place for the loue of the world was left in him In this temptation as in the former the Aduersary takes vantage of the place for now hee carries him from the Temple to the top of a mountaine as Balak King of Moab changed his place three times thinking to get Israel cursed in one place when hee could not in another but all in vaine so here doth Sathan but in vaine also And here we haue first the onset made by Sathan to be considered Secondly the repulse giuen by our Lord. In the onset we haue first to see how hee tempts our Sauiours eye with a shew of the glory of worldly kingdomes Secondly how he tempts his eare with an offer of them all vnto him And thirdly vpon what condition If thou wilt fall downe and worship me By this temptation of worldly things pleasant to the eye did he entangle our first Parents by this since then hath he snared and wounded all their posteritie and by it now as his strongest temptation doth hee hope to preuaile against the Lord Iesus but as wee haue said the successe is not according to his expectation And he shewed him HOw it is that Sathan could shew our Lord all the kingdomes of the world wee are not curiously to enquire seeing by the subtiltie of his wit and knowledge gotten by long experience hee being now almost sixe thousand yeares olde hee can doe many things which wee cannot vnderstand for if a man by the quicknes of his wit hath found out the way to present a view of the whole world in a Mappe or to let a man see himselfe represented in a glasse if this I say man can doe by the helpe of nature who for knowledge is but a childe if he be compared with Angels and for experience but of yesterday why shall wee thinke it strange to heare that Sathan could make a real representation in the Aire of all the glorious kingdomes of the world which we thinke he did But howeuer he did it certaine it is he presents to our Lord a glorious worldly sight for wee will neuer thinke that hee made him beleeue he saw that which he saw not and his end in presenting this pleasant obiect to the eye was out of all question to assay if hee could allure his heart with the loue thereof for this is one of his customable temptations whereby he hath greatly preuailed among the sonnes of men by the eye to encroach vpon the heart He deceiued Euah by looking on the Apple pleasant to the eye he deceiued the Sonnes of God who were of the line of Seth by looking on the daughters of men who were of the house of Cain he deceiued Achan by looking on a wedge of Gold and a goodly Babilonish garment hee deceiued Dauid by looking on the beauty of Bathsheba but so could hee not preuaile ouer our Lord for neither was his nature mutable from good as was Euah in her best estate farre lesse infected with a corrupt inclination to euill by exterior obiects as was Dauids and therefore could not this temptation worke vpon him But as for vs we haue great neede to arme our selues against it by reason of our inhabitant corruption which is easily wakened by exterior obiects vnlesse by holy discipline wee keepe and obserue our senses with no lesse holy care then Lot kept his in Sodome whose righteous soule was vexed but not delighted by hearing and seeing the vnrighteous words and deeds of the Sodomites Potiphars wife first cast her eyes vpon Ioseph Prima adulterii tela oculorum sunt the senses especially the eye saith Gregory sunt quasi quaedam viae mentis per quas for as veniat by which it comes after a sort out of the body to view things which are without by them quasi per fenestras exteriora animus respicit respiciens concupiscit and then doth death come in at our windowes when by our eyes concupiscence of things vnlawfull is wakened in our soules and therefore did Nazian in his lamentations wish that his eyes and eares should neuer open but vnto that which is good Malis autem vtrunque sua sponte clauderetur and Iob protested that hee suffered not his heart to walke after his eye but this will require both circumspection and earnest prayer with Dauid Lord turne away my eyes from regarding vanitie Secondly Sathan shewes our Lord the glorie of worldly kingdomes but he can speak nothing to the commendation of the heauenly kingdome once he was a partaker of it but hee lost it through his pride hee knowes it will neuer be his againe and therefore hee hath no delight to speake of it This I marke for worldlings that they may know of what spirit they are who when the heauen is offered to them in the Gospel hath no delight neither to heare nor speake of it all their talke is of the earth surely euen their speech bewrayes them for hee that is of the earth sanctis viris insolens est intolerabile quicquid illud non sanat quod intus amant but vnto men who are truely holy euery word which sounds not of that which inwardly they loue is not onely vnaccustomed but also intolerable And thirdly here is
