A notable and comfortable exposition of M. Iohn Knoxes, vpon the fourth of Mathew, concerning the tentations of Christ: first had in the publique church, and then afterwards written for the comfort of certaine priuate friends, but now published in print for the benefite of all that feare God.
THe cause moouing me to intreat this place of, cripture is, that such as by the inscrutable prouidence of God, do fall in diuers temptations iudge not them selues by reason thereof lesse acceptable in Gods presence,
THe cause moving me to entreat this place of, cripture is, that such as by the inscrutable providence of God, do fallen in diverse temptations judge not them selves by reason thereof less acceptable in God's presence,
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and with vnfained faith beleue) may assure our selues of Gods present fauours, and of final victory by the meanes of him, who for our safe garde and deliuerance hath entred in the hatail,
and with unfeigned faith believe) may assure our selves of God's present favours, and of final victory by the means of him, who for our safe guard and deliverance hath entered in the hatail,
this order by Gods grace we purpose to obserue in treating this matter. First, what this word Temptation meaneth, & howe it is vsed with in the scriptures.
this order by God's grace we purpose to observe in treating this matter. First, what this word Temptation means, & how it is used with in the Scriptures.
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And it is taken sometimes in good parte, as when it is sayd that God tempted Abraham, God tempted the people of Israell: That is God did try and examine, not for his owne knowledge to whom nothing is hid,
And it is taken sometime in good part, as when it is said that God tempted Abraham, God tempted the people of Israel: That is God did try and examine, not for his own knowledge to whom nothing is hid,
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but for the certification of others, how obedient Abraham was to Gods commandement, and how weake and infirme ye Isralites was in their iourny towards the promised land.
but for the certification of Others, how obedient Abraham was to God's Commandment, and how weak and infirm you Israelites was in their journey towards the promised land.
And this temptation is alwayes good, because it procéedeth immediatly from God, to open and make manifest the secret motions of mens hearts, the puisance and power of Gods word,
And this temptation is always good, Because it Proceedeth immediately from God, to open and make manifest the secret motions of men's hearts, the puissance and power of God's word,
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and the great lenitie and gentlenesse of God towards the infirmities (yea horrible sinns and rebellions) of those whome he hath receiued into his regiment and care.
and the great lenity and gentleness of God towards the infirmities (yea horrible Sins and rebellions) of those whom he hath received into his regiment and care.
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For who would haue beleued that the bare worde of God could so haue moued the heart and affections of Abraham (that to obey Gods commaundement) he determined to kill with his owne hand, his best beloued sonne Isaac? Who could haue trusted that vnder so many tormentes as Iob did suffer, he shoulde not speake in all his great temptation one foolish word against God? Or who could haue thought that God so mercifully shoulde haue pardoned so many, and so manifest transgressions committed by his people in the desert.
For who would have believed that the bore word of God could so have moved the heart and affections of Abraham (that to obey God's Commandment) he determined to kill with his own hand, his best Beloved son Isaac? Who could have trusted that under so many torments as Job did suffer, he should not speak in all his great temptation one foolish word against God? Or who could have Thought that God so mercifully should have pardoned so many, and so manifest transgressions committed by his people in the desert.
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And yet that his mercy, did neuer vtterly leaue them, but still continued with them, til at length he did performe his promise made to Abraham. To whom I say, could these thinges haue beene perswaded,
And yet that his mercy, did never utterly leave them, but still continued with them, till At length he did perform his promise made to Abraham. To whom I say, could these things have been persuaded,
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And so this kind of temptation is profitable, good and necessarye, as a thing procéeding from God, who is fountaine of all goodnesse to the manifestation of his glorie,
And so this kind of temptation is profitable, good and necessary, as a thing proceeding from God, who is fountain of all Goodness to the manifestation of his glory,
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Otherwise temptation or to tempt, is taken in euill part, that is, he that doth assault or assailes, intendeth destruction and confusion to him that is assaulted:
Otherwise temptation or to tempt, is taken in evil part, that is, he that does assault or assails, intends destruction and confusion to him that is assaulted:
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that is, by temptation proceeding immediately from him, he intendeth no mans destructiō. And here you shal note, that albeit sathan appeare somtimes to preuaile against Gods elect:
that is, by temptation proceeding immediately from him, he intends no men destruction. And Here you shall note, that albeit sathan appear sometimes to prevail against God's elect:
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& as it were, to tryumphe for a tyme, that when he hath powred foorth the venome of his malice against Gods electe, it may returne to his owne confusion.
