A notable and Comfortable exposition of M. IOHN KNOXES, VPON THE FOVRTH of Mathew, concerning the tentations of Christ: First had in the publique Church, and then afterwards written for the comfort of certaine priuate friends, but now published in print for the benefite of all that feare God.
GOD IS MY HELPER.
AT LONDON, Printed by Robert VValde-graue, for Thomas Man, dwelling in Pater-noster-row, at the signe of the Talbot.
❧ TO THE VERtuous and my very godly friend, Mres. Anne PROVZE OF EXETER: IOHN Field, Prayeth encrease of Grace, and constancie in that blessed trueth of God, vvhich by his grace, she hath receiued, to the end. Amen.
I Beseeche you thinke not muche (good mystres Prouze) that hauing kept your papers so long, and not restored them. I do also novv at the length adventure vvithout your knovvledge, to make that common to moe and many, vvhich vvas priuate to your selfe and some fewe others. I doe it not (God knovveth) to seek any commoditie to my selfe; but that I may profite the whole church of God. And me think, it is not meete, that that vvhich vvas first publiquely done in the Church, by so vvorthy and notable an instrunent of God, as M. Iohn Knoxe was: althogh in respect of perticuler friendship himself, did only at the firste communicate it vvith you, and some fevv of his freends: it also being a thing that would be so fruitfull and comfortable to manye: that it [Page]should lie any longer in the dust, in secret, and not be published to the comfort of al. For first amongst the rest, it is a seal of his godly and vvonderfull labours, carrying in the forehead thereof, of vvhat an heroicall and bolde spirite he vvas: how painfully and constantly he stoode for the glorious truth and religion of Iesus Christ, and hovv mightily in the end after many and tedious troubles, persecutions & calamities, God gaue him yet a victory, so that he preuayled against all those bulles of Basan. And althogh al this be testified in his sundry works already published, by that story of his life vvhich M. Smeaton, a godly minister hath alreadye sette forth in the latten tong yet if euer God shal vouch safe the church so great a benefite (vvhen his infinite letters, and sundry other Treatises shall be gathered together) it shall appeare, vvhat an excellent man he vvas: and vvhat a vvonderfull losse, that Church of Scotland susteined, vvhen that vvorthy man vvas taken from them. In mean time, I shall desire you, that if you haue any thing, besides those that I haue receiued already, you vvill communicate them vvith me. He maketh mention in a letter to you, of the last parte of this Treatise, if you haue it, I praye you giue it againe to the Churche, from vvhence you had it. And if by your selfe or others, you can procure any other his vvritinges or letters, here at home or abroad, in Scotland, or in England, be a meane that we may receiue them. It were great pittie, that any the least of his writinges should be lost. For he euermore wrote both godly and diligently, in questions of diuinitie, and also of [Page]Church pollicie And his letters being had togeather, would together set out an whol historie of the Churches where he lyued. I am bold with you (because I know I may be thus bold with modestie) to employ any thing, that is yours to the good of the Church. I know you liue to your God, and as you haue in times past; being no young scholler in his schoole, giuen sufficient testimonie to the Church of God, of your sincere faith and holy profession, vvhen you liued in exile to enjoy it: so I persvvade my selfe, that in this peace you vvill not forsake it, nor thinke any thing that you haue too precious to bestow vpon it. I keepe also by me, many of the writings, labors and letters, of that worthy & godly mans, your late & deare husband, M. Edward Dering (vvhom I name euen for honors sake,) and gather them in dayly, as I can get them, of his & my good friendes: One day the Lord may giue oportunitie, that as he liueth stil by those notable readings of his in Poules Church, so he may liue in his other vvritings, and all may thorowly see vvhat a man also he vvas, & what a losse we receiued vvhen God tooke him from amongst vs. In meane time, I beseech you; do you as you do: continue the Lordes duetifull and faithfull remembrancer. Remember the hope of your calling, and beeing novv nearer your saluation then at the first, striue on forwarde with good courage. Beware of the worlde, and let those be an example to you to stand fast, vvhome you haue sene and see dayly to fall frō the loue of the truth. A day shall come, when you shall reape, in ioye, that which you sow now in mourning and [Page]sorrow, and he that hath strengthned you here to fore to endure stronge tentations, afflictions, and troubles, and to ouercome them, will strengthen you still, if you still leane vppon him. Assure your selfe, that he cannot deceiue you. He that loued vs for him selfe, and for his owne names sake, before we vvere, and before the foundation of the worlde vvas layed, hee vvill loue vs still, because his loue is vnchaungeable, built vpon his own good will, and not vpon our workes either good or euill. Be therfore of good comfort in your profession, let not the vvicked grieue you, but looke vp to him, that guideth all things for his own glory, and hath made the vvicked for a day of vengeance, that he may be magnified in his iudgements.
