The Combat Betwixt Christ and the Devil, Sermon 1
Math. 4. 1. 2. 3. &c.
1. Then was Iesus led aside, of the spirite into the wildernesse to bee tempted of the Deuill.
2. And when he had fasted fourty dayes. &c.
WE heard the last day (beloued in our Sauiour Christ) how it pleased God (when the fulnesse of tyme was come) that his sonne our redeemer should begyn to make himselfe knowne vntounto the world, to declare the same, not onelyonly by the testimonie of Iohn (who refused to Baptise him) but also by the holy Ghost, discendyng on him in visible maner, & the voyce of God from heauen, pronouncyng him to be his beloued sonne in whom alone he is well pleased. Now it remayneth that we proceede vntounto the entraunce of Christ into the execution of his office, in the publicke reuelyng of himselfe vntounto the world to bee that Messiah so long locked for, by whom saluation is purchased to all beleeuers whether they be Jewes or Gentiles. In whiche is conteined,For the viewe of the particular braunches see the Table. first his tryall, secōdly his departure, into Galile: his tryall conteyning those seuerall braunches that are expressed in the Table, whereof we are to speake as they lye in order.
(Then) In this word is contayned the first circumstaunce, whiche is the tyme, when hee was tempted: to witt, when hee was Baptised & began to enter the course of working the worke of our redemption: whereby we learne, that whē we are baptised, for somuch as in the same, we1Gal. 3. 27. put on the profession of Jesus Christ, and receiue his cognisaunce, thereby vowing our selues to bee his souldiours, we must bee sure of this, that Sathan wilbe our professed foe, to be pricking at vsus, either to terrifie or allure vsus frō vnderunder the banner of our Captaine Christ Jesus, and therefore we must learne (so often as we thinke of our Baptisme or see the same Sacrament administred vntounto others) to remember what place we are called vntounto,The continuall vse of Baptisme. and what a strōg enemy we are to encounter with all, that we may be more watchfull & warye, that his slie subtilties do not deceiue vsus, nor his roaringes deuoure vsus. A meditation most needefull to be thought vponupon. For we see that many are contented to receiue the presse money of Jesus Christ, and to giuegive their names to be inroled into his booke, who yet after all that, do flee vntounto Sathās campe, and fight with might and mayne agaynst him and his kingdome. For (if we shal trye the truth hereof by the proofe and euent) how many are foūde whose myndes are infected with false and erronious opinions?The markes of reuolters from Baptisme. whose liues swarme with vngodly and wicked practises, and though they thus goe on from sinne to sinne, yet Sathan wil perswade them, that they bee Christians, for that their names are registred in the number of the Baptised: but if Christ be no other way truely obeyed then by wholesome doctrine and holy conuersation, and Sathans kingdome, no otherwise erected, then by false opinion and dissolute behauiour: let vsus assure our selues, that vnlesse we doe labour, by all good meanes to furnish our hartes with the knowledge of holy doctrine, and to adorne our liues with godly behauiour: say what we will & pretend what we list we are reuolters frō the obedience that we professe vntounto Christ by our Baptisme, and instrumentes for Sathan, whereby he strengtheneth his kingdome to our owne destruction.The condition of the godly in this life. Agayne it teacheth vsus the state of Gods childrē here in this world to be in continuall battayle: For so long as we be vnderunder the protection of Christ Jesus, Sathā is our sworne foe, by whom we shalbe sure to hauehave all y• iniuries that hee can procure vsus, either by his owne person, our owne flesh, or his instrumentes, the worldlinges that knowe not God: which is a lesson needefull to be learned: for some (who (in deede) measure Religiō by their owne fancies) thinke it an easie thyng to be a Christian, and therefore accompt eueryevery man and woman to