& as it were, to triumph for a time, that when he hath poured forth the venom of his malice against God's elect, it may return to his own confusion.
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And yet to preserue from daungers and perils, that we fall not in them, whither they be of body or spirit is no lesse the worke of God, then to deliuer from them.
And yet to preserve from dangers and perils, that we fallen not in them, whither they be of body or Spirit is no less the work of God, then to deliver from them.
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this famous Queen not fully trusting the bruite and fame, that was spread of Solomon, by subtle questions, desired to prooue his wisedome, at the firste neither extreemely hating,
this famous Queen not Fully trusting the bruit and fame, that was spread of Solomon, by subtle questions, desired to prove his Wisdom, At the First neither extremely hating,
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and behaue or fashion him selfe therein, before that (so enarmed) hee would hazard bataile with Goliah. And Gedeon not satisfied in his conscience, by the first signe that he receiued, desired without contempt or hatred of God, the second time, to be certified of his vocation.
and behave or fashion him self therein, before that (so enarm) he would hazard bataile with Goliath. And Gideon not satisfied in his conscience, by the First Signen that he received, desired without contempt or hatred of God, the second time, to be certified of his vocation.
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That ye sonn of God was thus tēpted, giueth to vs instruction, yt temptatiōs, though they be neuer so grieuous and fearefull, do not separate vs from Gods fauour & mercies.
That you son of God was thus tempted, gives to us instruction, that temptations, though they be never so grievous and fearful, do not separate us from God's favour & Mercies.
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and had visibly appoynted him by the signe of the holy Ghoste, hee was ledde or mooued to goe by the spirite to a wildernesse, where fortie dayes hee remayneth fasting, among the wylde Beastes.
and had visibly appointed him by the Signen of the holy Ghost, he was led or moved to go by the Spirit to a Wilderness, where fortie days he remaineth fasting, among the wild Beasts.
This spirite which led Christ into the desert, was not the Deuil, but the holy spirite of God the Father, by whome Christ as touching his humaine and manly nature was conducted,
This Spirit which led christ into the desert, was not the devil, but the holy Spirit of God the Father, by whom christ as touching his human and manly nature was conducted,
Wee ought to goe vpon the waters wt our feete, to cast out Deuils by our worde, to heale and cure all sortes of Maladies, to call again the dead to life: for so did Christ.
we ought to go upon the waters with our feet, to cast out Devils by our word, to heal and cure all sorts of Maladies, to call again the dead to life: for so did christ.
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Did Christ fast these forty dayes to teache vs a superstitious fasting? Can the Papists assure me or any other man, which were the fortye dayes that Christe fasted? Playne it is he fasted the forty dayes and nightes, that immediatly did followe his Baptisme,
Did christ fast these forty days to teach us a superstitious fasting? Can the Papists assure me or any other man, which were the fortye days that Christ fasted? Plain it is he fasted the forty days and nights, that immediately did follow his Baptism,
And albeit the day were expressed, am I or aany Christian bounde to counterfaite Christes actions? as the Ape counterfaiteth the act or work of man? He him selfe requireth no such obedience of his true folowers, but saith to his apostles.
And albeit the day were expressed, am I or any Christian bound to counterfeit Christ's actions? as the Ape counterfaiteth the act or work of man? He him self requires no such Obedience of his true followers, but Says to his Apostles.
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Albeit Christ Iesus in the eternal counsaile of his father, was appointed to be the Prince of peace, the angel (that is the messenger) of his Testament,
Albeit christ Iesus in the Eternal counsel of his father, was appointed to be the Prince of peace, the angel (that is the Messenger) of his Testament,
and he alone that should fight our battailes for vs. Yet did he not enter in execution of it in the eies of men, til that he was cōmended to mankind, by the voice of his heauēly father.
and he alone that should fight our battles for us Yet did he not enter in execution of it in the eyes of men, till that he was commended to mankind, by the voice of his heavenly father.
if he warn and admonish not when he sees ye sword come, & if in doctrin he deuide not the word righteously, the blood & souls of those that perishe for lacke of food, admonishion,
if he warn and admonish not when he sees you sword come, & if in Doctrine he divide not the word righteously, the blood & Souls of those that perish for lack of food, admonishion,
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That Christ excéedeth not the space of fourty daies in his fasting, he doth it to the imitation of Moses and Helias, of whom, the one before the receiuing of the law,
That christ exceedeth not the Molle of fourty days in his fasting, he does it to the imitation of Moses and Elias, of whom, the one before the receiving of the law,
& the other before the communication & reasoning which he had with God in Mount Horeb. (In which he was commaunded to anoint Hasaell king ouer Syria, and Iebu king ouer Israell, and Heliseus to be prophet) fasted the same number of dayes.
