Exposition of Matthew 4
The source for this document is https://quod.lib.umich.edu/e/eebo2/B00238.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A notable and Comfortable exposition of M. JOHN KNOXES, UPON THE FOURTH of Matthew, concerning the temptations of Christ: First had in the public Church, and then afterwards written for the comfort of certain private friends, but now published in print for the benefit of all that fear God.
GOD IS MY HELPER.
Psal. 7.11
AT LONDON, Printed by Robert Walde-grave, for Thomas Man, dwelling in Pater-noster-row, at the sign of the Talbot.
TO THE VERtuous and my very godly friend, M res . Anne PROVZE OF EXETER: JOHN Field, Prayeth increase of Grace, and constancy in that blessed truth of God, which by his grace, she hath received, to the end. Amen.
I Beseeche you think not much (good mystres Prouze) that having kept your papers so long, and not restored them. I do also now at the length adventure without your knowledge, to make that common to moe and many, which was private to yourself and some few others. I do it not (God knoweth) to seek any commodity to myself; but that I may profit the whole church of God. And me think, it is not meet, that that which was first publicly done in the Church, by so worthy and notable an instrunent of God, as M. John Knoxe was: although in respect of particular friendship himself, did only at the first communicate it with you, and some few of his freends: it also being a thing that would be so fruitful and comfortable to many: that it should lie any longer in the dust, in secret, and not be published to the comfort of all. For first amongst the rest, it is a seal of his godly and wonderful labors, carrying in the forehead thereof, of what an heroical and bold spirit he was: how painfully and constantly he stood for the glorious truth and religion of Jesus Christ, and how mightily in the end after many and tedious troubles, persecutions & calamities, God gave him yet a victory, so that he prevailed against all those bulls of Basan. And although all this be testified in his sundry works already published, by that story of his life which M. Smeaton, a godly minister hath already set forth in the latten tongue yet if ever God shall vouch safe the church so great a benefit (when his infinite letters, and sundry other Treatises shall be gathered together) it shall appear, what an excellent man he was: and what a wonderful loss, that Church of Scotland sustained, when that worthy man was taken from them. In mean time, I shall desire you, that if you have anything, besides those that I have received already, you will communicate them with me. He maketh mention in a letter to you, of the last parte of this Treatise, if you have it, I pray you give it again to the Church, from whence you had it. And if by yourself or others, you can procure any other his writings or letters, here at home or abroad, in Scotland, or in England, be a mean that we may receive them. It were great pity, that any the least of his writings should be lost. For he evermore wrote both godly and diligently, in questions of divinity, and also of Church policy And his letters being had together, would together set out an whole history of the Churches where he lived. I am bold with you (because I know I may be thus bold with modesty) to employ anything, that is yours to the good of the Church. I know you live to your God, and as you have in times past; being no young scholar in his school, given sufficient testimony to the Church of God, of your sincere faith and holy profession, when you lived in exile to enjoy it: so I persuade myself, that in this peace you will not forsake it, nor think anything that you have too precious to bestow upon it. I keep also by me, many of the writings, labors and letters, of that worthy & godly man's, your late & dear husband, M. Edward Dering (whom I name even for honors sake,) and gather them in daily, as I can get them, of his & my good friends: One day the Lord may give opportunity, that as he liveth still by those notable readings of his in Poules Church, so he may live in his other writings, and all may thoroughly see what a man also he was, & what a loss we received when God took him from amongst us. In mean time, I beseech you; do you as you do: continue the Lord's dutiful and faithful remembrancer. Remember the hope of your calling, and being now nearer your salvation then at the first, strive on forward with good courage. Beware of the world, and let those be an example to you to stand fast, whom you have seen and see daily to fall frō the love of the truth. A day shall come, when you shall reap, in joy, that which you sow now in mourning and sorrow, and he that hath strengthened you here to fore to endure strong temptations, afflictions, and troubles, and to overcome them, will strengthen you still, if you still lean upon him. Assure yourself, that he cannot deceive you. He that loved us for him self, and for his own names sake, before we were, and before the foundation of the world was laid, he will love us still, because his love is unchangeable, built upon his own good will, and not upon our works either good or evil. Be therefore of good comfort in your profession, let not the wicked grieve you, but look up to him, that guideth all things for his own glory, and hath made the wicked for a day of vengeance, that he may be magnified in his judgments.