be one: Agayne, some would gladly be Christiās, so that the applause of the world might also goe with them. Whereupon it commeth that the one neuer vnderstādeth what Religion meaneth and so proceedeth sleepely to destruction, the other not hauyng cast his accomptes before, seeth those difficulties therein, that he was not aware of, and forsaketh all, both religion and profession of the same: the example of our Sauiour Christ doth very notably meete with thē both, with the first, in shewyng what a mightie foe, we shal hauehave in Religion, and therfore it cannot be an easie thyng: with the second that the difficulties wilbe many,VVith what minde we must take in hand the profession of Religiō. and therfore to aduise our selues before we make any profession of Christ, least we be driuen, thereby with shame to renounce that whiche heretofore we hauehave seemed to louelove, and so after1Luke. 14. 28. 9. 62. cur settyng hand to the ploughe, and looking backe be vnfit for the kingdome of God. The world is full of such people, whose estate is most fearefull, and therfore let vsus beware. Moreouer we see that Christ, assoone as euer hee begynneth (as it were to poynte the finger) towardes that publicke office, whereunto he was allotted of God the Father, is forthwith assayled, shewing vntounto vsus,Trouble accompanieth eueryevery good action. that whensoeur it pleaseth God to moue vsus to take in hand any good action, the enemy wilbe sure to Crosse it withall the stumblyng blockes, that he is able to lay in the way. The which we see verified by experiēce in the booke of God, ye trouble of Moyses did begyn,2Actes. 7, 23. Whē it came in his hart to visite his brethren,31. Sam. 17. 34. Dauid liued quietly vntill the Lord vsed meanes to bring him to Saules campe, that he might set vponupon and ouercome Goliah, and afterward his troubles were endlesse.1Actes. 9. 23. Paule was not contradicted, but liued in great credit among the Jewes, vntill the Lord made him a Preacher of the Gospell, thē was he neuer free from slaunderous accusations, violences and all kinde of iniuries, the reason whereof is, for that Sathan beyng ielous ouer his owne kingdome, and fearyng the ouerthrow thereof, when he seeth any raysed vp to fight agaynst it, doth most basely bestirre himselfe for the suppressing of the same. Therefore (as eueryevery one that will do any good thyng that may be acceptable vntounto God, comfortable to his conscience, and profitable to his brethren) must learne to hauehave an inuincible & indefatigable stomacke, for that he shalbe sure to hauehave many a counterbuffet and foyle, if Sathan cā procure it: so in the depth of all his extremities, and in the middest of tribulations, he may gather an argument vntounto himselfe of singular cōfort, that if he do that which is warranted by the word of God, and taketh it in hād with the testimony of a good consciēce, he may assure himselfe (for most sure it is) the more troubles that he endureth, the more is he in the fauour of God, & doth him y• more seruice, agaynst the enemies of his glory, the world and the deuill, and surely as this is a most profitable doctrine to be learned, so is it most necessarie for all Goos people in these dayes, but most especially for those Ministers of the word of God that doe with good consciēce, rebuke the world of sinne, and playnly vrge the necessitie of walkyng in the narrowe path, agaynst whom the world is so mad, (partely for that iniquitie aboundeth among men, and especially for that through lacke of discipline in the Churche, eueryevery man is let alone to doe what hee list) that a man would thinke hell were broken vp, and all the hellhoundes there were transposed unto the shape of men, so horrible, so false, so slaunderous, and so bitter be their wordes and deedes (when they cā) agaynst those sylie ones. But this is our stay,1Psal. 2. 4, the Lord that is in heauen doth laughe them to scorne, and this is to vsus an argument of great comfort, that the more they rage, the more are we assured that God is on our side.