& the other before the communication & reasoning which he had with God in Mount Horeb. (In which he was commanded to anoint Hasaell King over Syria, and Jebu King over Israel, and Elisha to be Prophet) fasted the same number of days.
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The thing that ensued and did follow the supernaturall fasting of these two seruaunts of God Moses and Helias, did impaire and diminish the tyranny and kingdome of Sathan.
The thing that ensued and did follow the supernatural fasting of these two Servants of God Moses and Elias, did impair and diminish the tyranny and Kingdom of Sathan.
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The damnation of such impieties (speciallye of idolatry and as the deuil had inuented) and finally, by the law came such a reuelation of Gods will, that no man iustly could afterward excuse his sinne by ignoraunce, by which the deuill before had blinded many.
The damnation of such impieties (specially of idolatry and as the Devil had invented) and finally, by the law Come such a Revelation of God's will, that no man justly could afterwards excuse his sin by ignorance, by which the Devil before had blinded many.
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and perfectly doth vnderstande and beleeue that the curse of God is pronounced against all those that abide not in euery thing that is commanded, in Gods law to do them:
and perfectly does understand and believe that the curse of God is pronounced against all those that abide not in every thing that is commanded, in God's law to do them:
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In the daies of Helias, had the deuil so preuailed, that kings and rulers made open warre against God, killing his Prophets, destroying his ordinances, & erecting vp idolatrie, which did so preuail that the prophet complained yt of all the true fearers & worshippers of God, he was left alone.
In the days of Elias, had the Devil so prevailed, that Kings and Rulers made open war against God, killing his prophets, destroying his ordinances, & erecting up idolatry, which did so prevail that the Prophet complained that of all the true fearers & worshippers of God, he was left alone.
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After this his fasting and complaint, he was sent by God, to annoint these persons aforenamed, who tooke such vengeance vpon the wicked and obstinate idolaterst (God graunt our eyes may see the like to his glory and comfort of his afflicted flocke):
After this his fasting and complaint, he was sent by God, to anoint these Persons aforenamed, who took such vengeance upon the wicked and obstinate idolaterst (God grant our eyes may see the like to his glory and Comfort of his afflicted flock):
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that he that escaped the sword of Hasael, fell into the handes of Iebu, & those whom Iebu lefte, escaped not Gods vengeance vnder Heliseus. The remembraunce of this was fearfull to Sathan.
that he that escaped the sword of Hazael, fell into the hands of Jebu, & those whom Jebu left, escaped not God's vengeance under Elisha. The remembrance of this was fearful to Sathan.
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that is, they had so obscured & darkened Gods holy scriptures by false gloses, and vayn traditions, that neyther woulde they enter themselues into the kingdome of God:
that is, they had so obscured & darkened God's holy Scriptures by false gloss, and vain traditions, that neither would they enter themselves into the Kingdom of God:
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neyther suffer and permitte others to enter, but with violence restrained, and with Tyranny bet back from the righte waye, (that is from Christ Iesus him selfe) such as would haue entred into possession of the life euerlasting by him.
neither suffer and permit Others to enter, but with violence restrained, and with Tyranny bet back from the right Way, (that is from christ Iesus him self) such as would have entered into possession of the life everlasting by him.
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and espying in Christe suche graces as before hee had not seene in man, and considering him to followe in fasting the footesteppes of Moses and Helias: No doubt did greatly feare, the quietnesse and rest of his most obedient seruants the Priestes and their adherentes, to be troubled by Christe.
and espying in Christ such graces as before he had not seen in man, and considering him to follow in fasting the footsteps of Moses and Elias: No doubt did greatly Fear, the quietness and rest of his most obedient Servants the Priests and their adherentes, to be troubled by Christ.
