¶ A notable and comfortable exposition, upon the FOURTH OF MATHEW▪ CONCERning the mediations of Christ, Preac●●● in S. Peter's Church, in Oxenford▪  
By Thomas Ben …, 〈…〉 of Ma●d●●n College and 〈…〉 and COVENTRIE.   depiction of swan 
GOD IS MY DEFENDER  
AT LONDON▪ Printed by Robert 〈…〉, dwelling in Foster-Lane, ou●● … st Goldsmiths Hall.   
Math. 4. 1. 2. 3. 4▪ 5. 6. 7. 8. 9 10. 11. Then jesus was lead a way of the Spirit into the Wilderness, to be tempted of the Devil. etc. 
THe misery of man (dearly bel●ued in our Saviour jesus Christ) may the ●ore plainly and manifestly appear onto us, if we diligently consider, in what state, dignity, and honour man was, before the old malicious, and wicked Serpent, with his subtle suggestions and deceit, had tempted, persuaded, and overcomed him. And again, if after his overthrow we consider, in what miserable calamity, captivity, slavery, and servile bondage, not only Adam himself, but also all his posterity, is enthralled and imprisoned with him. And again if we mark, how weak, feeble, and impotent, since that time, man is in all knowledge, godliness, and obedience: and how strong, saucy, malapert, and ready the adversary is, to detain and continue him in ignorance, idolatry, disobedience, and rebellion against God, and his holy word. Which unsupportable miseries, 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, & immortal, with the present state, which is sinful, accursed, and damnable: 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 to be short, life, into death: 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 miseries and calamities, are the fearful punishments and horrible plagues of God against sin, as a just reward and stipend of the same. Wherefore the godly, perceiving through these continual and daily plagues, which we suffer, that great displeasure & indignation of God to be so sore stirred and incensed against man for his sin, and that they are not able to stand in his presence, with lamentation and groanings, seek for that help, aid, and succour, against all stormy Tempests, which they know to be set forth and appointed in God's holy word: trusting either by those means to come into God's favour again or else by no other means possible. And these means as they are set forth in divers and sundry places of scripture: so are they in no place more to our comfort and consolation, then in this present gospel, red in the holy Church as this day. Wherein is contained, a mighty, triumphant, and glorious victory of our saviour jesus Christ, gotten to all Christian and faithful believers over that troublesome, ancient, and expert tempter sathan, the original and cursed cause, of all these wretched intolerable miseries. Who, at the beginning, gave man such an overthrow, that from thence to this conslict, there was never more manifest hope of rising, nor a more evident sign of victory. 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 
Gen. 3. 15.  underfoot, 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. If we, especially that mean to be true soldiers to our captain, will take upon us the armour of God, that S. Paul willeth us to put 
Eph. 6. 11.  on, we may now (God be thanked) not only withstand him, and boldly fight with him, but also even vanquish him, and trample him under our feet. For he, which did overthrow now is overthrown, the deceiver is caught in his own snare. the Captain is become captive, the ruler of the world. 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. 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: but the victory of Christ may be an encouraging of us to fight, and his valiant conquest an example for us to stand stoutly against our enemy. And is not here (dearly beloved) great comfort and consolation for all them, that are afraid of the devil? Therefore I note it the more diligently, because that when we are tempted▪ as our saviour Christ was, we give not place dastardly to our adversary whom God suffereth to tempt, partly, the we may learn to know the virtue of our armour which we have put on: partly also, that we may learn to fight and be warriors when we shall be tried. By temptation a man is tried, as gold is tried in a furnace: & by that means a man shall not wax proud, having his enemy always ready to abate his courage, & to try his manhood. It is no small comfort to have this victory set before our eyes, as it is most plainly written in this present Gospel, by the Evangelist. But least I should confound the victory, I will orderly speak of every part by itself, if time will suffer me, and the spirit of God give me utterrance. Let us pray etc.  
Math. 4. 1. 
Text.  Then jesus was lead away of the Spirit into the Wilderness, to be tempted of the Devil. etc. 
THe first word in this gospel, moveth us to pe●ose a part of the Chapter going afore: because it is a conseqent following former acts and deeds. In which Chapter, the evangelist S Matthew, hath set down the office and ministry of S. john the baptist, 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. Because therefore that now the order of the history, and course of things do so require, he beginneth to write what Christ did after his baptism, & most heavenly commencement which was immediately going before in the latter end of the third chapter▪ For whereas Christ always before his baptism, was obedient unto joseph & Mary, occupied & exercised continually in their labours and businesses: yet now by baptism altered, as it were, into a new man, and consecrated unto God his Father, whose will he came to fulfil, returned not thither whence he came, to become such an one as he was before, as in other solemn Feasts and times at I●rusalem he was wont, but [immediately] after his Baptism▪ as S. Mark termeth that, which this Evangelist calleth [then,] he was led of the holy ghost into the desert to be void of company and conversation of men, and to live with beasts, where was scarcity and lack of things necessary for the sustentation of man's life, that the Devil might the rather take occasion to tempt him, being in a place where he wanted relief, then where he had plenty of all things, For if Christ had been in the City jerusalem, 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: which had been folly and in vain, when bread had been at hand. But because there was nothing in the desert for man to eat, there the tempter took occasion to tempt & to try Christ. Here, in that the Evangelist saith, Then was jesus lead 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, or aught to be clean altered and changed from that they have been before, as was here our Saviour Christ. Who, before his baptism, lived and laboured ordinarily, as the common sort of men did, but after he was baptized, as he altered his living, so did he his labour, which before was bodily exercise, but now was all spiritual and heavenly, in praying, fasting, and preaching S. Paul teacheth us the like lesson, that after we be baptized, we are no more as we were. He saith: 
Rom. 6. 3.  Remember ye not, that we all which are baptized in the name of jesus Christ, are baptized 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: even so we also should walk in a new life. He saith we should now, after our baptism walk in a new life, not in that life we were in before. For now being baptized in 
Gal. 3.  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, and put on the new, and that is the true altering and changing of our life. Yet, there is an other altering and chaun●e of life, in all them that are called to any high office. As, Mos●s being called of God to deliver his people from the tyranny of Pharaoh, 
Exod. 3. &. 4.  and receiving his office with signs & miracles from God: neither returned to his Father in laws sheep, which he was keeping when he was called, nor lived as he was wont, but in the name of the Lord took upon him to deliver his people, and safely conduct them through the Red sea, and was their pastor and governor, after that in the Wilderness, Forty years. King David also the youngest 
1. Sam. 16.  son of his Father isaiah, called from his father's flock, and anointed king by Samuel, yet left his flock, and followed his vocation. These and such like examples do well declare, that men called to an high office or ministery, must be altered from that they were, and be conformed in life and conversation to their ministery. Which thing, I beseech you all to do, whensoever God, of his infinite goodness and mercy, calleth you to any high state or condition of office or ministery. For you ought of very duty and conscience to alter 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, then defaced and stained with a corrupt conversation. But especially you my brethren which are called of God to the dignity of Priesthood, to be ministers of his secrets, Stewards of his household, 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 look to your office & duty, to remember your vocation, to have an eye to your conscience, to which I speak, not to your ears. Now, you are not of the world, wherefore your conversation must be heavenly: you are consecrated to God, your living must be godly. Note well what S. Paul writeth to Timothy: No man that warr●th, entangleth himself with worldly business, and that because he would please him, that hath chosen him to be a soldier. God hath chosen you for his chief soldiers, seek therefore to please him, and entangle not yourselves with worldly cares and business. But alas what should I exhort, where exhortation will take no place, or desire, where entreaty will not serve? The ministry is come to this point almost generally, that if you will examine any one's living, you shall find more, that are worthy to be reproved, then rewarded, and more to be lamented, then well liked, such is our imperfection. We are called to an high office, an office of great dignity. We are God his ministers, and nothing appeareth lesie in us then Godliness. M●ses called to bring God's people from the tyranny of Pharaoh left keeping his shrepe, 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 sin, to the liberty of grace, and yet we stand in our old state, we forsake not the world, we change not our course, we altar not our life, we should be light, and we are darkness, we should be ministers, and we are become Lords, we should feed our flocks, and we famish them Finally, we should be preachers, and we are dumb dogs, and tongue tied. 