commendeth his own care and earnestnesse towards vs. Fourthly this name signifieth y t we haue néede of continuall looking too and of continuall care and that the Lord had néede too put too his hande if he minde too haue true fruteful vine braunches Fifthly that they whiche are receiued intoo the churche are bound too bring foorth good frute For as the vine branches doo bring foorth good grapes not wilde grapes so Christians must doo the woorks of the spirit not of y e fleshe Now is too be séen how euery Christiā must behaue himself in the Lords vineyard For as there bée sundry duties in a vineyard for one plāteth another watereth another shreddeth another bindeth another vnderproppeth another diggeth and another dungeth the earth So are there sundry vocations and offices in the Church according too the diuersitie wherof men must labour in the Churche The Lord appointeth vntoo euery man his taske according too his owne wil. For like as in a vineyard the housholder giueth to one man a shreddinghook too another a spade and too another a knife or a hatchet So in the churche one is appointed of God too bée a preacher another too be a magistrate the third too be a householder the fourth a teacher in a schoole another to bée a scholler and another too be a craftsman and so foorth But héer euery man in his labor must cōsider thrée things First whither his labour be profitable in the vineyarde and commaunded him by the housholder Secondly what is too be auoyded of him in his laboring Thirdly what and how it is too bée doone Whither thy labor bée profitable cōmaunded thée by the housholder thou maist know by twoo things namely by the commaundement and by thy calling Euery labor that maketh too the planting watering cherishing and preseruing of this vineyard hath a commaundement that is too wit the labor y t serueth too the glory of God the edifying of the church the harbroughs of the church that is too say cōmon weales and housholdes is commanded by God in the first table and in the fourth commandement Besides this it is not inough that thou arte commaunded too labour vnlesse thou bée enabled too labor in lawfull vocation For hée that taketh vpon him too labour in the vineyard without calling is rash and bringeth foorth no frute In labouring thou must béeware firste that thou bée not proud if thou séeme too thy selfe too labor more or also better than another man Secondely that thou haue not an eye too the rewarde of thy labor performed but too the commaundement of the housholder whoo hath set thée in the vineyard too the intent thou shouldest woork Thirdely that thou despise not such as woork lesse than thy self And fourthly that thou grudge not ageinst y e master of the house though he apéer liberall too them that séeme too haue wrought lesse than thou What is to bée looked vnto and cōtinually too bée thought vpon while thou art woorking First it behooueth euery mā too think hée is brought intoo the Lords vineyarde not too bée ydle but too woork For in the Lordes vineyarde there is no roome for slouth and sluggishnesse No man can without displeasing the master of the house put ouer his taske too another man Therefore whoosoeuer is brought intoo this vineyarde let him labor lustily without deceyt For cursed is hée that dooth the Lords woork deceitfully Secondly in laboring let him think he standeth in his masters sight whoo not only beholdeth the outward doings but also féeth the secretes of the hart and estéemeth the work by the méening of the hart rather than by the effect of the woorke Thirdly this looking on of the master shal stir vp the laborer too woork héedfully that hée may with a chéerfull minde beare out the heate and burthen of the day Fourthly an eye is too bée had too nothing else than too the goodnesse of the housholder God which commaundeth too labor and that one thing alone wil encorage a man too go through with his task lustily Fifthly when thou hast doon all that thou canst doo thou shalt say thou arte an vnprofitable seruant For if thou eyther be proude bicause thou camest sooner intoo the Lords vinyard or despise others that may séem too haue wrought lesse than thou or murmur ageinst the goodman of the house whoo is alike liberall too others as too thée thou shalt héer Frend I doo thee no vvrong diddest thou not couenant vvith mee for a penny take that is thine ovvne and go thy vvay Is it not lavvfull for mee too doo vvith mine ovvne vvhat I list Is thine eye euill bicause I am good Thrée things are héer founde faulte with in the murmurer First that hée presumeth vpon the woorthinesse of his woork Secondly that he doth not commend and set forth the liberalitie of the householder but rather blameth him for it Thirdly that hée enuieth other men for the bountifulnesse of the liberall householder towardes them Suche are all they that séeke too iustifie themselues by woorkes béeing vtterly voyde of fayth ¶ Of the second TO the intent wée may the more distinctly vnderstand the doctrine of good workes thrée things are to bée throughly weyed First what things are requisit to the account of good woorks Then what are the causes of good woorks and thirdly why God hath added so many so notable promises vntoo good woorks and why hée voutsaueth rewards vntoo them As perteining too the first fiue things are requisite that a woork doone by man may woorthyly bée called good One is commaundement Another is Chrystes spirit The third is faith The fourth is a right end And the fifth is grace wherthrough the default is taken in good woorth Now that too the ratifying of a good woorke commaundement is required it is manifest by these foure things by our owne state by the commaundement by the forbidding and by the maner of worshipping God Our state is that wée should bée the seruantes of God and hée bée our Lord God Wherfore as it is his prerogatiue too commaund vs what wée shall doo so is it our duty too folow his wil as the moste certeine rule of our dutie The same thing teacheth the commaundement Ezech. 