The Lorde Iesus euermore assist vs, and seale the reconciliation vvhich hee hath wroughte for vs in our hearts, with the seale of his ovvne spirit, that vve may feele it, and bee comforted vvith that comfort that none can take from vs. Amen. Fare you vvell. London this first day, of the first moneth, in the yeare 1583.
assured in Christ.
Iohn Fielde.
THe cause moouing me to intreat this place of, cripture is, that such as by the inscrutable prouidence of God, do fall in diuers temptations iudge not them selues by reason thereof lesse acceptable in Gods presence, but contrariwyse hauing the way prepared to victory by Christ Iesus, shal not feare aboue measure the craftie assaultes of that subtile serpent Satan, but with ioy and bold courage. hauing such a guyd as here is painted foorth, such a champion: and such weapons as here are to be founde: (if with obedience we wil heare, and with vnfained faith beleue) may assure our selues of Gods present fauours, and of final victory by the meanes of him, who [Page]for our safe garde and deliuerance hath entred in the hatail, and triumphed ouer his aduersarie, and all his raging furie. And that the subsequents heard and vnderstand may the better be kept in memorie: this order by Gods grace we purpose to obserue in treating this matter. 1 First, what this word Temptation meaneth, & howe it is vsed with in the scriptures. 2 Secondarily, who is here tempted, and at what time, this temptation happened. 3 Thirdly, howe and by what meanes hee was tempted. And last, why he would suffer these temptations, 4 and what fruite ensueth to vs of the same.
Tentation, or to tempt, in the scripturs of God, is called, to try, to prooue, or to assault, the valew, the power, the will, ye pleasure or ye wisdome, whither it be of God or of creatures. And it is taken sometimes in good parte, as when it is sayd that God tempted Abraham, God tempted the people of Israell: That is God did try and examine, not for his owne knowledge to whom nothing is [Page]hid, but for the certification of others, how obedient Abraham was to Gods commandement, and how weake and infirme ye Isralites was in their iourny towards the promised land. And this temptation is alwayes good, because it procéedeth immediatly from God, to open and make manifest the secret motions of mens hearts, the puisance and power of Gods word, and the great lenitie and gentlenesse of God towards the infirmities (yea horrible sinns and rebellions) of those whome he hath receiued into his regiment and care. For who would haue beleued that the bare worde of God could so haue moued the heart and affections of Abraham (that to obey Gods commaundement) he determined to kill with his owne hand, his best beloued sonne Isaac? Who could haue trusted that vnder so many tormentes as Iob did suffer, he shoulde not speake in all his great temptation one foolish word against God? Or who could haue thought that God so mercifully shoulde haue pardoned so many, [Page]and so manifest transgressions committed by his people in the desert. And yet that his mercy, did neuer vtterly leaue them, but still continued with them, til at length he did performe his promise made to Abraham. To whom I say, could these thinges haue beene perswaded, vnlesse by triall and temptation, taken of his creatures by God, they had come by reuelation made in his holy scriptures to our knowledge. And so this kind of temptation is profitable, good and necessarye, as a thing procéeding from God, who is fountaine of all goodnesse to the manifestation of his glorie, and to the profit of the sufferer, how that euer the flesh iudge in the hower of temptation.
Otherwise temptation or to tempt, is taken in euill part, that is, he that doth assault or assailes, intendeth destruction and confusion to him that is assaulted:Tentation in euil part. As when Sathan tempted the woman in the garden. Iob, by diuers tribulations, and Dauid by adultrie. The Scribes and Pharisees tempted [Page]Christ by diuers meanes, questions and subtilties: and of this maner saith S. lames, God tempteth no man: that is, by temptation proceeding immediately from him, he intendeth no mans destructiō. And here you shal note, that albeit sathan appeare somtimes to preuaile against Gods elect: yet is he euer frustrate of his final purpose. By temptation he ledde the woman and Dauid from ye obediēce of God: but he could not retaine them for euer vnder his thraldome. Power was graunted to him to spoyle Iob of his substance and childrē, and to strike his body with a plague of sicknes most vile and fearefull: but he culd not cōpel his mouth to blaspheme Gods maiestie: & therfore albeit we be layde open somtiemes as it were, euē to the mouth of satan: let vs not thinke therfore yt God hath abiected vs, & that he taketh no care ouer vs. No, he permitteth Sathan to rage, & as it were, to tryumphe for a tyme, that when he hath powred foorth the venome of his malice against Gods electe, it may returne to his owne confusion. And that [Page]the deliuerance of Gods children may be more to his glory and comfort of the afflicted: Knowing that his hand is so puisaunt, his mercy and good will so prompt, that hee deliuereth his little ones from their cruell enemie, euen as Dauid did his sheepe and lambe from the mouth of the lyon. For a benefit receiued in extreme daunger, doth more moue vs, then the preseruation from ten thousand perils, that we fall not in them. And yet to preserue from daungers and perils, that we fall not in them, whither they be of body or spirit is no lesse the worke of God, then to deliuer from them. But the weakenesse of our saith doth not espie that. But this I omit to better time.