The Lord Jesus evermore assist us, and seal the reconciliation which he hath wrought for us in our hearts, with the seal of his own spirit, that we may feel it, and be comforted with that comfort that none can take from us. Amen. Fare you well. London this first day, of the first month, in the year 1583.
Yours as you know,
assured in Christ.
John Fielde.
THe cause moving me to entreat this place of, cripture is, that such as by the inscrutable providence of God, do fall in diverse temptations judge not them selves by reason thereof less acceptable in God's presence, but contrariwyse having the way prepared to victory by Christ Jesus, shall not fear above measure the crafty assaults of that subtle serpent Satan, but with joy and bold courage. having such a guyd as here is painted forth, such a champion: and such weapons as here are to be found: (if with obedience we will hear, and with unfeigned faith believe) may assure our selves of God's present favors, and of final victory by the means of him, who for our safe garde and deliverance hath entered in the hatail, and triumphed over his adversary, and all his raging fury. And that the subsequents heard and understand may the better be kept in memory: this order by God's grace we purpose to observe in treating this matter. [ 1] First, what this word Temptation meaneth, & howe it is used with in the scriptures. [ 2] Secondarily, who is here tempted, and at what time, this temptation happened. [ 3] Thirdly, howe and by what means he was tempted. And last, why he would suffer these temptations, [ 4] and what fruit ensueth to us of the same.
Tentation, or to tempt, in the scriptures of God, is called, to try, to prove, or to assault, the value, the power, the will, y e pleasure or y e wisdom, whither it be of God or of creatures. And it is taken sometimes in good parte, as when it is said that God tempted Abraham, God tempted the people of Israel: That is God did try and examine, not for his own knowledge to whom nothing is hid, but for the certification of others, how obedient Abraham was to God's commandment, and how weak and infirm y e Israelites was in their journey towards the promised land. And this temptation is always good, because it proceedeth immediately from God, to open and make manifest the secret motions of men's hearts, the puisance and power of God's word, and the great lenity and gentleness of God towards the infirmities (yea horrible sins and rebellions) of those whom he hath received into his regiment and care. For who would have believed that the bare word of God could so have moved the heart and affections of Abraham (that to obey God's commandment) he determined to kill with his own hand, his best beloved son Isaac? Who could have trusted that under so many torments as Job did suffer, he should not speak in all his great temptation one foolish word against God? Or who could have thought that God so mercifully should have pardoned so many, and so manifest transgressions committed by his people in the desert. And yet that his mercy, did never utterly leave them, but still continued with them, til at length he did perform his promise made to Abraham. To whom I say, could these things have been persuaded, unless by trial and temptation, taken of his creatures by God, they had come by revelation made in his holy scriptures to our knowledge. And so this kind of temptation is profitable, good and necessary, as a thing proceeding from God, who is fountain of all goodness to the manifestation of his glory, and to the profit of the sufferer, how that ever the flesh judge in the hour of temptation.
Otherwise temptation or to tempt, is taken in evil part, that is, he that doth assault or assailes, intendeth destruction and confusion to him that is assaulted: As when Satan tempted the woman in the garden. Job, by diverse tribulations, and David by adultrie. The Scribes and Pharisees tempted Christ by diverse means, questions and subtleties: and of this manner saith S. lames, God tempteth no man: that is, by temptation proceeding immediately from him, he intendeth no man's destructiō. And here you shall note, that albeit Satan appear sometimes to prevail against God's elect: yet is he ever frustrate of his final purpose. By temptation he led the woman and David from y e obedience of God: but he could not retain them forever under his thralldom. Power was granted to him to spoil Job of his substance and childrē, and to strike his body with a plague of sickness most vile and fearful: but he culled not compel his mouth to blaspheme God's majesty: & therefore albeit we be laid open somtiemes as it were, evē to the mouth of Satan: let us not think therefore y t God hath abiected us, & that he taketh no care over us. No, he permitteth Satan to rage, & as it were, to tryumphe for a time, that when he hath poured forth the venom of his malice against God's elect, it may return to his own confusion. And that the deliverance of God's 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 he delivereth his little ones from their cruel enemy, even as David did his sheep and lamb from the mouth of the lyon. For a benefit received in extreme danger, doth more move us, then the preservation from ten thousand perils, that we fall not in them. And yet to preserve from dangers and perils, that we fall not in them, whither they be of body or spirit is no less the work of God, then to deliver from them. But the weakness of our saith doth not espy that. But this I omit to better time.