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but permitted him to spend al his artillarie, and did receiue the strokes and assaults of his temptations in his own body, to the ende hee mighte weaken and make feeble, the strength add tyraunous power of our aduersarie by long suffering.
but permitted him to spend all his Artillery, and did receive the Strokes and assaults of his temptations in his own body, to the end he might weaken and make feeble, the strength add tyraunous power of our adversary by long suffering.
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Lo I am man, like to my brethren, hauing fleshe and bloud and all properties of mans nature (sinne which is thy venoum excepted): Tempt, try and assault me:
Lo I am man, like to my brothers, having Flesh and blood and all properties of men nature (sin which is thy venoum excepted): Tempt, try and assault me:
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thou must graunt thy selfe vanquished and confounded, and must be compelled to leaue off from all accusation of the members of my body For to them doth appertaine the fruit of my battaile, my victory is theirs.
thou must grant thy self vanquished and confounded, and must be compelled to leave off from all accusation of the members of my body For to them does appertain the fruit of my battle, my victory is theirs.
as I am appointed to take the punishment of their sins in my body. O deare sisters what comfort ought the remembrance of these things be to our hearts.
as I am appointed to take the punishment of their Sins in my body. O deer Sisters what Comfort ought the remembrance of these things be to our hearts.
to him be glory for his mercies moste aboundantly powred forth vpon vs. There resteth yet to be spoken of the tyme, when our heade was tempted, which beganne immediately after his baptisme.
to him be glory for his Mercies most abundantly poured forth upon us There rests yet to be spoken of the time, when our head was tempted, which began immediately After his Baptism.
The deuil no doubt, did at all times enuie the humble spirit, which was in Abel, but he did not stirre vp the cruell heart of Cain against him till God did declare his fauors towards him by acception of his sacrifice.
The Devil no doubt, did At all times envy the humble Spirit, which was in Abel, but he did not stir up the cruel heart of Cain against him till God did declare his favors towards him by acception of his sacrifice.
How rageth sathan at the tidings of Christes natinity? what blood caused he to be shed of purpose, to haue murthered Christe in his infancy? the euangelist S. Mathew doth witnes.
How rages sathan At the tidings of Christ's natinity? what blood caused he to be shed of purpose, to have murdered Christ in his infancy? the evangelist S. Matthew does witness.
And what is the cause mouing Sathan thus to rage against innocentes, considering that by reason of their imperfectiōs they could not hurt his kingdom at that instant.
And what is the cause moving Sathan thus to rage against innocentes, considering that by reason of their imperfections they could not hurt his Kingdom At that instant.
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for a stranger was clod with ye crowne and scepter in the kingdome of Iud. The Angell had declared the glad tydinges to the Pastors, that a Sauiour (which was Christe ye Lord) was born in the citie of Dauid. All these tidings enflamed the wrath and malice of Sathan.
for a stranger was clod with you crown and sceptre in the Kingdom of Iud. The Angel had declared the glad tidings to the Pastors, that a Saviour (which was Christ the Lord) was born in the City of David. All these tidings inflamed the wrath and malice of Sathan.
yet should he short en his daies vppon earth, least vp long life and peaceable quietnesse in it, the number of good men, by Christes doctrine and vertuous life, should be multiplied.
yet should he short en his days upon earth, lest up long life and peaceable quietness in it, the number of good men, by Christ's Doctrine and virtuous life, should be multiplied.
And when the wheate corne is fallen in the ground, thē doth it most multiply But of these presidents, mark (deare sisters) what hath bene the practise of the deuil from the beginning most cruelly to rage against Gods children,
And when the wheat corn is fallen in the ground, them does it most multiply But of these Presidents, mark (deer Sisters) what hath be the practice of the Devil from the beginning most cruelly to rage against God's children,
And therefore maruel not dearely beloued, albeit the like chaunce vnto you, if sathan fume and rore against you, whither it be against your bodies by persecution,
And Therefore marvel not dearly Beloved, albeit the like chance unto you, if sathan fume and roar against you, whither it be against your bodies by persecution,
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No, your temptations and stormes that doe arise so suddenly, argueth and doth witnesse, that the seed that is sowen is fallen in good ground, beginneth to take roote,
No, your temptations and storms that do arise so suddenly, argue and does witness, that the seed that is sown is fallen in good ground, begins to take root,
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and that is it which Sathan doth feare and therfore thus he rageth (and shall rage) against you, thinking that if he can repulse you now suddenly in the beginning, that then ye shall be at al times an easie pray, neuer able to resist his assaultes.
and that is it which Sathan does Fear and Therefore thus he rages (and shall rage) against you, thinking that if he can repulse you now suddenly in the beginning, that then you shall be At all times an easy prey, never able to resist his assaults.