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 so they may glorify our father which is in heaven. We have here also another lesson, both notable and very fruitful: that all they, which are so called of God, are most object to all kinds of temptation, and they especially, which are most in savour with God. For our Saviour Christ before his baptism, was not so tempted of the Devil, as he was after, when he was separated from the world, and consecrated wholly to the ministery of God, and execution of his office, than the subtle Sophister, and crafty tempter, began to stir the coals. He perceived Christ went about to set forth the glory of his Father, which he most spitefully envied from the beginning, and so diligently sought ways and means, as he could most perversely to let and hinder him. Neither did the malicious Serpent at the beginning tempt any creature, but that which was made after the likeness and similitude of God. hoping to deface God's glory, if he● might or could deform that creature, which was of all Creatures under Heaven, most like unto God. Even so here, when he perceived that Christ was by the mouth of God declared to be his only beloved son, in whom his anger against sin, and indignation against sinners, was fully quieted and appeased: and that Christ now should take upon him to work the will of his father, so as should be for his father's glory, like as he did before with our first parents, so he doth now: that is, he laboureth first to bring Christ to that point, that he should not believe the voice of God, which had said: This is my beloved son: Secondarily, from the true understanding of God's word, and to bring him to manifest idolatry at the length, contrary to God's word. In like danger of temptation are all they, which be either in high authority, as was David, Zedechias, Moses, when the people grudged, or else that be greatly in God's favour, as the good man job, and Tobias, which was made blind by the Devil, and the children of Israel in the desert, which were stirred of the Devil to murmur against Moses and God, and divers other which have been suddenly tempted. The Devil is crafty, and tempteth not all men one way, because all men are not in love with one thing, and because he will not seem to be as he is, He changeth himself into an Angel 
2. Cor. 11.  of light, as S. Paul sayeth to the intent he may deceive. Therefore he tempted Eve one way, and the just and righteous man job an other. He tempteth Christ here one way, and afterward his Apostles an other. As Christ himself beareth witness, saying: Simon the Devil hath desired you, to sift you as 
Luk. 22.  it were wheat, but I have praiell for thee, that thy faith fail not. 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: 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 Homely 
Chrisoft. hom. 4 in Esay. 6.  upon these words of the Prophet I say, vidi dominum. etc. hath a pretty similitude to confirm this to be true. As the manner is in ships, they which have an empty ship fear not Pirates of the sea, which seek not to bruise or break an empty or void ship: 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, and precious stones are to be had: Even so the devil doth not easily pursue a sinner, but rather a good and godly man, who hath much riches. Let that man therefore, ye all men take heed, which either are placed in high authority, or have received gifts and Talents at God his hand, of the wicked tempter, that goeth about to rob and spoil man, of such heavenly treasures as God bestoweth upon him. And here also, they that have grace may learn, that the life of a Christian man, is neither play, nor pastime, neither dancing nor dalliance, neither fleshly, nor licentious liberty: but a laborious and dangerous warfare, a chary and circumspect keeping of a Godly and innocent life. Let carnal Gospelers persuade themselves they have God by the toe, or in their boseme never so much: if they be not in a ward of this warfare to fight against the Devil, the victory of Christ shall not avail them, but overthrow them with their captain, whose lusts and desires they follow. For all they, which will live godly 
2. Tim. 3.  in Christ jesus, must suffer persecution, which is not without great temptation. Wherefore Bainabas and Paul after they had preached at Derbe, returned to Lystra, leone, and Antioch, making strong the Disciples, and comforting them, with exhortations to continue in the faith, because that 
Act. 14.  thorough many tribulations, we must ●nter into the kingdom of God. Many examples might be brought to prove, that they are most in danger of temptation, which are most in authority: But because the time will not suffer me to be long, I will come to the Evangelist, which sayeth: Christ was led into the desert to be tempted of the Deui●. As these words declare the fact to be of God his providence, and no fortunate or unlucky chance or happening unto Christ: so it is an admonition for us all, to enterprise and take nothing in hand, that is of great weight and importance, unless we be led there unto by God his holy spirit, or commanded by his word to do the same. For Christ himself was led of the spirit to be tempted of the Devil, in the desert. Not to fast, but to be tempted, and although he fasted, it was but an accidentary or incident thing, besides the principal matter, which was, to be tempted. This example would be diligently noted for two causes. One is, that it is a particular example, but once done of our Saviour Christ in all his life: The other is. that the holy Ghost led him to work the same miracle. And therefore it ought not to be an example of imitation unto us, as many men would have it, but a wonderful miracle once wrought of one man, and no more. Here I may note by the way, rather than 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 taketh the yoke and bond upon him, or of God, in whose power it is, to give the gift of chastity as it pleaseth him. For consider these two things, fasting, and chastity, what affinity they have, and whether they be of like force or difficulty to be observed of man, or no. As God hath made man to live: so he hath appointed him an ordinary way to live, unless he have a special prerogative and miraculous help of God, as had Moses and Elias by the space of forty days. 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 bounden, save they which have a special prerogative of God, to live in flesh without flesh, which is an Angel's nature, and not man's, as S. Jerome saith. They may be ashamed therefore, that thus writhe 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. 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.   

The Text  And when he had fasted forty days, and forty nights, he was hungry. 
O●r 〈…〉 ius supposeth forty nights to be added of the E●angefist, for a difference between the jews fasts, and his. For the manner of the 〈…〉 was, to fast all the day, and to eat at ntght: But Christ did not so, for the space of forty days, and forty nights, in all which time he hungered not. Two such examples of admiration rather than imitation, we have in the old Testament: the one is of the holy Prophet or God Moses, who being 
Exod. 24.  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 all that space 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 jezabel 
3. King. 19  Achabs' wife, 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 baken on the corpses and a cup of water. After which refe●ion or nourishment, he walked forty days and forty nights a 〈…〉 strength thereof, unto Horeb. the mount of God. 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 forty days, and forty nights, not exceeding the measure which Moses; and Elias had before observed, lest he might seem to pass the bounds of man's nature, and by a miracle make it seem incredible that he was true man, whom afterwards the experience of hunger did testify to be s●. So much then as Christ is better than Moses, so much is grace better than the law, because that as Saint Ioh● faith▪ The law was given by Moses, but 
john. 1.  grace and truth came by jesus Christ. For notwithstanding the law was written with God his own hand, and pronounced with his mouth, yet as S 
Heb. 20.  Paul saith: i●●ad but a shadow of good things to come, & not the things to their own fashion. 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, before he began to preach the Gospel, which is the truth of the shadows that went before. And in like sort, Elias as it followeth in the 3 of Kings the 19 Chapter: when he went a far journey, and should bring a great matter to pass, that is, anoint, or as we in England term it, Crown two Kings, and consecrate one Prophet, fasted forty days, and forty nights. Which undoubtedly was a great Miracle in him, both to labour a long journey, and also to fast all the journeys space. Christ therefore to show himself nothing inferior to either of them, fasted forty days and forty nights. 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: I intend by God's grace and your Christian patience, by just occasion of this text, and by opportunity of the time and place, to speak something of this our Lent Fast. 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: Secondarily, how it was first instituted in the Church: and then, how far our superstitious using of it, differeth from the first institution.  