Last to tempt, betokeneth simplie,The thirde kinde of rentation. to prooue or try without any determined purpose of profite or damage to ensue. As when the minde doubteth of any thing, and therin desireth to be satisfied without great loue, or yet extreme hatred of the thing that is tempted or tried. As the Queene of Saba came to [Page]tempt Solomon, in subtil questions. Dauid tempted (that is) tried him selfe, if he could go in harnesse. And Gedeon saieth, let not thy anger burne againste me, if I tempt thee yet once againe. this famous Queen not fully trusting the bruite and fame, that was spread of Solomon, by subtle questions, desired to prooue his wisedome, at the firste neither extreemely hating, nor feruently louing the person of the king. And Dauid as a man not accustomed to harnesse, woulde try how he was able to goe, and behaue or fashion him selfe therein, before that (so enarmed) hee would hazard bataile with Goliah. And Gedeon not satisfied in his conscience, by the first signe that he receiued, desired without contempt or hatred of God, the second time, to be certified of his vocation. And in this sence must the Apostle be expounded, when hee commaundeth vs to tempt (that is) to trie and examine our selues, if we stand in fayth. And thus much for the terme.
Now to the person tempted and to [Page]the time and place of his temptation. The person tempted, is the onely welbeloued sonne of God. The time was immediately after his baptisme. And the place, was the desert or wildernes. But of intent, we may make our fruit of the premises, wee must consider the same more profoundly. That ye sonn of God was thus tēpted, giueth to vs instruction, yt temptatiōs, though they be neuer so grieuous and fearefull, do not separate vs from Gods fauour & mercies. But rather they declare the great graces of God to appertein to vs, which maketh Sathan to rage as a roaring Lion: for against none doth he so fiercely fight, as against those in whose heartes Christ hath taken possession. The time of Christes temptation, is heare most diligently to be noted. Then that is (as Marke, and Lucas doe witnesse) immediately after the voice of God the father, had commaunded his Sonne to the worlde, and had visibly appoynted him by the signe of the holy Ghoste, hee was ledde or mooued to goe by the [Page]spirite to a wildernesse, where fortie dayes hee remayneth fasting, among the wylde Beastes. This spirite which led Christ into the desert, was not the Deuil, but the holy spirite of God the Father, by whome Christ as touching his humaine and manly nature was conducted, and led likewise, as by the same spirite he was strengthened and made strong, and finallye raised vp from the dead. The spirit of God I say, led Christ to ye place of his battel, wher long time he indureth yt combate for ye whole forty dayes & nightes, as Lucas saith he was tempted, but in the ende most vehemently, after his continuall fasting, and that he began to bee hungry. Vpon these forty dais, and this fasting of Christe, do our papists founde & build their Lente. For say they: all ye actions of Christ are our instructions, what he did we ought to follow: but he fasted forty dais: therfore, we ought to do the like. I answere, if yt we ought to follow al Christs actiōs, thē ought we neither to eate or drink ye space of forty [Page]dayes, for so fasted Christe. Wee ought to goe vpon the waters wt our feete, to cast out Deuils by our worde, to heale and cure all sortes of Maladies, to call again the dead to life: for so did Christ. This I write onely that man may see the vanitie of these men, who boasting themselues of wisedome, are become mad fooles. Did Christ fast these forty dayes to teache vs a superstitious fasting? Can the Papists assure me or any other man, which were the fortye dayes that Christe fasted? Playne it is he fasted the forty dayes and nightes, that immediatly did followe his Baptisme, but which they were, or in what moneth was the day of his Baptisme the scripture doe not expresse. And albeit the day were expressed, am I or aany Christian bounde to counterfaite Christes actions? as the Ape counterfaiteth the act or work of man? He him selfe requireth no such obedience of his true folowers, but saith to his apostles. Go and preach the Euangell, to al nations baptising them in the name of [Page]the father, the sonne, and ye holy ghost. Command them to obserue or keepe, al that I haue commanded you.
Here Christ Iesus requireth the obseruation of his precepts and commandements, & not of his actions, except in so far as he hath also commanded them, & so muste the Apostle bee vnderstande, when hee saith: Be followers of Christe: For Christe hath suffered for vs, that we should follow his footesteps: which cannot be vnderstand of euerye action of Christ, neither in the mysterie of our redemption, neither in his actions and meruellous workes, but only of those which he hath commaunded vs to obserue.
