Math. 4. 1. Text. Then Iesus was lead away of the Spirite into the Wildernesse , to be tempted of the Deuil . &c.

THe first worde in this gospel , moueth vs to pe●ose a part of the Chapter going afore : because it is a conseqent following former act● and deedes . In which Chapiter , the euangelist S Mathew , hath set downe the office and ministerye of S. Iohn the baptist , how he testified of Christ , and prepared the way for the people Israel , so much as was necessarye for his purpose , that entended to write and set forth Christ his acts , life , and conuersation . Because therfore 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 heauenly commencement which was immediatly going before in the latter end of the third chapter ▪ For whereas Christ alwaies before his baptisme , was obedient vnto Ioseph & Mary , occupied & exercised continually in their laboures and businesses : yet now by baptisme altered , as it were , into a new man , and consecrated vnto God his Father , whose will he came to fulfill , returned not thither whence he came , to become suche an one as hee was before , as in other solemne Feastes and times at I●rusalem hee was wont , but [ ●mmediately ] after his Baptisme ▪ as S. Mark termeth that , which this Euangelist calleth [ then , ] hee was led of the holy ghost into the desart to bee voyd of company and conuersation of men , and to liue with beastes , where was sca●sity and lack of things necessary for the sustentation of mans life , that the Deuil might the rather take occasion to tempt him , being in a place where he wanted reliefe , then where hee had plentye of all thinges , For if Christ had beene in the Citye Ierusalem , or in other villages , where victuals might haue beene come by conueniently and in time , the deuil woulde not then so boldly haue enterprised to bring him stones to make breade : which had beene folly and in vayne , when bread had beene at hande . But because there was nothing in the desart for man to eat , there the tempter took occasion to tempt & to try Christ . Here , in that the Euangelist saith , Then was Iesus lead of the spirit , that is , immediatly after his baptisme , I note as a fruitfull lesson , that they which are appoynted of God to any high office or ministery ▪ are , or ought to be clean altered and changed from that they haue beene before , as was heere our Sauiour Christ . Who , before his baptisme , liued and laboured ordinarily , as the common sort of men did , but after he was baptised , as he altered his liuing , so did he his labour , which before was bodilye exercise , but nowe was all spirituall and heauenly , in praying , fasting , and preaching S. Paule teacheth vs the like lesson , that after we be baptised , we are no more as we were . He saith : Rom. 6. 3. Remember ye not , that we all which are baptised in the name of Iesus Christ , are baptised with him to dye ? We are buried with him by baptisme for to dye , that lyke as Christ was raised vp from death by the glory of the father : euen so we also should walke in a new life . He sayth we should now , after our baptisme walk in a new life , not in that life we were in before . For now being baptised in Gal. 3. Christ , we haue put on Christ , as he writeth to the Galatians : and all they which are called to the state of grace , by baptism , put of the olde man , and put on the new , and that is the true altering and chaunging 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 beeing called of God to deliuer his people from the tyrannie of Pharaoh , Exod. 3. & . 4. and receiuing his office with signes & miracles from God : neither returned to his Father in lawes sheepe , which he was keeping when he was called , nor liued as he was wont , but in the name of the Lorde tooke vpon him to deliuer his people , and safely conduct them thorough the Red sea , and was their pastour and gouernor , after that in the Wildernesse , Forty yeares . King Dauid also the yongest 1. Sam. 16. sonne of his Father Isay , called from his fathers flock , and annoynted king by Samuell , yet left his flocke , and followed his vocation . These and such like examples doe well declare , that men called to an high office or ministerie , must be altered from that they were , and be conformed in life and conuersation to their ministerie . Which thing , I beséech you all to doe , whensoeuer God , of his infinite goodnesse and mercye , calleth you to any high state or condition of office or ministerie . For you ought of very duety and conscience to alter your life and conuersation , that it may be agreing and answearable to your office , that your office may be furnished and honored , rather with a Godly life , then defaced and stayned with a corrupt conuersation . But especially you my brethren which are called of God to the dignitie of Priesthood , to bee ministers of his secrets , Stewards of his hoshold , Preachers of his moste holy worde , Teachers of his people that liue in blindnes and ignoraunce , Pastors of his sheepe , watchmen ouer his flocke , bought with Christe his precious bloud . I beseech and exhort you in the tender mercy of God , to consider your condition , to looke to your office & duty , to remember your vocation , to haue an eye to your conscience , to which I speak , not to your eares . Now , you are not of the world , wherfore your conuersation must bee heauenly : you are consecrated to God , your liuing must be godly . Note wel what S. Paul writeth to Timothie : No man that warr●th , entangleth him selfe with worldly businesse , and that because he woulde please him , that hath chosen him to be a soul●ier . God hath chosen you for his chiefe souldiers , seek therfore to please him , and entangle not your selues with worldly cares and businesse . But alas what shoulde I exhort , where exhortation will take no place , or desire , where intreatie will not serue ? The ministerye is come to this pointe almoste generally , that if you will examin any ones liuing , you shall find more , that are worthy to be reproued , then rewarded , and more to be lamented , then well liked , suche is our imperfection . We are