Fast is not, as we commonly call and use it, forbearing of flesh in Lent, or upon Fridays, Ember days, and such other, for so no learned man did ever take it: but it is an abstinence from all kind of meat and drinks, wherewith man's body is nourished, and a continence from all vain wanton pleasures, wherewith man's mind may be infected. This general fast hath been divided into two kinds: one Corporal, when we abstain from bodily meats, the other Spiritual; when we refrain from all kind of vice and sin. Some, take Fast to be a due satisfaction of all man's senses: as if a man sin with his eyes, to turns them away, that they regard no 
Psal. 119.  vanities, as David saith, or else to pluck 
Math. 5.  them out (as Christ biddeth) when they offend us. And likewise in all other parts and senses of man's body. Howbeit this is more spiritual than the other, that I have recited. For in the other are included three kinds of fast. One is, abstinence from meat and drink to keep under the body, that the flesh be not fierce against the spirit: and that is voluntary, used of every man as he seethe occasion without compulsion. Such is their fast, though not of like force, that for their health abstain to digest evil surfeits, and superfluous meat. another kind is of necessity, not enjoined man by any law, but by God: As in time of Dearth, Famine, and scarcity of victual. This fast as it is not voluntarily used of man, so it is not observed without great grudging and murmuring against God which sendeth it, as a plague for our sin. And this fast they that ly● in bonds and prison, lacking necessary meat & drink, do sustain and abide. The third kind of fast, is a general Fast of all men, and women. Which the jews 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. Yet none of these Fasts are like that heavenly fast of Christ, Moses, and Elias. For their fasts were above these fasts in all points. Wherefore touching the first part of fast, which we observe all this Lent, it is most true that I said before: It could not be grounded on the old Testament. For notwithstanding that Moses fasted forty days twice, and Elias once, yet because their fasts were miraculous, we neither ought nor can sincerely follow them. And beside, we may by as good reason follow Moses in all other miracles that he wrought, as in this: And so likewise Elias. For if they had been works as well of imitation, as admiration, no doubt the jews which were so studious to invent new traditions, would have made this one of their chiefest. But they knew very well that as these fasts were miracles: so they were in no case of man to be imitated But in examine it more nearly. Moses fasted forty days before 
Exod. 24.  he received the commandments of almighty God, contained in the two Tables: which when he had thrown down and broken, as he came from the hill, for the displeasure he conceived against Aaron, and the people: he was commanded to ascend 
Exod. 34.  the second time to receive the law at God's hand, and to bring and teach it the people. And so he did. Whereupon the jews in remembrance of the law given them by Moses, keep a solemn feast every year, in the sixth day of the ninth month: that is, as they count their month on the sixth day of May. It is one of their solemn feasts called Penticost, their Whitsonday, which was the fiftieth day after they were come forth of Egypt. They observe a solemn Feast, but no fasting for it. In the tenth month the seventh day: they observe and keep one Fasting day for a remembrance of the tables which Moses broke, when 
Exod. 32.  he heard that the people committed Idolatry. Seeing therefore the jews yearly celebrate a memory of the law given, and also fast one day in remembrance of breaking the tables: It is not to be thought contrary, but they would willingly have observed Lent as we do, if it had been but man's exercise, and no miracle. They observed divers days for fast and abstinence, as the third day of the first month, which is September, which is talled the fast of Gedalia. In the fourth month they fast in remembrance of the siege that Nabuchodon●zer laid against the city jerusalem. In the sixth month on the thirteenth day they kept the fast of Ester and Mardocheus. And although that Ester commanded all 
Hest. 4.  the jews to fast three days and three 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: yet in remembrance of the same, the jews observed but one day yearly, and that was the thirteenth day of the sixth month. And this fast was one of the longest fasts that I have obseruod in the old Testament: except we should take it, that the Ninivites. fasted all the time that was granted them for repentance, which was forty days. But that they fasted so 
jonas. 3.  long, it is incredible, because man, beast, and all kind of cattle fasted, or else surely the popish church would not have failed to draw that into example, when Moses and Elias would not serve their purpose. Here I have rehearsed the greatest part of the jews fasting days, which were ordinarily and yearly used of them, either in remembrance of present delivery from their enemies, or some great calamity that befell them upon such days as they kept fasted. But our Lent fast can be grounded on none of all these, because that in the foresaid months there was but one day fasted. And as for their extraordinaries, which they kept by occasion of plague, Battle, Famine, and such like great calamities, as they were not certainly observed upon any day: So we can not 'stablish our Lent after them, because their days and months are variable. And if we should so do, yet our fast agreeth not with theirs, in so much as they put no such difference between fish and flesh, as we do, although indeed they had certain kinds of flesh prohibited in their law. And as for the fast which the Sect of the Pharisees in Christ's 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 josephus & Epiphanius witness) were an heretical sect? And as they superstitiously invented & commanded it. so they most wickedly abuse it: As we may learn by the words of our Saviour, when he warneth his disciples to take heed of their fastings, prayers, and alms deeds. Here then is no authority in the old Testament to uphold our old accustomed Lent.  
Now to come to the new Testament, we shall find neither reason nor authority there, which can make for the observation of the same, unless we ground it upon this fast of Christ. And that cannot be: For Christ his fast as it was much beyond man's nature, so naturally it ought not to be practised or attempted of any man, being not an example imitative, but miraculous. But the Papists which would gladly bear out the matter with the authority of this place, allege a saying of S. Gregory, That every action of Christ is our instruction. The saying of itself is moste true: but their conclusion gathered of it is most false: that we must do all things that he did, because they are our instruction. For this is as good a reason as theirs is: every action of Christ is our instruction, but to heal the lame, to make the blind see, the dumb speak: the deaf hear, are actions of Christ. 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: And what prerogative or pre-eminence 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, and undoubtedly cometh of the pride of the Devil, that would seem to be like God. I marvel much that they can spy that in Scripture which men of profound knowledge could not see. 
In Mat. ho● 47.  For Chrisostome plainly affirmeth, the our saviour Christ saith not his fast is to be imitated, whereas he might propose his Fast of Forty days, but he saith, Learn of me, for I am me●ke & humble in heart. In the new testament we have plentifully declared unto us both in the Evangelists & in the Epistles of the apostles, wherein we ought to follow Christ, and yet we are in no place willed to follow his forty days fast. Truth it is, that the gospel both exhorteth and commandeth us to fast but it appointeth us no certain day as: thou shalt fast every Friday and Saturday, but not the Sunday, neither doth it appoint us to fast more from flesh then fish, God his word, makes no difference between the one kind, and the other. For our saviour Christ when he willeth us to fast, saith on this wise: when thou fastest, anoint thy 
Mat. 6.  head, and wash thy face. By which words he would we should avoid hypocrisy, and not appear superstitious unto the world, but that we should so fast, that our Father which seethe in secret, may reward us openly. He maketh no mention here at all, either of his forty days, or of any kind of meat which we should abstain from: Yea, we may see by his communication with the Scribes and Pharisees, what his will was concerning eating of meats. For he saith, That which goeth into the mouth of man 
Mat. 15.  defileth not the man, but that which cometh from the heart, that defileth the man: as evil thoughts, murder, adultery, fornication, theft, false witness, and slanders. Wherefore cyril upon these words of Christ, in S. john his Gospel, 
cyril upon john. 13.  By this all men shall know that ye are my Disciples, 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, or by lying on the ground, or by any virtuous exercises else, unless he love his brother: for he is not carried to the mark, but an other way. Such is Christ his commandment concerning fast, not that he requireth no abstinence from meats at all. For as S. Luke testifteth he giveth this warning to his disciples, and it may well serve as a caveat for us: Take heed to 
Luke. 21.  yourselves, least at any time your hearts be overcharged with surfeiting and drunkenness, 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. If Lent had been so necessary for man's 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 than they did other things which they have left us in their writings to follow. Christ in no place of the the new testament saith, he that will follow me, let him fast once in the year forty days, but he saith: He that will follow 
Luk. 9  me, let him deny himself, & take up his cross daily, and follow me. If any man will object that a Christian man his fast, is a part of his cross: then I will answer, that his cross must be daily taken, and so by the means a fast of forty days will not serve, but he must fast every day, all the days of his life. If any of you require a further or plainer view of the matter, look upon our Saviour his sermons made to his Disciples in the mount. Wherein he showeth the happy and blessed state of all Christian and faith full believers, and yet maketh no mention of such happiness or beatitude, as is pretended our Lent or our abstinence from flesh bringeth with it. Blessed are the poor in Spirit, (saith 