(Into the wildernesse) the place where he was tryed commeth now to be considered, whiche was the vninhabited wildernesse, where were no creatures, but wilde beastes (as1Marke. 1. 13. Mark recordeth) amōg which he liued for that tyme: wherunto the world may welbe compared, because of the troublesomnesse, intricate wayes, and daunger thereof. Our Sauiour was led by the spirite thyther: First that hee might come thence,Cause of his beyng in the wildernesse. as a newman, fit to take in hand so wayghtie an enterprise, whiche also was prefigured2Exod. 34. 28. by Moyses his beyng fourtie dayes in the mountayne,31. Kings. 19. 8. and Elias in the caue of Horeb. For the absence euen of those with whō we hauehave bene most cōuersaunt, maketh thē appeare vntounto vsus in more reuerent accōpte: Secondly it was that he might bee the more subiect to temptation (for Sathan alwayes getteth more aduā tage against man when he is solitary, then when hee is with company) and also lesse hyndred by the world or any thyng or person therein, to conquire and get the victory of this enemy.
(Led by the spirite) that is, he was conducted by the guidyng of Gods holy spirite, accordyng as God the Father in his wisedome had appointed. Whereby ariseth vntounto vsus this doctrine very needefull to be learned, and very comfortable to be remembred, that (notwithstandyng Sathan 11. Pet. 5. 8roareth night & day, and seeketh by him selfe and his instrumentes, continually to vexe and trouble vsus,Luke. 22. 31 ayming at our destruction yet) all things are so determined and directed by Gods mightie power and prouidence, that no vexation of body or spirit, can befal vsus, without his will and appointment, whereof we hauehave a notable example in the seruaunt of God2Iob 1. 12. Iob. whose estate, albeit Sathan did greatly enuie, yet vntill the Lorde gaue power into the enemyes hand agaynst him,Sathan can not touche vsus vntill God giuegive him leaue. he could neither touche his goodes, his children, nor his person. The which if we doe learne aright, it will minister vntounto vsus manifold comfort and instruction. For first it is vntounto vsus a notable shield agaynst dispayre & distrust that naturally groweth in vsus, when we are in tribulations, to feare, that our former estate is irrecouerable, or that the fauour of God is cleane remoued from vsus. For if we doe consider with our selues that God is the authour of the afflictiōs of his people,A comforte in all afflictions. and that they are not vexed without his appointement, and moreouer that it is his vsuall dealyng with his seruauntes, it must needes teach vsus not to despise the correction of the Lord,1Heb. 12. 5. neither faynt when we are rebuked, for so much as he loueth them, that hee correcteth, and scourgeth eueryevery sonne that he receiueth. Agayne it will teach vsus to take heede that we use no vnlawfull meanes to eschew the same: for when we consider, that God, who (knoweth better then wee what is needefull for vsus) hath imposed the same vponupon vsus,A lesson to be practised in afflictiōs. it must needes make vsus very well contented with his gracious appointment: neuer seekyng to wynd our selues from vnderunder his handes by those meanes that be vnlawfull, but patiently to abide his leasure for the remouing thereof: at whose good pleasure wee shalbe sure to be deliuered, or elles it shall come to passe that the Lordes correction (whiche he in louelove inflicted vponupon vsus) shall by our misdemeanour bee turned into the markes of his wrath and anger:Note this well. for that wee hauehave played the partes of vnbridled coltes, striuyng to cast of the Lordes burthen, and to wynde our selues (as much as in vsus lyeth) out of his gouernement & protection: Moreouer, it will teach vsus most carefully to vse all good & lawfull meanes for the preuentyng of daunger imminent, or the remouyng of troubles present, in both whiche many doe greatly offend: for some are so secure and carelesse, that by their owne negligente they procure to thē selues many a woe,Two extremities to be auoyded in respect of afflictions. for that they hauehave not prouidently foresene the euill approching, others beyng already fallen into extremitie are not so vigilant in watchyng of all opportunitie of redresse, in takyng the occasions by those good meanes, which their wise trauaile (by the blessing of God vponupon it) might hauehave procured vntounto them, against both which this doctrine doth teache vsus a lesson to bee noted, that seyng afflictions come from God (and are not els good) who onelyonly knoweth on whom, when and how they shalbe imposed, if we desire to hauehave no trouble but whiche bringeth the fauour of God with it, we must so prouidently forecast, and vse all good meanes so carefully, that we neuer be (through our owne negligence) the cause of our owne trouble.
