A notable and comfortable exposition, vpon the fourth of Mathevv; concerning the tentations of Christ preached in S.Peters Church, in Oxenford; By Thomas Bentham, fellovv ov Magdalin Colledge and afterwards Vyshop of Liechfeeld and Coventrie.
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Which vnsupportable miseries, if they be deeply considered, and duely weighed in the ballance of our consciences, with a conference of the former state, which was happy, blessed,
Which unsupportable misery's, if they be deeply considered, and duly weighed in the balance of our Consciences, with a conference of the former state, which was happy, blessed,
may easily make vs to perceiue, that there is some great cause, why our felicity, is changed into miserie, our blessednesse, into cursednesse, our obedience, into rebellion, immortallitie into corruption:
may Easily make us to perceive, that there is Some great cause, why our felicity, is changed into misery, our blessedness, into cursedness, our Obedience, into rebellion, immortality into corruption:
and not this onely, but also that the enemy hath been strong and able inough to keepe and hold man without hope of recouerie, in these foresayd distresses The cause whereof, the ignorant and blind worldlings, impute and asscribe to the inconstancie of fortune, and as they terme them, infortunate and vnlucky chaunces, where as the holy word of God declareth vnto vs, that all these miseries and calamities, are the fearefull punishmentes and horrible plagues of God against sinne,
and not this only, but also that the enemy hath been strong and able enough to keep and hold man without hope of recovery, in these foresaid Distresses The cause whereof, the ignorant and blind worldlings, impute and ascribe to the inconstancy of fortune, and as they term them, infortunate and unlucky chances, where as the holy word of God Declareth unto us, that all these misery's and calamities, Are the fearful punishments and horrible plagues of God against sin,
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Wherefore the godly, perceiuing thorough these continual and daily plagues, which we suffer, yt gret displeasure & indignation of God to be so sore stirred and encensed against man for his sin,
Wherefore the godly, perceiving through these continual and daily plagues, which we suffer, that great displeasure & Indignation of God to be so soar stirred and incensed against man for his since,
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Wherein is conteined, a mighty, triumphant, and glorious victory of our sauiour Iesus Christe, gotten to all Christian and faithfull beleeuers ouer that troublesome, auncient,
Wherein is contained, a mighty, triumphant, and glorious victory of our Saviour Iesus Christ, got to all Christian and faithful believers over that troublesome, ancient,
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For here is declared vnto vs. that the wicked and malicious worker of darknesse, which hath so long pinched at our heele and bitten vs by the feete, according to Gods promise, hath now such a soyle, that he is not onely troden vnderfoote,
For Here is declared unto us that the wicked and malicious worker of darkness, which hath so long pinched At our heel and bitten us by the feet, according to God's promise, hath now such a soil, that he is not only trodden underfoot,
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but is in his heade so wounded, bruised and crushed in peeces, by that most blessed seede of the woman, betweene whome there hath been so long continuall enimity, that there is on his part no hope of helpe, no recouery of health, bee he neuer so strong and stoute, be he neuer so crafty and deceitful.
but is in his head so wounded, Bruised and crushed in Pieces, by that most blessed seed of the woman, between whom there hath been so long continual enmity, that there is on his part no hope of help, no recovery of health, be he never so strong and stout, be he never so crafty and deceitful.
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If we, especially that meane to be true souldiers to our captaine, will take vpon vs the armour of God, that S. Paul willeth vs to put on, we may nowe (God be thanked) not onely withstand him,
If we, especially that mean to be true Soldiers to our captain, will take upon us the armour of God, that S. Paul wills us to put on, we may now (God be thanked) not only withstand him,
the Prince of darkenes, the father of all lying, whome man coulde not withstand, nor the world subdue, he being Lord thereof, with a worde rebuked & reiected, is vtterly subdued, & clean put to flight.
the Prince of darkness, the father of all lying, whom man could not withstand, nor the world subdue, he being Lord thereof, with a word rebuked & rejected, is utterly subdued, & clean put to flight.
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We need not therfore be afraid to fight, seeing our captaine is a conqueror, & our aduersary conquered, our captaine strong, our enimie weake, our Captaine to stande, our enimie to flée, our Captaine to haue praise and glory, our enemy shame and reproch:
We need not Therefore be afraid to fight, seeing our captain is a conqueror, & our adversary conquered, our captain strong, our enemy weak, our Captain to stand, our enemy to flee, our Captain to have praise and glory, our enemy shame and reproach:
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because that when we are tempted ▪ as our sauiour Christ was, we giue not place dastardly to our aduersary whō God suffereth to tempt, partlie, ye we may learn to know y• vertue of our armor which we haue put on:
Because that when we Are tempted ▪ as our Saviour christ was, we give not place dastardly to our adversary whom God suffers to tempt, partly, you we may Learn to know y• virtue of our armour which we have put on:
Math. 4. 1. Then Iesus was lead away of the Spirite into the Wildernesse, to be tempted of the Deuil. &c. THe first worde in this gospel, moueth vs to pe•ose a part of the Chapter going afore:
Math. 4. 1. Then Iesus was led away of the Spirit into the Wilderness, to be tempted of the devil. etc. THe First word in this gospel, moves us to pe•ose a part of the Chapter going afore:
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how he testified of Christ, and prepared the way for the people Israel, so much as was necessarye for his purpose, that entended to write and set forth Christ his acts, life, and conuersation.
how he testified of christ, and prepared the Way for the people Israel, so much as was necessary for his purpose, that intended to write and Set forth christ his acts, life, and Conversation.