Mat. 5.  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 saith not, they are blessed that fast forty days in Lent and abstain from flesh: nay, there is not one word that can bring a man to any thought or imagination of it, except he surmise that S. Luke make for him, because he saith simply, Blessed are they that hunger, 
Luk. 6.  for they shall be satisfied. And so make this reason: fast makes a man hungry: but the hungry are blessed. Therefore they that fast are more blessed, For full resolution of which argument, let S. Luke be conferred with S. Matthew and S, Luke his meaning will easily appear. For S. Matthew his place is a perfect exposition of it, and that which S. Luke toucheth briefly, S. Matthew entreateth more at large. The one saith: Blessed are they that hunger now. The other saith: 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 jew, or wicked person when he is hungry. 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. The apostles, at what time certain falls brethren went from jewrie to Antioch, persuading the Gentiles the were converted to the faith, to be circumcised & live after Moses law, assembled themselves together to consult what was best to be done in the matter. In which consultation they decreed to send Paul and Barnabas, with other of the brethren to Antioch with letters concerning their mind, which was not to burden them with the importable yoke of Moses law, but to 
Act. 15.  will them to abstain from things offered up to images, & blood, & that that is strangled, and from fornication. 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 forty days from flesh together, as in time of Lent. But the Apostles never dreamt of any such superstition in fasting, much less intended to write of it. For they knew miracles were not to be followed. And although they prescribe fasting, yet no such fasting: but as from flesh, so from all kind of meats, as by their own fast doth appear. For S. Paul 
Act. 27.  himself with many that were in ship with him, fasted not one day or two, but many, even fourteen without meat or drink: and he writeth of his fasting to the Corinthians, but of any such fast as this is, he speaketh in no place. Wherefore it can not be approved by the evangelists. 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 than an Egg and an Dister, neither in time, place, nor in any other circumstance. As by collation of the one with the other, will appear manifestly. For Christ was baptized the sixth of januarie, and in the seventh day (as some men writ) he was led of the holy Ghost into the desert, (or as the Evangelist saith) by and by, or immediately after his baptism: and then he began his fast, which he continued for the space of forty days and forty nights, unto the fifteenth or sixteenth day of February. About what time for the most part our Lent beginneth, sometime before, and sometime after: As this year it beginneth just about the time that Christ his fast ended. Christ fasted immediately after his Baptism, when he was thirty years old: we fast after our baptism indeed, but not before we be ten years old. Christ fasted but once forty days in thirty three years: But we presume to Fast forty days every year, taking more upon us in one year, than we are scarce able to perform in all our life. Christ fasted forty days from all meats: and we abstain from no meats in the forty days, but only from flesh, and think we follow Christ well to. Christ in forty days was not an hungered: And ere we have fasted forty hours, our gorge gapeth for meat, and our bellies think our throats be cut. In what point then doth our fast agree with Christ his fast? do you perceive any one thing agreeing? Yet this is man's presumption to take that most upon him, that he is least able to do. What reasons are in scripture in the old or new Testaments, you may by these few perceive. For I have alleged the most manifest places that make for the fast of forty days, as Moses, Elias, and our Saviour Christ. Now therefore seeing it can not be grounded on scripture, I will come to the next part before proposed: and that is how it was used of the fathers in the Primitive Church, and how ours agreeth with the same.  
Concerning this part, to speak the truth: the observation of Lent is no new thing, not a yesterdays bird, or invented of late years: but it hath been used even from the beginning of the primative Church, not then commanded under any pain to be observed of all men, but of man's voluntary accord without precept. And yet they that first observed it, pretended not to follow Christ his fast, neither was every man's devotion alike. For it was with them, as it is in every congregation: some are more fervent in Prayer then other some, some are more ready to fast then other, some more charitable towards the poor, and more ready to relieve their brethren, than other. All which and such like exercises were not then, nor are not now to be enjoined upon penalties, but are freely to be left to man's conscience to do them as his ability will suffer him. For as a man is not commanded by God his word to give this day more than that: So he is not commanded to fast one day more than an other, but to do both a like, as occasion shall serve, and he shall be able to perform them. And because some be poor, and have more need to receive then bestow, more need to take alms than give alms, & some be troubled with infirmities & diseases, & have more need of meat to strengthen them, then of abstinence to humble them therefore the holy ghost in the scripture provideth well for them, and exhort●th them to pray, not prescribing them any certain special time, but at all times, and in all places. Whereby we may gather, how all these are commanded, or not commanded but left to the conscience of 
Hist. trip. lib. 9 cap. 38.  the doers. Thus at the beginning, some men better disposed than others, to show forth a good example of their religion and mortification, began to fast forty days once in a year. Whose example moved many, that longed to have the report of religious and godly men, on the same fashion, though not with like devotion, to fast forty days also. For hypocrites can show as fair a face sometimes as the godly in deed, and to the world they seem more glorious oftentimes, that counterfeit the works of good men, than the saints of God themselves. Well, at length the matter grew to this issue, and the number of them that used this Fast did so multiply, that all they which either were not able to do the like, or not so disposed, were accounted scant good Christians, because they followed not the common example, and so to annoyed the slanderous note of undevout persons, rather than of a ready & willing mind, gave their privy consents to confirm this example. All men thus consenting, some for religion and Godliness sake, some of hypocrisy, some to avoid slander, there lacked nothing but laws to ratify and establish this common consent. 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. 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 to have left it at liberty, as it was before. We read in Eusebius that the 
Euseb. lib. 5. cap. 24.  observation of Lent was left free for every man to fast, or not to fast, and that it was not generally exercised of all men after one sort. For he allegeth Ireneus his words to confirm his mind. And the words be these. There is a disputation touching the manner or kind of fasting. Some men suppose that the Fast of Lent should be observed but for one day, other some two days, Some more days, and many forty days accounting all the hours both of day and night for a day, which variety of the observation of Lent, had not it beginning now first in our time, but long before us, of them (I think) which did not simply observe at the beginning what was commanded them, but fell either by negligence or by foolish ignorance, into an other custom. And notwithstanding all these, though they vary among themselves in the observation of Lent, yet they have been always at quietness, and now are at peace with us, neither doth the diversity of their fast break the agreement of our faith. 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, and some forty, and yet (saith he) they were all quiet and at peace, in this variety of fast. 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 fall by the ears about it, then keep peace and charity. But the use was godly, where no man was compelled to abstain from flesh, which loved not fish. This testimony writeth Ireneus unto Victorius the bishop of Rome. You may read also in the tripartite history, that in the fasting days one man observed one thing, an other, an other thing, For the Romans fast three weeks before Easter, besides the sabbath day, and the Sunday. The Illyrians, and all Grece, and Alexandria, fast six weeks, which time they call Lent. Some begin their fast seven weeks before Easter, and some fast but only three weeks. Which variety declareth, that at the beginning men were not compelled, but left to their own choice, either to fast or no. For until Gregorius time, the people were not commanded this exercise of fasting, but were only persuaded by the exhortations of the Bishops. And Eusebius affirmeth, that Apollonius an 
Euseb. lib 5. cap. 18.  ecclesiastical writer, reproved Montanus an heretic amongst other things, for making laws for fasting. And in the decrees the fourth distinction, we read that Telesphorus a Bishop of Rome, made laws concerning the Lent, and put a difference between the fast of the Clergy, and of the laity. For he commanded that the Clergy should fast from Quinquagesima until Easter, which is seven weeks, and that the laity should fast but six weeks. Which thing to be so, Ambrose in his book of sermons confirmeth, saying as it is in the same distinction: Quadragesima hath six weeks, to which Telesphorus the Bishop added the seventh, and all this time they call Lent. Thus by these writers you have heard, how Lent was used in the primative Church. Now it followeth, that I declare, how it came unto us as it is, and how we agree with the first use of it.  