(Of the Deuill) that is, it was decreed of God the Father, and brought to passe by the guidaunce of Gods spirite, that Iesus Christ (the Sonne of God) should bee tempted of the common enemy to God and man (the Deuill.)The name deuill describeth the nature of our spirituall soe. The name wherewith he is here termed, doth signifie in the originall tongue, whiche the holy Ghost vseth, a false accuser or a carpyng disgracer, that seeketh by all subtill cauilles to disgrace the truth & those that vphold it: by whiche name is notably paynted out vntounto vsus, the nature of our spirituall aduersarie, to be a false accuser, and cauillyng wrāgler, which we may see by him put in practise continually. 1Gen. 3. 5.He falsely accused God, to cnuye the good estate of man, and therefore forbad him the tree of knowledge of good and euill.2Iob. 1. 9. 10. 11. Hee falsely accused Iob to serue God, not with singlenesse of hart, in duetie and with an vpright consciēce, but because God had blessed him: and therefore adueuched playnely and impudently, that if God would but touche him, Iob would curse him to his face: whiche,The qualities of the deuill are in the wicked. nature we may see also in his children that are marked with his stampe: For if you talke with them of those that doe vnfaynedly feare God: they will either falsely accuse them not to bee the persons they make shew for, (or the notes of godlynesse appearyng in them most euident) yet they will so lessen, extenuate, and clip the glorye of their holy conuersation, that they wilbe sure that (asmuch as in thē lyeth) they shalbe disgraced. But (to returne) the tempter beyng thus described to be so cunning and so subtle, we may first see what great care and diligent paynefulnesse must bee in the course of our whole life, that not alone in the matter of godlynesse, but also in the maner, we walke very vprightly.VVhat the subtilties of Sathan must teach vsus. For if our archeenimy or his members can but catch the least defect in the simplest circumstaunce of any of our actions, they thinke it matter inough to cauill vponupon, and sufficiēt occasion to speake agaynst vsus and our whole profession: Secondly we may behold the qualitie and affection of Sathan in the temptations of man, and thereby how it differreth from the mynde of God in the same: For Gods intent is to trye his to fine them the more, that they may be (as the purest gold) most glorious instrumentes for his prayse: but the purpose of Sathan is, to darken,Howe God and Sathan doe both work in one action & yet it is good in God euill in Sathan. extinguish, & vtterly ouerthrow, all good things in man, and (at length) mā himselfe to endlesse perdition, and so the selfe same action appeareth good in God, but euill in Sathan.
(Iesus was led.) The sonne of the eternall God, equall with the Father and one with him, man like vntounto vsus in all thynges (1Heb. 4. 15. yet without sinne) was assayled of that spirituall aduersarie the deuill. This may seeme very straunge that hee in whose nature was no corruption, (and therefore no matter for Sathan to worke vppon) should be tempted: but we are first to cōsider that he was very man,How Christ could bee tēpted being without natural corruption. in whom all naturall affectiōs (which of themselues are not euill) rested: whiche before they were corrupted, were capable of temptations, as we see in Adam and Heua, who were created2Gen. 1. 3. exceedyng good, and yet sinned not, vntill they yelded to Sathans suggestions, in whiche pure estate Christ Iesus is man. Secondly he tooke vppon him out nature, to the end that in the same he might ouercome, (in which we are conquered of Sathan, when he is encountered onelyonly by our owne power) so that it is not onelyonly no straunge thyng, that he was tempted, but a thing most needefull for our benefite and comfortable for our consciences.The causes why Christ was tēpted. The causes that moued him thereunto bee further to be considered, which are in number many: first, that he might (euen in temptation) wynne that, which our first parentes lost, in whiche respect, the Apostle Paule maketh an Antythesis betwixt Adam 1Rom. 5. 14.and Christ, because the one did recouer that whiche the other had lost, whiche is not in matter onelyonly, but euen in maner also. Secondly, that we might see and know, what a professed enemy Sathā is vntounto mankind, that durst presume to assayle (euen) the sonne of God, when hee was in the forme of man. Thyrdly that he might ouercome in the fleshe, to the end that we commyng into the like combate, and fighting against the same aduersarie, may learne not to quayle or languishe, but valiauntly to set vpō him, certaynly hoping that as our head ouerthrew him in the flesh, so will he giuegive power to vsus (his weake members) to doe the same. Fourthly, that we may know, that temptations, tryals, and extremities whatsoeuer, can be fall vntounto man, are not signes of Gods displeasure (as the worlde imagineth) for somuch as the sonne of God was partaker of them. Fiftly that in his owne person hee might shewe the manner how the aduersarie is to bee resisted, that we (who are his members) and therefore are to walke as he hath set himselfe for an example, might learne to follow him in the same. Sixtly that he hauyng experience of temptations might hauehave the more 1Heb. 4. 15.compassion towardes vsus and therfore be more ready and willyng at all assayes to helpe vsus.