But when the Papists are so diligent in establishing their dreams and fantasies, they lose the profite whiche here is to bee gathered: that is, why Christ did fast those fortie daies: which were a doctrin more necessary for christians, then to corrupt the simple harts with superstition: as thogh ye wisdom of God Christe Iesus, had taughte vs [Page]no other misterie by his fasting then ye abstinence frō flesh, or once vpon ye day to eate flesh, the space of fortie dayes. God hath taken a iust vengence vpon ye pride of such men, while he thus confoundeth ye wisdome of those yt do most glory in wisdome, and doth strike with blindnesse, such as will be guides and lanterns to the feet of others, and yet refuse them selues to beare or follow the light of Gods word. From such deliuer the poore flocke (O Lord).
The causes of Christes fasting these fortie dayes, I finde chiefly to be two. The former, to witnesse to the worlde the dignitie and excellencie of that vocation, which Christ after his baptism was to take vpon him openly. Secondarily to declare, that hee entereth in battaile, for our cause willingly, & doth as it were, prouok his aduersarie to assault him. Albeit Christ Iesus in the eternal counsaile of his father, was appointed to be the Prince of peace, the angel (that is the messenger) of his Testament, and he alone that should fight [Page]our battailes for vs. Yet did he not enter in execution of it in the eies of men, til that he was cōmended to mankind, by the voice of his heauēly father. And as hee were placed, and annointed by the holy Ghost, by a visible signe giuen to the eies of men: after which time, he was led to the desert, & fasted as before is said. And this he did to teach vs with what fear, carefulnes & reuerēce, ought the messengers of his word enter in ye vocation: which is not onely most excellent, (for who is worthy to be Gods Embassadour) but also subiect to most extreame troubles & dangers. For he yt is appointed pastour, watchmā, or precher, if he féed not wt his whole power, if he warn and admonish not when he sees ye sword come, & if in doctrin he deuide not the word righteously, the blood & souls of those that perishe for lacke of food, admonishion, & doctrine shal be required of his hand. If our horned & mitred bishops did vnderstand, and firmly beléeue this, I thinke they should be otherwyse occupied, then they haue [Page]beene this long time by past. But to our purpose. That Christ excéedeth not the space of fourty daies in his fasting, he doth it to the imitation of Moses and Helias, of whom, the one before the receiuing of the law, & the other before the communication & reasoning which he had with God in Mount Horeb. (In which he was commaunded to anoint Hasaell king ouer Syria, and Iebu king ouer Israell, and Heliseus to be prophet) fasted the same number of dayes. The thing that ensued and did follow the supernaturall fasting of these two seruaunts of God Moses and Helias, did impaire and diminish the tyranny and kingdome of Sathan. For by the lawe came the knowledge of sinne. The damnation of such impieties (speciallye of idolatry and as the deuil had inuented) and finally, by the law came such a reuelation of Gods will, that no man iustly could afterward excuse his sinne by ignoraunce, by which the deuill before had blinded many. So that the lawe albeit it might not renew and [Page]purge the heart (for that worketh the spirit of Christe Iesus by faith onelie): yet it was a bridle that did let and stay the rage of externall wickednes in many: And was a schooolmaster also, that ledde vnto Christ. For when man can find no power in him selfe to do that which is commanded, and perfectly doth vnderstande and beleeue that the curse of God is pronounced against all those that abide not in euery thing that is commanded, in Gods law to do them: The man I say, that vnderstandeth and knoweth his owne corrupt nature, and Gods seuere iudgement: most gladly will receiue the free redemption offered by Christe Iesus, which is the onely victorie that ouerthroweth Sathan and his power. And so by the giuing of the lawe, did God greatly weaken, impair, and make feble the tyrannie and kingdome of the deuil. In the daies of Helias, had the deuil so preuailed, that kings and rulers made open warre against God, killing his Prophets, destroying his ordinances, [Page]& erecting vp idolatrie, which did so preuail that the prophet complained yt of all the true fearers & worshippers of God, he was left alone. And wicked Iezabel sought his life also. After this his fasting and complaint, he was sent by God, to annoint these persons aforenamed, who tooke such vengeance vpon the wicked and obstinate idolaterst (God graunt our eyes may see the like to his glory and comfort of his afflicted flocke): that he that escaped the sword of Hasael, fell into the handes of Iebu, & those whom Iebu lefte, escaped not Gods vengeance vnder Heliseus. The remembraunce of this was fearfull to Sathan. For at the comming of Christ was impietie in hiest degree, amongst those that pretended moste knowledge of Gods wil, and Sathan was at such rest in his kingdome, that the priests, Scribes, and Pharisees, had taken away the key of knowlege: that is, they had so obscured & darkened Gods holy scriptures by false gloses, and vayn traditions, that neyther woulde they [Page]enter themselues into the kingdome of God: neyther suffer and permitte others to enter, but with violence restrained, and with Tyranny bet back from the righte waye, (that is from Christ Iesus him selfe) such as would haue entred into possession of the life euerlasting by him. Sathan (I say) hauing suche dominion ouer the cheefe rulers of the visible Church, and espying in Christe suche graces as before hee had not seene in man, and considering him to followe in fasting the footesteppes of Moses and Helias: No doubt did greatly feare, the quietnesse and rest of his most obedient seruants the Priestes and their adherentes, to be troubled by Christe. And therefore by all engine and craft doth he assault him, to see what aduantage hee coulde haue of him. And Christe did not repell him, (as by the power of his Godheade hee mighte) that hee shoulde not tempte him, but permitted him to spend al his artillarie, and did receiue the strokes and assaults of his temptations in his own body, to the ende hee [Page]mighte weaken and make feeble, the strength add tyraunous power of our aduersarie by long suffering. For thus me thinke oure master and champion Christ Iesus, doth prouoke our enemy to battaile:
Sathan thou gloriest of thy power and victory ouer mankinde: that there is none able to withstand thy assaults, nor escape thy dart, but at one time or other, thou giuest him a wound: Lo I am man, like to my brethren, hauing fleshe and bloud and all properties of mans nature (sinne which is thy venoum excepted): Tempt, try and assault me: I offer thee here a place most conuenient (the wildernes), there shal be no mortal creature to comfort me against thy assaults: Thou shalt haue time sufficient, doe what thou canst, I shall not flee the place of battaile: If thou become victor, thou may still continue in possession of thy kingdome in this wretched worlde: But if thou canst not preuaile againste me, then must thy pray, and vniust spoyle he taken [Page]from thee: thou must graunt thy selfe vanquished and confounded, and must be compelled to leaue off from all accusation of the members of my body For to them doth appertaine the fruit of my battaile, my victory is theirs. as I am appointed to take the punishment of their sins in my body. O deare sisters what comfort ought the remembrance of these things be to our hearts. Christ Iesus hath foughten our battaile, he him selfe hath taken vs in his care and protection, how that euer the deuil rage by temptations, be they spiritual or corporall, he is not able to bereue vs out of the hande of the potent sonne of God: to him be glory for his mercies moste aboundantly powred forth vpon vs.
There resteth yet to be spoken of the tyme, when our heade was tempted, which beganne immediately after his baptisme. Whervpon we haue to note and marke, that albeit the malice of Sathan doth neuer cease, but alwayes seeketh the meanes to trouble the godlie, [Page]yet somtimes he rageth more fiercely then others. And that is commonly when God beginneth to manifest his loue & fauors towards any of his creatures, & at the end of their battel, when they are nearest to obtain final victory
The deuil no doubt, did at all times enuie the humble spirit, which was in Abel, but he did not stirre vp the cruell heart of Cain against him till God did declare his fauors towards him by acception of his sacrifice. The same we find in Iacob, Ioseph, Dauid, and most euidently in Christ Iesus. How rageth sathan at the tidings of Christes natinity? what blood caused he to be shed of purpose, to haue murthered Christe in his infancy? the euangelist S. Mathew doth witnes. That in al the coasts and borders of Bethleem, were the children of two yeres, & of lesse age murthered without mercy A fearful spectacle and horrible example of insolent and vnaccustomed tyranny. And what is the cause mouing Sathan thus to rage against innocentes, considering that by [Page]reason of their imperfectiōs they could not hurt his kingdom at that instant. O the crafty eye of sathan looked further then to the present time. He heard bruted by ye thrée wise men, yt they had learned by the apparition of a starre, yt the king of Iews was born, and he was not ignorant, that the time prophesied of Christs comming was thē instant: for a stranger was clod with ye crowne and scepter in the kingdome of Iud. The Angell had declared the glad tydinges to the Pastors, that a Sauiour (which was Christe ye Lord) was born in the citie of Dauid. All these tidings enflamed the wrath and malice of Sathan. For he perfectly vnderstood that ye comming of the promised seede was appointed to his confusion, & to the breaking down of his head & tiranny. And therfore he rageth most cruelly, euen at ye first hering of Christs birth, thinking that albeit he could not let nor withstand his comming, yet should he short en his daies vppon earth, least vp long life and peaceable quietnesse in it, the [Page]number of good men, by Christes doctrine and vertuous life, should be multiplied. And so he pretendeth before that euer he can open his mouth in his fathers message, to cut him away amongest the other children. O cruell Serpent, in vaine docst thou spend thy venoume: for the dayes of Gods electe thou canst not shorten. And when the wheate corne is fallen in the ground, thē doth it most multiply But of these presidents, mark (deare sisters) what hath bene the practise of the deuil from the beginning most cruelly to rage against Gods children, when God beginneth to shew them his mercy. And therefore maruel not dearely beloued, albeit the like chaunce vnto you, if sathan fume and rore against you, whither it be against your bodies by persecution, or inwarde in your consciences by a spirituall battaile, be not discouraged, as though yee were lesse acceptable in Gods presence, or as that Sathan might at any time preuaile against you. No, your temptations and [Page]stormes that doe arise so suddenly, argueth and doth witnesse, that the seed that is sowen is fallen in good ground, beginneth to take roote, and shall by Gods grace bring foorth fruite aboundantly in due season and conuenient time, and that is it which Sathan doth feare and therfore thus he rageth (and shall rage) against you, thinking that if he can repulse you now suddenly in the beginning, that then ye shall be at al times an easie pray, neuer able to resist his assaultes. But as my hope is good, so shall my prayer