Before Gregorius Magnus came to the Popedom, there were no strait laws made to bind man to the superstitious observation of Lent. But in his days and since, the most part of gross superstition hath crept into the church: and he for his part, as he was very serious and diligent to invent and set up new ceremonies, so he was very busy also in making laws for their continuance. Amongst which, he made a law for the establishing of our fast of forty days. And because manifest Scripture would not sit his mouth, nor serve his purpose directly; he went wickedly about to prove it by probability, alleging this place of scripture, Thou shalt lay out the ●ith 
Deut. 14.  of all manner of fruits, that come forth of thy field year by year. Out of which words, he hath violently wrested and wrong this invention: That because forty days he the tenth part of a year, and we be commanded to lay out the tithes or tenths of our yearly fruits, therefore we ought diligently to fast them, and in no case, (except infirmities hinder us) to break them, but only on sundays. For saith he, from the first sunday of Lent until Easter, there be six weeks which contain forty two days. From which if you take six sundays then there are thirty six days remaining, which are the tenth part of three hundred three score and five days, which make the whole year. Now because that thirty six days do not fully answer to Christ his fast, they devised amongst them to add the four days going before, to make up the just number of forty. Wherein they put a monstrous great mystery, and say they fast forty days for divers causes. One cause is, that they might repent and be sorry, for all that they have transgressed in the four Evangelists, and in the ten commandments. For ten and four multiplied one with the other, maketh forty. Which reason, what force it hath to persuade men to bind themselves to fast forty days. 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. The second cause is, that they ought to conform themselves to their head Christ, which fasted forty days. Unto this reason I have answered sufficiently before, and I hope you are both satisfied and confirmed therein. For this number which they say, hath a mystery 
Gen. 7. Deut. 8.  in it. They allege many places of scripture: as in Noah his time, all flesh without the Ark was consumed in forty days: and God fed the children of Israel in the desert with Man, forty years: and was in his mother's womb forty weeks: He preached forty months: he lay in his grave forty hours, and such like. What hidden mysteries these numbers carry in them, and how much and how aptly they make for this purpose, I leave to your own judgements. The drift of this my talk is, to prove unto you, that the fast of Lent is not, nor hath not been so free since Gregory's time, as it was before. For he made it so straightly observed, that not only flesh, Eggs, and such meats were forbidden, but also all manner of delicates, as may be seen by many places of the decrees. 
Distin. 5. de con.  Now that their fast might seem like the fast that the Primitive Church observed: for a while they eat nothing before night. But when such belly God Papists, that could not fast as others had done before them, bare rule, they invented a pretty policy if God would have permitted it, and suffered them to have brought it to pass: But because they could not do what they would, they did what they could: I mean when they could not remove night, they altered the wont time of Euerning prayer, and said it before noon, that then they might more lawfully cram their paunches, and not prolong their fast unto the Evening, as was accustomed: Or else without all doubt, the same fast should have continued unto our time. Such were their delusions to make men think and believe that their fast was grounded upon God's word in Scripture. And thus have they beguiled the simple in weightier matters, and which touch more nearly the foundation of our faith. Now that you perceive my meaning in these aforesaid cases: that is, that our fast of Lent is neither grounded on the old nor new Testaments, and that we differ from the Primitive Church, making necessity of it, whereas they made liberty: It shall not be needful for me to travail any further in the matter. Yet because I have said many things, which utterly deny our Lent fast to be grounded on God his word, and all that have heard me be not like affectioned, amongst whom perchance some will rather speak the worst, than the best of those things that they fancy not. I must needs speak something in mine own defence, against evil and slanderous reports, which else would be bruited of this my sermon. I mean not (beloved) to revoke any thing hitherto spoken. For all that I have said is so true, that I durst be bold to publish it, to the view of the world, and to maintain it against all them that be adversaries unto it. If ye will not credit me in these things, read the ancient and learned Doctor saint Augustine in his Epistles: Where he saith, The examples of saints (meaning 
Epist. 86. ad Casul. con. urb.  Moses and Elias) are not of force to persuade the fast of any one day, much less the fast of the Sabbath day. For of that days fast, he writeth purposedly against one Vrbicus. And concerning the new Testament, he saith: I perusing or calling to mind, that which is in the writings of the Evangelists, or Apostles, yea and in the whole instrument. which we call the new Testament, I see or perceive that fast is commanded: 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. This writeth the holy Doctor in that place. What shall we say then for the use or continuance of it? Verily I will say for my discharge, as the said Doctor saith 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. If it be not contrary to God's word, and yet the thing used be commendable. For although in his Epistle to januarius 
Epist. ad jannati. 119.  he say, that Lent hath his authority of Moses, Elias, and Christ: Yet might he better have answered by a rule that he giveth after in the same Epistle: That those things which are not against our faith, nor godly and good manners, and have something to the exhortation of a godlier life: wheresoever we see them instituted, or know them to be iustituted, we should not only not improve, but with praise and imitation follow them, if the infirmity of some do not so hinder, that greater harm follow. In like manner say I, touching this fast of Lent, that because it being used as the Fathers have used it, is not contrary to any Article of our faith, nor godly conversation, notwithstanding it have no express ground in scripture, may be well and commendable used, so long as the King and the Counsel for the profit and commodity of this Realm, pretending no holiness or religion in it, think it expedient. And in this respect, where you fast forty days, for my part I would rather wish you to fast forty days more than one less, it being so necessary sore our common wealth, as it is. And therefore have I thus much spoken, to make it known unto you, that it is not any commandment of God, but a politic and civil law made for the wealth of the Realm: and is with like reverence and obedience to be observed, as other laws made for our maintenance and preservation. Of which obedience to the King and his laws, I would gladly entreat if time would suffer me. But because it passeth very fast away, I will return to my text.  
It followeth, That when Christ had fasted forty days and forty nights, he was afterward hungry. As it is an evident token, that by his fast of forty days and forty nights, and not to hunger, there is in him a power far above the nature of man: So in that he hungered, it can not be denied but he was man. And this is a meet place to prove the humanity of our Saviour Christ, against all those heretics that denied him to be man. For in that he hungered afterward, he declared himself to be man.   
Then came the tempter to him and said, if thou be the Son of God, make these Stones bread. 
THE subtle craft of the Devil, is plainly described in this, that the Evangelist calleth him the tempter. For so long as forty days did continue, and Christ was not hungry, the Devil would not adventure to tempt him: But when the forty days were expired, and Christ waxed hungry, he took the occasion and began to flatter. And whereas before he doubted to prevail, hearing God call Christ his dearly beloved son: Yet now perceiving Christ to be hungry, he began to be somewhat more confident, and yet doubted too. For these two points seemed very absurd to him, that he should both be the son of God, and be hungry. And therefore here he beginneth to be busy, and by reason of his hunger to tempt and seduce him. Beginning with our saviour, as he had done with Eve, when he 
Gen 3.  perceived she was desirous 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. These subtle ways he useth with all afflicted consciences and troubled minds, when they once begin to faint or doubt of God his promises. 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. In time of dearth and famine, which is a scourge of God, he endeavoureth to make man think and believe that God hath forgotten him, or else that God doth not regard him: otherwise, he beareth them in hand, that God according to his promise would bless all them which keep his will and commandments, with corn, cattle, and all other things most plentifully: and not suffer them to lack in time of need. And where he seethe the good afflicted with the bad, he causeth them to grudge and murmur against God in such time of visitation. But if ye require examples of Satan's suggestions, you may easily remember, how of late days, in this realm he procured us to murmur, grudge, & with open mouth to blaspheme God in the time of our scarscitie and poverty, sent amongst us for the trial of our faith, and perfection. And because we have not such abundance of victuals and other things wherewith this realm hath heretofore been most plentifully blessed: the devil moveth us not to impute it unto the true cause, which is, our abominable living: 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, and all other false religious and rebellious houses. For thus saith the ungodly: we had never good world, since the abbeys, and such other houses were pulled down, with such blasphemous words against God, as it grieves me to repeat. The devil perceiving us more bend to serve our belly then God, and that we lack part of those things which we enjoyed abundantly before, so tempts our greedy guts, impatient of any lack, that he maketh us to blaspheme God, and to slander his word. He moveth us not to consider how much better it is to serve the living Lord in the desert with a little, 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, but be thankful for our deliverance. 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: with all the wealth that we had: and now being set free and at liberty from the same, shall we grudge at our God, because Satan tempteth us? He taketh an occasion of us, or else he would not be so busy. He tempted Eve, when he saw her delighted 
Ciril. lib. 9 cap. 16. in joh.  with the apple: And amongst us he seethe necessity, and that we are not content with it, and therefore would have us murmur and grudge. In like sort dealt he with Christ, taking occasion of his hunger, saying: If thou be the Son of God, etc. As though he would have said to Christ: Perchance thou thinkest thyself to be the Son of God, because that when thou wast baptized of John, thou heardst a voice say: This is my dearly beloved son, in whom I am well pleased. Yet thou mayest be deceived: For who can think or believe that God will suffer his son so to be destitute of all comfort, to live in the desert, to be in company with beasts, and to lack man's help and secure in time of need? Now thou art hungry, what wilt thou eat? Here is no bread: go to, if thou be God's son as thou persuadest thyself, by the voice which thou heardest, linger no longer in hope, provide for thyself seeing God doth not. Here is nothing to eat, and thou art fair from the City: here be stones, change them into bread, it is an easy thing for thee to do, being God's son. Thinkest thou God loveth thee, that letteth thee hunger so long? Thou mightest quickly perceive, that thou art deceived being so sore hungry: and yet God sends thee nothing to satisfy thy desire. Thus the devil laboured not so much to tempt Christ by bidding him satisfy his hunger, as to make him discredit God his word & that he was not Gods beloved, as before he had hard. Likewise persuaded he our forefather not to believe God's word, which was a far greater matter than the eating of the forbidden fruit. He knoweth right well, that the promises of God are set forth for the salvation of man, and that our health dependeth only thereupon. And therefore he studieth to make us let slip our hold, and the hope that we have therein. Let us then watch and be diligent, lest our faith grounded on the infallible truth of God's word, by his craft be weakened and perverted. For if he prevail so much with us, as to seduce us from the verity of God's holy word, & to yield ourselves over as slaves to his wicked temptations: Lord what shall become of us? will not horror be before our eyes continually to trouble and terrify us? Shall we not live in darkness and in the shadow of death, and stand even at the brim of the pit of desperation? O then (dearly beloved) what need had we to be circumspect, and to take heed of satans suggestions. For he goeth about continually either by himself or his ministers, even like a roaring Lion, seeking whom he may devour, whom resist in faith, as S. Peter biddeth you. 