(To bee tempted) we see the partie that was tempted, whiche temptation is first set downe in generall, that hee was tempted (as Luke sayth) for the space of fourtie dayes, for (although the particular, & most especial tryall is set downe afterward, and hee is sayd to bee there fourtie dayes) we must not imagine that he was idle, but in that he was led thyther to be tempted, it must needes be, that he was in the whole course of that tyme assayled by the enemy.
Before we come to the particular temptations, let vsus consider briefly what is to be founde in the Scripture, of temptatiōs, so farre as may cōcerne our present instruction.The nature of the word tempted in the Hebrew and Greeke tounges. And first for the word (whiche in our common speache is seldome spoken of but in euill part) it is vsed in the Scriptures both in the Hebrew and Greeke tongue in more generall signification, to trye, and the same word is most commonly vsed in both the languages,God tempteth. whether mention be made of good or euill tryalles, and is of it selfe (not restrayned to parties or circumstaunces) indifferently to be taken.
The parties that the Scriptures tell vsus, doe tempt or trye, be God, Sathan, and man: God is sayd to try1Gene. 22 1. Abraham 2Iob. 7. 18 23. 10.Iob and the Israelites: Also Pharaoh Nabuchadnezar. &c. When the Lord tryeth his seruauntes,God tempteth his two wayes. it is either with good successe after sharpe estate, or with extremitie after happy successe, which is to the end that their faythfulnesse may appeare, and in all these thynges, they (settyng God before their eyes,The mynde of the godly in triall. the chief goodnesse of man and preferryng his obedience before their own pleasures) doe cary an euen hand, acknowledgyng eueryevery condition to come of God. The wicked on the other side, if the Lord try them with extremitie, they burst out into blasphemie as1Exod. 5. 3 Pharaoh: or impatiencie as22. Sam. 17. 23. Achitophell: or els giuegive them selues to all vnlawfull meanes of escape, as31. Sam. 28. 7. Saule, if with good successe in worldly blessinges, they abuse them, some to Epycurisme, as4Luke. 16. 19. Diues, some to pride as5Dan. 4. 27. Nebuchadnezar: some to reuenge:62. Sam. 14. 30. as Absolon: some to forget God, as the7Hose. 13. 6. Israelites, so that by this may wee notably examine our selues, how we stand affected towardes the Lord, for it is most certayne, that we are within the compasse of one of these sortes of people,Sathan tēpted. Sathā tryed,8Iob. 1. 26. Iob, 9Luke. 22 31.Peter 101. Kings 22. 21Achab. &c. For he sifteth both the godly & wicked, the godly by the sight of Gods word & power of his spirite do resist him: the wicked take vp all the baytes layd for them and obey him: and therefore are not so properly sayd to be tryed. As for example, when hee assayleth man to the breach of any of the commaundementes of God and the practising of any sinne, the childe of God seyng that it is contrary to Gods word, (and therfore must needes be of the Deuil) striueth by all good meanes, to ouercome and to stand sure to the course of true godlynesse. Contrarywise the wicked is caryed away with the present delight of sinne, and coueteth the same with greedynesse. By this also we hauehave occasion to examine our selues in what estate we stand. The Scriptures tell vsus also, that man doth trye: and that is two wayes, either he tryeth God,Man tempteth God and man. or he tryeth man: hee tryeth GOD, when by continuaunce in sinne, and presumyng vponupon Gods mercies, he proueth his patience,1Exod. 14. so did the Israelites often: such he, they among vsus, that when they heare that God is mercyfull & ready to forgiue doe vponupon the same gather to them selues immunitie to sinne. But the Scripture speaketh most fearefully, of such, that2Rom. 3. 