called to an high office , an office of great dignity . Wee are God his ministers , and nothing appeareth lesie in vs then Godlines . M●ses called to bring Gods people from the tyranny of Pharaoh left keeping his sh●epe , and followed his vocation , wee are called to guide Gods people from darknes of ignorance , to the lighte of knowledge , from the bondage of sin , to the liberty of grace , and yet we stand in our old state , we forsake not the world , we change not our course , wee alter not our life , wee should be light , and we are darknesse , we should be ministers , and wee are become Lords , wee shoulde feede oure flocks , and we famish them Finally , we should be preachers , and wee are dumb doggs , and tongue tied . God , I beseech him , loase them , that we may worthily set foorth his prayse , which now with silence we obscure , that our light of preaching may so shine before men , that they see our good workes , with the chaunge and renuing of our liues , and so they may glorifie our father which is in heauen . Wee haue here also another lesson , both notable and very fruitfull : that al they , which are so called of God , are most obiect to all kindes of temptation , and they especially , which are moste in sauour with God . For our Sauiour Christe before his baptism , was not so tempted of the Deuill , as he was after , when hee was seperated from the worlde , and consecrated wholly to the ministerie of God , and execution of his office , then the subtle Sophister , and craftie tempter , began to stir the coales . He perceiued Christ went about to set forth the glory of his Father , which he most spitefully enuied from the beginning , and so diligentlie sought wayes and meanes , as hee could most peruersly to let and hinder him . Neither did the malitious Serpent at the beginning tempt any creature , but that which was made after the likenes and similitude of God . hoping to deface Gods glory , if he● might or could deforme that creature , which was of all Creatures vnder Heauen , moste lyke vnto GOD . Euen so here , when he perceiued that Christ was by the mouth of God declared to be his onely beloued sonne , in whom his anger against sin , and indignation against sinners , was fully quieted and appeased : and that Christ now should take vpon him to worke the will of his father , so as shoulde be for his fathers glory , like as hee did before with our firste parentes , so he doth now : that is , he laboureth first to bring Christe to that point , that hee should not beleeue the voyce of God , which had sayde : This is my beloued sonne : Secondarily , from the true vnderstanding of Gods worde , and to bring him to manifest idolatrie at the length , contrary to Gods worde . In like danger of temptation are all they , which be either in high authoritie , as was Dauid , Zedechias , Moses , when the people grudged , or els that be greatly in Gods fauour , as the good man Iob , and Tobias , which was made blind by the Deuill , and the children of Israel in the desart , which were stirred of the Deuill to murmure against Moses and God , and diuers other which haue beene suddenly tempted . The Deuill is crafty , and tempteth not all men one way , because all men are not in loue with one thing , and because he will not seeme to be as he is , He changeth himselfe into an Angell 2. Cor. 11. of light , as S. Paule sayeth to the intent he may deceiue . Therefore he tempted Eue one way , and the iust and righteous man Iob an other . He tempteth Christ here one way , and afterwarde his Apostles an other . As Christ himselfe beareth witnesse , saying : Simon the Deuill hath desired you , to sift you as Luk. 22. it were wheat , but I haue praiell for thee , that thy faith fayle not . And as we see by experience , Cities , Townes , or Castles , set on high hilles or mountaines , are most obiect to all stormie tempestes , and violence of weather : In the very like manner are they which are called to high dignitie , great authoritie , and worthy offices , most in danger of temptation and the assaultes of the Deuill . The golden writer Chrisostome , in his fourth Homelie Chrisoft . hom. 4 in Esay . 6. vppon these wordes of the Prophet I say , vidi dominum . &c. hath a pretie similitude to confirme this to bee true . As the maner is in ships , they which haue an emptie ship feare not Pyrates of the sea , which seeke not to bruise or breake an emptie or voyde ship : but they which haue their ships full fraughted with wares and treasures of merchandises stand in fear of robbers , which seeke thither where gould , siluer , and precious stones are to be had : Euen so the deuill doth not easily pursue a sinner , but rather a good and godly man , who hath much riches . Let that man therfore , yee all men take heed , which eyther are placed in high authoritie , or haue receiued gyftes and Talents at God his hand , of the wicked tempter , that goeth about to robbe and spoyle man , of such heauenly treasures as God bestoweth vpon him . And here also , they that haue grace may learne , that the lyfe of a Christian man , is neyther playe , nor pastime , neither daunsing nor daliance , neither fleshly , nor licentious liberty : but a laborious and dangerous warfare , a charie and circumspect keeping of a Godlie and innocent life . Let carnall Gospellers perswade themselues they haue God by the toe , or in their boseme neuer so much : if they be not in a ward of this warfare to fight against the Deuill , the victorie of Christ shall not auaile them , but ouerthrow them with their captaine , whose lusts and desires they follow . For all they , which will liue godlie 2. Tim. 3. in Christ Iesu , must suffer persecution , which is not without great temptation . Wherefore Bainabas and Paule 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. thorow many tribulations , wee must ●nter into the kingdome of God . Many examples might be brought to prooue , that they are most in danger of temptation , which are most in authoritie : But because the time will not suffer me to be long , I will come to the Euangelist , which sayeth : Christ was led into the desart to