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But as my hope is good, so shall my prayer be, that so yee may be strengthened, that the worlde and Sathan him selfe may vnderstand and perceiue: that God fighteth your battail.
But as my hope is good, so shall my prayer be, that so ye may be strengthened, that the world and Sathan him self may understand and perceive: that God fights your battle.
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For you remember sisters, that being present with you and entreating the same place, I admonished you, that Sathan could not long sléepe when his kingdome was oppugned.
For you Remember Sisters, that being present with you and entreating the same place, I admonished you, that Sathan could not long sleep when his Kingdom was oppugned.
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The person of the speaker is wretched, miserable, and nothing to be regarded, but the things that were spoken, are the infallible & eternall trueth of God:
The person of the speaker is wretched, miserable, and nothing to be regarded, but the things that were spoken, Are the infallible & Eternal truth of God:
The most part of expositors do think that all this temptation was in spirit & imagination, only ye corporal senses being nothing moued I wil contend with no man in such cases,
The most part of expositors do think that all this temptation was in Spirit & imagination, only the corporal Senses being nothing moved I will contend with no man in such cases,
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and after fortie dayes did hunger, and fainte for lacke of foode, so the externall eare shall heare the tempting words of Sathan, which did enter into the knowledge of the soule, which repelling the vennom of suche temptations caused the tongue to speake and confute sathan to our vnspeakeable comfort and consolation.
and After fortie days did hunger, and faint for lack of food, so the external ear shall hear the tempting words of Sathan, which did enter into the knowledge of the soul, which repelling the venom of such temptations caused the tongue to speak and confute sathan to our unspeakable Comfort and consolation.
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It appeareth also, that the body of Christe Iesus, was carried by Sathan from ye wildernes vnto the temple of Ieruselem, and yt it was placed vpō the pinacle of ye same temple, frō whence it was carried to a high mountain, and there tempted.
It appears also, that the body of Christ Iesus, was carried by Sathan from the Wilderness unto the temple of Jerusalem, and that it was placed upon the pinnacle of you same temple, from whence it was carried to a high mountain, and there tempted.
and yet was not permitted to execute any further tyranny againste it, is moste singuler comfort to such as be afflicted or troubled in body or spirite.
and yet was not permitted to execute any further tyranny against it, is most singular Comfort to such as be afflicted or troubled in body or Spirit.
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Nor, but yt Christe Iesus (as S. Augustine doth more amplie declare) without feeling of hunger, might haue indured ye whol yeare (yea time without end) as wel as he did indure ye space of forty dais.
Nor, but that Christ Iesus (as S. Augustine does more amply declare) without feeling of hunger, might have endured you Whole year (yea time without end) as well as he did endure you Molle of forty dais.
But Christ willing to offer further occasion to Sathan to proceed in tēpting of him, permitted the humaine nature to craue earnestly that which it lacked yt is to say, refreshing of meat, which perceiued:
But christ willing to offer further occasion to Sathan to proceed in tempting of him, permitted the human nature to crave earnestly that which it lacked that is to say, refreshing of meat, which perceived:
Some iudged yt sathan tempted Christe in gluttony, but yt appeareth little to agree with ye purpose of ye holy Ghost, who sheweth vs this history to let vs vnderstande, yt sathan neuer ceaseth to oppugne ye children of God,
some judged that sathan tempted Christ in gluttony, but that appears little to agree with you purpose of you holy Ghost, who shows us this history to let us understand, that sathan never ceases to oppugn you children of God,
Sathan hath respect to the voyce of God, which hath pronounced Christ to be his welbeloued sonne &c. Against this voice he fightes as his nature is euer to doe, against the assured & immutable worde of God:
Sathan hath respect to the voice of God, which hath pronounced christ to be his well-beloved son etc. Against this voice he fights as his nature is ever to do, against the assured & immutable word of God:
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for such is his malice againste God and againste his chosen children. That where, and to whome God pronounceth loue and mercie, to these threatneth hee displeasure, and damnation:
for such is his malice against God and against his chosen children. That where, and to whom God pronounceth love and mercy, to these threatens he displeasure, and damnation:
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if thou do beleeue any such promise? Where be the signes of his loue? art thou not abiect from comfort of all creature? Thou art in worse case then the brute beasts:
if thou do believe any such promise? Where be the Signs of his love? art thou not abject from Comfort of all creature? Thou art in Worse case then the brutus beasts:
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But euident it is, that so thou canst not doe, for if thou couldest, or if thy God would haue shewed anye such pleasure to thee, thou mightest long agoe haue remooued thy hunger,
But evident it is, that so thou Canst not do, for if thou Couldst, or if thy God would have showed any such pleasure to thee, thou Mightest long ago have removed thy hunger,
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Many words haue I vsed here (deare sisters) but I cannot expresse the thousand parte of the malicious dispighte which lurked in this one temptation of Sathan.