Pet. 5.  For though he pretend never so fair a countenance, and seem to give you never so good council, though he counterfeit the similitude of an Angel of light, yet he will be sathan and a liar still, and will seek your confusion. Resist him therefore steadfast in faith. The wicked members of Satan tempted our saviour Christ, when he hanged on the cross for man's rebemption, and reviled the mighty God with contumelious words: If he be the Son of God, let him come down, and we will believe him: And if God will have him, let him save him, with many like words of detestable wickedness, and horrible blasphemy. And thus he daily tempteth the Godly, to bring them to infidelity. Against the which I beseech you mark Christ his answer, it will be much to our consolation and comfort. It is written: Man liveth not by bread only, but by every ward that proceedeth out of the mouth of God. Which testimony or answer is taken out of the old Testament, where Moses spoke unto Israel on this wise. Thou shalt remember all the 
Deut. 8.  way, which the Lord thy God hath bright thee, this forty years in the des●rt, that he might chasten thee and prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no. Therefore he humbled thee and made thee hungry, and fed thee with Man, which neither thou nor thy fathers knew of, to make thee know that man must not live by bread only, but by every word that proceedeth out of the mouth of the Lord must a man live. The evangelist following the seventy interpreters addeth, 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, as other creatures appointed for the same. For as by his word all creatures and things were made and created: so, by and from the same word have all creatures their virtue and strength for man's food and nourishment. And therefore our saviour Christ bringeth scripture to confirm, that albeit customably and ordinarily man liveth by his meat and drink, yet God both hath, and can show his power other ways. He fed the children of Israel in the desert, not with accustomed meats as at other times, but with a strange manner of bread, and such as none of them knew. Seeing then, God so marvelously fed his people in time passed in the desert, and that not for forty days, but for forty years space, should he not be thought able to feed his dearly beloved son in the desert now also, unless he transubstantiat stones into bread? If ●e be able to feed man forty years without bread, is he not able to feed his dearly beloved son forty days without bread? Nay (bearly beloved) God is not bound to means, but sometimes he deals with means, sometimes without, and sometimes against all means, and as it pleaseth the Lord so come all things to pass. For the Lord God is omnipotent. What needeth bread then, when God can send him heavenly food from above? Man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord must man live. 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. For this was the Devil his intent, to make Christ think that because man liveth commonly by bread and drink, therefore Christ could not possibly live any other ways. But he was far deceived: for Christ easily convinced him. I could wish that all they, which either are tempted, or asked a question, would use to answer by scripture yea or no, and not be so much addicted and sworn to customs and counsels. For they consider not what injury they do to the majesty of God, that prefer man's doctrine before the holy scripture. Christ might have answered otherwise if it had pleased him, but he answered by scripture, to teach us to adhere and stick to scripture, as to a sure anchor in all questions proposed. For he might have said, why temptest thou me? As though I could not live without bread. Can not I that give life to others, and am life itself, live without bread, and provide sufficiently for myself without thy council? Thou hast no charge over me, and therefore care not for me: for I can care for myself? Thus might our saviour have cut him off, if he had thought it convenient, and have rebuked him sharp lie: 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 followeth.   
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. For when he could not bring Christ to infidelity before, now he trveth him with vain glory. It is wonderful to see the fetches and shifts that sathan useth, and yet never any without some probalitie. For it may seem that he grounds his devices upon the practices of such m●n, 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. This consideration he may seem to have had, when he taketh and setteth our Saviour on the pinnacle of the temple at jerusalem, reasoning with himself (as it were) on this manner: For as much as my first purpose is frustrate, I will attempt the matter an other way. I will try whether vain glory will allure him to show some miracle at jerusalem, where the multitude that look & behold him, may magnify and speak gloriously of him. There is no man in this desert to look upon him, but at Ierusa●em there is great press of people, and therefore I will lead him thither, and set him on the pinnacle, and will him, if he be desirous of fame or glory, to throw himself down headlong in the sight of all the people, that he may be had in reputation amongst them, and perchance be made their king & chief governor. But to bring this poll●cie to some effect, he repeateth the same words that he had used before: If thou be the son of God. etc. Seeing thou stickest so much to the words that thou heardest at thy baptism, and that thou trustest so surely in God's providence, that thou wilt not seek for thyself in extreme poverty and hunger, caring for nothing to refresh thy feeble body withal: 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 wouldst follow mine advise, I would give thee council to go to jerusalem, 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 Messiah that they have long looked for, thou shalt cast down thyself headlong from the pinnacle where I will set thee. Thou needest not to doubt or fear any danger, the peril is foreseen, and a remedy prepared. For God, whose sons thou thinkest thou art, hath given his Angels charge over thee, They shall take thee in their hands, lest at any time thou shouldest dash thy foot against a stone. 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 counsellor 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, but the son and saints of God, and such as God miraculously delivereth, to avoid him, and escape his temptation. For infinite no doubt is the number of them, that both in time past, and at this present, Satan hath enchanted and inflamed with vainglory: and I beseech God there be none amongst us. Amen. Here you may note with me the devil his expertness in scripture, who disdaining to take so sudden a repulse at Christ's hand, allegeth one place of scripture for an other. The place that he citeth is in David's psalms, where the Prophet 
Psal. 91.  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 inferreth against Christ, saying as it is written: 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. Which words declare, in what assurance they live that put their whole trust in God's defence, and what fatherly care the lord hath over his servants that committeth them, as kings and great men do their heirs to faithful nurses, unto the protection of his angels, that they fall not into danger. But the devil both depraveth & abuseth the true sense & meaning of this place. For one part he omitteth which is in the Prophet, and all the rest he apply to false promises, and wicked persuasions. For notwithstanding the faithful and elect of God be kept of angels in all their ways, yet are they not beside or against their ways. The ways of man you know are common and ordinary: and therefore it were a mad point for a man, because angels are his overseers, to take upon him to swim over the sea, when he may sail over by ship, or for Christ to have cast himself headlong from the pinnacle, when he might come down by some other ordinary way. For this had been to tempt God his father, & to suspect him as it were, that he would not be as good as his word. Take heed therefore how ye trust Satan whosoever ye are, yea though he bring scripture with him. For though he apply the scripture never so truly (which he seldom doth) yet all tendeth to your utter destruction. Hence learn likewise, to out your whole affiance in the providence of God, and yet always use the ordinary means that he hath appointed you. For otherwise you show yourselves not so much to trust in him, as to tempt him, as the devil did our saviour. To reason here how the devil took Christ, whether bodily or by imagination, as some have done, because it is a question more curious than fruitful, I think it better to pass it over, then to search it out. Let us for our parts learn heresy that the devil is busy in tempting all them that be placed in authority. For like as that city or castle that is set & builded on the top of an hill, is most open and object to all stormy tempests and blasts of weather: so they that be advanced and set (as it were) on the pinnacle or top of office, honour, or dignity, are most egged on by the devil to cast down themselves thorough ambition, vain glory, covetousness, & such like offences. All of us travail with too much love of ourselves, and that the devil espies well enough, or else he would not be so near our elbows at all times as he is. But we minister him matter to work on still, which until we cease to do, he will never leave off his temptations. For God's sake therefore remember yourselves betime, and reform these things presently, that God may have his glory, God's ministers joy, and the devil shame by your good conversation. Now let us hear what answer Christ made to this scripture alleged of the devil.   