Last to tempt, betokeneth simply, to prove or try without any determined purpose of profit or damage to ensue. As when the mind doubteth of anything, and therein desireth to be satisfied without great love, or yet extreme hatred of the thing that is tempted or tried. As the Queen of Saba came to tempt Solomon, in subtle questions. David tempted (that is) tried him self, if he could go in harness. And Gideon saith, let not thy anger burn against me, if I tempt thee yet once again. this famous Queen not fully trusting the brute and fame, that was spread of Solomon, by subtle questions, desired to prove his wisdom, at the first neither extreemely hating, nor fervently loving the person of the king. And David as a man not accustomed to harness, would try how he was able to go, and behave or fashion him self therein, before that (so enarmed) he would hazard bataile with Goliath. And Gideon not satisfied in his conscience, by the first sign that he received, desired without contempt or hatred of God, the second time, to be certified of his vocation. And in this sense must the Apostle be expounded, when he commandeth us to tempt (that is) to try and examine our selves, if we stand in faith. And thus much for the term.
Now to the person tempted and to the time and place of his temptation. The person tempted, is the only well-beloved son of God. The time was immediately after his baptism. And the place, was the desert or wilderness. But of intent, we may make our fruit of the premises, we must consider the same more profoundly. That y e son of God was thus tempted, giveth to us instruction, y t temptations, though they be never so grievous and fearful, do not separate us from God's favor & mercies. But rather they declare the great graces of God to appertain to us, which maketh Satan to rage as a roaring Lion: for against none doth he so fiercely fight, as against those in whose hearts Christ hath taken possession. The time of Christ's temptation, is hear most diligently to be noted. Then that is (as Mark, and Lucas do witness) immediately after the voice of God the father, had commanded his Son to the world, and had visibly appointed him by the sign of the holy Ghoste, he was led or moved to go by the spirit to a wilderness, where forty days he remaineth fasting, among the wild Beasts. This spirit which led Christ into the desert, was not the Devil, but the holy spirit of God the Father, by whom Christ as touching his human and manly nature was conducted, and led likewise, as by the same spirit he was strengthened and made strong, and finallye raised up from the dead. The spirit of God I say, led Christ to y e place of his battle, where long time he endureth y t combat for y e whole forty days & nights, as Lucas saith he was tempted, but in the ende most vehemently, after his continual fasting, and that he began to be hungry. Upon these forty dais, and this fasting of Christ, do our papists found & build their Lente. For say they: all y e actions of Christ are our instructions, what he did we ought to follow: but he fasted forty dais: therefore, we ought to do the like. I answer, if y t we ought to follow all Christ's actions, thē ought we neither to eat or drink y e space of forty days, for so fasted Christ. We ought to go upon the waters w t our feet, to cast out Devils by our word, to heal and cure all sortes of Maladies, to call again the dead to life: for so did Christ. This I write only that man may see the vanity of these men, who boasting themselves of wisdom, are become mad fools. Did Christ fast these forty days to teache us a superstitious fasting? Can the Papists assure me or any other man, which were the fortye days that Christ fasted? Playne it is he fasted the forty days and nights, that immediately did follow his Baptism, but which they were, or in what month was the day of his Baptism the scripture do not express. And albeit the day were expressed, am I or aany Christian bound to counterfeit Christ's actions? as the Ape counterfaiteth the act or work of man? He him self requireth no such obedience of his true followers, but saith to his apostles. Go and preach the Evangel, to all nations baptising them in the name of the father, the son, and y e holy ghost. Command them to observe or keep, all that I have commanded you.
Here Christ Jesus requireth the observation of his precepts and commandments, & not of his actions, except in so far as he hath also commanded them, & so must the Apostle be understand, when he saith: Be followers of Christ: For Christ hath suffered for us, that we should follow his footsteps: which cannot be understand of every action of Christ, neither in the mystery of our redemption, neither in his actions and meruellous works, but only of those which he hath commanded us to observe.