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& most heauenly commencemēt which was immediatly going before in ye latter end of the third chapter ▪ For whereas Christ alwaies before his baptisme, was obedient vnto Ioseph & Mary, occupied & exercised continually in their laboures and businesses:
& most heavenly commencement which was immediately going before in you latter end of the third chapter ▪ For whereas christ always before his Baptism, was obedient unto Ioseph & Marry, occupied & exercised continually in their labours and businesses:
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yet now by baptisme altered, as it were, into a new man, and consecrated vnto God his Father, whose will he came to fulfill, returned not thither whence he came, to become suche an one as hee was before,
yet now by Baptism altered, as it were, into a new man, and consecrated unto God his Father, whose will he Come to fulfil, returned not thither whence he Come, to become such an one as he was before,
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as in other solemne Feastes and times at I•rusalem hee was wont, but [ •mmediately ] after his Baptisme ▪ as S. Mark termeth that, which this Euangelist calleth [ then, ] hee was led of the holy ghost into the desart to bee voyd of company and conuersation of men,
as in other solemn Feasts and times At I•rusalem he was wont, but [ •mmediately ] After his Baptism ▪ as S. Mark termeth that, which this Evangelist calls [ then, ] he was led of the holy ghost into the desert to be void of company and Conversation of men,
and to liue with beastes, where was sca•sity and lack of things necessary for the sustentation of mans life, that the Deuil might the rather take occasion to tempt him, being in a place where he wanted reliefe,
and to live with beasts, where was sca•sity and lack of things necessary for the sustentation of men life, that the devil might the rather take occasion to tempt him, being in a place where he wanted relief,
then where hee had plentye of all thinges, For if Christ had beene in the Citye Ierusalem, or in other villages, where victuals might haue beene come by conueniently and in time, the deuil woulde not then so boldly haue enterprised to bring him stones to make breade:
then where he had plenty of all things, For if christ had been in the city Ierusalem, or in other villages, where victuals might have been come by conveniently and in time, the Devil would not then so boldly have enterprised to bring him stones to make bread:
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Here, in that the Euangelist saith, Then was Iesus lead of the spirit, that is, immediatly after his baptisme, I note as a fruitfull lesson, that they which are appoynted of God to any high office or ministery ▪ are,
Here, in that the Evangelist Says, Then was Iesus led of the Spirit, that is, immediately After his Baptism, I note as a fruitful Lesson, that they which Are appointed of God to any high office or Ministry ▪ Are,
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but nowe was all spirituall and heauenly, in praying, fasting, and preaching S. Paule teacheth vs the like lesson, that after we be baptised, we are no more as we were. He saith:
but now was all spiritual and heavenly, in praying, fasting, and preaching S. Paul Teaches us the like Lesson, that After we be baptised, we Are no more as we were. He Says:
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Remember ye not, that we all which are baptised in the name of Iesus Christ, are baptised with him to dye? We are buried with him by baptisme for to dye, that lyke as Christ was raised vp from death by the glory of the father:
remember you not, that we all which Are baptised in the name of Iesus christ, Are baptised with him to die? We Are buried with him by Baptism for to die, that like as christ was raised up from death by the glory of the father:
For now being baptised in Christ, we haue put on Christ, as he writeth to the Galatians: and all they which are called to the state of grace, by baptism, put of the olde man,
For now being baptised in christ, we have put on christ, as he Writeth to the Galatians: and all they which Are called to the state of grace, by Baptism, put of the old man,
King Dauid also the yongest sonne of his Father Isay, called from his fathers flock, and annoynted king by Samuell, yet left his flocke, and followed his vocation.
King David also the youngest son of his Father Saiah, called from his Father's flock, and anointed King by Samuel, yet left his flock, and followed his vocation.
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Which thing, I beséech you all to doe, whensoeuer God, of his infinite goodnesse and mercye, calleth you to any high state or condition of office or ministerie.
Which thing, I beseech you all to do, whensoever God, of his infinite Goodness and mercy, calls you to any high state or condition of office or Ministry.
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For you ought of very duety and conscience to alter your life and conuersation, that it may be agreing and answearable to your office, that your office may be furnished and honored, rather with a Godly life,
For you ought of very duty and conscience to altar your life and Conversation, that it may be agreeing and answerable to your office, that your office may be furnished and honoured, rather with a Godly life,
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But especially you my brethren which are called of God to the dignitie of Priesthood, to bee ministers of his secrets, Stewards of his hoshold, Preachers of his moste holy worde, Teachers of his people that liue in blindnes and ignoraunce, Pastors of his sheepe, watchmen ouer his flocke, bought with Christe his precious bloud.
But especially you my brothers which Are called of God to the dignity of Priesthood, to be Ministers of his secrets, Stewards of his hoshold, Preachers of his most holy word, Teachers of his people that live in blindness and ignorance, Pastors of his sheep, watchmen over his flock, bought with Christ his precious blood.
I beseech and exhort you in the tender mercy of God, to consider your condition, to looke to your office & duty, to remember your vocatiō, to haue an eye to your conscience, to which I speak, not to your eares.
I beseech and exhort you in the tender mercy of God, to Consider your condition, to look to your office & duty, to Remember your vocation, to have an eye to your conscience, to which I speak, not to your ears.
But alas what shoulde I exhort, where exhortation will take no place, or desire, where intreatie will not serue? The ministerye is come to this pointe almoste generally, that if you will examin any ones liuing, you shall find more, that are worthy to be reproued,
But alas what should I exhort, where exhortation will take no place, or desire, where intreaty will not serve? The Ministry is come to this point almost generally, that if you will examine any ones living, you shall find more, that Are worthy to be reproved,
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Wee are God his ministers, and nothing appeareth lesie in vs then Godlines. M•ses called to bring Gods people from the tyranny of Pharaoh left keeping his sh•epe,
we Are God his Ministers, and nothing appears lesie in us then Godliness. M•ses called to bring God's people from the tyranny of Pharaoh left keeping his sh•epe,
and followed his vocation, wee are called to guide Gods people from darknes of ignorance, to the lighte of knowledge, from the bondage of sin, to the liberty of grace,
and followed his vocation, we Are called to guide God's people from darkness of ignorance, to the Light of knowledge, from the bondage of since, to the liberty of grace,
God, I beseech him, loase them, that we may worthily set foorth his prayse, which now with silence we obscure, that our light of preaching may so shine before men, that they see our good workes, with the chaunge and renuing of our liues,
God, I beseech him, lose them, that we may worthily Set forth his praise, which now with silence we Obscure, that our Light of preaching may so shine before men, that they see our good works, with the change and renewing of our lives,
And as we see by experience, Cities, Townes, or Castles, set on high hilles or mountaines, are most obiect to all stormie tempestes, and violence of weather:
And as we see by experience, Cities, Towns, or Castles, Set on high hills or Mountains, Are most Object to all stormy tempests, and violence of weather:
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In the very like manner are they which are called to high dignitie, great authoritie, and worthy offices, most in danger of temptation and the assaultes of the Deuill.
In the very like manner Are they which Are called to high dignity, great Authority, and worthy Offices, most in danger of temptation and the assaults of the devil.
The golden writer Chrisostome, in his fourth Homelie vppon these wordes of the Prophet I say, vidi dominum. &c. hath a pretie similitude to confirme this to bee true.
The golden writer Chrysostom, in his fourth Homely upon these words of the Prophet I say, Vidi dominum. etc. hath a pretty similitude to confirm this to be true.
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but they which haue their ships full fraughted with wares and treasures of merchandises stand in fear of robbers, which seeke thither where gould, siluer,
but they which have their ships full fraughted with wares and treasures of merchandises stand in Fear of robbers, which seek thither where gold, silver,
or haue receiued gyftes and Talents at God his hand, of the wicked tempter, that goeth about to robbe and spoyle man, of such heauenly treasures as God bestoweth vpon him.
or have received Gifts and Talents At God his hand, of the wicked tempter, that Goes about to rob and spoil man, of such heavenly treasures as God bestoweth upon him.
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Not to fast, but to bee tempted, and although hee fasted, it was but an accidentarie or incident thing, besides the principall matter, which was, to be tēpted.
Not to fast, but to be tempted, and although he fasted, it was but an accidentary or incident thing, beside the principal matter, which was, to be tempted.