Many words have I used Here (deer Sisters) but I cannot express the thousand part of the malicious dispighte which lurked in this one temptation of Sathan.
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O how bitter this temptation is, no creature can vnderstand, but such as feeleth the dollour of such dartes as Sathan casteth at the tender conscience of those that gladlye woulde rest,
O how bitter this temptation is, no creature can understand, but such as feeleth the dolour of such darts as Sathan Cast At the tender conscience of those that gladly would rest,
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Then the fundation of the tempation was Christes pouertie, and the lack of foode, doubte and suspicion of my fathers promise which was openly proclaimed in my baptisme, by reason of my hunger,
Then the Foundation of the temptation was Christ's poverty, and the lack of food, doubt and suspicion of my Father's promise which was openly proclaimed in my Baptism, by reason of my hunger,
for thou bindest Gods loue, mercie, and prouidence to the hauing or wanting of corporall prouision which no part of Gods scriptures doe teache vs, but rather they expresse contrary.
for thou bindest God's love, mercy, and providence to the having or wanting of corporal provision which no part of God's Scriptures do teach us, but rather they express contrary.
The scripture that Christ bringeth, is written in the eight chapter of Deut. It was spoken by Moses a little before his death, to establishe the people in Gods mercifull prouidence.
The scripture that christ brings, is written in the eight chapter of Deuteronomy It was spoken by Moses a little before his death, to establish the people in God's merciful providence.
For in the same chapter & in certaine others that go before, he reconeth the great trauaile and diuers dangers, with the extreeme necessities that they had sustained in the desert, the space of forty yeares.
For in the same chapter & in certain Others that go before, he Reckoneth the great travail and diverse dangers, with the extreme necessities that they had sustained in the desert, the Molle of forty Years.
and according to the promise made to Abraham, and to them before the departure from Egypt, he still remained their conductor and guide, till he placed them in peaceable possession of the land of Canaan, their great infirmities and manifold transgressions notwithstanding.
and according to the promise made to Abraham, and to them before the departure from Egypt, he still remained their conductor and guide, till he placed them in peaceable possession of the land of Canaan, their great infirmities and manifold transgressions notwithstanding.
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Very oft he obiecteth their vnthankfulnes towards God and present imperfections: by sicknesse, pouertie, tribulations in their housholde, or by persecution.
Very oft he Objecteth their unthankfulness towards God and present imperfections: by sickness, poverty, tribulations in their household, or by persecution.
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yea, the feare they haue to bee vanquished, the calling and praying they make for continuaunce, are the vndoubted and right seeking of Christe our champion. We refuse not the weapon:
yea, the Fear they have to be vanquished, the calling and praying they make for Continuance, Are the undoubted and right seeking of Christ our champion. We refuse not the weapon:
Some impediments now do call me from further writing in this matter, which by Gods grace at cōuenient leasure, I purpose to finish & to send vnto you.
some impediments now do call me from further writing in this matter, which by God's grace At convenient leisure, I purpose to finish & to send unto you.
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God the father of our Lord Iesus Christ grant vnto you to finde fouours and mercie in the presence of that Iudge, whose eyes and knowledge doe pearce through the secrete cogitations of all heartes:
God the father of our Lord Iesus christ grant unto you to find fouours and mercy in the presence of that Judge, whose eyes and knowledge do pierce through the secret cogitations of all hearts:
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