20. Walke yée in my precepts and kéep my iudgements and do them ▪ Esay 48. I am the Lord thy God that teacheth thée profitable things and maketh thée walke in the way that thou walkest Hierem. 33. I haue made thée a watch man ouer the house of Israel thou shalt hear the woord out of my mouth thou shalt doo my message too them from mée The forbidding is manifest Deut. 12. Yée shall not doo euery one of you what séemeth right too him selfe Ezechiel 20. Walke not in the commaundements of your fathers The maner of worshipping God requireth that the work that should please him should bée commaunded by him and therupon the Lorde telleth vs plainly it is too no purpose too woorship him with
the commaundementes and doctrines of men And Esay 29. It is named one of the wickednesses for whiche the Lord threatneth euils vntoo his people that they worshipped him with the coÌ„maundements of men wherfore Paule Col. 2. dooth manifestly condemn all wilworshipping Héereby therefore it is euident that too the ratifying of a good work the commaundement of God is requisite Therefore let the woorde of God bée our lampe too shine before vs in all our dooings Secondly vntoo the ratifying of a good worke is required Chrystes spirit For whosoeuer bée led by the spirit of God they be the sonnes of GOD. The spirit of the fleshe defileth the worke in so muche that they which are in the fleshe cannot please God Then haue wée néed of the spirite that regenerateth vs intoo new men without the which neyther wée nor our woorks doo please Thirdly is faith required For by faith the person is recoÌ„ciled too God and made rightuous Through faith then are our woorks also acceptable For without faith it is impossible too please God For whatsoeuer is not of faith is sinne Fourthly is required a right ende too the goodnesse of the work according as these words of Augustine testifie Knowe thou sayth hée that vertues are too be discerned from vices not in working but in end The working is that which is to bée doon and the end is that for which it is too bée doon Therfore when a man dooth any thing wherein he séemeth not too sinne if he doo it not too that end for which he ought too doo it he is conuinced too sinne And it is méete that the vttermoste end of all our dooings bée the glory of God vnder which many other are often times ordeyned Fifthly too the accomplishment of a good woork is required grace wherebâ— the default is taken in good worthe For although he that is iustified by faith dooth not fulfil the law of God but rather findeth many blemishes in all his woorkes yet doo his woorks please God in déed and what fault so euer is in them that dooth grace couer These are the fiue things therefore that are requisite too the ratifying of a good woork without whiche the woork can in no wise be called good before God Now whiche I promised in the secoÌ„d place I wil recite the causes that may moue throughly too do good and they are in all thrée necessitie dignitie and rewarde Necessitie is of fiue sortes that is too wit of commaundement of det of keping faith of eschuing punishement and of conuersion The first necessitie is Gods commaundement wheruntoo al reasonable creatures ought too obey And Paule sayth This is Gods wil that you should be made holy The second necessitie is dette whereof Rom. 8. wée are detters too GOD and not too the fleshe For we are not masters of our selues but we are his who hathe redéemed vs with his precious bloud The thirde necessitie is faith whiche cannot bée kept as long as wée folowe sinne ageinst conscience Whervppon Paule sayth If any man haue not a care of those that are his and chéefly of those that are of his owne houshold hée hathe renounced the fayth and is worse than an Infidel Fight thou an honeste fighte hauing faith and a good conscience The fourthe necessitie is the eschuing of punishement For their iniquities saith Dauid thou punishest the childreÌ„ of men The fifth necessitie is conuersion As truely as I liue saith the Lord I wil not the death of a sinner but that hée shuld conuert and liue For when a man turneth too amendment hée is quickened ageine and regenerated intoo a newe man that he may from thenceforthe mortifie the déeds of the fleshe by the spirite Rom. 8. The second cause of good works is dignitie For those that be iustified are the children of God they are gods holy temple they are kings and préests annointed of the holy Ghost Who béeing endued with rightuousnesse ought too set forthe God with minde voice confession and conuersation The third cause is rewarde that is too say the recompensing of the patience and obedience of the beléeuers towardes God For God promiseth rewarde whiche wee must looke for by faith not hauing any respecte too the woorks that wée haue doone but too the frée promises So in the eleuenth too the Hebrues Moyses is read to haue had respect to the recoÌ„pensing Therfore when GOD promiseth recompence wée must doo twoo things First we must acknoweledge the vnworthinesse and imperfection of our own work And secondly we must stedfastly beléeue that God the promiser is true of his promises trusting wholy too the goodnesse of him that promiseth and not too the woorthinesse of the work In the thirde place I propounded it as a thing to be thoroughly weyed why God added promises too good workes why he vouchsaueth too rewarde them The causes of this matter are chéefly fiue The first is that they might be testimonies of Gods prouidence For GOD wil haue it knowne bothe that