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Here I may note by the way, rather then speake of by leasure, how small consideration men haue vsed heretofore, which haue inioyned all them, that woulde take vpon them to be ministers of Gods worde, a single lyfe without marriage, no respect of circumstances had, eyther of him that taketh the yoke and bond vpon him,
Here I may note by the Way, rather then speak of by leisure, how small consideration men have used heretofore, which have enjoined all them, that would take upon them to be Ministers of God's word, a single life without marriage, no respect of Circumstances had, either of him that Takes the yoke and bound upon him,
For consider these two thinges, fasting, and chastitie, what affinitie they haue, and whether they be of like force or difficultie to bee obserued of man, or no.
For Consider these two things, fasting, and chastity, what affinity they have, and whither they be of like force or difficulty to be observed of man, or no.
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And so in like case, God hath made man to multiply & increase the worlde, to which ordinaunce with obseruation of circumstaunces necessary to the same, euery man is bonden, saue they which haue a speciall prerogatiue of God, to lyue in fleshe without fleshe, which is an Angels nature,
And so in like case, God hath made man to multiply & increase the world, to which Ordinance with observation of Circumstances necessary to the same, every man is bonden, save they which have a special prerogative of God, to live in Flesh without Flesh, which is an Angels nature,
They may be ashamed therefore, that thus wryth and wrest the scriptures, to satisfie their licentious affections and wicked humors, to condemne that in their decrees, which in God his word, is both lawfull and laudable.
They may be ashamed Therefore, that thus wryth and wrest the Scriptures, to satisfy their licentious affections and wicked humours, to condemn that in their decrees, which in God his word, is both lawful and laudable.
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Little they regarde the leading of the holy Ghost, without whose motion they shoulde enterprise nothing, seeing our Sauiour Christ, was led of the holy Ghost into the desart, to be tempted of the Deuill.
Little they regard the leading of the holy Ghost, without whose motion they should enterprise nothing, seeing our Saviour christ, was led of the holy Ghost into the desert, to be tempted of the devil.
But Christ did not so, for the space of forty dayes, and forty nights, in all which tyme he hungred not. Two such examples of admiration rather then imitation, we haue in the olde Testament:
But christ did not so, for the Molle of forty days, and forty nights, in all which time he hungered not. Two such Examples of admiration rather then imitation, we have in the old Testament:
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the one is of the holy Prophet or God Moses, who beeing commanded of God to ascend & come vp, into the mount Sinai, to fetch the tables of the commandements which he shoulde afterwardes deliuer to his people, fasted al the tyme that he continued in the Mount, which was forty daies,
the one is of the holy Prophet or God Moses, who being commanded of God to ascend & come up, into the mount Sinai, to fetch the tables of the Commandments which he should afterwards deliver to his people, fasted all the time that he continued in the Mount, which was forty days,
and forty nights, and al that space neither eate nor darcke, as is written in the booke of Exodus. The other is, of the Prophet Elias, who fleeing from the wicked Queene Iezabell Achabs wyfe,
and forty nights, and all that Molle neither eat nor dark, as is written in the book of Exodus. The other is, of the Prophet Elias, who fleeing from the wicked Queen Jezebel Ahab's wife,
and resting himselfe vnder a iuniper tree being wearie of his life and wishing to die, was sed by an Angell sent to him from God, with a cake baken on the co•ses and a cup of water.
and resting himself under a juniper tree being weary of his life and wishing to die, was said by an Angel sent to him from God, with a cake bake on the co•ses and a cup of water.
Our sauiour Christ therfore, whom these two Prophetes did prefigure, when he shoulde begin to publish and preach the Gospell, departed from the company and society of man into the desart, where he fasted fourty dayes,
Our Saviour christ Therefore, whom these two prophets did prefigure, when he should begin to publish and preach the Gospel, departed from the company and society of man into the desert, where he fasted fourty days,
Wherefore if Moses fasted forty dayes twice, before he receiued and ministred the law, it was no derogation to Christe his dignity, to fast forty dayes,
Wherefore if Moses fasted forty days twice, before he received and ministered the law, it was no derogation to Christ his dignity, to fast forty days,
Vppon which fast, and the fastes of Moses and Elias, because the Church hath of long time, taken occasion to ground and institute this fast of Lent, which at this present we obserue:
Upon which fast, and the fasts of Moses and Elias, Because the Church hath of long time, taken occasion to ground and institute this fast of Lent, which At this present we observe:
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First, shewing the true definition of Fast, and that this Fast of Lent, obserued nowe by vs, can neither be grounded on the old, nor the new Testaments:
First, showing the true definition of Fast, and that this Fast of Lent, observed now by us, can neither be grounded on the old, nor the new Testaments:
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as if a man sinne with his eyes, to turns them away, that they regard no vanities, as Dauid sayth, or else to pluck them out (as Christ biddeth) when they offend vs. And likewise in all other partes and senses of mans bodye.
as if a man sin with his eyes, to turns them away, that they regard no vanities, as David say, or Else to pluck them out (as christ bids) when they offend us And likewise in all other parts and Senses of men body.
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Which the Iewes often vsed, especiallye in the time of great plagues, warrs and such extremities, absteining from meate and drinke in ashes and sackcloth al the daye long, thereby to humble themselues before God.
Which the Iewes often used, especially in the time of great plagues, wars and such extremities, abstaining from meat and drink in Ashes and Sackcloth all the day long, thereby to humble themselves before God.
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For notwithstanding that Moses fasted fourty dayes twise, and Elias once, yet because their fastes were miraculous, we neither ought nor can sincerely follow them.
For notwithstanding that Moses fasted fourty days twice, and Elias once, yet Because their fasts were miraculous, we neither ought nor can sincerely follow them.
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And so likewise Elias. For if they had beene workes as well of imitation, as admiration, no doubt the Iewes which were so studious to inuent new traditions, would haue made this one of their cheifest.
And so likewise Elias. For if they had been works as well of imitation, as admiration, no doubt the Iewes which were so studious to invent new traditions, would have made this one of their chiefest.
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It is one of their solemne feastes called Penticost, their Whitsonday, which was the fiftieth day after they were come forth of Egipt. They obserue a solemne Feast, but no fasting for it.
It is one of their solemn feasts called Pentecost, their Whitsunday, which was the fiftieth day After they were come forth of Egypt. They observe a solemn Feast, but not fasting for it.