8. their damnation is iust, that they were3Iude. 4. foreordayned to that condemnation: that they abusing Gods4Rom. 2. patiēce which should lead them to repentaunce, do heape vp vntounto them selues wrath agaynst the day of wrath, he tryeth man, when hee doth any thing wherewith to moue his patience, or to greeue him: many such there be, who are driuen of Sathā into such impudencie and obstinacie, that they wil not onelyonly goe on vntounto all sinne, in the whole course of their life: but they will the rather sinne, if they thinke it will greeue him that is wont to reproue them, cleane forgetting that themselues, beyng the offenders, the vengeaunce of God shall fall (not on the hearer, reprouing it according to his1Leuit. 19. 17. duetie) but on the doer of that whereby God is offended: This place is of Christ Iesus his temptyng by Sathā, and therefore is properly to be vnderstoode of those temptations,Ephes 5. 11. wherewith the godly are assayled of Sathan their sworne enemie,Heb. 10. 24. Three causes moue Sathan to tempt the godly. the causes that moue him thereunto, bee first in respect of God:1. In respect of God. secondly of the godly thirdly of himselfe.2. In respect of the godly. Of God, for that hee in iustice hath inflicted the payne of eternall woe vppon him for his rebellion,3. In respect of himselfe. (whiche he knoweth to be irreuocable and his former estate past recouerie) and therfore he laboureth (as he thincketh) to be reuenged of God in assayling his people: in vexing him in his seruauntes: and seeking to lessen his kingdome by seducing of those whom it hath pleased God of his mercy to make worthy that calling. He doth it also in respect of man, whose estate he doth enuie, for that it is better then his owne, and therefore hee laboureth by all extremities that he can deuise to vexe him in the same, to make it lesse ioyous vntounto him, and to bring him, (if it were possible) to thincke his condition odious in his owne eyes: hee doth it moreouer in regard of himself, who knowyng that hee is finally to be damned, and that he is the kyng of hell, and Prince of perdition, laboureth by all meanes to bring (if it could be) the very elect into the compasse of the same, for the enlargyng of his kingdome: beyng desirous to hauehave all others partakers with him in that endlesse torment whereunto he is finally adiudged. The course that he taketh in these temptations, is not forthwith to set before the eyes of the godly, the thing that he aymeth at, (for hee knoweth that in soule they are brought to abhorre it) but first he will sleyly suggest into their myndes, the cogitations and motions of his intent, whiche if they rest vponupon, and doe not forthwith beate them backe, he will goe a step further, to witt, to bring them to consent thereunto: which once being gotten, there remayneth nothing (for the partie is wonne vntounto him) but to put ye same in execution, the meanes whereof shall quickely bee prompted into him: so that the slightes of the enemy being so subtle, if euer wee thinke to auoyde thē we must hauehave these two thinges,Two things required to resist Sathā. wisedome to discerne him, and power to resiste him. This wisedome is not humaine, neither by nature, arte nor experience, but the true knowledge of Gods worde, whereby to be able to discerne the1Phil. 1. 10 things that differ, without which we runne headlong into our enemies handes and (such is our naturall blindnesse) chose to hearken to his motions and like well of them, because he can turne him selfe into22. Cor. 11. 14. an Aungell of light, and make vertue to seeme vglie and vice beautifull vntounto man, vntounto this wisedome and true knowledge is also power to resist him requisite to be adioyned, for to no purpose were it, if we could neuer so cunningly deciphar the subtilties of Sathan and discerne them at the first, vnlesse we be also able to resiste him, (for els hauehave we but gotten this, that where other men goe headlong into destruction and know not of it, we should wittingly & willingly do the same) this power is no way to be sought or founde within our selues, or in any thing that we can do, but onelyonly of the Lord, who as he is able, so is hee willing to helpe all those that seeke to him: for so hee sayth, 1Math. 11. 