A notable and Comfortable exposition of M. John KNOXES, VPON 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.  
 medallion with swan  
GOD IS MY HELPER.  Psal. 7.11 
AT LONDON, Printed by Robert Walde-graue, for Thomas Man, dwelling in Pater-noster-row, at the sign of the Talbot.   

❧ TO THE virtuous 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 beseech you think not much( good mistress 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 more 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 knox was: although in respect of particular friendship himself, did only at the first communicate it with you, and some few of his friends: it also being a thing that would be so fruitful and comfortable to many: that it should lye any longer in the dust, in secret, and not be published to the comfort of al.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 unsuccessful labours, 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 Iesus 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 al 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 latin tongue yet if ever God shal 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 unsuccessful loss, that Church of Scotland sustained, when that worthy man was taken from them. In mean time, I shall desire you, that if you haue any thing, besides those that I haue 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 haue 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 writinges 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 any thing, that is yours to the good of the Church. I know you live to your God, and as you haue 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 any thing that you haue too precious to bestow vpon it. I keep also by me, many of the writings, labours and letters, of that worthy & godly mans, 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 stil 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 vs. In mean time, I beseech you; do you as you do: continue the lords 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 haue sene and see daily to fall from 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 himself, 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 vnchaungeable, built vpon his own good will, and not vpon our works either good or evil. Be therfore 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 judgements.  
The lord Iesus 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 bee comforted with that comfort that none can take from vs. Amen. Fare you well. London this first day, of the first month, in the year 1583.  
Yours as you know, 
 assured in Christ. 
 John field.   
Then Iesus was lead by the spirit into the desert, that be should be tempted of the devill. 
THe cause moving me to entreat this place of, cripture is, that such as by the inscrutable providence of God, do fall in diuers temptations judge not themselves by reason thereof less acceptable in Gods presence, but contrariwise having the way prepared to victory by Christ Iesus, shal not fear above measure the crafty assaults of that subtle serpent Satan, but with ioy 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 ourselves of Gods present favours, and of final victory by the means of him, who for our safe guard and deliverance hath entred 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 Gods grace we purpose to observe in treating this matter. First, what this word Temptation meaneth, & howe it is used with in the scriptures. Secondarily, who is here tempted, and at what time, this temptation happened. Thirdly, howe and by what means he was tempted. And last, why he would suffer these temptations, 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, the pleasure or the 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 Israell: That is God did try and examine, not for his own knowledge to whom nothing is hide, but for the certification of others, how obedient Abraham was to Gods commandement, and how weak and infirm the 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 mens hearts, the puissance and power of Gods 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 haue believed that the bare word of God could so haue moved the heart and affections of Abraham( that to obey Gods commandment) he determined to kill with his own hand, his best beloved son Isaac? Who could haue 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 haue thought that God so mercifully should haue pardonned 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, till at length he did perform his promise made to Abraham. To whom I say, could these things haue 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 assails, intendeth destruction and confusion to him that is assaulted: 
Tentation in evil part.  As when satan tempted the woman in the garden. job, by diuers tribulations, and david by adultery. The Scribes and Pharisees tempted Christ by diuers means, questions and subtleties: and of this maner saith S. lames, God tempteth no man: that is, by temptation proceeding immediately from him, he intendeth no mans destruction. And here you shal note, that albeit satan appear sometimes to prevail against Gods elect: yet is he ever frustrate of his final purpose. By temptation he led the woman and david from the obedience of God: but he could not retain them for ever under his thraldom. Power was granted to him to spoil job of his substance and children, and to strike his body with a plague of sickness most vile and fearful: but he could not compel his mouth to blaspheme Gods majesty: & therfore albeit we be laid open somtiemes as it were, even to the mouth of satan: let us not think therfore that God hath abjected us, & that he taketh no care over vs. No, he permitteth satan to rage, & as it were, to triumph for a time, that when he hath powred forth the venom of his malice against Gods elect, it may return to his own confusion. And that the deliverance of Gods children may be more to his glory and comfort of the afflicted: Knowing that his hand is so puissant, 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 lion. 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, 