They obserued diuers dayes for faste and abstinence, as the third day of the first moneth, which is September, which is talled the fast of Gedalia. In the fourth moneth they fast in remembraunce of the siege that Nabuchodon•zer layd against the citie Ierusalem. In the sixt month on the thirtenth day they kept the fast of Ester and Mardocheus. And although that Ester commaunded all the Iewes to fast three dayes and thrée nights to obtayne Gods fauour, that they might find fauour and grace before the king Assuerus, and so escape the bloudy handes of Haman, which intended their deathes all in one day:
They observed diverse days for fast and abstinence, as the third day of the First Monn, which is September, which is talled the fast of Gedalia. In the fourth Monn they fast in remembrance of the siege that Nabuchodon•zer laid against the City Ierusalem. In the sixt Monn on the Thirtieth day they kept the fast of Ester and Mordecai. And although that Ester commanded all the Iewes to fast three days and thrée nights to obtain God's favour, that they might find favour and grace before the King Assuerus, and so escape the bloody hands of Haman, which intended their deaths all in one day:
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Here I haue rehearsed the greatest part of the Iewes fasting dayes, which were ordinarily and yearely vsed of them, either in remembraunce of present deliuerie from their enmies,
Here I have rehearsed the greatest part of the Iewes fasting days, which were ordinarily and yearly used of them, either in remembrance of present delivery from their enemies,
And as for the fast which the Secte of the Pharises in Christs time obserued twise a weeke, it were foolish to obiect it for any confirmation of our Lent. For why shold we approoue yt which the Pharises did, who (as both Iosephus & Epiphanius witnes) were an hereticall sect? And as they supersticiously inuēted & cōmanded it.
And as for the fast which the Sect of the Pharisees in Christ time observed twice a Week, it were foolish to Object it for any confirmation of our Lent. For why should we approve that which the Pharisees did, who (as both Iosephus & Epiphanius witness) were an heretical sect? And as they superstitiously invented & commanded it.
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For Christe his fast as it was much beyond mans nature, so naturally it ought not to bee practised or atempted of any man, being not an example imitatiue, but miraculous.
For Christ his fast as it was much beyond men nature, so naturally it ought not to be practised or attempted of any man, being not an Exampl imitative, but miraculous.
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But the Papistes which woulde gladly beare out the matter with the authoritie of this place, alleadge a saying of S. Gregorie, That euery action of Christ is our instruction.
But the Papists which would gladly bear out the matter with the Authority of this place, allege a saying of S. Gregory, That every actium of christ is our instruction.
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Therefore we must make the blind, see, the dumbe, speake &c. Who is so ignorantly blinde, that cannot see the the absurditie and foolishnesse of this reason:
Therefore we must make the blind, see, the dumb, speak etc. Who is so ignorantly blind, that cannot see the the absurdity and foolishness of this reason:
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And what prerogatiue or preeminence should Christ haue, I pray you, if eyther we ought or could do the like? To presume to doe them were great derogation to his glory,
And what prerogative or preeminence should christ have, I pray you, if either we ought or could do the like? To presume to do them were great derogation to his glory,
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thou shalt fast euery Fryday and Saterday, but not ye Sunday, neyther doth it appoint vs to fast more from flesh then fish, God his worde, makes no difference betweene the one kind, and the other.
thou shalt fast every Friday and Saterday, but not you Sunday, neither does it appoint us to fast more from Flesh then Fish, God his word, makes no difference between the one kind, and the other.
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if yee loue one an other, For as much as the perfection of all vertue consisteth in loue, let no man thinke hee can attaine to anye great thing by abstinence or fasting,
if ye love one an other, For as much as the perfection of all virtue Consisteth in love, let no man think he can attain to any great thing by abstinence or fasting,
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and cares of this life, and least that day come on you suddenly, which shal catch as in a snare, al them that dwel vpō the earth, watch therfore & pray alwais, that yee may auoyd all these euilles.
and Cares of this life, and lest that day come on you suddenly, which shall catch as in a snare, all them that dwell upon the earth, watch Therefore & pray always, that ye may avoid all these evils.
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If Lent had beene so necessary for mans saluation, as the Bishoppes decrees make it, which say it is a deadly and damnable sinne to break it, certainly yt euangelists wold not haue omitted it, no more then they did other things which they haue left vs in their writings to follow.
If Lent had been so necessary for men salvation, as the Bishops decrees make it, which say it is a deadly and damnable sin to break it, Certainly that Evangelists would not have omitted it, no more then they did other things which they have left us in their writings to follow.
Blessed are the poore in Spirite, (saythe Christ) they that mourne, the meeke, they that hunger and thirst for righteousnes, the merciful, the poore in hart, the peacemakers, they that suffer persecution for righteousnes sake. &c. In all which hee saith not, they are blessed that fast forty dayes in Lent and abstayne from flesh:
Blessed Are the poor in Spirit, (say christ) they that mourn, the meek, they that hunger and thirst for righteousness, the merciful, the poor in heart, the peacemakers, they that suffer persecution for righteousness sake. etc. In all which he Says not, they Are blessed that fast forty days in Lent and abstain from Flesh:
except hee surmise that S. Luke make for him, because he sayth simply, Blessed are they that hunger, for they shall be satisfied. And so make this reason: fast makes a man hungry: but the hungry are blessed.
except he surmise that S. Lycia make for him, Because he say simply, Blessed Are they that hunger, for they shall be satisfied. And so make this reason: fast makes a man hungry: but the hungry Are blessed.
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Therfore they that fast are more blessed, For ful resolution of which argument, let S. Luke be conferred with S. Mathew and S, Luke his meaning wil easily appear.
Therefore they that fast Are more blessed, For full resolution of which argument, let S. Luke be conferred with S. Matthew and S, Lycia his meaning will Easily appear.
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Blessed are they that hunger and thirst for righteousnes, for they shall be satisfied, And this blessing onely appertayneth to the elect of God, not to euery Turke, or Iew, or wicked person when he is hungry.
Blessed Are they that hunger and thirst for righteousness, for they shall be satisfied, And this blessing only appertaineth to the elect of God, not to every Turk, or Iew, or wicked person when he is hungry.
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But do you think that the Apostles were either so ignoraunt, or so negligent, that neither in their acts nor in their Epistles they would make mention of it? if it had béen so necessary to saluatiō, as many make it.
But do you think that the Apostles were either so ignorant, or so negligent, that neither in their acts nor in their Epistles they would make mention of it? if it had been so necessary to salvation, as many make it.
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The apostles, at what time certain fals brethren went from Iewrie to Antioch, perswading ye Gentiles ye were conuerted to ye faith, to be circūcised & liue after Moses law, assembled them selues together to consult what was best to be done in the matter.
The Apostles, At what time certain falls brothers went from Jewry to Antioch, persuading the Gentiles you were converted to you faith, to be circumcised & live After Moses law, assembled them selves together to consult what was best to be done in the matter.
