The Christian warfare wherein is first generally showed the malice, power and politic stratagems…The Christian warfare wherein is first generally shewed the malice, power and politike stratagems…

Hence also it is that he will not stick to tempt the most godly unto the grossest impiety, and the most learned and sound in judgement, to entertain the absurdest heresy or error. For if he prevail (which sometime he doth as we may see in the example of David whom he tempted to adultery and murder, though he were a man according to Gods own heart; and of Peter whom, he tempted to deny and forswear Christ, though he were a most worthy Apostle) then he getteth a great victory, and giveth them a singular ⟨p. 103⟩foil; but if he be repulsed, yet this is no hinderance unto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning policy, taking upon him the person of a friend, and transforming himself into an Angel of light, yet this is no impediment but that he may afterwards again appear and violently assault us in his own likeness; as he assaulted our Saviour, first with subtle and secret temptations, like a friend and well-willer; and when he could not so prevail, he doth not stick to appear like himself, tempting him to outrageous gross idolatry, saying, all this will I give thee if thou wilt fall down and worship me. And contrariwise though he begin his assault like a devil and professed enemy, this is no hinderance but that he may end it like an Angel of light, and a flattering treacherous friend. So when he hath enticed us to one extreme and prevaileth not, this is no impediment but that soon after he may allure us to the clean contrary; because though we think the first motion to be his suggestion, yet we may imagine the other to be our own thought, or (as I said) the motion of Gods spirit, because it is quite contrary to the former.

Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie, and the most learned and sound in iudgement, to entertaine the absurdest heresie or error. For if he preuaile (which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther, though hee were a man according to Gods owne heart; and of Peter whom, hee tempted to deny and forsweare Christ, though hee were a most worthie Apostle) then he getteth a great victorie, and giueth them a singular ⟨p. 103⟩foyle; but if he be repulsed, yet this is no hinderance vnto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning pollicie, taking vpon him the person of a friend, and transforming himselfe into an Angell of light, yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes; as he assaulted our Sauiour, first with subtill and secret temptations, like a friend and welwiller; and when he could not so preuaile, he doth not sticke to appeare like himselfe, tempting him to outragious grosse idolatrie, saying, all this will I giue thee if thou wilt fall downe and worship me. And contrariwise though he begin his assault like a diuell and professed enemie, this is no hinderance but that he may end it like an Angell of light, and a flattering treacherous friend. So when he hath inticed vs to one extreme and preuaileth not, this is no impediment but that soone after he may allure vs to the cleane contrarie; because though we thinke the first motion to be his suggestion, yet we may imagine the other to be our owne thought, or (as I said) the motion of Gods spirit, because it is quite contrarie to the former.