But when the Papists are so diligent in establishing their dreams and fantasies, they lose the profit which here is to be gathered: that is, why Christ did fast those forty days: which were a doctrine more necessary for Christians, then to corrupt the simple harts with superstition: as though y e wisdom of God Christ Jesus, had taught us no other mystery by his fasting then y e abstinence frō flesh, or once upon y e day to eat flesh, the space of forty days. God hath taken a just vengeance upon y e pride of such men, while he thus confoundeth y e wisdom of those y t do most glory in wisdom, and doth strike with blindness, such as will be guides and lanterns to the feet of others, and yet refuse them selves to bear or follow the light of God's word. From such deliver the poor flock (O Lord).
The causes of Christ's fasting these forty days, I find chiefly to be two. The former, to witness to the world the dignity and excellency of that vocation, which Christ after his baptism was to take upon him openly. Secondarily to declare, that he entereth in battle, for our cause willingly, & doth as it were, prouok his adversary to assault him. Albeit Christ Jesus in the eternal counsel 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 our battles for us. Yet did he not enter in execution of it in the eyes of men, til that he was commended to mankind, by the voice of his heavenly father. And as he were placed, and anointed by the holy Ghost, by a visible sign given to the eyes of men: after which time, he was led to the desert, & fasted as before is said. And this he did to teach us with what fear, carefulness & reverence, ought the messengers of his word enter in y e vocation: which is not only most excellent, (for who is worthy to be God's Ambassador) but also subject to most extreme troubles & dangers. For he y t is appointed pastour, watchmā, or precher, if he feed not w t his whole power, if he warn and admonish not when he sees y e sword come, & if in doctrine he devide not the word righteously, the blood & souls of those that perish for lack of food, admonition, & doctrine shall be required of his hand. If our horned & mitred bishops did understand, and firmly believe this, I think they should be otherwise occupied, then they have been this long time by past. But to our purpose. That Christ exceedeth not the space of forty days in his fasting, he doth it to the imitation of Moses and Helias, of whom, the one before the receiving of the law, & the other before the communication & reasoning which he had with God in Mount Horeb. (In which he was commanded to anoint Hasaell king over Syria, and Iebu king over Israel, and Heliseus to be prophet) fasted the same number of days. The thing that ensued and did follow the supernatural fasting of these two servants of God Moses and Helias, did impair and diminish the tyranny and kingdom of Satan. For by the law came the knowledge of sin. The damnation of such impieties (specially of idolatry and as the devil had invented) and finally, by the law came such a revelation of God's will, that no man justly could afterward excuse his sin by ignorance, by which the devil before had blinded many. So that the law albeit it might not renew and purge the heart (for that worketh the spirit of Christ Jesus by faith only): yet it was a bridle that did let and stay the rage of external wickedness in many: And was a schooolmaster also, that led unto Christ. For when man can find no power in him self to do that which is commanded, and perfectly doth understand and believe that the curse of God is pronounced against all those that abide not in everything that is commanded, in God's law to do them: The man I say, that understandeth and knoweth his own corrupt nature, and God's severe judgment: most gladly will receive the free redemption offered by Christ Jesus, which is the only victory that overthroweth Satan and his power. And so by the giving of the law, did God greatly weaken, impair, and make feeble the tyranny and kingdom of the devil. In the days of Helias, had the devil so prevailed, that kings and rulers made open war against God, killing his Prophets, destroying his ordinances, & erecting up idolatry, which did so prevail that the prophet complained y t of all the true fearers & worshippers of God, he was left alone. And wicked Jezebel sought his life also. After this his fasting and complaint, he was sent by God, to anoint these persons aforenamed, who took such vengeance upon the wicked and obstinate idolaterst (God grant our eyes may see the like to his glory and comfort of his afflicted flock): that he that escaped the sword of Hasael, fell into the hands of Iebu, & those whom Iebu left, escaped not God's vengeance under Heliseus. The remembrance of this was fearful to Satan. For at the coming of Christ was impiety in highest degree, amongst those that pretended moste knowledge of God's will, and