In which consultation they decreed to send Paule and Barnabas, with other of the brethren to Antioch with letters concerning their mind, which was not to burthen them with the importable yoke of Moses law,
In which consultation they decreed to send Paul and Barnabas, with other of the brothers to Antioch with letters Concerning their mind, which was not to burden them with the importable yoke of Moses law,
Now if our fast from flesh had beene necessary for the Christians, it had beene an easie matter for the Apostles to haue set it downe in their Epistles or letters, that as they shoulde at all times forbeare the eating of those meates that were offered to Idols, from bloud. &c. So they should once in a yeare fast fourty dayes from fleshe together,
Now if our fast from Flesh had been necessary for the Christians, it had been an easy matter for the Apostles to have Set it down in their Epistles or letters, that as they should At all times forbear the eating of those Meats that were offered to Idols, from blood. etc. So they should once in a year fast fourty days from Flesh together,
For if we wil ground it vppon Christ his fast, then must oures necessarily agree with Christes in some point, which in no point agrée any more then an Egge and an Dister,
For if we will ground it upon christ his fast, then must ours necessarily agree with Christ's in Some point, which in no point agree any more then an Egg and an Dister,
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For Christ was baptised the sixt of Ianuarie, and in the seuēth day (as some mē write) he was led of the holy Ghost into the desart, (or as the Euangelist sayth) by and by, or immediately after his baptism:
For christ was baptised the sixt of Ianuarie, and in the seuēth day (as Some men write) he was led of the holy Ghost into the desert, (or as the Evangelist say) by and by, or immediately After his Baptism:
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As this yeare it beginneth iust about the time that Christe his fast ended. Christ fasted immediatly after his Baptisme, when hee was thirtie yeares old:
As this year it begins just about the time that Christ his fast ended. christ fasted immediately After his Baptism, when he was thirtie Years old:
In what point then doth our fast agree wt Christ his fast? do you perceue any one thing agreeing? Yet this is mans presumption to take that most vpon him, that he is least able to do.
In what point then does our fast agree with christ his fast? do you perceive any one thing agreeing? Yet this is men presumption to take that most upon him, that he is least able to do.
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Thus at the beginning, some men better disposed then others, to shew forth a good example of their religion and mortification, began to fast fourtye dayes once in a yeare.
Thus At the beginning, Some men better disposed then Others, to show forth a good Exampl of their Religion and mortification, began to fast fourtye days once in a year.
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For hipocrites can shew as faier a face sometimes as the godly in deed, and to the worlde they seeme more glorious oftentimes, that counterfait the workes of good men,
For Hypocrites can show as fair a face sometime as the godly in deed, and to the world they seem more glorious oftentimes, that counterfeit the works of good men,
Well, at length the matter grewe to this issu, and the number of them that vsed this Fast did so multiply, that al they which either were not able to do the like,
Well, At length the matter grew to this issu, and the number of them that used this Fast did so multiply, that all they which either were not able to do the like,
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All men thus consenting, some for religion and Godlines sake, some of hypocrisie, some to auoid slander, ther lacked nothing but laws to ratefie and establish this common consent.
All men thus consenting, Some for Religion and Godliness sake, Some of hypocrisy, Some to avoid slander, there lacked nothing but laws to ratefie and establish this Common consent.
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And those, the vndiscreet and vngodly Byshops not long after constituted, rather to get goods, then to promote godlines, and set foorth the glory of God.
And those, the undiscreet and ungodly Bishops not long After constituted, rather to get goods, then to promote godliness, and Set forth the glory of God.
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For without regard or respect of persons, they clogged and fettered men with their leaden sawes, whose consciences they ought rather to haue disburthened by Gods word,
For without regard or respect of Persons, they clogged and fettered men with their leaden saws, whose Consciences they ought rather to have disburdened by God's word,
and many fourtie daies accoumpting all the houres both of daie and night for a daie, which variety of the o•seruation of Lent, had not it beginning now first in our time,
and many fourtie days accounting all the hours both of day and night for a day, which variety of the o•seruation of Lent, had not it beginning now First in our time,
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Whereby you may vnderstande, that at the beginning there was no commandement giuen to bind men to forty dayes fast, séeing some fasted but one daye, some two dayes, some more,
Whereby you may understand, that At the beginning there was no Commandment given to bind men to forty days fast, seeing Some fasted but one day, Some two days, Some more,
I fear me, if we should vary & differ so much in the obseruation of our Lent, (such an opinion of it is fixed in the heartes of the ignoraunt) it would breed such discention, that we should rather fall by the eares about it, then keep peace and charitie.
I Fear me, if we should vary & differ so much in the observation of our Lent, (such an opinion of it is fixed in the hearts of the ignorant) it would breed such dissension, that we should rather fallen by the ears about it, then keep peace and charity.
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This testimony writeth Ireneus vnto Victorius the bishop of Rome. You may reade also in the tripartite history, that in the fasting dayes one man obserued one thing,
This testimony Writeth Irenaeus unto Victorius the bishop of Room. You may read also in the tripartite history, that in the fasting days one man observed one thing,
And Eusebius affirmeth, that Apollonius an ecclesiasticall wryter, reprooued Montanus an heretique amongest other things, for making lawes for fasting.
And Eusebius Affirmeth, that Apollonius an ecclesiastical writer, reproved Montanus an heretic amongst other things, for making laws for fasting.
Quadragesima hath sixe weekes, to which Telesphorus the Bishoppe added the seuenth, and all this time they call Lent. Thus by these writers you haue hearde,
Quadragesima hath sixe weeks, to which Telesphorus the Bishop added the Seventh, and all this time they call Lent. Thus by these writers you have heard,
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Before Gregorius Magnus came to the Popedome, there were no straite laws made to bind man to ye supersticious obseruation of Lent. But in his daies and since, the most part of grose supersticiō hath crept into the church:
Before Gregorius Magnus Come to the Popedom, there were no strait laws made to bind man to you superstitious observation of Lent. But in his days and since, the most part of grose Superstition hath crept into the Church:
he went wickedly about to prooue it by probabilitie, alleadging this place of scripture, Thou shalt lay out the •ith of all maner of fruits, that come forth of thy field yeare by yeare.
he went wickedly about to prove it by probability, alleging this place of scripture, Thou shalt lay out the •ith of all manner of fruits, that come forth of thy field year by year.
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Frō which if you take sixe sundayes then there are thirtie six daies remayning, which are the tenth part of thre hundred three score and fiue dayes, which make the whole yeare.
From which if you take sixe sundays then there Are thirtie six days remaining, which Are the tenth part of Three hundred three score and fiue days, which make the Whole year.
Now because that thirtie six dayes doe not fully answere to Christ his fast, they deuised amongst them to adde the foure daies going before, to make vp the iuste number of fourty.
Now Because that thirtie six days do not Fully answer to christ his fast, they devised among them to add the foure days going before, to make up the just number of fourty.
I trust you perceiue well inough, and I know the meanest and simplest of you is able to answere it, otherwise I would labour more in opening the subtletie of it.
I trust you perceive well enough, and I know the Meanest and simplest of you is able to answer it, otherwise I would labour more in opening the subtlety of it.