The third kind of rentation.  to prove or try without any determined purpose of profit or damage to ensue. As when the mind doubteth of any thing, 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 himself, if he could go in harness. And Gedeon saieth, let not thy anger burn against me, if I tempt thee yet once again. this famous Queen not fully trusting the bruit and famed, 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 accustomend to harness, would try how he was able to go, and behave or fashion himself therein, before that( so enarmed) he would hazard battle with goliath. And Gedeon 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 ourselves, 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 onely 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, wee must consider the same more profoundly. That the son of God was thus tempted, giveth to us instruction, that temptations, though they be never so grievous and fearful, do not separate us from Gods favour & 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 heartes Christ hath taken possession. The time of Christes 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 appoynted him by the sign of the holy ghost, he was led or moved to go by the spirit to a wilderness, where forty dayes he remaineth fasting, among the wild beasts. This spirit which lead Christ into the desert, was not the devil, but the holy spirit of God the Father, by whom Christ as touching his humane and manly nature was conducted, and lead likewise, as by the same spirit he was strengthened and made strong, and finally raised up from the dead. The spirit of God I say, lead Christ to the place of his battle, where long time he endureth that combat for the whole forty dayes & nights, as Lucas saith he was tempted, but in the end most vehemently, after his continual fasting, and that he began to bee hungry. Vpon these forty days, and this fasting of christ, do our papists found & build their lent. For say they: all the actions of Christ are our instructions, what he did we ought to follow: but he fasted forty days: therfore, we ought to do the like. I answer, if that we ought to follow al Christs actions, thē ought we neither to eat or drink the space of forty dayes, for so fasted christ. Wee ought to go vpon the waters with our feet, to cast out devils by our word, to heal and cure all sorts of Maladies, to call again the dead to life: for so did Christ. This I writ onely that man may see the vanity of these men, who boasting themselves of wisdom, are become mad fools. Did Christ fast these forty dayes to teach us a superstitious fasting? Can the Papists assure me or any other man, which were the forty dayes that christ fasted? plain it is he fasted the forty dayes 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 Christes actions? as the Ape counterfaiteth the act or work of man? He himself requireth no such obedience of his true followers, but saith to his apostles. Go and preach the evangel, to al nations baptizing them in the name of the father, the son, and the holy ghost. Command them to observe or keep, al that I haue commanded you.  
Here Christ Iesus requireth the observation of his precepts and commandements, & not of his actions, except in so far as he hath also commanded them, & so must the Apostle bee 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 marvelous 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 bee gathered: that is, why Christ did fast those forty daies: which were a doctrine more necessary for christians, then to corrupt the simplo harts with superstition: as though the wisdom of God christ Iesus, had taught us no other mystery by his fasting then the abstinence from flesh, or once vpon the day to eat flesh, the space of forty dayes. God hath taken a just vengeance vpon the pride of such men, while he thus confoundeth the wisdom of those that 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 themselves to bear or follow the light of Gods word. From such deliver the poor flock( O Lord).  
The causes of Christes fasting these forty dayes, 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 vpon 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 Iesus 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 battailes for vs. Yet did he not enter in execution of it in the eyes of men, till 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 lead 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 the vocation: which is not onely most excellent,( for who is worthy to be Gods ambassador) but also subject to most extreme troubles & dangers. For he that is appointed pastor, watchman, or preacher, if he feed not with his whole power, if he warn and admonish not when he sees the sword come, & if in doctrine he divide not the word righteously, the blood & souls of those that perish for lack of food, admonishion, & doctrine shal 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 haue been this long time by past. But to our purpose. That Christ exceedeth not the space of forty daies 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 Israell, and Heliseus to be prophet) fasted the same number of dayes. 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 lawe 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 Gods will, that no man justly could afterward excuse his sin by ignorance, by which the devill before had blinded many. So that the lawe albeit it might not renew and purge the heart( for that worketh the spirit of christ Iesus 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 himself to do that which is commanded, and perfectly doth understand and beleeue that the curse of God is pronounced against all those that abide not in every thing that is commanded, in Gods law to do them: The man I say, that understandeth and knoweth his own corrupt nature, and Gods severe judgement: most gladly will receive the free redemption offered by christ Iesus, which is the onely victory that overthroweth satan and his power. And so by the giuing of the lawe, did God greatly weaken, impair, and make feeble the tyranny and kingdom of the devil. In the daies 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 that of all the true fearers & worshippers of God, he was left alone. And wicked jezabel sought his life also. After this his fasting and complaint, he was sent by God, to anoint these persons aforenamed, who took such vengeance vpon 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 Gods 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 most knowledge of Gods 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 Gods holy scriptures by false gloses, 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 right way,( that is from Christ Iesus himself) such as would haue entred 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 footsteps of Moses and Helias: No doubt did greatly fear, the quietness and rest of his most obedient seruants the Priestes 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 haue of him. And christ did not repel him,( as by the power of his godhead he might) that he should not tempt him, but permitted him to spend al his artillery, and did receive the stroke and assaults of his temptations in his own body, to the end 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 Iesus, 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 mans nature( sin which is thy venoum excepted): Tempt, try and assault me: I offer thee here a place most convenient( the wilderness), there shal be no mortal creature to comfort me against thy assaults: Thou shalt haue 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 Iesus hath foughten our battle, he himself 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 most abundantly powred forth vpon vs.  