bodily goodes are things by him created and also that they are not scattered by chance but that they are giuen by him and preserued by him for the churche according too this saying Hée filled the hungry with good things and the rich he sent emptie away The second is that they should be witnessings that God wil preserue his churche euen in this life Whereupon 1. Tim. 4. Godlinesse hath promises both of this present life and of the life too come The third is that God wil that both bodily necessitie shall be a putting of vs in minde of Fayth Prayer Hope and thankesgiuing and also that these good things should bée craued by Faithe and wayted for by patience The fourth is that they might put vs in remembrance of the promise of grace For corporall benefites are vnto the faithful a sealing vp of grace The fifth is that God wil haue bothe these things done namely his Churche too bée subiecte too the crosse and also too be preserued euen in the middes of peril in this life Bothe these things are shewed in the .37 of Esay O Lord our GOD saue vs from the hande of Sennacherib that all kingdomes of the earth may know that thou onely art the Lord. ¶ Of the third THis sentence wherewith the Lorde closeth vp this parable is too bée marked with héed So shall the last be first the first be last Why so For many are called and fewe bée chosen The proposition of this sentence which is an aâ—ke thing too reason as it rayseth vp the weake harted that acknoweledge their infirmitie So it casteth downe the proude Hypocrites swelling in opinion of their owne rightuousnesse and holynesse and beateth them flat vntoo the grounde as it were a thunderbolte from Heauen But who are those first and who are the last Those that are first with them selues in their owne opinion and in the estimation of their owne woorkes shall bée last with God that is too say of no value yea rather
them too héere Chryste and too liue after a godly and vertuous maner Héerupon is that saying of Paule Bring vp your children in the lawe and feare of the Lord. The Magistrate shall likewise compell his subiectes by good lawes and ordinances by example and by taking away of idolatrie Like as Ezechias and Theodosius did who tooke away the instruments of Idolatrie But of all men it belongeth chéefly to the ministers of the woord too coÌ„pell folke by thretning and rebuking them as wée réede that Chryst the prophetes and the apostles did ¶ Of the fourth NOne of those men that vvere bidden refused too come shall taste of my Supper That is to say All despisers of the Gospell shall be shut out from euerlasting lyfe For the wrath of God abydeth vpon all that beléeue not in the Son This is the effect of the fourth place Howbéeit this dayes Gospell serueth too thrée vses The first is that weying throughly the greatnesse of Gods mercie wée shold giue him thanks by Iesus Chryst. The second is that wée should beware that we withdraw not our selues from obedience of the Gospell vnder no pretence The third is that wée bée not mysseled by the example of men of â—ower rich men and voluptuous men and so fall headlong intoo destruction but rather that wee endeuer by al meanes wée can too bée conueyed intoo this heauenly supper by our Lord Iesus Chryst too whom with the father and the holy ghost bée honor and glorie world without ende Amen Vpon the .iij. sunday after Trinitie ¶ The Gospell Luke xv THEN came vntoo him all the publicans and sinners for to heere him And the Phariseis and Scribes murmured saying Hee receyueth sinners and eateth vvith them But hee putte foorth this parable vntoo them saying VVhat man among you hauing an hundreth sheepe if he lose one of them dooth not leaue ninetie and nine in the vvildernesse and goeth after that vvhiche is loste vntill he finde it And vvhen hee hath founde it he layeth it on his shoulders vvith ioye And assoone as he commeth home he calleth togither his louers and neighbours saying vntoo them Reioyce vvith me for I haue founde my sheepe vvhich vvas lost I say vntoo you that lykevvise ioy shall bee in heauen ouer one sinner that repenteth more than ouer ninetie and nine iust persons vvhiche neede no repentance Eyther vvhat vvoman hauing ten grotes if she lose one doth not light a candle and svveepe the house and seeke diligently till she fynde it And vvhen she hath founde it she calleth hir louers and hir neighbours togither saying Reioyce vvith me for I haue founde the grote vvhiche I lost Likevvise I say vntoo you shall there bee ioye in the presence of the Aungels of God ouer one sinner that repenteth The exposition of the Text. THe occasion of this dayes Gospell is this For as much the goodnesse of our lord was so great that hée disdeyned no man were he neuer so miserable or neuer so great a sinner but rather allured all men vnto him according too this saying Math. xj Come vntoo me all yée that labour and are loden and I will refresh you It came too passe that the very Publicanes â–ª knowing of this mercy and goodnesse of Chryst came too him that they might bée partakers of the grace that was offered most fréely and bountifully too all men And therfore would Chryst not only coÌ„fort them with woordes but also with déedes and with kéeping companye with them Therfore when any of them bade him too a meales meate he came and ate with them and that too this end that he might win them too God the father that is too saye might turne them from their moste naughtie wayes vntoo true and healthful repentance too the intent that being quit from the gilt of cursednesse they might bée made heires of eternall lyfe through Iesus Chryst. The Pharisies marking this dooing of Chrysts as they were a proude sect swelling in their own pharisaicall that is too say false righteousnesse murmured ageinst