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as in Noah his time, all fleshe without the Arke was consumed in fourty dayes: and God fed the children of Israell in the desart with Man, fourty yeares:
as in Noah his time, all Flesh without the Ark was consumed in fourty days: and God fed the children of Israel in the desert with Man, fourty Years:
But when such belly God Papistes, that coulde not fast as others had done before them, bare rule, they inuented a pretie pollicie if God would haue permitted it,
But when such belly God Papists, that could not fast as Others had done before them, bore Rule, they invented a pretty policy if God would have permitted it,
Where he saith, The examples of saints (meaning Moses and Elias) are not of force to perswade the fast of any one day, much lesse the fast of the Sabboth day.
Where he Says, The Examples of Saints (meaning Moses and Elias) Are not of force to persuade the fast of any one day, much less the fast of the Sabbath day.
But vpon what dayes we ought to fast, and vpon what we ought not to fast, I finde it not decided, eyther by any commaundement of the Lorde, or of the Apostles.
But upon what days we ought to fast, and upon what we ought not to fast, I find it not decided, either by any Commandment of the Lord, or of the Apostles.
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as the sayd Doctor sayth in the latter end of that Epistle, That if we wil neyther slaunder nor be slaundered, let vs follow the custome of the Church where we are.
as the said Doctor say in the latter end of that Epistle, That if we will neither slander nor be slandered, let us follow the custom of the Church where we Are.
In like maner say I, touching this fast of Lent, that because it being vsed as the Fathers haue vsed it, is not contrary to any Article of our faith,
In like manner say I, touching this fast of Lent, that Because it being used as the Father's have used it, is not contrary to any Article of our faith,
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And in this respect, where you fast fourty dayes, for my part I would rather wishe you to fast fourty daies more then one lesse, it beeing so necessary sor our common wealth, as it is.
And in this respect, where you fast fourty days, for my part I would rather wish you to fast fourty days more then one less, it being so necessary sor our Common wealth, as it is.
For when he perceiued her appetite prouoked, he perswaded her to distrust and disobey Gods word which threatned they shoulde die the death, whensoeuer they eate of the apple forbidden.
For when he perceived her appetite provoked, he persuaded her to distrust and disobey God's word which threatened they should die the death, whensoever they eat of the apple forbidden.
In the desart when the children of Israel began to lack such sustenance, as they had in Aegypt, hee moued them to grudge and murmure both against Moses and God.
In the desert when the children of Israel began to lack such sustenance, as they had in Egypt, he moved them to grudge and murmur both against Moses and God.
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otherwise, he beareth them in hande, that God according to his promise would blesse all them which keepe his will and commandements, with corne, cattell,
otherwise, he bears them in hand, that God according to his promise would bless all them which keep his will and Commandments, with corn, cattle,
but vnto a false fained cause, which is, the extirpation of hypocrisie and superstition, the rooting out of all Idolatry, I meane, to speake plainlie, the suppression and ouerthrow of abbeys, Monasteries,
but unto a false feigned cause, which is, the extirpation of hypocrisy and Superstition, the rooting out of all Idolatry, I mean, to speak plainly, the suppression and overthrow of abbeys, Monasteries,
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then to be captiue vnder the proud hand of Pharaoh, and to continue in bondage and slauery by the fleshe pots of Egipt, But if we know how much libertie from sinne, is to bee preferred before the tyrannie of Pharaoh, or the deuil, we woulde not grudge,
then to be captive under the proud hand of Pharaoh, and to continue in bondage and slavery by the Flesh pots of Egypt, But if we know how much liberty from sin, is to be preferred before the tyranny of Pharaoh, or the Devil, we would not grudge,
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When Abbeis stood, & Monasteries, or houses of religion, or misrule rather, florished, we were vnder Pharaoh, the prince of darkenesse, we were Captiues to the seruitude of sinne, and bondslaues to ignoraunce:
When Abbeys stood, & Monasteries, or houses of Religion, or misrule rather, flourished, we were under Pharaoh, the Prince of darkness, we were Captives to the servitude of sin, and bondslaves to ignorance:
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go to, if thou be Gods sonne as thou persuadest thy selfe, by the voice which thou heardest, linger no longer in hope, prouide for thy selfe seeing God doth not.
go to, if thou be God's son as thou persuadest thy self, by the voice which thou heardest, linger no longer in hope, provide for thy self seeing God does not.
Lord what shal become of vs? will not horrour be besore our eyes continually to trouble and terrifie vs? Shall we not liue in darknesse and in the shadow of death,
Lord what shall become of us? will not horror be besore our eyes continually to trouble and terrify us? Shall we not live in darkness and in the shadow of death,
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For he goeth about continually either by him selfe or his ministers, euen like a roaring Lion, seeking whom he may deuour, whom resist in faith, as S. Peter biddeth you.
For he Goes about continually either by him self or his Ministers, even like a roaring lion, seeking whom he may devour, whom resist in faith, as S. Peter bids you.
Thou shalt remember all the way, which the Lord thy God hath br•ght thee, this fourty yeares in the des•rt, that he might chasten thee and prooue thee, to know what was in thine heart,
Thou shalt Remember all the Way, which the Lord thy God hath br•ght thee, this fourty Years in the des•rt, that he might chasten thee and prove thee, to know what was in thine heart,
Therefore hee humbled thee and made thee hungry, and fedde thee with Man, which neither thou nor thy fathers knew of, to make thee know that man must not liue by breade onely,
Therefore he humbled thee and made thee hungry, and fed thee with Man, which neither thou nor thy Father's knew of, to make thee know that man must not live by bread only,
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The euangelist following the seuentie interpreters addeth, euery worde (which is not in the Ebrew text) to signifie the vertue and power of God his worde, to be of as great efficacie and strēgth to nourish man,
The evangelist following the seuentie Interpreters adds, every word (which is not in the Hebrew text) to signify the virtue and power of God his word, to be of as great efficacy and strength to nourish man,
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vnlesse hee transubstantiat stones into bread? If •e be able to feede man fourty yeares without breade, is hee not able to feed his dearely beloued sonne fourty dayes without bread? Nay (bearly beloued) God is not bound to meanes,
unless he transubstantiate stones into bred? If •e be able to feed man fourty Years without bread, is he not able to feed his dearly Beloved son fourty days without bred? Nay (bearly Beloved) God is not bound to means,
Our sauiour thus with scripture confoundeth the temptation of the deuil, that thereby we may learne to do the same, without the consent either of custome or councell.
Our Saviour thus with scripture confoundeth the temptation of the Devil, that thereby we may Learn to do the same, without the consent either of custom or council.
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but he replyed with the scripture, and that with such gentlenesse, that the deuill was more ready and more bould to tempt him now, then before. For it followeth.
but he replied with the scripture, and that with such gentleness, that the Devil was more ready and more bold to tempt him now, then before. For it follows.
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Then the Deuil tooke him vp into the h•ly Citie, and set him on a pinacle of the Temple ▪ &c. THE deuill perceiuing that his former temptation preuailed not, inuenteth an other.