There resteth yet to be spoken of the time, when our head was tempted, which began immediately after his baptism. whereupon we haue 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 & favours 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 favours towards him by acception of his sacrifice. The same we find in jacob, joseph, david, and most evidently in Christ Iesus. How rageth satan at the tidings of Christes natinity? what blood caused he to be  shed of purpose, to haue murdered christ in his infancy? the evangelist S. matthew doth witness. That in al the coasts and borders of Bethleem, were the children of two yeres, & 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 bruited by the three wise men, that they had learned by the apparition of a star, that the king of jews was born, and he was not ignorant, that the time prophesied of Christs coming was then instant: for a stranger was clod with the crown and sceptre in the kingdom of Iud. The angel had declared the glad tidings to the Pastors, that a saviour( which was christ the Lord) was born in the city of david. All these tidings enflamed the wrath and malice of satan. For he perfectly understood that the coming of the promised seed was appointed to his confusion, & to the breaking down of his head & tyranny. And therfore he rageth most cruelly, even at the first hering of Christs birth, thinking that albeit he could not let nor withstand his coming, yet should he short en his daies upon earth, least up long life and peaceable quietness in it, the number of good men, by Christes 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 dayes of Gods 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 practise of the devil from the beginning most cruelly to rage against Gods 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 Gods 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 roote, and shall by Gods grace bring forth fruit abundantly in due season and convenient time, and that is it which satan doth fear 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 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 himself 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 end. Thus much haue I briefly spoken of the temptation of Christ Iesus, 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 the 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 mans estimation. I offer my judgment to be weighed 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 dayes 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 Iesus, was carried by satan from the wilderness unto the temple of Ieruselem, and that it was placed vpon the pinnacle of the same temple, from whence it was carried to a high mountain, and there tempted. If any man can show the contrary hereof by the plain scriptures of God, with all submission & thanksgiving, I will prefer his judgment to my own, but if the matter stand only in probability & opinion of men, then is it lawful for me to believe as the scripture here speaketh: that is, that sathā spake, & Christ answered. And satan took him, and carried him from one place to another. besides the euidencie of the text affirming these presidents, 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 most 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 collect 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 Gods displeasure against the sufferer, neither yet doth it follow that God hath cast 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 Gods 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.  
And when he had fasted forty daies and forty nights be after ward bungred. And satan said, if thou be the son of God, comaunde these stones to be bread. 