Satan was at such rest in his kingdom, that the priests, Scribes, and Pharisees, had taken away the key of knowledge: that is, they had so obscured & darkened God's holy scriptures by false glosses, and vain traditions, that neither would they enter themselves into the kingdom of God: neither suffer and permit others to enter, but with violence restrained, and with Tyranny bet back from the righte way, (that is from Christ Jesus him self) such as would have entered into possession of the life everlasting by him. Satan (I say) having such dominion over the chief rulers of the visible Church, and espying in Christ such graces as before he had not seen in man, and considering him to follow in fasting the footesteppes of Moses and Helias: No doubt did greatly fear, the quietness and rest of his most obedient servants the Priests and their adherents, to be troubled by Christ. And therefore by all engine and craft doth he assault him, to see what advantage he could have of him. And Christ did not repel him, (as by the power of his Godheade he might) that he should not tempt him, but permitted him to spend all his artillarie, and did receive the strokes and assaults of his temptations in his own body, to the ende he might weaken and make feeble, the strength add tyraunous power of our adversary by long suffering. For thus me think our master and champion Christ Jesus, doth provoke our enemy to battle:
Satan thou gloriest of thy power and victory over mankind: that there is none able to withstand thy assaults, nor escape thy dart, but at one time or other, thou givest him a wound: Lo I am man, like to my brethren, having flesh and blood and all properties of man's nature (sin which is thy venoum excepted): Tempt, try and assault me: I offer thee here a place most convenient (the wilderness), there shall be no mortal creature to comfort me against thy assaults: Thou shalt have time sufficient, do what thou canst, I shall not flee the place of battle: If thou become victor, thou may still continue in possession of thy kingdom in this wretched world: But if thou canst not prevail against me, then must thy pray, and unjust spoil he taken from thee: thou must grant thyself vanquished and confounded, and must be compelled to leave off from all accusation of the members of my body For to them doth appertain the fruit of my battle, my victory is theirs. as I am appointed to take the punishment of their sins in my body. O dear sisters what comfort ought the remembrance of these things be to our hearts. Christ Jesus hath foughten our battle, he him self hath taken us in his care and protection, how that ever the devil rage by temptations, be they spiritual or corporal, he is not able to bereue us out of the hand of the potent son of God: to him be glory for his mercies moste abundantly poured forth upon us.
There resteth yet to be spoken of the time, when our head was tempted, which began immediately after his baptism. Whervpon we have to note and mark, that albeit the malice of Satan doth never cease, but always seeketh the means to trouble the godly, yet sometimes he rageth more fiercely then others. And that is commonly when God beginneth to manifest his love & favors towards any of his creatures, & at the end of their battle, when they are nearest to obtain final victory
The devil no doubt, did at all times envy the humble spirit, which was in Abel, but he did not stir up the cruel heart of Cain against him till God did declare his favors towards him by acception of his sacrifice. The same we find in Jacob, Joseph, David, and most evidently in Christ Jesus. How rageth Satan at the tidings of Christ's natinity? what blood caused he to be shed of purpose, to have murdered Christ in his infancy? the euangelist S. Matthew doth witness. That in all the coasts and borders of Bethlehem, were the children of two years, & of less age murdered without mercy A fearful spectacle and horrible example of insolent and unaccustomed tyranny. And what is the cause moving Satan thus to rage against innocents, considering that by reason of their imperfections they could not hurt his kingdom at that instant. O the crafty eye of Satan looked further then to the present time. He heard bruted by y e three wise men, y t they had learned by the apparition of a star, y t the king of Jews was born, and he was not ignorant, that the time prophesied of Christ's coming was thē instant: for a stranger was clod with y e crown and scepter in the kingdom of Iud. The Angel had declared the glad tidings to the Pastors, that a Savior (which was Christ y e Lord) was born in the city of David. All these tidings enflamed the wrath and malice of Satan. For he perfectly understood that y e coming of the promised seed was appointed to his confusion, & to the breaking down of his head & tyranny. And therefore he rageth most cruelly, even at y e first hering of Christ's birth, thinking