be tempted of the Deui● . As these wordes declare the fact to be of God his prouidence , and no fortunate or vnlucky chance or happening vnto Christ : so it is an admonition for vs all , to enterprise and take nothing in hand , that is of great weight and importaunce , vnlesse we be ledde there vnto by God his holy spirite , or commaunded by his worde to doe the same . For Christ him selfe was led of the spirit to be tempted of the Deuill , in the desart . Not to fast , but to bee tempted , and although hee fasted , it was but an accidentarie or incident thing , besides the principall matter , which was , to be tempted . This example would be diligently noted for two causes . One is , that it is a particuler example , but once done of our Sauiour Christ in al his life : The other is . that the holy Ghost led him to worke the same miracle . And therefore it ought not to be an example of imitation vnto vs , as many men woulde haue it , but a wounderfull myracle once wrought of one man , and no more . Here I may note by the way , rather then speake of by leasure , how small consideration men haue vsed heretofore , which haue inioyned all them , that woulde take vpon them to be ministers of Gods worde , a single lyfe without marriage , no respect of circumstances had , eyther of him that taketh the yoke and bond vpon him , or of God , in whose power it is , to giue the gift of chastitie as it pleaseth him . For consider these two thinges , fasting , and chastitie , what affinitie they haue , and whether they be of like force or difficultie to bee obserued of man , or no. As God hath made man to liue : so he hath appointed him an ordinarie way to liue , vnlesse he haue a special prerogatiue and miraculous helpe of God , as had Moses and Elias by the space of fourty dayes . And so in like case , God hath made man to multiply & increase the worlde , to which ordinaunce with obseruation of circumstaunces necessary to the same , euery man is bonden , saue they which haue a speciall prerogatiue of God , to lyue in fleshe without fleshe , which is an Angels nature , and not mans , as S. Hierome sayth . They may be ashamed therefore , that thus wryth and wrest the scriptures , to satisfie their licentious affections and wicked humors , to condemne that in their decrees , which in God his word , is both lawfull and laudable . Little they regarde the leading of the holy Ghost , without whose motion they shoulde enterprise nothing , seeing our Sauiour Christ , was led of the holy Ghost into the desart , to be tempted of the Deuill .

The Tex● And when he had fasted fourty dayes , and fourty nights , he was hungry .

O●r 〈…〉 ius supposeth forty nights to be added of the E●angefist , for a difference betweene the Lewes fastes , and his . For the maner of the 〈…〉 was , to fast all the day , and to eate at ntght : But Christ did not so , for the space of forty dayes , and forty nights , in all which tyme he hungred not . Two such examples of admiration rather then imitation , we haue in the olde Testament : the one is of the holy Prophet or God Moses , who beeing Exod. 24. commanded of God to ascend & come vp , into the mount Sinai , to fetch the tables of the commandements which he shoulde afterwardes deliuer to his people , fasted al the tyme that he continued in the Mount , which was forty daies , and forty nights , and al that space neither eate nor darcke , as is written in the booke of Exodus . The other is , of the Prophet Elias , who fleeing from the wicked Queene Iezabell 3. King . 19. Achabs wyfe , and resting himselfe vnder a iuniper tree being wearie of his life and wishing to die , was sed by an Angell sent to him from God , with a cake baken on the co●ses and a cup of water . After which refe●ion or nourishment , he walked fourty dayes and fourty nightes a 〈…〉 strength therof , vnto Horeb. the mount of God . Our sauiour Christ therfore , whom these two Prophetes did prefigure , when he shoulde begin to publish and preach the Gospell , departed from the company and society of man into the desart , where he fasted fourty dayes , and fourty nightes , not exceeding the measure which Moses ; and Elias had before obserued , least hee might seeme to passe the boundes of mans nature , and by a myracle make it seeme incredible that hee was true man , whom afterwards the experience of hunger did testify to be s● . So much then as Christ is better then Moses , so much is grace better then the law , because that as Saint Ioh● fayth ▪ The lawe was giuen by Moses , but Iohn . 1. grace and truth came by Iesus Christ . For notwithstanding the lawe was written with God his own hand , and pronounced with his mouth , yet as S Heb. 20. Paul sayth : i●●ad but a shadow of good things to come , & not the things to their owne fashion . Wherefore if Moses fasted forty dayes twice , before he receiued and ministred the law , it was no derogation to Christe his dignity , to fast forty dayes , before he beganne to preach the Gospell , 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 farre iourney , and shoulde bring a great matter to passe , that is , anoint , or as we in England tearm it , Crowne two Kinges , and consecrate one Prophet , fasted forty dayes , and forty nightes . Which vndoubtedlye was a great Myracle in him , both to labour a long iourney , and also to fast all the iourneys space . Christ therfore to shew himselfe nothing inferiour to either of them , fasted forty dayes and forty nightes . Vppon which fast , and the fastes of Moses and Elias , because the Church hath of long time , taken occasion to ground and institute this fast of Lent , which at this present we obserue : I entend by Gods grace and your Christian patience , by iust occasion of this text , and by opportunitye of the time and place , to speake something of this our Lent Fast . First , shewing the true definition of Fast , and that this Fast of Lent , obserued nowe by vs , can neither be grounded on the old , nor the new Testaments : Secondarily , how it was first instituted in the Church : and then , how farr our superstitious vsing of it , differeth from the first institution .