WHy Christ fasted forty dayes and would not exceed the same,( without sense and feeling of hunger) is partly before touched: That is, he would provoke the devill 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 that christ Iesus( as S. Augustine doth more amply declare) without feeling of hunger, might haue endured the whole year( yea time without end) as well as he did endure the space of forty days. For the nature of that mankind, was sustained those forty daies by the inuinsible power of God, which is at all times of equal power. But Christ willing to offer further occasion to satan to proceed in tempting of him, permitted the humane nature to crave earnestly that which it lacked that is to say, refreshing of meat, which perceived: satan taketh occasion( as afore) to tempt & assault. Some judged that satan tempted christ in gluttony, but that appeareth little to agree with the purpose of the holy Ghost, who sheweth us this history to let us understand, that satan never ceaseth to oppugn the children of God, but continually, by one mean or other, driveth & provoketh thē to some wicked opinions of their God. And to haue desired stones to haue been converted in bread, or to haue desired the hunger to haue been satisfied, hath neither ben sin, neither yet wicked opinion of God, And therfore I doubt not but the 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 fights 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, 
Note diligently.  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 the air, that thou wast the beloved son of God, in whom his soul was well compleased, but may thou not bee judged more then mad, and fonder then the braynles fool, if thou do beleeue 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 vpon some relief & comfort from above: but thy best provision is hard stones. If thou dost glory in thy God, and dost verily beleeue the promise that is made: command that these stones be bread. But evident it is, 
Note these arguments.  that so thou canst not do, for if thou couldst, or if thy God would haue shewed any such pleasure to thee, thou mightest long ago haue removed thy hunger, and neededst not to haue endured this languishing for lack of food: but seeing thou hast 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 Gods hand, and provide for thyself by some other means.  
Many words haue 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 Gods promise. It is the triumphing voice of him that appeareth to haue 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 Gods 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 Christes 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 Gods love, mercy, and providence to the having or wanting of corporal provision which no part of Gods scriptures do teach us, but rather they express contrary. As it is written, Man liveth not by bread onely, 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 be cause 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 vnfaynedly, shall live the life everlasting. And although al creatures in earth forsake him, yet shal not his corporal life perish, till the time appointed by God approach. For God hath means to feed, preserve, & maintain, unknown to mans reason, and contrary to the common course of nature. He fed his people Israel in the desert forty yeares, without the provision of man. He preserved jonas in the whales belly, and maintained and kept the bodies of the three children in the furnace of fire. Reason & the natural man could haue seen nothing in these cases, but destruction and death, and could haue judged nothing, but that God had cast 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 haue don, if they had not fallen in them. And therefore I measure not the truth and favours 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 devill, & how that we may confute his arguments, which craftily & of malice he maketh against Gods elect. Christ might haue 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 teach 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 Gods merciful providence. For in the same chapter & in certain others that go before, he reconeth the great travail and diuers dangers, with the extreme necessities that they had sustained in the desert, the space of forty yeares. And yet notwithstanding how constant God had been 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 satan. For thus doth satan reason( as before is said): thou art in poverty and hast no provision to sustain thy life: therfore god taketh no regard nor care over thee, as he doth over his chosen children. Christ Iesus answereth. Thy argument is false and vain. For poverty or necessity secludeth not the 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 sustintation of the life. And for lack of the 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 Iesus, to repulce, satan and his assaults, by the word of God, and to apply the examples of his mercies which he hath shewed 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 vpon God and his promises. And therfore 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 diuers assaults, the end whereof is always one: That is, to put variance betwixt them and God into their conscience, that they should not repose and rest themselves in his assured promises. And to persuade this, he useth and inventeth diuers arguments. Sometimes he calleth the sins of their youth, and which they haue 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 that 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 shal prevail against us, unless that obstinately we do refuse to use the weapon that God hath offered. Yea I say, that Gods elect can not refuse it, but seeks for their defemder, when the battle is most strong. For the sobs, groanings, and lamentations of such as fights: yea, the fear they haue to bee 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 can not use it as we would: It sufficeth that the hart vnseinedly sob for greater strength, for continuance and for final deliverance by christ Iesus: That which lacketh in us, his sufficiency doth supply: for it is he that fighteth and overcometh for vs. But for the applying of the examples of the scriptures. If God permit in the end, we purpose to speak more large, when it shallbee entreated why Christ permitted himself thus to be tempted.  
Some impediments now do call me from further writing in this matter, which by Gods grace at convenient leisure, I purpose to finish & to sand unto you. I grant the matter that proceedeth from me, is not worthy your labours and pains to red 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 Iesus Christ grant unto you to find fouours and mercy in the presence of that judge, whose eyes and knowledge do pierce through the secret cogitations of all heartes: in the day of temptations which shall apprehended all flesh. According to that mercy which you( illuminated and directed by his holy spirit) haue shewed unto the afflicted. God of all comfort and consolation, confirm and strengthen you in his virtue unto the end. Amen.  
FINIS.