28.come vntounto me all ye that trauaile and are heauie burthened and I will ease you, 2Math. …. 7.aske and you shall hauehave, seeke and ye shall finde, nowe this commyng vntounto him is by Fayth, and repentaunce, carefully vsing those meanes that hee hath prescribed in his word, and this must not onelyonly be, but it must also be without delay, resisting the beginning. For Sathan is farre more easely driuen backe in the first beginning,Sathā must be resisted at the first. then afterward when he hath got more hold, for as by his continuaunce he groweth great in man, so doth he dayly lessen mans power to resist, and therfore it is no putting of from day to day, as is the maner of the wicked that know not God.
The thinges wherein he tempteth,The thinges whiche he doth tempt and the reasons that he vseth. be diswading from eueryevery good thing, and perswading to the contrary: he diswadeth frō goodnesse, by shewing the impossibilitie, the trouble and small necessitie of it: as for example when thou goest about to seeke to know Iesus Christ out of his word for thy owne comfort, hee will tell thee,How he dissuadeth frō Religion. that the Scriptures are exceeding long, merueilous hard to be vnderstood, and thou hast such and such businesse to employ thy selfe about, that it is vnpossible that euer thou shouldest attayne vntounto it: Also, that the troubles which do accōpany such a course be innumerable and intollerable, as these, the world will note thee to be a puritane, and so thou shalt be come odious vntounto thy frendes, who heretofore hauehave loued thee: persecutions hauehave euer bene styrred vp agaynst such persons, so that whereas thou now dwellest safe & hast the world at will, thou shalt be in hazard of losses, disquietnesse and great vexation, whereas heretofore thou hast taken thy pleasure in eueryevery thyng, now must thou leaue them, thou must lay aside thy pompe and brauerie, thy dayntenesse and delightes, so that thou hadst better bee out of the worlde then to liue so austerely, besides this hee will tell thee, that it is a thyng, not so needefull, for the depth of knowledge belongeth to Diuines and great learned mē …it is sufficient for thee to know a litle, beyng a priuate man… and to bee so strict in thy life as to follow Gods word in all pointes, is but curiositie, & to much scrupulousnes, for mā is not saued by his workes, but by Gods mercy, and if thou shouldest doe thus, they would thinke, that thou art singular & contemnest all others in respect of thy selfe, so doth he deale in seducing from eueryevery good thing he will make thee thinke thou shalt neuer attayne vntounto it, it were a turmoyle vntounto thee to practise it, & it is a thyng not so needefull,The remedies agaynst it. yu shalt do wel inough without it. But the child of God is to learne, that if it be a thing that God hath cōmaunded, a thing whereby god may gayne glory & his Church benefite, & thine own soule cōfort, yu must be of an inuincible courage, neuer dispayre at the troubles, but cōmit the successe to him that commaundeth: & to know that it is a thing that is most needefull, or els God was vnwise to enioyne it to thee: Agayne, he perswadeth to euill by so many cōtrary reasons, propounding, the profite, & pleasure, & remouyng the payne & terrour.How hee perswadeth vntounto sinne He will tell thee the necessitie of it, how yu canst not be without it in this world, how beneficiall & delightfull it is vntounto thee, & how easie to be attained. As for exāple, whē he would hauehave thee of no Religion, but a playne Atheist and tymeseruer, he will tell thee, that the worldes estate is ticklishe & vncertaine, subiect