Chryst and priuily accused him of breaking Gods law But what sayth Chryst too this He techeth them both The Publicans if he coÌ„meth to saue sinners and the Pharisies why he kéepeth company with sinners wherby is gathered y e Chrystes kingdome sighteth ageinst the opinion of the Pharisies the kingdom of SathaÌ„ For as Christes kingdom is mercy forgiuenesse of sinnes in so muche that the angels in heauen reioyce at euery sinner that repenteth so Sathans kingdome is mercylesse crueltie and a certein ouerthrowing of sinne The places are two 1 The murmuring of the Pharisies wherfore Chryste kept company with sinners 2 It is taught by twoo parables why Chryste came intoo this worlde and what wée must doo if wée will bée saued ¶ Of the firste THe Publicans and sinners resorted too him too heare him and the Scribes and Phariseys murmured saying This man receyueth sinners and eateth vvith them Héer are set forth vntoo vs twoo kindes of men and their manners The one is of Publicanes and sinners which come vntoo Chryst too heare him that they might bée gathered intoo his shéepfolde and be saued For after that they herde how Chryst reiected no sinners but offred grace too all so they refused not too amende they douted not too come vntoo him yea and that vpon great hope of saluation The other is of Phariseys and Scribes These disalowed Chrystes dooing and his mercifulnesse towards sinners and therfore murmured saying This man receyueth sinners and eateth vvith them Now of this murmuring of the Phariseys there bée many causes whereof I wil reherse some that we may sée with what spirite they speake and beware oure selues that wée be not attached with the same disease and séeme too hinder the saluation of other men The first cause therefore is enuie or spitefulnesse whiche is proper too the Deuill and his members For this spitefulnesse sticking in their hartes makes them that they cannot abide too sée Chryste and the Publicans in company toogyther â–ª for they enuyed the Publicans so much that they could not finde in their harts that they should bée amended by kéeping company with good men Of this sorte of Pharisies there bée 〈◊〉 at this daye than wil be knowne by the name of Pharisies The seconde cause of murmuring was intollerable pryde in the Scrybes and Phariseys wherethroughe they despised the Publicanes as Dogges in so muche that they eschued too eate meate with them or too enter intoo the house where they were The thirde cause of murmuring was the ouerwéening of their owne rightuousnesse and holynesse For as they vaunted them selues too bée rightuous for kéeping the traditions of their Fathers for their sacrifices as he that sayth I am not as other sinners nor as yonder Publican I fast twice a wéek c. so they stoutlye dispised those that had not this vysour of holynesse as folke accursed and abhominable The fourth cause was their desirousnesse too haue
the maintenance of our own state Now the summe of this Gospell is that besides that Chryst by this miracle proueth himselfe too â—ée the true Messias endued with the power of the Godhead he sheweth him selfe also too haue care of those that folow him according too his promisse First séeke the kingdome of God and the rightuousnesse therof and all things else shall bée cast vntoo you The places bée thrée 1 The lot of them in this life that folow Chryst. 2 The affection of Chryste towardes those that folowe him 3 The right manner of vsing Gods gift ¶ Of the firste WHen there vvas a very great companye and had not aught too eate In this company as in a Table is shewed vntoo vs what is the lotte of them that folowe Chryst in this world For wée must come too the possession of the heauenly kingdome by many tribulations This companye came intoo the wildernesse whereas is no breade but hunger daunger and death The same fortune shall all those féele that will folowe Chryst. Therefore it is not for naught that Chryst biddeth him that will bée his Disciple too deny him selfe and take vp his crosse and folowe him And Paule All that wil liue godlyly in Chryst must suffer persecution Notwithstanding God bée thanked for it our case for all that is better than theirs that séeme happy in the world For the end and knitting vp wil bée ioyful and therfore Chryst sayth Blissed are they that moorne bicause they shall receiue comfort But what is the cause why Chrystes Disciples shall bée afflicted in this world This is no woonder That which weÌ„t before in the head shall folowe in the members as long as this world standeth And that is bicause that in the wildernesse that is in the world there are among the members of Sathan that cannot away with Christ and his members Which thing was foretolde long time ago The séede of the Serpent shall byte the héele of the womans séede That is too say Sathan and his impes shall persecute Chryst and his members For when Sathan sées Chrystes kingdome encrease and his owne decay he fretteth and fumeth and like a wounded Lion steppes vp ageinst Chrystes shéepe too deuoure them And this is it that Peter sayth The Diuell goeth about like a roring Lyon séeking whom he may deuour For the Lyon hauing lost his whelpes and besides that being hungrye falleth vppon whatsoeuer things come in his way too wast deuoure and destroy them The like minde hath Sathan When he sées that he loseth his whelpes that is too say that those which erst wer vnder his power ar turned vnto Christ he armeth his champioÌ„s ageinst the church that some of them may assayle it with hypocrisie some with Sophistry some with Tyranny and other some with stumblingblocks and Scismes as he hath done at all times héertoofore and ceasseth not too do at this day And if he can do nothing else he endeuereth too sterue theÌ„ for hunger in the