be, that so yee may be strengthened, that the worlde and Sathan him selfe may vnderstand and perceiue: that God fighteth your battail. For you remember sisters, that being present with you and entreating the same place, I admonished you, that Sathan could not long sléepe when his kingdome was oppugned. And therefore I willed you if that yee were in minde to continue with Christ, to prepare your selues for the day of temptation. The person of the speaker is [Page]wretched, miserable, and nothing to be regarded, but the things that were spoken, are the infallible & eternall trueth of God: withoute obseruation of the which, neuer can, nor shall come life to mankind. God grant you continuance to the ende. Thus much haue I briefly spoken of ye temptatiō of Christ Iesus, who was tempted: of the time and place of his temptation. Nowe resteth to be spoken, how he was tempted, and by what meanes. The most part of expositors do think that all this temptation was in spirit & imagination, only ye corporal senses being nothing moued I wil contend with no man in such cases, but paciently will I suffer euery man to aboūd in his own knowledge, & without preiudice of any mans estimatiō. I offer my iugement to be waied and considered by christian charitie.
It appeareth to me by the plain text that Christe suffereth this temptation in body and spirite. That likewise, as the hunger which Christe did suffer, and the desert in which he remayned, [Page]were not things obiected to the imagination, but that the body did verily remaine in wildernes among beastes: and after fortie dayes did hunger, and fainte for lacke of foode, so the externall eare shall heare the tempting words of Sathan, which did enter into the knowledge of the soule, which repelling the vennom of suche temptations caused the tongue to speake and confute sathan to our vnspeakeable comfort and consolation. It appeareth also, that the body of Christe Iesus, was carried by Sathan from ye wildernes vnto the temple of Ieruselem, and yt it was placed vpō the pinacle of ye same temple, frō whence it was carried to a high mountain, and there tempted. If any man can shew ye cōtrary hereof by ye plain scriptures of God, with all submission & thanksgiuing, I wil prefer his iugemēt to my own, but if ye matter stand only in probability & opiniō of men, then is it lawful for me to beléeue as ye scripture here speaketh: yt is, yt sathā spake, & Christ answered. [Page]And Sathan tooke him, and carried him from one place to another. Besids the euidēcie of the text affirming these presidentes, that Sathan was permitted to carry the body of Christe from place to place, and yet was not permitted to execute any further tyranny againste it, is moste singuler comfort to such as be afflicted or troubled in body or spirite. The weake and feeble conscience of man vnder such temptations, doth commonly gather and collecte a false consequent: For thus doth man reason: The body or the spirite is vexed by assaultes and temptations of Sathan, and he doth carry or molest it. Therefore God is angry with it, and taketh no cars ouer it. I aunswere: tribulations and greeuous verations of body or of mind, are not euer signes of Gods displeasure against the sufferer, neither yet doth it follow that God hath caste away the care of his creatures, because he permits them to be molested and vexed for a time. For if any sort of tribulations were the infallible [Page]signe of Gods displeasure, then shoulde we condemne the best beloued children of God. But of this matter we may chaunce to speake after this more amply. Now to the temptations.
VVHy Christ fasted fourtie dayes and would not exceed the same, (without sence and feeling of hunger) is partly before touched: That is, he woulde prouoke the deuill to battaile, by the wildernesse, and long abstinence: but he would not vsurpe, or arrogate no more to himself in that case, then God had wroughte with others his seruauntes and messengers before. Nor, but yt Christe Iesus (as S. Augustine doth more amplie declare) without feeling of hunger, [Page]might haue indured ye whol yeare (yea time without end) as wel as he did indure ye space of forty dais. For ye nature of yt mākind, was susteined those forty daies by the inuīsible power of God, which is at all times of equall power. But Christ willing to offer further occasion to Sathan to proceed in tēpting of him, permitted the humaine nature to craue earnestly that which it lacked yt is to say, refreshing of meat, which perceiued: sathan taketh occasion (as afore) to tempt & assault. Some iudged yt sathan tempted Christe in gluttony, but yt appeareth little to agree with ye purpose of ye holy Ghost, who sheweth vs this history to let vs vnderstande, yt sathan neuer ceaseth to oppugne ye children of God, but continuallye, by one mean or other, driueth & prouoketh thē to some wicked opinions of their God. And to haue desired stones to haue bin conuerted in bread, or to haue desired ye hunger to haue bene satisfied, hath neither ben sin, neither yet wicked opiniō of God, And therfore I doubt not but ye [Page]temptation was more spirituall, more subtile, and more dangerous. Sathan hath respect to the voyce of God, which hath pronounced Christ to be his welbeloued sonne &c. Against this voice he fightes as his nature is euer to doe, against the assured & immutable worde of God: for such is his malice againste God and againste his chosen children. That where,Note diligentlye. and to whome God pronounceth loue and mercie, to these threatneth hee displeasure, and damnation: And where God threatneth death, there is he bolde to pronounce life, and for this cause is Sathan called a liar from the beginning. And so the purpose of Sathan is to driue Christe into desperation, that hee shall not beléeue the former voice of God his father. And so this appeareth to be the meaning of this temptation.