to chaunge and alteration, so that if thou shouldest stand stiffly to one Religion, thou shouldest be in daunger of great trouble, therfore vse thy selfe so, in the tyme of this Religion, that when a cō trary doth come, thou mayest be ready also to professe that, the necessitie and pleasure of it is great, for so shalt thou bee sure to hauehave all thy possessions to thy selfe, and thy posteritie, thou shalt liue quietly without any feare of alteration. And for the course it selfe it is very easely to be attayned: for if thou doe onelyonly in a litle outward appearaunce, satisfie the worldes request it is sufficient. But all this while hee stealeth out of thy mynde, the vew of Gods seuere vengeaunce agaynst carelesse caytiffes, his horrible punishement to them that are1Reuel. 3. 15. neither hote nor cold, to them that2Luke. 12. 9. deny him before men: and this or the like cause Sathā taketh in perswadyng to any sinne.The remedy agaynst it. But the true Christian for the auoyding of these sleightes, must remember that there is but one God, and therefore no Religion can please him but one, that he created and I redeemed man to serue him,1Luke. 1. 74. and therfore he may not make a small accompt of it:2Math. 10 25. his soule is more precious then his body, and therefore it must principally bee prouided for: the Lordes protection is ouer his people, and therfore they neede3Psal 56. 4 not feare what man can doe vntounto them:4Rom. 8. 28. all things fall out of the best for the that feare God, & therfore come death, or life, losse of goodes or whatsoeuer els,The godhest are tēpted most. it shall be good for me: the parties that feele these temptations most, bee the holyest and the godlyest persons, as we see by Dauid, Paule, and Iesus Christ in this place. For the further that a man is gone from his allegeaunce, the sorer foe he is vntounto him, and endeuoureth the more earnestly to reclayme him agayne: but the other, that are not yet regenerated, he possesseth wholly in peace, and they obey him without resistaunce. For (beyng blind for lacke of knowledge, and sencelesse of sinne) they are led blindfold by him & willingly into destruction,It is a thing not euill but good to bee tempted. and therfore to bee tempted, is not as man thinketh a detestable, but a comfortable thyng, and therefore the5Iames. 1. 2. Apostle Iames exhorteth vsus to accompt it an exceedyng ioy, when we fall into diuers temptations. Most ignorauntly then do they wish that seyng godly ones in afflictions of mynde, say (as is the maner of many) they would not for all the world be in that case, al one as if the should say they would not for all the world be out of the clutches of the Deuill, nor bee the souldiour of Christ Iesus, to dyd him battaile. This temptation in the godly is effectuall diuers wayes: First it aduaunceth greatly the glory of GOD:The effect of the tēptations of the godly. for when so straunge and subtle an enemy, so greatly experienced in deceite, shalbe vanquished by so meane an instrument as a mā, weake & subiect to so many infirmities, the power of GOD appeareth most mighty,1. Gods glorie. and his might most gloriously performed in12. Cor. 12 9. weakenesse.2. Sathans ouerthrow. Agayne it giueth notable ouerthrow to the enemy, and disappointeth him of his purposes: for beyng resisted he 2Iames. 4. 7.flyeth away. Lastly it is beneficiall to the partie tempted two wayes: First it assureth his soule of the louelove of God the Father to him,3 The benefite of the partie tēpted two wayes. whose presence he hath experience of, in the beating backe of so puissaunt an aduersary: Secondly it confirmeth the myndes of the brethren to be fully perswaded, that God doth louelove him (and therfore to hauehave all holy communion with him) because they see that Sathan (whose power & sleightes they are not ignoraūt of) hath so notable an ouerthrowe in so weake an instrument.