Again it is written: Thou shalt not tempt the Lord thy God. 
BEcause the devil alleged scripture our saviour replieth with scripture again: Thou shal● not tempt the Lord thy God. As though he should say: thou persuadest me to cast myself down backward, and to have no care what I do, Because God appointeth his angels to keep me. I believe certainly that the angels will bear me in their hands, that I hurt not my foot against a stone. I know that God hath deputed them to keep me, yet will I not follow thy wicked council, for I have thy meaning at my finger's ends. Thou wouldst have me to tempt God my father as thou madest the fathers in the desert, with miracles notnecessary. But I know their reward, and how they sped, I will take heed by their harms. I am a man, and I will follow man's ways, and not cast myself headlong into danger where I need not. Here is a way to come up, I will come down the same way. What need I to tempt my God, or try whether his angels will preserve me, having y● same way to descend, that I ascended? I am forbidden to do it, and every man else, and therefore I will not. For it is written: Thou shalt not tempt the Lord thy God. These words of our saviour are written in the fift book of Moses▪ where, 
Deut. 6.  after that Moses had given out the ten commandments to the people, 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, & jacob, their forefathers, he forbiddeth them idolatry, and giveth them this charge with all: Ye shall not tempt the L●rde your God, as ye did tempt him in the place of temptation. Which was, when they came from the desert of sin, and by the Lord's appointment camped at Rephidim: where finding no water to drink, they began to chide with Moses, and asked him: Why hast thou brought us out of Egypt, to kill us, our children, and our cattle with thirst, And they tempted the Lord saying, Is the lord among us, or no? As if they had said: thou hast brought us into this desert, where nothing can be found for us to drink. We are very thirsty, and more like to pine a way for lack of water, then to live, unless we depart, and yet thou makest us abide here still. Couldst not thou have suffered us to tarry in Egypt, where we had plenty both of meat & drink: but thou must lead us hither, where we want both? We can not think, the 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. And to this point the devil bringeth man in his adversity and affliction to think that God is displeased & angry with him, and that the promises of God appertain not unto him: by that means to make him despair of himself, and his own temptations may take place. As though God could no● be among them, whom he afflicteth, nor favour them, whom he visiteth. S. Po●le using the words of Solomon, biddeth the 
Prou. 3. Heb. 12.  hebrews be of an other mind: Despise not the chastening of the Lord, neither faint when thou art rebuked of ●im: For whom the lord loveth, he chastueth: and be scourgeth every son t●at he rece●u●t●. As God then might be and was among them, though he punished the Israelites with lack of drink, so that it was unnecessary to try it by any miracle: so it was vnneed●ull for Christ to prove himself the son of God, or to try whether angels would preserve him, to cast himself down headlong from the pinnacle. For that had been a flat temptation. So the you see how aptly Christ alleged this place. Thou sh〈…〉 n●t tempt the Lord thy God. Out of which words what l●ssons may profitably be gathered. Though I have partly showed you before: yet mark again I beseech you, for a good thing can not be told too often. We learn how dangerous a thing it is to tempt, & to try God, and to trust to extraordinary helps, 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 biddeth us not to be careful for our living, but to look on the birds of the air, that live and labour not, take occasion to loiter at our doors, and utterly neglect all honest labour, whereby they might live like other men. But experience proveth, and we see it with our eyes, that such persons for the most part fall to robbing & steling, and so being unworthy to live that will not labour for a due reward of their life misled, are hanged to death. And there be some, that because the letter killeth, & knowledge maketh proud, neglect ordinary study: And because Christ when he sendeth his disciples to preach, promiseth to give them in the same hour what they should speak, think it not needful to study the scriptures. If we should look that the holy Ghost should only give us knowledge by a miracle of inspiration, and contemn the ●sual means, whereby all men commonly attain to knowledge, both in God's word, and in all other sciences, were not this to tempt God as the devil tempted Christ? In vain then were the tongues, books, interpreters, readers, and all the instruments that God hath appointed. For albeit the spirit of God openeth every man's heart before he can understand, yet he giveth knowledge together with his means: As the Eunuch 
Act. 8.  of Ethiopia, who understanding not what he read, before God used the ministry of Philip to instruct him, doth most plainly declare. And S. Augustine in his fourth book de doctrina christiana 
Aug. de doct Chri. cap. 16  saith: That if this reason were good, a man should not pray at all, because God knoweth what we have need of before we pray. Neither 
Math. 6.  should the husband man till or sow his ground, because neither he that planteth nor 
1. Cor. 3.  he that watereth is any thing, but God bat giveth the increase. But thus you may see how ready the wicked and ungodly always are to tempt God, as sathan did Christ. Again, in that Christ answereth 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. But surely if the deuil● had been so saucy with Christ, as many are in our day's, which will admit no sense, but such as pleaseth them: he might have replied against Christ, and said: It is no temptation of God, to cast thyself down: for God hath charged his angels to keep thee in all thy ways. So that whether thou go down, or cast thyself down, thou shalt be safe. Thus might the devil have reasoned, following the literal sense of the words But he was a more gentle disputer, and not so impudent in sticking to the letter as the Papists of our days are. He knew by Christ's answer that he had mistaken it, & therefore ceased to contend any longer about that text, but tried him an other way, as ensueth.   
The D●uil took him up again unto an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them. etc. 
THis is the third temptation after this Evangelist, but after Luk● it is 
Luk. 4.  the second Whereby you may see they laboured not so much of the order and manner, as of the matter itself. They both agree of three temptations, though they vary in the order of them. But the devil desirous to bring his purpose about, I know not thorough what ho●chauing the ●oile before, is not ashamed to assay the matter again: And therefore he useth a more easy way. 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. Neither doth the devil trifle in the matter, but he offereth even the largest and the wealthiest kingdoms of the world, and to inflame him, as he thought the more, he showeth them, and all the glory of them in a vision. Mark the subtlety of the ●ipter. He biddeth not Christ fall down and worship him on the plain ground in the desert, but he taketh him up into an exceedi●g high mountain, and showeth him all the coasts and kingdoms of the world, in the bravest and gloriest manner that he could, saying: 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 lead y● were Lord over two or three of them? Might not y● man triumph? All these kingdoms which thou seest are in my hand to dispose & beslow where & how I list. This I give to this man, and that to an other: but if thou wilt do as I would have thee, & be ruled by me, I will set thee above them all. For it is meet y● the son of God should have larger & greater kingdoms, than any worldly prince And therefore I am contented to give thee, not only all these kingdoms which thou seest, but also the power and glory of them. Thou shalt not buy them: thou shalt pay neither gold nor silver for them: I will ask but reason of thee, the thou fall down before me, in token of obedience & homage and worship me. I require but little: yet do this, & I will performs my promise. The world would think this a marvelous temptation: here are as sweet words as can be. For who is more bound to his lord, than he that payeth no rents for his lands? Our landlords will not let out their grounds so good cheap. But th●se words as the tempter useth them, are most false and full of blasphemous I dolatry. For though the devil, the ruler of darkness, be called the prince of the world, yet he is not so called, as though he had kingdoms or empires at commandment, (for the land is the lords, & in his hands are the ends of the world) but the devil is called the prince of the world, because he ruleth & beareth the chief struck over the children of unbelief, which sometimes in scripture are called the world. So that he lied falsely, in saying all the kingdoms of the world were his, and it was a blasphemous presumption against God, to motion Christ jesus to fall down & worship him. Who as he hath been a blasphemer of God & his works from the beginning: so he continueth in these our days, persuading the world no less to fall down & worship him now, than he did heretofore. For I know not how but sure it is so, & my conscience will not suffer me to conceal it, Satan hath taken many of our ministers, and carried them up to an exceeding high mountain, and showed them all the spiritual livings almost in that world, Byshopricks, Deaneries, Prehends, Personages, and vicarages, and hath told them: this is a wealthy bishopric, this is a rich deanery, this is a fat benefice, they are all in my gift, I am the patron of them: fall down therefore before me & worship me, and if one will not content you, I will give you pluralites. Let n●mā 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 Rome once, & since that time it was never good. 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. For where these ministers should be preachers, they are tongue tied: and that cometh not without great temptation. For thus he reasoneth with them: speak no more of justification: meddle no more with controversies: ru● no man on the sore: let every man live as he list without reprehension or admonion & you shall lack no living. Do you think that sathan hath not thus sworn many to silence? I have hard of divers the at the beginning have been very godly preachers: but after they have been once choked up with many livings, they have had such a bone in their throats, as the devil would have it, the they would seldem open their mouth to speak any more. 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, & after my sermon was ended, it was told me, that some called me a young man, & said it was but a pang of heat. & that I gaped for a living: which obtained I would be as quiet as other men. 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. ●ut where they said it was but a pang, the was not true: for I was as circumspect in it as I could, & I have now the same mind and judgement that I had then, though a little more confirmed by the scriptures & ancient doctors: and to say I gaped for a living, it is untrue. For I might have had since that time a rich and worshipful living, if I would have taken it: but if to take a benefice should make me tongue-tied, I had rather have none whilst I lived. 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 the devil and the world. But as I am now minded, I had rather go on begging from door to door, and live in extreme poverty then without diligent preaching to my flock live never so magnificently. I envy no man's living though it were three times so much, but the men take upon them more than either they are able or willing to discharge, it is great sin, and seems to proceed from sathan his temptation. For undoubtedly men take not so many benefices now, because they can or mean to discharge them: but because one will not suffice to maintain them lordly and wealthily, nor to get goods together for many years: The gospel of long time thorough the tyranny of the Romish Antichrist, by whom pluralities first came, hath been made a cloak for covetousness. But I pray God pull of the cloak, that every man may appear in his plain coat. Of these wicked Mammonites, S. 