Fast is not , as wee commonly call and vse it , forbearing of flesh in Lent , or vpon Fridayes , Ember dayes , and such other , for so no learned man did euer take it : but it is an abstinence from all kinde of meate and drinks , wherewith mans body is nourished , and a continence from all vaine wanton pleasures , wherwith mans mind may be infected . This generall fast hath bene diuided into two kinds : one Corporall , when wee abstaine from bodily meates , the other Spirituall ; when wee refrayne from all kinde of vice and sinne . Some , take Fast to be a due satisfaction of all mans senses : as if a man sinne with his eyes , to turns them away , that they regard no Psal. 119. vanities , as Dauid sayth , or else to pluck Math. 5. them out ( as Christ biddeth ) when they offend vs . And likewise in all other partes and senses of mans bodye . Howbeit this is more spirituall then the other , that I haue recited . For in the other are included three kindes of fast . One is , abstinence from meate and drinke to keepe vnder the body , that the flesh be not fierce against the spir●te : and that is voluntary , vsed of euery man as he seeth occasion without compulsion . Such is their fast , though not of like force , that for their health abstaine to disgest euil sursets , and superfluous meat . An other kind is of necessitie , not enioyned man by any lawe , but by God : As in time of Dearth , Famine , and scarsitie of victuall . This fast as it is not voluntarily vsed of man , so it is not obserued without great grudging and murmuring againste God which sendeth it , as a plague for our sinne . And this fast they that ly● in bondes and prison , lacking necessary meat & drinke , doe susteine and abyde . The thirde kinde of fast , is a generall Fast of all men , and women . Which the Iewes often vsed , especiallye in the time of great plagues , warrs and such extremities , absteining from meate and drinke in ashes and sackcloth al the daye long , thereby to humble themselues before God . Yet none of these Fasts are like that heauenlye fast of Christ , Moses , and Elias . For their fasts were aboue these fastes in all points . Wherefore touching the first part of fast , which we obserue all this Lent , it is most true that I sayd before : It could not be grounded on the old Testament . For notwithstanding that Moses fasted fourty dayes twise , and Elias once , yet because their fastes were miraculous , we neither ought nor can sincerely follow them . And besides , we may by as good reason follow Moses in all other miracles that hee wrought , as in this : And so likewise Elias . For if they had beene workes as well of imitation , as admiration , no doubt the Iewes which were so studious to inuent new traditions , would haue made this one of their cheifest . But they knew verie well that as these fastes were myracles : so they were in no case of man to be imitated But in examine it more nearely . Moses fasted fourty daies before Exod. 24. he receiued the commandements of almighty God , contayned in the two Tables : which when hee had throwne downe and broken , as hee came from the hill , for the displeasure he conceiued against Aaron , and the people : he was commanded to ascend Exod. 34. the second time to receiue the law at Gods hand , and to bring and teach it the people . And so he did . Wherevpon the Iewes in remembrance of the law giuen them by Moses , keepe a solemn feast euery year , in the sixt day of the ninth moneth : that is , as they count their moneth on the sixt day of May . It is one of their solemne feastes called Penticost , their Whitsonday , which was the fiftieth day after they were come forth of Egipt . They obserue a solemne Feast , but no fasting for it . In the tenth moneth the seuenth day : they obserue and keepe one Fasting day for a remembraunce of the tables which Moses brake , when Exod. 32. he hearde that the people committed Idolatrie . Seeing therefore the Iewes yearely celebrate a memory of the law giuen , and also fast one day in remembraunce of breaking the tables : It is not to be thought contrary , but they woulde willingly haue obserued Lent as we do , if it had bin but mans exercise , and no miracle . They obserued diuers dayes for faste and abstinence , as the third day of the first moneth , which is September , which is talled the fast of Gedalia . In the fourth moneth they fast in remembraunce of the siege that Nabuchodon●zer layd against the citie Ierusalem . In the sixt month on the thirtenth day they kept the fast of Ester and Mardocheus . And although that Ester commaunded all Hest. 4. the Iewes to fast three dayes and thrée nights to obtayne Gods fauour , that they might find fauour and grace before the king Assuerus , and so escape the bloudy handes of Haman , which intended their deathes all in one day : yet in remembraunce of the same , the Iewes obserued but one day yearely , and that was the thirteenth day of the sixt moneth . And this fast was one of the longest fastes that I haue obseruod in the old Testament : except we should take it , that the Niniuites . fasted all the tyme that was graunted them for repentaunce , which was fourty dayes . But that they fasted so Ionas . 3. long , it is incredible , because man , beast , and all kind of cattell fasted , or els surely the popishe church woulde not haue fayled to draw that into example , when Moses and Elias woulde not serue their purpose . Here I haue rehearsed the greatest part of the Iewes fasting dayes , which were ordinarily and yearely vsed of them , either in remembraunce of present deliuerie from their enmies , or some great calamitie that befell them vppon such dayes as they kept fasted . But our Lent fast can bee grounded on none of all these , because that in the fore sayd monethes there was but one day fasted . And as for their extraordinaries , which they kept by occasion of plague , Battell , Famine , and suche like greate calamities , as they were not certainly obserued vpon any daye : So wee can not stablish oure Lent after them , because their dayes and moneths are variable . And if we should so doe , yet our fast agreeth not with theirs , in so much as they put no such difference betweene fishe and fleshe , as we do , although indeed they had certaine kindes of fleshe prohibited in their law . And as for the fast which the Secte of the Pharises in Christs time obserued twise a weeke , it were foolish to obiect it for any confirmation of our Lent . For why shold we approoue that which the Pharises did , who ( as both Iosephus & Epiphanius witnes ) were an hereticall sect ? And as they supersticiously inuented & commanded it . so they most wickedly abuse it : As we may learne by the wordes of our Sauiour , when hee warneth his disciples to take héed of their fastings , prayers , and almes deedes . Here then is no authority in the old Testament to vphold our old accustomed Lent .