wildernesse But on the contrary part Chryst valiantly defendeth the kingdome which he hath gotten with the sheading of his owne blud He giueth the holy Ghost he giueth bread he rayseth vp godly teachers too féede it with heauenly foâ—de and he is at hand him selfe too succoure it in the middes of daungers according as hée declareth by this present déede So little shal furious Sathan and the madde enimies of the Churche preuaile ageinst it For hée himselfe kéepeth watch about his Church and defendeth it stoutly Neyther is there cause why any man shoulde surmise that Chryste is otherwise minded towards his Churche at this day than hée was at that time towardes that multitude For although hée doo not at all times defend his Church with visible miracles yet notwithstanding hée woorketh no lesse miracles at this daye spiritually and inuisibly in gouerning his Church For with him there is no respect of persons but of fayth and of the goodnesse of the case Is it not a great woonder that God so defended that one blissed man Luther that Sathan al the world béeing in armes ageinste him were not able too stirre one hair of his head Is it not a great miracle at this day that the bishop of Rome with the most flourishing part of the world is not able too roote out the Churche The Pope doutlesse endeuoreth too stoppe the race of the Gospell with a floud of the bloud of Martirs But the mo hée murthereth the mo spring stil out of their blud as it is too be séene at this day in Spaine and Fraunce Therfore let vs fence our selues ageinst the woodnesse of Sathan and specially ageinst the stumblingblocke of the deformitie and poorenesse of the Churche and let vs not fléete froÌ„ Chryst for any â—â—arâ—ugs of Sathan neyther let vs leaue oure profession although there were no shifte but wée muste néeds suffer famine in this wildernesse ne let vs suffer our selues too be moued by the example of those that for persecution and â—amine depart from Chryst as did the Iewes when they were pinched with famine persecution by theiâ— enimies that dwelt about theÌ„ For in this maner did they resist the Prophete Ieremie according as wée read Ierem. 44. As for the woordâ— whiche thou hast spoken vntoo vs in the name of the Lord wée wil in no wise héere them But whatsoeuer goeth out of our owne mouth that will wée doo Wée wil 〈◊〉 sacrifice and offer oblations to the Quéen of Heauen that is too say the Sunne like as wée our forefathers oure Kings and our heads haue done in the cities of Iuda in the stréets of Hierusalem For then had wée plentie of bread then were wée in prosperitie no misfortune came vpon vs. But since wée left too offer too doo sacrifise too the Quéene of Heauen wée haue had skarcenesse of all things and perished with the swoord hunger But what dooth that holy Prophet Ieremie answer them It is not so sayth hée but for your abhominacions and for the multitude of your wicked déeds dooth God punishe you and bicause yée would not walke after the commaundements of the Lord. After the same maner a maÌ„ shall find many at this day which for hunger dearth of corne and other discommodities wil fall from Chryst his gospel For they saye when wée had Masses when wée founde Monkes when wée called vpon Saincts we had abundance of al good things But after that this new doctrine came vp â–ª many mis 〈◊〉 came vp with it Ther is not say they so much fear of God there is lesse charitie among men there are greater more often fallings oute betwéene men there is more tiranny and all things are déerer Thus doo folke excuse them selues that they should not folowe Chryst. But if thou wilte knowe the causes of these misfortunes I will tell thée The seruant sayth Chryst that knoweth the wil 〈…〉 with the blasphemous spéeche of euill men so as yée should fall from Chryst
the neighbour 3. The causes of obedience that is too say of louing God and oure neighboure 4. The maner of louing 1 The affection that the Lawe requireth is louingnesse which can not please vnlesse it bée pure voyd of hypocrisie For nothing can please God which is painted bicause hée is voyd of all paynting and is holy pure and vncorrupted 2 The obiectes that is too wit the things whereabout the affection of louing must bée occupied are God and oure neighbour 3 The causes of louing God and our neighboure are set downe in the commaundement For God is too bée loued bicause hée is our God and Lord and our neyghbour is too bée loued bicause hée is our neighboure 4 The maner of louing is expressed also For God is too bée loued with all the whole heart with all the whole soule and with all the whole thought and a mannnes neighbour is too be loued as a man loueth himself Howbeit the things that wée haue touched bréefly must bée expounded more at large Loue or charitie in general is an entier affection embracing a thing with fréendly and harty good will in suche wyse as the mynd burneth in desire of it wisheth most wel vntoo it This charitie is of twoo sortes the one of God towardes the creature and the other of the creature towards God and other things Ageine the loue of God towards his creatures is of twoo sortes One vniuersall wherewith he embraceth all his creatures susteyning and vpholding them that they may continue in their state This louingnesse is called also his vniuersall mercy Another is peculiar wherby God with the inward affection of his heart loueth his Churche ryght déerely in his sonne This moued him too giue his sonne according too this saying so God loued the world that he gaue his only begotten sonne This moueth him too giue the holy Ghost This moueth him too preserue the Churche Too bée short this louingnesse maketh him too giue himselfe whole too his Churche The thinking vpon this loue of God wyll comfort vs ageinst