iniquitie but happy is he who repents in time that euer hee tooke any thing out of the hand of Sathan that so hee may get mercy while it is to be found But marke here yet further in that he offers to giue vnto Christ all the kingdomes of the world how he can frame his temptations to men according to that estimation which he hath of them great things offers he for them whom hee sees cannot easily be conquered but smaller for those of whom he accounts lesser euen as an experienced Marchant bids but a small price for that which is little in his estimation but spareth neither gold nor siluer to giue for that which he esteemes more precious or may make him most gaine there are some whom hee sees to be so base creatures that hee bids but a small price for them so bought hee Achan for a wedge of Gold and Esau for a messe of pottage and many an intemperate man like him for a belly-full of drinke so bought hee Iudas to doe him seruice for thirtie pieces of siluer and many a couetous man at this day doth hee hire to lye to sweare to forsweare and deceiue as wee see in buying and selling daily practised for one very small piece of mony whereas againe of others hee esteemes so much that hee offers them greater things to become his as high honours and rich rents but to none did hee euer make so liberall an offer as here vnto our Lord All the kingdomes of the world will I giue vnto thee c. And this I marke to make the men of the world ashamed who for smallest trifles make ship-wracke of their consciences and bowe downe to Sathan to serue him If there were no more but a sparke of true man-hoode and courage in them this were sufficient to beget in their hearts a disdaine of the Diuell that they see in his estimation they are but base creatures and therefore hee thinkes by smallest trifles to make conquest of them If thou wilt fall downe and worship me HItherto wee haue heard Sathans offer now followeth his petition wherein wee haue to see what it is hee craues for his offer For will hee thinke wee at any time giue any thing except it be for the better if hee giue any thing it is to get thy selfe for it Hee gaue Adam an Apple and thereby made him his owne slaue if mercifully the Lord had not recouered him hee offered Esau a messe of Pottage conditionally hee would loose his Birth-right and it is his daily practise to offer vnto men the things of this World but with such an hard condition as of necessitie bindes them to for-goe their part of that heauenly Kingdome and so like blinded fooles they lose them both Alas that men would alwaies remember that warning of our Sauiour If a man should gaine the whole world and lose his owne soule what recompence can it be vnto him What can Sathan giue vnto a man worthy of that which he would haue from him Shall a reasonable soule made to the Image of God and redeemed by the bloud of God come vnder the bondage and seruitude of Sathan for the vaine shew of any perishing pleasure that Sathan can offer vnto it The Lord open our eyes to discerne the deceit of this craftie Iugler that wee may beware of him that so oft as hee makes any offer vnto vs wee may giue him that wise and couragious answere which the fourtie Martyrs gaue the Deputie Putas ne tantum te daturum nobis quantum eripere contendis Dost thou thinke that thou canst giue vs so much as thou striuest to take from vs But here the men of the world I know will obiect and say Is there any man so beastly as to fall downe and worship the Diuell that is an impietie which all men abhorre to heare but would to God they thought it also an abhomination to doe it Wee are commanded to haue no God but one that is to trust in him onely to feare him to loue and obey him Wee are also commanded to worship him not after our owne will for that wil worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly condemned in which of these soeuer wee faile we fall in among them who are charged in Scripture to be worshippers of Sathan for there the worshippers of Idols of gold and siluer timber and stone which haue eyes and see not c. and the worshippers of Deuils are put in one ranke and though there be many who by corrupt iudgement faile not this way in the matter of Gods worship yet by reason of their peruerse affection and heart not rightly set to the loue and obedience of their God are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater and the intemperate man said to haue his belly for his God And more generally euery man is declared to be a seruant vnto that whereunto hee giues obedience as hee that will not obey the Lord by sanctification of the Saboth nor by sanctification of his owne body in that holy manner which GOD hath commanded him or hee that in the pride and impenitencie of his spirit careth not to deliuer all that hee hath yea himselfe both soule and body to Sathan If these and such as they be be examined according to the rule of the Word it will be found they are worshippers of Sathan in deede how euer in their words they say it is an abhominable thing to doe it And Iesus answered and said THis last answere which our Lord giueth to Sathans last temptation is sharper then any of the former teaching vs by his example that wee should not so much as here it required of vs without anger that we should giue the glory of God to any other then himselfe especially to his aduersary It is true that Sathan in all his temptations should be resisted but sometime hee is to be repelled rather with a disdainefull reiecting of him then with reasoning as namely when hee dare be so bold as to deny those grounds of Religion which most iustly are to be holden for vndoubted truths then is this answere meete for him Hence from me Sathan For it is written THe testimonie our Sauiour alledgeth against him is out of Deut. 10. ver 20. Out of which it is cleare that in the matter of Worship the Lord will suffer no Companion If yee come said Samuel to the Lord with all your heart then put away the strange Gods from among you for yee cannot keepe both If God be the Lord said Elijah then follow him if Baal be hee then follow him the Lord can suffer no halting betweene two Out of which it is euident that the Aduersaries while they part the worke of our saluation ascribing part of it to Christs satisfaction and part to humane satisfactions while againe they part the worke of mediation