Now to come to the new Testament , we shal find neither reason nor authoritie there , which can make for the obseruation of the same , vnlesse we ground it vpon this fast of Christ . And that cannot be : For Christe his fast as it was much beyond mans nature , so naturally it ought not to bee practised or atempted of any man , being not an example imitatiue , but miraculous . But the Papistes which woulde gladly beare out the matter with the authoritie of this place , alleadge a saying of S. Gregorie , That euery action of Christ is our instruction . The saying of it selfe is moste true : but their conclusion gathered of it is most false : that we must doe al things that he did , because they are our instruction . For this is as good a reason as theirs is : euery action of Christ is our i●struction , but to heale the lame , to make the blind sée , the dumb speak : the deafe heare , are actions of Christ . Therefore we must make the blind , see , the dumbe , speake &c. Who is so ignorantly blinde , that cannot see the the absurditie and foolishnesse of this reason : And what prerogatiue or preeminence should Christ haue , I pray you , if eyther we ought or could do the like ? To presume to doe them were great derogation to his glory , and vndoubtedly commeth of the pride of the Deuill , that woulde seeme to be like God . I maruell much that they can spye that in Scripture which men of profound knowledge could not see . In Mat. ho● 47. For Chrisostome plainlye affirmeth , the our sauiour Christ saith not his fast is to bee imitated , wheras he might propose his Fast of Forty dayes , but he sayth , Learn of me , for I am me●ke & humble in heart . In the new testament we haue plentifully declared vnto vs both in the Euangelists & in the Epistles of the apostles , wherin we ought to follow Christ , and yet we are in no place willed to follow his forty dayes fast . Truth it is , that the gospell both exhorteth and commandeth vs to fast but it appointeth vs no certayne day as : thou shalt fast euery Fryday and Saterday , but not the Sunday , neyther doth it appoint vs to fast more from flesh then fish , God his worde , makes no difference betweene the one kind , and the other . For our sauiour Christ when hee willeth vs to fast , saythe on this wise : when thou fastest , anoint thy Mat. 6. head , and wash thy face . By which words he would we should auoide hipocrisie , and not appear superstitious vnto the world , but that we shoulde so fast , that our Father which seeth in secrete , may reward vs openlye . Hee maketh no mention heere at all , eyther of his fourtye dayes , or of anye kind of meate which we shoulde abstaine from : Yea , we may see by his communication with the Scribes and Pharises , what his will was concerning eating of meates . For he sayth , That which goeth into the mouth of man Mat. 15. defileth not the man , but that which commeth from the hearte , that defileth the man : as euill thoughts , murther , adultrie , fornication , theft , false witnes , and slanders . Wherefore Cyrill vppon these wordes of Christ , in S. Iohn his Gospell , Cyrill vpon Iohn . 13. By this all men shall know that yee are my Disciples , if yee loue one an other , For as much as the perfection of all vertue consisteth in loue , let no man thinke hee can attaine to anye great thing by abstinence or fasting , or by lying on the grounde , or by any vertuous exercises els , vnlesse he loue his brother : for he is not carried to the marke , but an other way . Such is Christ his commaundement concerning fast , not that he requireth no abstinence from meates at all . For as S. Luke testifteth he giueth this warning to his disciples , and it may well serue as a caueat for vs : Take heed to Luke . 21. your selues , least at any time your heartes be ouercharged with surfeting and drunkennesse , and cares of this life , and least that day come on you suddenly , which shal catch as in a snare , al them that dwel vpon the earth , watch therfore & pray alwais , that yee may auoyd all these euilles . If Lent had beene so necessary for mans saluation , as the Bishoppes decrees make it , which say it is a deadly and damnable sinne to break it , certainly that euangelists wold not haue omitted it , no more then they did other things which they haue left vs in their writings to follow . Christ in no place of the the new testament sayth , he that wil follow me , let him fast once in the yeare forty dais , but he saith : He that wil follow Luk. 9. me , let him deny him selfe , & take vp his crosse dayly , and follow me . If any man wil obiect that a Christian man his fast , is a part of his crosse : then I wil answere , that his crosse must bee daily taken , and so by the means a fast of forty dayes will not serue , but hee must fast euery daye , all the dayes of his life . If any of you require a further or playner viewe of the matter , looke vpon our Sauiour his sermons made to his Disciples in the mount . Wherein he sheweth the happye and blessed state of all Christian and faith ful beléeuers , and yet maketh no mention of such happinesse or beatitude , as is pretended our Lent or our abstinence from fleshe bringeth with it . Blessed are the poore in Spirite , ( saythe Mat. 5. Christ ) they that mourne , the meeke , they that hunger and thirst for righteousnes , the merciful , the poore in hart , the peace-makers , they that suffer persecution for righteousnes sake . &c. In all which hee saith not , they are blessed that fast forty dayes in Lent and abstayne from flesh : nay , there is not one worde that can bring a man to any thought or imagination of it , except hee surmise that S. Luke make for him , because he sayth 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 . Therfore they that fast are more blessed , For ful resolution of which argument , let S. Luke be conferred with S. Mathew and S , Luke his meaning wil easily appear . For S. Mathew his place is a perfit exposition of it , and that which S. Luke toucheth briefly , S. Mathew entreateth more at large . The one saith : Blessed are they that hunger now . The other saith : Blessed are they that hunger and thirst for righteousnes , for they shall be satisfied , And this blessing onely appertayneth to the elect of God , not to euery Turke , or Iew , or wicked person when