the sentence of the Lawe ageinst the bitternesse of the crosse and ageinst temptations at the instant of death Also this louingnesse of God causeth God too chastise his children and ageyne too heale them when hée hathe striken them I haue spoken of Gods loue towards his creatures Now foloweth concerning the loue of the creature toward God men and other things This charitie or loue is the entier affection wherwith man must loue God next God his neighbour as him self This loue of the creature therfore is of two sortes also One wherwith it fauoreth God another wherwith it fauoreth the neighbour Now that loue wherewith it becommeth vs too embrace creatures hath many degrées Of whiche the firste is that whereby wée loue our brethren that are knit vntoo vs by aliance of Chrystes spirite The second is that whereby we fauour those that are bounde vntoo vs by any aliance of the fleshe The third is that wherby wée loue others that are vnknowen vntoo vs. The fourth is that wherby wée endeuour too doo good too our enimies The fifth is that wherby wée fauour eche other creature according too the degrée of their woorthinesse Whiche are the causes of louing God or wherfore doo wée loue GOD. Although it may be sufficiently knowne by the commaundement yet notwithstanding I will repeate the causes more déepely and set eche of them seuerally by it selfe Therefore the loue of man towards God first is kindled by the remembrance of Gods benefites towards vs by thinking vpon the vnmeasurable loue that hée beareth vntoo vs ward Secondly it must bée encreased by the liuely féeling of Gods fauour towards vs whereof wée haue experience euery minute And thirdly it must bée excéedingly enflamed by hope and trust of the good things promised These causes are conteyned in these woordes Loue the Lorde thy God Hée is Lorde that is too say Defendor God that is too say Gouerner and Sauiour and Thine that thou shouldest looke for all good things at his hand Wée haue after a sorte what manner a thing the loue of God is wherwith man ought too loue God and therwithall wée haue séene the causes But what is the maner of louing In what manner and after what sorte must wée loue him That is expressed in the text by these woordes VVith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver vvith all thy vvhole thought This woord vvhole signifieth thrée things which must go ioyntly with mans loue towards God First that the loue of men towardes God must be perfect secondly that it be pure and thirdly that it be continuall Then are they sayd too loue God with all their whole harte which perfectly purely cōtinually bear an earnest loue towards God so as they fear him onely trust in him only and repose their hope in him only Mē are said too loue God with all their whole soule when their wil is answerable in all things perfectly purely continually too his heauenly will Which thing we pray may take place when we say Thy wil be doone Hée is loued with al a mans whole power whē all the members inward and outward doo perfectly purely continually bend thē selues togither too obey and serue God He is loued with all a mans whole thought when there is no space too be found wherein God is not loued purely perfectly and holily This is the manner of louing God substancially which neuer was in any mā since Adams fal saue only in Christ albeit there be certeine slender beginnings of it in the regenerate Of whiche thing there be foure tokens First too prefer the obedience of God before all things in the world according too this He that loueth me wil kéep my commaundements and my father wil loue him Secondly too vse the holy Misteries reuerently in the fear of God Thirdly too allure others by our example too loue God Fourthly too loue our neighbour for Gods sake Where these foure things méet thou hast euident tokens of loue begone towards God whiche must from day too day take newe encreasement in the regenerate I haue spoken of the first poynt of the lawe that is of the loue toward GOD Now wil I speake of the second point that is too wit of louing our neighbours concerning whiche let these thrée things be obserued The causes of the loue the maner and the order The causes are twaine the one is cōmaundement and the other is nature bicause man is neighbour vntoo man The commaundement of God is that wée shuld one loue another Chryst also giueth this charge Loue yée one onother Too dysobey this commandement is a most heinous offence The other cause is nature soothly for that man is neighbour too man and that many wayes as in respect of creation in respect of resemblance in respect of regeneration in respect of the common life and in respect of the glorie too come
things then it is too bée vnderstād that Christ came for twoo causes The first is to destroy the works of the diuel and the other too bring the blissyng vpon the children of Abraham y t is too say vpon all that shall receiue Christ by fayth as Abraham did For when Adam had by his fall yéelded him selfe and all his ofspring bondslaues vnder the Tirannie of Sathan and cast them intoo deserued curse the rightuousnesse of God required that either wée should suffer due deserued punishmēt or else that some of mankinde should satisfie Gods iustice Now forasmuch as no meane power was able too vanquish the diuell and pacifie Gods wrath the sonne of God cōmeth foorth of his secret dwelling place he cōmeth intoo y e world he becomes man he taketh our case vpon him he ouerthroweth the kingdome of the deuill and pacifieth his Fathers wrath being made vntoo vs both our sacrifice and our préest This selfe same thing doo many types figurate as the sacrifices of the Fathers the pascall Lambe the sprinklyng of the red cowes blood vpon the people and moreouer the Arke of couenant