Thou hast hard (would sathan say) a voice proclaimed in ye ayre, yt thou wast the beloued sonne of God, in whom his soul was wel cōpleased, but may yu not bee iudged more then mad, and fonder [Page]then the braynles foole, if thou do beleeue any such promise? Where be the signes of his loue? art thou not abiect from comfort of all creature? Thou art in worse case then the brute beasts: for euery day they hunt for their praye, and the earth produceth grasse and herbes for their sustentation: So that none of them are pined and consumed away by hunger. But thou hast fasted forty days & nights, euer awaiting vpon some reliefe & comfort from aboue: but thy best prouision is harde stones. If thou doest glorye in thy God, and doest verilye beleeue the promise that is made: commaunde that these stones be bread. But euident it is,Note these arguments. that so thou canst not doe, for if thou couldest, or if thy God would haue shewed anye such pleasure to thee, thou mightest long agoe haue remooued thy hunger, and neededst not to haue endured this languishing for lack of foode: but seeing thou haste long continued, and no prouision is made for thée, vanity it is longer to beléeue any suche promise: and [Page]therefore dispayre of any helpe from Gods hand, and prouide for thy selfe by some other meanes.
Many words haue I vsed here (deare sisters) but I cannot expresse the thousand parte of the malicious dispighte which lurked in this one temptation of Sathan. It is a mocking of Christe and of his obedience. It is a plaine deniall of Gods promise. It is the triumphing voyce of him that appeareth to haue gotten victory. O how bitter this temptation is, no creature can vnderstand, but such as feeleth the dollour of such dartes as Sathan casteth at the tender conscience of those that gladlye woulde rest, and repose in God, and in the promises of his mercie. But here is to be noted the grounde and foundation of this temptation. The conclusion of Sathan is this: Thou art none of Gods elect, much lesse his welbeloued sonne, his reason is this. Thou art in trouble, and findest no reliefe. Then the fundation of the tempation was Christes pouertie, and the lack of foode, [Page]doubte and suspicion of my fathers promise which was openly proclaimed in my baptisme, by reason of my hunger, and that I lack all carnall prouision. Thou art bold to affirm that God taketh no care ouer me. But thou art a deceitfull and false corrupt sophister, and thy argument is vayne and full of blasphemies: for thou bindest Gods loue, mercie, and prouidence to the hauing or wanting of corporall prouision which no part of Gods scriptures doe teache vs, but rather they expresse contrary. As it is written, Man liueth not by bread onely, but by euery word that proceedeth from the mouth of God. That is, the very life and felicitie of man consisteth not in aboundaunce of corporall thinges, for the possession and hauing of them, maketh not man blessed nor happy: neither shall the lack of thē be cause of his final misery. but the very life of man consisteth in God, and in his promises pronounced by his owne mouth, vnto the which who so cleaueth and sticketh vnfaynedly, shall liue the [Page]life euerlasting. And although al creatures in earth forsake him, yet shal not his corporal life perish, til the time appointed by God approch. For God hath meanes to feed, preserue, & maintaine, vnknown to mans reason, and contrarie to the common course of nature. He fed his people Israel in the desert fortie yeares, without the prouision of man. He preserued Ionas in ye whales belly, and mainteined and kept the bodies of the thrée children in the furnace of fire. Reason & the naturall man could haue séene nothing in these cases, but destruction and death, and could haue iudged nothing, but that God had caste away the care of those his creatures. And yet was his prouidence most vigilant towards them in the extremity of their daungers, from which he did so deliuer them: and in the middest of them did so assist them, that his glory, which is his mercy and goodnes, did more appeare & shine after their troubles, then it could haue don, if they had not fallē in them. And therefore I measure not the truth [Page]and fauours of god, by hauing or by lacking of corporall necessities, but by the promise that he hath made to me. As he himself is immutable, so is his word and promise constant which I beléeue, and to which I sticke and doe cleaue what euer can chance externally to the body. In this answere of Christ (deare sisters) we may espie what weapons are to be vsed against our aduersary the deuill, & how that we may confute his argumentes, which craftily & of malice he maketh against Gods elect. Christ might haue repulsed Sathan with a word or thought, commanding him to silence, as he to whome all power was giuen in Heauen and in earth, but it pleased his mercy to teache vs howe to vse the sworde of the holy Ghost, which is the word of