he is hungry . But do you think that the Apostles were either so ignoraunt , or so negligent , that neither in their acts nor in their Epistles they would make mention of it ? if it had béen so necessary to saluation , as many make it . The apostles , at what time certain fals brethren went from Iewrie to Antioch , perswading the Gentiles the were conuerted to the faith , to be circumcised & liue after Moses law , assembled them selues together to consult what was best to be done in the matter . In which consultation they decreed to send Paule and Barnabas , with other of the brethren to Antioch with letters concerning their mind , which was not to burthen them with the importable yoke of Moses law , but to Act. 15. wil them to abstain from things offred vp to images , & bloud , & that that is strangled , and from fornication . Now if our fast from flesh had beene necessary for the Christians , it had beene an easie matter for the Apostles to haue set it downe in their Epistles or letters , that as they shoulde at all times forbeare the eating of those meates that were offered to Idols , from bloud . &c. So they should once in a yeare fast fourty dayes from fleshe together , as in time of Lent . But the Apostles neuer dreamed of any such superstition in fasting , much lesse entended to wryte of it . For they knew miracles were not to be followed . And although they prescribe fasting , yet no such fasting : but as from fleshe , so from all kinde of meates , as by their owne fast doth appeare . For S. Paule Act. 27. himself with many that were in ship with him , fasted not one day or two , but many , euen fourteene without meat or drinke : and he wryteth of his fasting to the Corinthians , but of anie such fast as this is , he speaketh in no place . Wherfore it can not be approoued by the euangelists . For if we wil ground it vppon Christ his fast , then must oures necessarily agree with Christes in some point , which in no point agrée any more then an Egge and an Dister , neither in tyme , place , nor in any other circumstance . As by collation of the one with the other , will appeare manifestly . For Christ was baptised the sixt of Ianuarie , and in the seuenth day ( as some men write ) he was led of the holy Ghost into the desart , ( or as the Euangelist sayth ) by and by , or immediately after his baptism : and then he began his fast , which he continued for the space of forty dayes and forty nights , vnto the fifteenth or sixtenth day of Februarie . About what time for the most part our Lent beginneth , sometime before , and sometime after : As this yeare it beginneth iust about the time that Christe his fast ended . Christ fasted immediatly after his Baptisme , when hee was thirtie yeares old : we fast after our baptisme indéed , but not before we be ten years old . Christ fasted but once fourty dais in thirtie three yeares : But we presume to Fast fourty dayes euerye yeare , taking more vpon vs in one yeare , then wee are scarce able to perfourme in all our lyfe . Christe fasted fourty dayes from all meates : and we abstain from no meats in the forty dayes , but onely from flesh , and think we follow Christ wel to . Christ in fourty daies was not an hungred : And ere we haue fasted fourty hours , our gorge gapeth for meate , and our bellies thinke our throates be cut . In what point then doth our fast agree with Christ his fast ? do you perceue any one thing agreeing ? Yet this is mans presumption to take that most vpon him , that he is least able to do . What reasons are in scripture in the olde or new Testamentes , you may by these few perceiue . For I haue alleaged the most manifest places that make for the fast of fourty dayes , as Moses , Elias , and our Sauiour 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 vsed of the fathers in the Primitiue Church , and how ours agreeth with the same .

Concerning this part , to speake the truethe : the obseruation of Lent is no new thing , not a yesterdayes bird , or inuented of late yeares : but it hath beene vsed euen from the beginning of the Primatiue Church , not then commaunded vnder any paine to be obserued of all men , but of mans voluntarie accord without precept . And yet they that first obserued it , pretended not to follow Christ his fast , neither was euerie mans deuotion alike . For it was with them , as it is in euery congregation : some are more feruent in Prayer then other some , some are more ready to fast then other , some more charitable towardes the poore , and more ready to releiue their brethren , then other . All which and such like exercises were not then , nor are not now to be enioyned vpon penalties , but are freely to bee left to mans conscience to do them as his abilitie will suffer him . For as a man is not commanded by God his worde to giue this day more then that : So he is not commanded to fast one day more then an other , but to doe both a like , as occasion shall serue , and hee shall be able to perfourme them . And because some be poore , and haue more need to receiue then bestowe , more need to take almes then giue almes , & some be troubled with infirmities & diseases , & haue more need of meat to strengthen them , then of abstinence to humble them therfore the holy ghost in the scripture prouideth wel for them , and exhort●th them to pray , not prescribing them anie certaine speciall time , but at all times , and in all places . Wherby we may gather , how al these are commaunded , or not commaunded but left to the conscience of Hist. trip . lib. 9 cap. 38. the doers . Thus at the beginning , some men better disposed then others , to shew forth a good example of their religion and mortification , began to fast fourtye dayes once in a yeare . Whose example mooued many , that longed to haue the report of religious and godly men , on the same fashion , though not with like deuotion , to fast fourty dayes also . For hipocrites can shew as faier a face sometimes as the godly in deed , and to the worlde they seeme more glorious oftentimes , that counterfait the workes of good men , then the saintes of God themselues . Well , at length the matter grewe to this issu , and the number of them that vsed this Fast did so multiply , that al they which either were not able to do the like , or not so disposed , were accounted