and all the Aaronical sacrifice with all the rites and ceremonies thereof Innumerable sayings of the Prophetes doo declare these selfe same causes of the Lordes commyng with agréeable consent as Esay 53. He suffered our diseases and bare our sorowes in déede he was wounded for our transgressiōs and was torne for our iniquities The Lord did take vpon him the iniquities of vs al. Many such testimonies as these are in the Prophets which for bréefnesse sake I omit The woordes and woorkes of Chryst at his comming doo proue the same thing Come vntoo mée sayth he all yée that labour and are heauie loden and I will refresh you Also he that beléeueth in mée shall not perishe but haue life euerlasting Also For these do I sanctifie my self that is to say I offer my selfe a sacrifice too God the father for the purgyng of their sinnes Which thing not onely the great numbre of miracles that he did and by which he destroyed the woorkes of the diuell doo assuredly proue but also his very death and his glorious victorie ensuing the same The testimonies of the Apostles who is able to numbre Paule sayth He dyed for our sinnes and rose ageine for our iustification The same man wryteth thus Him that knewe no sinne hée made sinne too the intent that wée might bée made the rightuousnesse of god in him Iohn Baptist cryeth out Behold the Lamb of God that taketh away the sinnes of the worlde Iohn the Apostle Iesus Chryst clenseth vs from al our iniquitie The same apostle making a bréefe summe of Christes benefites writeth Christ appéered too destroy the diuels woorkes Finally the whole Churche of Christ ioyfully through Christes spirit confesseth these selfe same causes of Christes cōming singing thus Thou taking vpon thée to deliuer mā didst not abhorre the virgins wombe Thou when thou haddest ouercome the sharpnes of death didst set open the kingdome of heauen to all beléeuers Now if yée demaund the time of his cōming the Apostle Paul answereth After that the fulnesse of time was come God sent out his sonne borne of woman boūd vnder y e law too the intent he should redéeme them that were giltie of the law that wée might receiue the adoption of childrē He came therfore neither later nor slowlyer than hée ought too come Concerning this time of the Lords comming the Prophets Iacob and Daniell spake before Of which thing more shalbée spoken in the day of the Lordes birth One thing more is yet behind namely the way by which hée commeth This also is too bée sought out diligently that wée may méet him rightly Therfore like as too our saluatiō he came once in the flesh visible so too saue eche mans soule wheresoeuer his woord is thought vpon red or preached hée commeth daily in spirit and inuisible yea rather hée is there alwayes present according too his promise I will bée with you vntoo the end of the world And then againe shal hée appéere visible too iudge the quick the dead too the intent that they which héertofore held scorne too take him for their phisitian and sauyour shall then féele him a most iust iudge and punisher of their wickednesse Of which comming wée shall héere more the next Sunday And thus much bréefly concerning the comming of the Lord. ¶ Of the seconde THe second place which the text of the Gospel conteineth importeth the description of Christ our king and of his kingdom Which description is confirmed by the testimonie of Zacharie which the Euangelist alledgeth that wée may vnderstand how this pomp was not instituted rashly but foreshewed long before according too the wil of God and the secrete counsell of the Trinitie For this pomp teacheth vs many things of the state of Christ our king and of his kingdome First this pomp of Chrystes riding intoo Hierusalem maketh a difference betwéen Christ our king and the kings of the world and sheweth the diuersitie of their kingdomes For this base pompe dooth sufficiently argue that neyther Chryst is a worldly king nor the administration of his kingdom worldly For worldly kings to the intēt they may bée counted honorable of their people are gorgeously apparelled In likewyse the administration of worldly kingdomes requireth gorgeousnesse and sumptuous furniture Secondly this storie teacheth y t vnder this base pompe lieth hid a certeine almightinesse godhead For when hée sayeth loose yée and bring vnto mée and ageine the Lord hath néed of them and also he shall by and by let them go Christ our king giueth vs too vnderstand that by his heauenly power hée is able too bring too passe what hée listeth yea and that hée hath the hartes and willes of men in his hand Therefore although the kingdome of Christ séem dispisable in this world yet notwithstanding if a man look vpon y e power diuinitie of y e king nothing is more stately nothing is more mightie nothing finally is more glorious than it Moreouer the prophecy of the Prophete conteyneth thrée things First an exhortation too the churche at that time cast downe and vtterly vnder foot Be glad saith he and leap for ioy thou daughter of Sion Héereby wée are taught that the Gospel perteyneth too them that are cast down vnder foot and altoogither broken in spirit Secondly this prophecie coteyneth a cōmaundement from God that wée should doo homage too this king like as y e second Psalme exhorteth wher it sayeth kisse the sonne Thirdly this prophecy conteineth a description of the person of Christ namely that he is y e king that was promised too the church Beholde saith it thy king cōmeth As if he should haue said héer is at length that king that was promised thée of whom are written so many testimonies which shall restore the kingdome of God that the diuel hath inuaded destroyed through sinne He saieth that this king is