that albeit he could not let nor withstand his coming, yet should he short en his days upon earth, least up long life and peaceable quietness in it, the number of good men, by Christ's doctrine and virtuous life, should be multiplied. And so he pretendeth before that ever he can open his mouth in his fathers message, to cut him away amongst the other children. O cruel Serpent, in vain docst thou spend thy venoume: for the days of God's elect thou canst not shorten. And when the wheat corn is fallen in the ground, thē doth it most multiply But of these presidents, mark (dear sisters) what hath been the practice of the devil from the beginning most cruelly to rage against God's children, when God beginneth to show them his mercy. And therefore marvel not dearly beloved, albeit the like chance unto you, if Satan fume and roar against you, whither it be against your bodies by persecution, or inward in your consciences by a spiritual battle, be not discouraged, as though ye were less acceptable in God's presence, or as that Satan might at any time prevail against you. No, your temptations and storms that do arise so suddenly, argueth and doth witness, that the seed that is sown is fallen in good ground, beginneth to take root, and shall by God's grace bring forth fruit abundantly in due season and convenient time, and that is it which Satan doth fear and therefore 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 all times an easy pray, never able to resist his assaults. But as my hope is good, so shall my prayer be, that so ye may be strengthened, that the world and Satan him self may understand and perceive: that God fighteth your battle. For you remember sisters, that being present with you and entreating the same place, I admonished you, that Satan could not long sleep when his kingdom was oppugned. And therefore I willed you if that ye were in mind to continue with Christ, to prepare yourselves for the day of temptation. The person of the speaker is wretched, miserable, and nothing to be regarded, but the things that were spoken, are the infallible & eternal truth of God: without observation of the which, never can, nor shall come life to mankind. God grant you continuance to the ende. Thus much have I briefly spoken of y e temptatiō of Christ Jesus, who was tempted: of the time and place of his temptation. Now resteth to be spoken, how he was tempted, and by what means. The most part of expositors do think that all this temptation was in spirit & imagination, only y e corporal senses being nothing moved I will contend with no man in such cases, but patiently will I suffer every man to abound in his own knowledge, & without prejudice of any man's estimatiō. I offer my iugement to be waied and considered by Christian charity.
It appeareth to me by the plain text that Christ suffereth this temptation in body and spirit. That likewise, as the hunger which Christ did suffer, and the desert in which he remained, were not things objected to the imagination, but that the body did verily remain in wilderness among beasts: and after forty days did hunger, and faint for lack of food, so the external ear shall hear the tempting words of Satan, which did enter into the knowledge of the soul, which repelling the vennom of such temptations caused the tongue to speak and confute Satan to our unspeakable comfort and consolation. It appeareth also, that the body of Christ Jesus, was carried by Satan from y e wilderness unto the temple of Ieruselem, and y t it was placed vpō the pinnacle of y e same temple, frō whence it was carried to a high mountain, and there tempted. If any man can show y e contrary hereof by y e plain scriptures of God, with all submission & thanksgiving, I will prefer his iugemēt to my own, but if y e matter stand only in probability & opiniō of men, then is it lawful for me to believe as y e scripture here speaketh: y t is, y t sathā spake, & Christ answered. And Satan took him, and carried him from one place to another. Besids the euidēcie of the text affirming these presidentes, that Satan was permitted to carry the body of Christ from place to place, and yet was not permitted to execute any further tyranny against it, is moste singular comfort to such as be afflicted or troubled in body or spirit. The weak and feeble conscience of man under such temptations, doth commonly gather and collecte a false consequent: For thus doth man reason: The body or the spirit is vexed by assaults and temptations of Satan, and he doth carry or molest it. Therefore God is angry with it, and taketh no cars over it. I answer: tribulations and grievous verations of body or of mind, are not ever signs of God's 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 sign of God's displeasure, then should we condemn the best beloved children of God. But of this matter we may chance to speak after this more amply. Now to the temptations.