Then the devil took him up into the h•ly city, and Set him on a pinnacle of the Temple ▪ etc. THE Devil perceiving that his former temptation prevailed not, inventeth an other.
as thinking they bee in Gods fauour, to winne praise and commendation, dare run headlong into daungers on their owne accord without any necessity at all.
as thinking they be in God's favour, to win praise and commendation, Dare run headlong into dangers on their own accord without any necessity At all.
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This consideration he may seeme to haue had, when he take•h and setteth our Sauiour on the pinacle of the temple at Ierusalem, reasoning with him selfe (as it were) on this maner:
This consideration he may seem to have had, when he take•h and sets our Saviour on the pinnacle of the temple At Ierusalem, reasoning with him self (as it were) on this manner:
I wil try whether vaine glory will allure him to shew some miracle at Ierusalem, where the multitude that looke & behold him, may magnifie and speake gloriously of him.
I will try whither vain glory will allure him to show Some miracle At Ierusalem, where the multitude that look & behold him, may magnify and speak gloriously of him.
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and that thou trustest so surely in Gods prouidence, that thou wilt not seeke for thy selfe in extreame pouerty and hunger, caring for nothing to refreshe thy feeble body withall:
and that thou trustest so surely in God's providence, that thou wilt not seek for thy self in extreme poverty and hunger, caring for nothing to refresh thy feeble body withal:
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it were good for thee, if thou wouldest be accounted as thou takest vpon thee to be, to shew some straunge feat to the people, to settle and perswade them in the truth of the matter.
it were good for thee, if thou Wouldst be accounted as thou Takest upon thee to be, to show Some strange feat to the people, to settle and persuade them in the truth of the matter.
And therefore if thou wouldest follow mine aduise, I woulde giue thee councell to goe to Ierusalem, that famous and populous City, where to confirme vnto all the people which shall behold thee with a miracle, that thou art Gods son, the sauiour of the world, the Messias that they haue long looked for, thou shalt cast down thy selfe headlong from the pinacle where I will set thee.
And Therefore if thou Wouldst follow mine advise, I would give thee council to go to Ierusalem, that famous and populous city, where to confirm unto all the people which shall behold thee with a miracle, that thou art God's son, the Saviour of the world, the Messias that they have long looked for, thou shalt cast down thy self headlong from the pinnacle where I will Set thee.
Is not this a goodly pretensed councell, to set a man in the mast of vainglory with such coloured words? What a strong perswasion was this? Tell me beloued, what Orator or counsailor of them all, can handle his matter more cunningly? Surely it is so baited with sweete and entising wordes, that it is impossible for any,
Is not this a goodly pretenced council, to Set a man in the mast of vainglory with such coloured words? What a strong persuasion was this? Tell me Beloved, what Orator or counselor of them all, can handle his matter more cunningly? Surely it is so baited with sweet and enticing words, that it is impossible for any,
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Here you may note with me the deuill his expertnes in scripture, who disdaining to take so sudden a repulse at Christs hand, alleageth one place of scripture for an other.
Here you may note with me the Devil his expertness in scripture, who disdaining to take so sudden a repulse At Christ hand, allegeth one place of scripture for an other.
The place that he citeth is in Dauids psalmes, where the Prophet setting forth the happy state and felicitie of them, that are vnder Gods protection and prouidence, among other comfortable verses, hath these two, which sathan in this place inferreth against Christe, saying as it is written:
The place that he citeth is in David psalms, where the Prophet setting forth the happy state and felicity of them, that Are under God's protection and providence, among other comfortable Verses, hath these two, which sathan in this place infers against Christ, saying as it is written:
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He shal giue his angels charge ouer thee for to keepe thee in all thy ways They shal be are thee in their hands, that thou dash not thy foote against a stone.
He shall give his Angels charge over thee for to keep thee in all thy ways They shall be Are thee in their hands, that thou dash not thy foot against a stone.
as it is in the chapter next before, and had exhorted them to feare the true God of Israel, by renuing his promises made to Abraham, Isaac, & Iacob, their forefathers, he forbiddeth them idolatrie,
as it is in the chapter next before, and had exhorted them to Fear the true God of Israel, by renewing his promises made to Abraham, Isaac, & Iacob, their Forefathers, he forbiddeth them idolatry,
Which was, when they came frō the desart of sin, and by the Lords appointment camped at Rephidim: wher finding no water to drinke, they began to chide with Moses, and asked him:
Which was, when they Come from the desert of since, and by the lords appointment camped At Rephidim: where finding no water to drink, they began to chide with Moses, and asked him:
but thou must leade vs hither, where we want both? We can not thinke, ye God is among vs. For if hée were, would he suffer vs, (beeing his owne people) to be thus afflicted for lacke of drinke? Thus did they repine & gruge against Moses: and therefore he called the p•ac• Massa or Meruba, the place of temptation or strife.
but thou must lead us hither, where we want both? We can not think, you God is among us For if he were, would he suffer us, (being his own people) to be thus afflicted for lack of drink? Thus did they repine & grudge against Moses: and Therefore he called the p•ac• Massa or Meruba, the place of temptation or strife.
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S. Po•le vsing the wordes of Salomon, biddeth the H•brewes be of an other minde: Despise not the chastening of the Lorde, neither faint when thou art rebuked of •im:
S. Po•le using the words of Solomon, bids the H•brewes be of an other mind: Despise not the chastening of the Lord, neither faint when thou art rebuked of •im:
so it was vnneed•ull for Christ to prooue him selfe the sonne of God, or to try whether angels would preserue him, to cast him selfe downe headlong from the pinacle.
so it was vnneed•ull for christ to prove him self the son of God, or to try whither Angels would preserve him, to cast him self down headlong from the pinnacle.
when ordinary means are apointed for vs. This is a grieuous temptation, and yet vsed too commonly of very many in this our realme of England. For there be some idle belly God persons, that because Christ biddeth vs not to be careful for our liuing,
when ordinary means Are appointed for us This is a grievous temptation, and yet used too commonly of very many in this our realm of England. For there be Some idle belly God Persons, that Because christ bids us not to be careful for our living,
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And because Christ when hee sendeth his disciples to preach, promiseth to giue them in the same houre what they shoulde speake, thinke it not needfull to study the scriptures.
And Because christ when he sends his Disciples to preach, promises to give them in the same hour what they should speak, think it not needful to study the Scriptures.
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Againe, in that Christ answeareth the deuill his allegation of scripture by the scripture, we may learne to interpret one place of scripture by an other, when they seme to repugne.
Again, in that christ Answers the Devil his allegation of scripture by the scripture, we may Learn to interpret one place of scripture by an other, when they seem to repugn.
THis is the third temptation after this Euangelist, but after Luk• it is the second Wherby you may see they laboured not so much of the order and maner,
THis is the third temptation After this Evangelist, but After Luk• it is the second Whereby you may see they laboured not so much of the order and manner,
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He willed not Christ here to deny God directly, nor to worke any miracle, but he went about to make him in loue with yt world, with welth & riches, wherby many men many times decline from God vnawares.