skant good Christians , because they followed not the common example , and so to anoyd the slaunderous note of vndeuout persons , rather then of a ready & willing mind , gaue their priuy consentes to confirme this example . All men thus consenting , some for religion and Godlines sake , some of hypocrisie , some to auoid slander , ther lacked nothing but laws to ratefie and establish this common consent . And those , the vndiscreet and vngodly Byshops not long after constituted , rather to get goods , then to promote godlines , and set foorth the glory of God . For without regard or respect of persons , they clogged and fettered men with their leaden sawes , whose consciences they ought rather to haue disburthened by Gods word , and to haue left it at liberty , as it was before . We reade in Eusebius that the Euseb. lib. 5. cap. 24. obseruation of Lent was left free for euery man to fast , or not to fast , and that it was not generally exercised of all men after one sort . For hee alleageth Ireneus his wordes to confirme his minde . And the wordes be these . There is a disputation touching the manner or kinde of fasting . Some men suppose that the Fast of Lent should be obserued but for one daie , other some two daies , Some more daies , and many fourtie daies accoumpting all the houres both of daie and night for a daie , which variety of the o●seruation of Lent , had not it beginning now first in our time , but longe before vs , of them ( I think ) which did not simplie obserue at the beginning what was commaunded them , but fell either by negligence or by foolish ignoraunce , into an other custome . And notwithstanding all these , though they vary among themselues in the obseruation of Lent , yet they haue beene alwayes at quietnes , and now are at peace with vs , neither doth the diuersitie of their fast breake the agreement of our fayth . Whereby you may vnderstande , that at the beginning there was no commandement giuen to bind men to forty dayes fast , séeing some fasted but one daye , some two dayes , some more , 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 obseruation of our Lent , ( such an opinion of it is fixed in the heartes of the ignoraunt ) it would breed such discention , that we should rather fall by the eares about it , then keep peace and charitie . But the vse was godly , where no man was compelled to abstaine from fleshe , which loued not fishe . This testimony writeth Ireneus vnto Victorius the bishop of Rome . You may reade also in the tripartite history , that in the fasting dayes one man obserued one thing , an other , an other thing , For the Romans fast thrée wéekes before Easter , besides the sabboth day , and the Sonday . The Illyrians , and all Grece , and Alexandria , fast sixe weekes , which time they call Lent . Some beginne their fast seuen weekes before Easter , and some fast but onely three wéekes . Which varietie declareth , that at the beginning men were not compelled , but left to their owne choice , either to fast or no. For vntill Gregorius time , the people were not commanded this exercise of fasting , but were onely perswaded by the exhortations of the Bishops . And Eusebius affirmeth , that Apollonius an Euseb. lib 5. cap. 18. ecclesiasticall wryter , reprooued Montanus an heretique amongest other things , for making lawes for fasting . And in the decrees the fourth distinction , we reade that Telesphorus a Bishop of Rome , made lawes concerning the Lent , and put a difference betweene the fast of the Clergie , and of the Laitie . For he commaunded that the Clergy should fast from Quinquagesima vntill Easter , which is seuen weekes , and that the Laitie shoulde fast but sixe weekes . Which thing to be so , Ambrose in his booke of sermons confirmeth , saying as it is in the same distinction : Quadragesima hath sixe weekes , to which Telesphorus the Bishoppe added the seuenth , and all this time they call Lent . Thus by these writers you haue hearde , how Lent was vsed in the Primatiue Church . Now it followeth , that I declare , how it came vnto vs as it is , and how we agree with the first vse of it .

Before Gregorius Magnus came to the Popedome , there were no straite laws made to bind man to the supersticious obseruation of Lent . But in his daies and since , the most part of grose supersticion hath crept into the church : and he for his part , as he was very serious and diligent to inuent and set vp new ceremonies , so hee was verie busie also in making lawes for their continuaunce . Amongst which , hee made a law for the establishing of our fast of fourtie dayes . And because manifest Scripture woulde not sit his mouth , nor serue his purpose directly ; he went wickedly about to prooue it by probabilitie , alleadging this place of scripture , Thou shalt lay out the ●ith Deut. 14. of all maner of fruits , that come forth of thy field yeare by yeare . Out of which words , he hath violently wrested and wrong this inuention : That because fourty dayes he the tenth parte of a yeare , and we be commaunded to lay out the tithes or tenthes of our yearely fruites , therefore we ought diligently to fast them , and in no case , ( except infirmities hinder vs ) to breake them , but onely on sundayes . For saith he , from the first sunday of Lent vntill Easter , there be six wéeks which containe fortie two dayes . From which if you take sixe sundayes then there are thirtie six daies remayning , which are the tenth part of thre hundred three score and fiue dayes , which make the whole yeare . Now because that thirtie six dayes doe not fully answere to Christ his fast , they deuised amongst them to adde the foure daies going before , to make vp the iuste number of fourty . Wherein they put a monstrous greate mistery , and saye they fast fourty dayes for diuers causes . One cause is , that they might repent and be sory , for al that they haue transgressed in the four Euangelists , and in the tenne commaundements . For tenne and foure multiplyed one with the other , maketh forty . Which reason , what force it hath to perswade men to bind them selues to fast fourtie dayes . I trust you perceiue well inough , and I know the meanest and simplest of you is able to answere it , otherwise I would labour more in opening the subtletie of it . The second cause is , that they