God, in battaile against our spirituall enemie. The scripture that Christ bringeth, is written in the eight chapter of Deut. It was spoken by Moses a little before his death, to establishe the people in Gods mercifull prouidence. For in the same chapter & [Page]in certaine others that go before, he reconeth the great trauaile and diuers dangers, with the extreeme necessities that they had sustained in the desert, the space of forty yeares. And yet notwithstanding how constant God had béene in keeping & performing his promises. For thē through al perils had he conducted them to the sight & borders of the promised land. And so this scripture most directly answereth to the tentation of sathan. For thus doth sathan reason (as before is sayd): thou art in pouerty and hast no prouision to sustaine thy life: therfore god taketh no regard nor care ouer thee, as hee dothe ouer his chosen children. Christ Iesus aunswereth. Thy argument is false and vain. For pouerty or necessity secludeth not ye prouidence or care of God, which is easie to be prooued. By the people of God Israel, which in the desert did often times lack things necessary to sustītation of ye life. And for lack of ye same they grudged & murmured, yet did neuer god cast away the prouidēce & care of them. [Page]But according to the voyce that he had once pronounced: to wit, that they were his peculier people: and according to the promise made to Abraham, and to them before the departure from Egypt, he still remained their conductor and guide, till he placed them in peaceable possession of the land of Canaan, their great infirmities and manifold transgressions notwithstanding. Thus are we taught I say, by Christ Iesus, to repulce, Sathan and his assaultes, by the word of God, and to applie the examples of his mercies which he hath shewed to others before vs, to our owne sores in the houre of temptation, and in the time of our troubles. For what God doth to one at any time, the same apperteineth to all that hang and depend vpon God and his promises. And therfore how that euer we be assaulted by Sathan our aduersary, within the worde of God is armour, and weapons sufficient. The chiefe craft of Sathan is to trouble those that begin to decline from his obedience, and to declare them [Page]selues ennemies to iniquitie with diuers assaultes, the ende whereof is alwaies one: That is, to put variaunce betwixt them and God into their conscience, that they should not repose and rest them selues in his assured promises. And to perswade this, he vseth and inuenteth diuers arguments. Sometimes hee calleth the sinnes of their youth, and which they haue committed in the time of blindnes, to their remembrance. Very oft he obiecteth their vnthankfulnes towards God and present imperfections: by sicknesse, pouertie, tribulations in their housholde, or by persecution. Hee can alleage yt God is angry and regardes vs not. Vnder the spirituall crosse (which few do sear, and fewer do vnderstand the cause and profit of it) he would driue the patient to desperation. And by a thousande meanes mo, goeth he about like a roaring lion to vndermine and destroy our faith. But impossible it is, that he shal preuaile against vs, vnlesse that obstinately we do refuse to vse the weapon [Page]that God hath offered. Yea I say, that Gods elect can not refuse it, but séekes for their defendour, when the battel is most strong. For the sobbs, gronings, and lamentations of such as fightes: yea, the feare they haue to bee vanquished, the calling and praying they make for continuaunce, are the vndoubted and right seeking of Christe our champion. We refuse not the weapon: althogh somtimes by infirmitie we can not vse it as we wold: It suffiseth yt the hart vnseinedly sob for greater strength, for continuaunce and for finall deliueraunce by Christe Iesus: That which lacketh in vs, his sufficiencie doth supplie: for it is he that fighteth and ouercommeth for vs. But for the applying of the exāples of the scriptures. If God permit in the end, we purpose to speake more large, when it shalbee entreated why Christ permited him selfe thus to be tempted.
Some impediments now do call me from further writing in this matter, which by Gods grace at cōuenient leasure, [Page]I purpose to finish & to send vnto you. I graunt the matter that procéedeth from me, is not worthy your labors and pains to read it, yet seeing it is a testimonie of my good minde towardes you, I doubt not but yee will accept it in good part. God the father of our Lord Iesus Christ grant vnto you to finde fouours and mercie in the presence of that Iudge, whose eyes and knowledge doe pearce through the secrete cogitations of all heartes: in the day of temptations which shall apprehend all flesh. According to that mercy which you (illuminated and directed by his holy spirite) haue shewed vnto the afflicted. God of all comfort and consolation, confirme and strengthen you in his vertue vnto the end. Amen.