He willed not christ Here to deny God directly, nor to work any miracle, but he went about to make him in love with that world, with wealth & riches, whereby many men many times decline from God unawares.
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but he taketh him vp into an exceedi•g high moun•aine, and sheweth him all the coastes and kingdomes of the worlde, in the brauest and gloriest maner that he coulde, saying:
but he Takes him up into an exceedi•g high moun•aine, and shows him all the coasts and kingdoms of the world, in the Bravest and gloriest manner that he could, saying:
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Is not this a pleasant kingdome? Is not this a welthy realm? Is not this a glorious empire? O how happy & fortunate are those rulers, yt are in so high estate? What a delicious lyfe might he lead y• were Lord ouer two or three of thē? Might not y• man triumph? Al these kingdoms which thou seest are in my hand to dispose & beslow where & how I list.
Is not this a pleasant Kingdom? Is not this a wealthy realm? Is not this a glorious empire? O how happy & fortunate Are those Rulers, that Are in so high estate? What a delicious life might he led y• were Lord over two or three of them? Might not y• man triumph? All these kingdoms which thou See Are in my hand to dispose & beslow where & how I list.
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and carried thē vp to an exceeding high mountain, and shewed them al the spiritual liuinges almost in yt world, Byshopricks, Deanries, Prehends, Personages,
and carried them up to an exceeding high mountain, and showed them all the spiritual livings almost in that world, Bishoprics, Deaneries, Prehends, Personages,
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Let n•mā think these things to be forged or sucked out of mine owne fingers. For writers make mention, yt the deuil in déed gaue the Bishoprick of Rome once,
Let n•man think these things to be forged or sucked out of mine own fingers. For writers make mention, that the Devil in deed gave the Bishopric of Room once,
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And is he not so able now, thinke you, to giue a poore benefice, as he was then to giue the faitest bishoprick in the world? Let no man be offended with me for speaking yt, which al ye world by experiēce séeth to be true.
And is he not so able now, think you, to give a poor benefice, as he was then to give the faitest bishopric in the world? Let no man be offended with me for speaking that, which all the world by experience seeth to be true.
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I besech God giue vs grace to withstand & auoid this his flattring and sweet tēptation Once not long since I spake aganst such in a place where I was,
I beseech God give us grace to withstand & avoid this his flattering and sweet temptation Once not long since I spoke against such in a place where I was,
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I am a yong man still, & I am not sorry for it, but I thank my God for it, who I trust will, at his pleasure, turn both my youth & mine old age to his glory For S. Paul hath taught me not to contemne youth.
I am a young man still, & I am not sorry for it, but I thank my God for it, who I trust will, At his pleasure, turn both my youth & mine old age to his glory For S. Paul hath taught me not to contemn youth.
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Yet what I should do I cannot tel, I will not presume too much of mine own strength, seeing more godly & better learned men seduced by the flattery of y• deuil and the world.
Yet what I should do I cannot tell, I will not presume too much of mine own strength, seeing more godly & better learned men seduced by the flattery of y• Devil and the world.
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I enuy no mās liuing thogh it were thrée times so much, but ye men take vpon thē more then eyther they are able or willing to discharge, it is great sinne,
I envy no men living though it were thrée times so much, but you men take upon them more then either they Are able or willing to discharge, it is great sin,
What auaileth it such a one to win all the worlds, and to endamage his owne soule? I appeale to your consciences, to which I speake rather then to your eares:
What avails it such a one to win all the world's, and to endamage his own soul? I appeal to your Consciences, to which I speak rather then to your ears:
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Do you thinke Englād is not combred with many such as S. Ambrose speaketh off? Let no man take my wordes so generally as though I secluded none frō this company.
Do you think Englād is not cumbered with many such as S. Ambrose speaks off? Let no man take my words so generally as though I secluded none from this company.
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Of whom because the number is smal, and the haruest very great, let vs desire the lord daily more and more to encrease it, that his people be not starued for lack of food,
Of whom Because the number is small, and the harvest very great, let us desire the lord daily more and more to increase it, that his people be not starved for lack of food,
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and dulia, which is honest obedience due to man, not forbidden by this scripture Onely it forbiddeth, to giue ye inward worship of the mind, yt appertaineth only to the almighty God, vnto any creature besids.
and dulia, which is honest Obedience due to man, not forbidden by this scripture Only it forbiddeth, to give you inward worship of the mind, that appertaineth only to the almighty God, unto any creature besides.
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So y• these words of God alleged by our sauiour, import thus much, that because God had don such maruailous works, I wonderous miracles for the deliuerance of his people out of Egypt, to ye astonishment not only of ye Egyptians, but of al yt world, nostrength nor power being able to stand or preuaile against his might:
So y• these words of God alleged by our Saviour, import thus much, that Because God had dONE such marvelous works, I wondrous Miracles for the deliverance of his people out of Egypt, to you astonishment not only of the egyptians, but of all that world, nostrength nor power being able to stand or prevail against his might:
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& haue deliuered thee so mercifully from all thy miseries, me thinks I may by right claim thy seruice yu shalt feare me as a lord of magnificent strēgth & power,
& have Delivered thee so mercifully from all thy misery's, me thinks I may by right claim thy service thou shalt Fear me as a lord of magnificent strength & power,
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and at his dispositiō? did not yt deu•l work high treason against Gods maiesty, by tempting the Lorde of life to fall down before him and worship him,
and At his disposition? did not that deu•l work high treason against God's majesty, by tempting the Lord of life to fallen down before him and worship him,
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For, God is faithful, which wil not suffer them to be tempted aboue their strength as S. Paul saith, & is able (as S. Pet•r writeth) to deliuer the Godly from temptation. •o• was tempted, but he ouer came:
For, God is faithful, which will not suffer them to be tempted above their strength as S. Paul Says, & is able (as S. Pet•r Writeth) to deliver the Godly from temptation. •o• was tempted, but he over Come:
the Apostles were sundry & many waies tempted, but they triumphed always, The patriarks & Prophets haue be•e many times tempted, but they neuer fainted.
the Apostles were sundry & many ways tempted, but they triumphed always, The Patriarchs & prophets have be•e many times tempted, but they never fainted.
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This hath our sauiour bene content to do for vs, submitting himselfe to Satans temptation, to declare vnto vs, y• whilste we be in this life we are in danger of temptation also but yet if we abide it stedfastly without starting, we shal be sure to win the victory,
This hath our Saviour be content to do for us, submitting himself to Satan temptation, to declare unto us, y• whilst we be in this life we Are in danger of temptation also but yet if we abide it steadfastly without starting, we shall be sure to win the victory,
but since it is otherwise, who is so faint hearted that can doubt of the victory? Wherefore (dearely beloued) since it is so, that Sathans temptations can not touche vs,
but since it is otherwise, who is so faint hearted that can doubt of the victory? Wherefore (dearly Beloved) since it is so, that Satan's temptations can not touch us,