ought to conforme them selues to their heade Christe , which fasted fourty dayes . Vnto this reason I haue answered sufficiently before , and I hope you are both satisfied and confirmed therein . For this number which they say , hath a misterie Gen. 7. Deut. 8. in it . They alleadge many places of scripture : as in Noah his time , all fleshe without the Arke was consumed in fourty dayes : and God fed the children of Israell in the desart with Man , fourty yeares : and was in his mothers wombe fourty weekes : He preached fourty monethes : he lay in his graue forty houres , and such like . What hidden misteries these numbers carry in them , and how much and how aptly they make for this purpose , I leaue to your owne iudgements . The drift of this my talke is , to prooue vnto you , that the fast of Lent is not , nor hath not beene so frée since Gregories time , as it was before . For hee made it so straightly obserued , that not onely fleshe , Egges , and such meates were forbidden , but also all maner of delicates , as may bee seene by many places of the decrees . Distin. 5. de con. Now that their fast might seeme like the fast that the Primitiue Church obserued : for a while they eate nothing before night . But when such belly God Papistes , that coulde not fast as others had done before them , bare rule , they inuented a pretie pollicie if God would haue permitted it , and suffered them to haue brought it to passe : But because they coulde not do what they woulde , they did what they could : I meane when they could not remooue night , they altered the ●onted time of Euerning prayer , and sayde it before noone , that then they might more lawfully cramme their paunches , and not prolong their fast vnto the Euening , as was accustomed : Or els without all doubt , the same fast should haue continued vnto our time . Such were their delusions to make men thinke and beléeue that their fast was grounded vppon Gods worde in Scripture . And thus haue they beguiled the simple in weightier matters , and which touch more neerlie the foundation of our faith . Now that you perceiue my meaning in these aforesayd cases : that is , that our fast of Lent is neither grounded on the olde nor new Testamentes , and that we differ from the Primitiue Church , making necessity of it , wheras they made libertie : It shall not be needfull for me to trauaile any further in the matter . Yet because I haue sayde many thinges , which vtterly denie our Lent fast to be grounded on God his worde , and all that haue heard me be not like affectioned , amongst whom perchaunce some wil rather speake the worst , then the best of those thinges that they fancie not . I must needes speake something in mine owne defence , against euill and flaunderous reports , which els would be bruited of this my sermon . I mean not ( beloued ) to reuoke any thing hitherto spoken . For all that I haue said is so true , that I durst be bould to publishe it , to the view of the world , and to maintaine it against all them that be aduersaries vnto it . If ye will not credit me in these thinges , reade the ancient and learned Doctor saint Augustine in his Epistles : Where he saith , The examples of saints ( meaning Epist. 86. ad Casul . con. vrb . Moses and Elias ) are not of force to perswade the fast of any one day , much lesse the fast of the Sabboth day . For of that dayes 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 writinges of the Euangelistes , or Apostles , yea and in the whole instrument . which we call the new Testament , I see or perceiue that fast is commaunded : But vpon what dayes we ought to fast , and vpon what we ought not to fast , I finde it not decided , eyther by any commaundement of the Lorde , or of the Apostles . This writeth the holy Doctor in that place . What shall we say then for the vse or continuaunce of it ? Verily I wil say for my discharge , as the sayd Doctor sayth in the latter end of that Epistle , That if we wil neyther slaunder nor be slaundered , let vs follow the custome of the Church where we are . If it be not contrary to Gods worde , and yet the thing vsed be commendable . For although in his Epistle to Ianuarius Epist. ad Iannati . 119. he saye , that Lent hath his authoritie of Moses , Elias , and Christ : Yet might he better haue aunsweared by a rule that he giueth after in the same Epistle : That those thinges which are not agaynst our fayth , nor godly and good maners , and haue somthing to the exhortation of a godlyer lyfe : wheresoeuer we see them instituted , or know them to bee iustituted , we should not only not improue , but with prayse and imitation followe them , if the infirmitie of some doe not so hinder , that greater harme follow . In like maner say I , touching this fast of Lent , that because it being vsed as the Fathers haue vsed it , is not contrary to any Article of our faith , nor godly conuersation , notwithstanding it haue no expresse ground in scripture , may be well and commendable vsed , so long as the King and the Counsaile for the profite and commoditie of this Realme , pretending no holinesse or religion in it , think it expedient . And in this respect , where you fast fourty dayes , for my part I would rather wishe you to fast fourty daies more then one lesse , it beeing so necessary sor our common wealth , as it is . And therefore haue I thus much spoken , to make it knowne vnto you , that it is not any commaundement of God , but a politique and ciuill lawe made for the wealth of the Realme : and is with like reuerence and obedience to be obserued , as other lawes made for our maintenaunce and preseruation . Of which obedience to the King and his lawes , I would gladly intreat if time would suffer me . But because it passeth very fast away , I will returne to my text .

It followeth , That when Christ had fasted fourty dayes and fourty nights , he was afterward hungry . As it is an euident token , that by his fast of fourtie dayes and fourty nightes , and not to hunger , there is in him a power farre aboue the nature of man : So in that he hungred , it can not be denied but he was man . And this is a meet place to prooue the humanitie of our Sauiour Christ , against all those heretikes that denied him to bee man . For in that he hungred afterward , he declared himselfe to be man .