WHy Christ fasted forty days and would not exceed the same, (without sense and feeling of hunger) is partly before touched: That is, he would provoke the devil to battle, by the wilderness, and long abstinence: but he would not usurp, or arrogate no more to himself in that case, then God had wrought with others his servants and messengers before. Nor, but y t Christ Jesus (as S. Augustine doth more amplie declare) without feeling of hunger, might have endured y e whole year (yea time without end) as well as he did endure y e space of forty dais. For y e nature of y t mankind, was sustained those forty days by the inuīsible power of God, which is at all times of equal power. But Christ willing to offer further occasion to Satan to proceed in tēpting of him, permitted the human nature to crave earnestly that which it lacked y t is to say, refreshing of meat, which perceived: Satan taketh occasion (as afore) to tempt & assault. Some judged y t Satan tempted Christ in gluttony, but y t appeareth little to agree with y e purpose of y e holy Ghost, who showeth us this history to let us understand, y t Satan never ceaseth to oppugn y e children of God, but continually, by one mean or other, driveth & provoketh thē to some wicked opinions of their God. And to have desired stones to have been converted in bread, or to have desired y e hunger to have been satisfied, hath neither ben sin, neither yet wicked opiniō of God, And therefore I doubt not but y e temptation was more spiritual, more subtle, and more dangerous. Satan hath respect to the voice of God, which hath pronounced Christ to be his well-beloved son &c. Against this voice he fightes as his nature is ever to do, against the assured & immutable word of God: for such is his malice against God and against his chosen children. That where, and to whom God pronounceth love and mercy, to these threateneth he displeasure, and damnation: And where God threateneth death, there is he bold to pronounce life, and for this cause is Satan called a liar from the beginning. And so the purpose of Satan is to drive Christ into desperation, that he shall not believe the former voice of God his father. And so this appeareth to be the meaning of this temptation.
Thou hast hard (would Satan say) a voice proclaimed in y e air, y t thou wast the beloved son of God, in whom his soul was well cōpleased, but may y u not be judged more then mad, and fonder then the braynles fool, if thou do believe any such promise? Where be the signs of his love? art thou not abject from comfort of all creature? Thou art in worse case then the brute beasts: for every day they hunt for their pray, and the earth produceth grass and herbs for their sustentation: So that none of them are pined and consumed away by hunger. But thou hast fasted forty days & nights, ever awaiting upon some relief & comfort from above: but thy best provision is hard stones. If thou doest glory in thy God, and doest verilye believe the promise that is made: command that these stones be bread. But evident it is, that so thou canst not do, for if thou couldest, or if thy God would have shown any such pleasure to thee, thou mightest long ago have removed thy hunger, and neededst not to have endured this languishing for lack of food: but seeing thou haste long continued, and no provision is made for thee, vanity it is longer to believe any such promise: and therefore despair of any help from God's hand, and provide for thyself by some other means.
Many words have I used here (dear sisters) but I cannot express the thousand parte of the malicious dispighte which lurked in this one temptation of Satan. It is a mocking of Christ and of his obedience. It is a plain denial of God's promise. It is the triumphing voice of him that appeareth to have gotten victory. O how bitter this temptation is, no creature can understand, but such as feeleth the dollour of such darts as Satan casteth at the tender conscience of those that gladly would rest, and repose in God, and in the promises of his mercy. But here is to be noted the ground and foundation of this temptation. The conclusion of Satan is this: Thou art none of God's elect, much less his well-beloved son, his reason is this. Thou art in trouble, and findest no relief. Then the foundation of the tempation was Christ's poverty, and the lack of food, doubt and suspicion of my fathers promise which was openly proclaimed in my baptism, by reason of my hunger, and that I lack all carnal provision. Thou art bold to affirm that God taketh no care over me. But thou art a deceitful and false corrupt sophister, and thy argument is vain and full of blasphemies: for thou bindest God's love, mercy, and providence to the having or wanting of corporal provision which no part of God's scriptures do teache us, but rather they express contrary. As it is written, Man liveth not by bread only, but by every word that proceedeth from the mouth of God. That is, the very life and felicity of man consisteth not in abundance of corporal things, for the possession and having of them, maketh not man blessed nor happy: neither shall the lack of thē because of his final misery. but the very life of man consisteth in God, and in his promises pronounced by his own mouth, unto the which who so cleaveth and sticketh unfeignedly, shall live the life everlasting. And although all creatures in earth forsake him, yet shall not his corporal life perish, til the time appointed by God approach. For God hath means to feed, preserve, & maintain, unknown to man's reason, and contrary to the common course of nature. He fed his people Israel in the desert forty years, without the provision of man. He preserved Jonah in y e whales belly, and maintained and kept the bodies of the three children in the furnace of fire. Reason & the natural man could have seen nothing in these cases, but destruction and death, and could have judged nothing, but that God had caste away the care of those his creatures. And yet was his providence most vigilant towards them in the extremity of their dangers, from which he did so deliver them: and in the midst of them did so assist them, that his glory, which is his mercy and goodness, did more appear & shine after their troubles, then it could have don, if they had not fall̄ in them. And therefore I measure not the truth and favors of god, by having or by lacking of corporal 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 believe, and to which I stick and do cleave what ever can chance externally to the body. In this answer of Christ (dear sisters) we may espy what weapons are to be used against our adversary the devil, & how that we may confute his arguments, which craftily & of malice he maketh against God's elect. Christ might have repulsed Satan with a word or thought, commanding him to silence, as he to whom all power was given in Heaven and in earth, but it pleased his mercy to teache us howe to use the sword of the holy Ghost, which is the word of God, in battle against our spiritual enemy. The scripture that Christ bringeth, is written in the eight chapter of Deut. It was spoken by Moses a little before his death, to establish the people in God's merciful providence. For in the same chapter & in certain others that go before, he reconeth the great travail and diverse dangers, with the extreme necessities that they had sustained in the desert, the space of forty years. And yet notwithstanding how constant God had been in keeping & performing his promises. For thē through all perils had he conducted them to the sight & borders of the promised land. And so this scripture most directly answereth to the temptation of Satan. For thus doth Satan reason (as before is said): thou art in poverty and hast no provision to sustain thy life: therefore god taketh no regard nor care over thee, as he doth over his chosen children. Christ Jesus answereth. Thy argument is false and vain. For poverty or necessity secludeth not y e providence or care of God, which is easy to be proved. By the people of God Israel, which in the desert did often times lack things necessary to sustītation of y e life. And for lack of y e same they grudged & murmured, yet did never god cast away the providence & care of them. But according to the voice that he had once pronounced: to wit, that they were his peculiar 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 Jesus, to repulce, Satan and his assaults, by the word of God, and to apply the examples of his mercies which he hath shown to others before us, to our own sores in the hour of temptation, and in the time of our troubles. For what God doth to one at any time, the same appertaineth to all that hang and depend upon God and his promises. And therefore how that ever we be assaulted by Satan our adversary, within the word of God is armor, and weapons sufficient. The chief craft of Satan is to trouble those that begin to decline from his obedience, and to declare them selves enemies to iniquity with diverse assaults, the ende whereof is always one: That is, to put variance betwixt them and God into their conscience, that they should not repose and rest them selves in his assured promises. And to persuade this, he useth and inuenteth diverse arguments. Sometimes he calleth the sins of their youth, and which they have committed in the time of blindness, to their remembrance. Very oft he objecteth their unthankfulness towards God and present imperfections: by sickness, poverty, tribulations in their household, or by persecution. He can allege y t God is angry and regards us not. Under the spiritual cross (which few do sear, and fewer do understand the cause and profit of it) he would drive the patient to desperation. And by a thousand means mo, goeth he about like a roaring lion to undermine and destroy our faith. But impossible it is, that he shall prevail against us, unless that obstinately we do refuse to use the weapon that God hath offered. Yea I say, that God's elect cannot refuse it, but seeks for their defendour, when the battle is most strong. For the sobbs, groanings, and lamentations of such as fightes: yea, the fear they have to be vanquished, the calling and praying they make for continuance, are the undoubted and right seeking of Christ our champion. We refuse not the weapon: although sometimes by infirmity we cannot use it as we would: It sufficeth y t the heart vnseinedly sob for greater strength, for continuance and for final deliverance by Christ Jesus: That which lacketh in us, his sufficiency doth supply: for it is he that fighteth and overcometh for us. But for the applying of the examples of the scriptures. If God permit in the end, we purpose to speak more large, when it shall be entreated why Christ permited him self thus to be tempted.
Some impediments now do call me from further writing in this matter, which by God's grace at convenient leisure, I purpose to finish & to send unto you. I grant the matter that proceedeth from me, is not worthy your labors and pains to read it, yet seeing it is a testimony of my good mind towards you, I doubt not but ye will accept it in good part. God the father of our Lord Jesus Christ grant unto you to find fouours and mercy in the presence of that Judge, whose eyes and knowledge do pierce through the secrete cogitations of all hearts: in the day of temptations which shall apprehend all flesh. According to that mercy which you (illuminated and directed by his holy spirit) have shown unto the afflicted. God of all comfort and consolation, confirm and strengthen you in his virtue unto the end. Amen.