Amb. de dig. s. cer. cap. 5.  Ambrose in his book de dignitate sacerdot all saith: Through money he hath g●tten honour not due unto him, and hath lost God in his inward man: flesh hath taken the dignity, and the soul hath lost her honesty. The flesh being maid, is become mistress over the soul, and the soul which was miastres is made servant to the flesh. Flesh hath rule over the people, and the soul serveth the Devil: to his flesh he hath gotten a benefice, and loss to his soul. What availeth it such a one to win all the worlds, and to endamage his own soul? I appeal to your consciences, to which I speak rather than to your ears: Do you think England is not cumbered with many such as S. Ambrose speaketh off? Let no man take my words so generally as though I secluded none from this company. For I mean only these covetous dumb dogs, or shadows of ministers: not the true ministers themselves, or the good pastors of their flock. 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, but strengthened in the faith to the glory of his name. Thus have ye heard the third temptation of Satan, against Christ.   
Then said jesus unto him, Avoid sathan: For it is written, Thou shalt worship the lord thy God, & him only shalt thou serve. 
BEfore, when the devil went about to make Christ discredit God in his promises, Christ answered him mildly: but now when the devil will prefer himself before God, our saviour rebuk●th him sharply, and commandeth him to avoid: but with authority of scripture, as he did before. To teach us, that scripture should be our shield, our defence and comfort in all temptation. This scripture is taken out of the fift book of Moses called deuteronomy, where Moses speaketh to the 
Deu. 6. & 10  Israelites, with like words to the same effect: Thou shalt fear the lord thy G●d, and serve him. By this place our saviour convinceth the devil, & biddeth him avoid. And here, if I had leisure, I might speak of the difference, which the school men make between latria, which is the true and lively worship of God, and , which is honest obedience due to man, not forbidden by this scripture Only it forbiddeth, to give the inward worship of the mind, that appertaineth only to the almighty God, unto any creature besides. So that 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 the astonishment not only of the Egyptians, but of all that world, nostrength nor power being able to stand or prevail against his might: therefore they ought to fear the lord, and serve him. As though he should say: seeing I have showed such power upon Pharaoh & his host in working wonders for thy sake, O Israel, & have delivered thee so mercifully from all thy miseries, me thinks I may by right claim thy service thou shalt fear me as a lord of magnificent strength & power, as an omnipotent God, that made all things, thou shalt serve & worship me, as a merciful, long suffering God: thou shalt praise me, inundate me, depend on me, as thy helper, thy governor thy protector: & that only, thou shalt seek for health, help, aid, succour & all of me and besides me, of none. If God then be the maker of all things, the giver of all things, the Lord of all things, the made heaven, earth, the sea & all that is therein, if he be giver of life, liberty, health, wealth and whatsoever, and have all things under his hand: did not the devil lie falsely, in saying all the kingdoms of the world were his, and at his disposition? did not that devil work high treason against God's majesty, by tempting the Lord of life to fall down before him and worship him, & so to have committed beastly and blasphemous Idolatry? But avaunt Sa●an, saith our saviour, thy words prevail not, and thy temptations can take no place: for it is written, Thou shalt not tempt the Lord thy God, but him only shalt thou serve.  
Whereby briefly you may understand, what the true worship of God is, & how much against God's glory is the worshipping of saints: whereof, if I had not been tedious to you already, I would have spoken more at large. But I will hasten towards an end.   
Then the devil left him. 
HEre S. james his saying is proved true: resist the devil & be will flee from 
jam. 4.  you. By which example we may learn, the though the godly be continually tempted and assaulted, yet if they stand constantly, and shrink not, they may be sure of the victory. For, God is faithful, which will not suffer them to be tempted above their 
1. Cor. 10.  strength as S. Paul saith, & is able (as S. Pet●r writeth) to deliver the Godly from 
2. Pet. 2.  temptation. ●o● was tempted, but he over came: the Apostles were sundry & many ways tempted, but they triumphed always, The patriarchs & Prophets have be●e many times tempted, but they never fainted. And here you see our saviour was tempted, but he overthrew the devil and utterly confounded him, even with a word of his mouth. This hath our saviour been content to do for us, submitting himself to Satan's temptation, to declare unto us, that 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, as he hath done before us. Let no man therefore either think it strange or be dismayed if he be tempted. For can the members speed better than the head? Or need the members fear their trial, when the head hath subdued the tempter? If the head had failed, there had been some cause why the members might fear: 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, if we persist in the faith, nor prevail against us, if like true servants and followers of our Lord and saviour jesus Christ; we resist him by the scriptures: Let us exercise ourselves in the word of the Lord day and night, and let us not yield either at the first, second, or third brunt, but let us tarry the lords leisure, and in the end we may be certain even to weary the devil, and make him feign to forsake us.   
And behold, the Angels came and ministered unto him. 
AFter these forty days and forty nights were expired, and sathan had left him, our saviour began to hun●er: and God sent his angels to minister such things as he lacked, unto him. This is a i● table pattern of cons●anc●e and patience: He grudged at nothing, he ●●strusied not God's providence, but took all patiently that God sent: And therefore God sent his angels to comfort and relieve him. And thus may the Children of God persuade themselves, that God will provide for them in all their extreemeties, if they put their trust in him. He fed the holy Prophet Elias by ravens, and also by 
●. King. 17. & 19  an angel. He fed Daniel in the Lion's den. God never forgetteth nor forsaketh them that trust faithfully in him. For as David saith: I have been young, 
Psal. 37.  and now am old: yet did I never s●e a just man forsaken, nor his seed seeking h●s bread. But a●asse, our faith is so weak, and our charity so cold, our patience so small, and our sturdy stomaches so big, that we will rather tempt our God, spoil our neighbours, murmur & fight against God, if he once for our trial se●m to lay his heavy hand on us, th● 〈…〉 there to wait on his leisure, or to 〈◊〉 upon him, for his favour. But I bese●● the O merciful father, so to strengthen us against our enemy, that we may have a valiant conquest over the devil, and all his society, and that we may have the ministry of the Angelical company, as here had our Saviour and redeemer jesus Christ: to whom with the father and the holy ghost be all honour and glory for ever and ever.   
Amen.