horrible tumultes and of certaine vnaccustomed and vehement windes And hathe not our age séene very many signes of this sort The fourth kind of signes issueth out of the second third which is a pining away for feare and for looking after those things that shall come vpon the whole world The fifth sort is that the powers of heauen shall bée moued that is too say there shalbée vnwoonted sights in heauē and earthquakes in the earth Too bée short both heauen and earth shall after a sort resemble the countenaunce of the angry iudge that sinners béeing moued by these tokens of Gods wrath should repent and turne vntoo the Lord. These signes doth the Lord apply in this wise too the last iudgement Behold the Figtrée all other trées when they haue shot foorth their buddes yée séeing it doo know of your selues that sommer is nye at hand So likewise when yée sée these things come too passe vnderstand yée that the kingdom of god is nye For these signes out of all creatures which are caried vp downe shal bée as it were messengers by whose mouth such men shal bée summoned to appéere at y t dreadful iudgement seat as running at ryot héere in this world haue neglected their owne saluation and like dronken men haue despised Christ the author of saluation Besydes these fiue sortes of signes whereof the text maketh mention there are others also Math. 24. Marke 13. 2. Thes. 2. Daniel 2. 7. Apoc. 17. all which are as it were certaine visible sermons of repentance by which god forewarneth men too flée too his sonne our Lord Iesus Chryste in whom only is saluation The second circumstance is that he which is the sonne of God and man Iesus Christ shalbée a iudge Wherin bothe the godly and vngodly haue to learne The godly too knowe that hée shall bée their iudge who had promised eternall life too all that beléeue in him adding an othe Uerely I say vntoo you all that beléeue in mée shall not perishe but haue life euerlasting This promis confirmed with an othe cannot by any meanes fayle And the vngodly haue too lerne either too repent and forsake the rable of the wicked and so too enioy their saluation purchased by Chryst or else too remember that he whom they haue refused too bée theyr Sauyoure shal adiudge them to endlesse paines that then at least wise they may too their great miserie learne howe horrible a thing it is too fall intoo the hands of the liuing God The third circumstance is that hée shall come in the clouds glorious and terrible not a seruaunt as before but a Lord not too bée iudged but too iudge not now too allure men too repentance but too punish vnrepentant persones with eternall paines and that as a righteous iudge The fourth circumstance is that he shall come mightie with power and great glorie wherby it is too bée learned that he can bothe damne the rebellious is able too rewarde the beléeuers with eternall life The fifth circumstance expresseth the cause of Chrystes comming vntoo iudgement so farre forth as it perteineth too the godly Your redemption is at hād By which saying like as Christ sheweth that his Churche shall not bée wel at ease in this world for before that day it can not be deliuered frō the vanitie of the world so he dooeth too vnderstand that the accomplishment of Chrystes benefits towards his Churche is the ful deliuerance from all euils wherwith is ioyned the perfect fruition of the eternall God with euerlasting ioy These things therfore perteine too the comfort of the godly But as touching the vngodly this day of the Lordes comming shall bée a day of wrathe and sorrowe and not of deliuerance a day of mist and darknesse and not of light a day of moorning and not of mirth a day of destruction and not of saluation And the maner of the iudgement is described in the .25 of Mathew by these words When the sonne of man shal come in his maiestie and all the Angels with him then shall he sit vppon the throne of maiestie and all nations shalbée gathered toogither before him and he shal seperate them a sunder as a shepeherd putteth his shéepe a side from the Gotes and shall set the shéepe on his right hand and the Gotes on his left Then shal the king say too them on his right hand come yée blissed of my Father and possesse you the kingdome prepared for you from the beginning of the world For I was hungry and yée gaue mée too eate c. And vntoo them on his left hand he shal say Away from mée yée cursed intoo euerlasting fyre which is prepared for the Diuell and his Angels For I was hungry and yée gaue mée no meat c. And so the vngodly shall go intoo euerlasting punishment but the rightuous intoo euerlasting life And in the Apocalipse 20. chapt Hée shall sit vppon a great white throne at whose looke the heauen and earth shal flée away and the dead both great and small shall stand in the sight of his throne and then shalbée opened the booke of life and the bookes of consciences they shall bée iudged by those things that are written in those bookes according too their woorks They that haue doon good shal go intoo euerlasting life and they that haue doone euill intoo euerlasting fire Now in the sentence of iudgement twoo things are too be considered On Gods behalfe blissing on mennes behalfe good woorks When he sayth come yée blissed of my Father he méeneth that they are fréely saued through Iesus Chryst whom they haue receiued by Faith For in Chryst only are men blissed receiued intoo Gods fauor fréely iustified But when he calleth foorth too good woorks the Lord dooth it not for that they are causes of saluation but for other respectes Namely for that they are witnesses of true fayth the feare of God and moreouer that by setting before them a recompence of the miseries which they abide in this life hée may the more stirre them vp too godly and holy conuersation ¶ Of the seconde WHy Christ forewarned his disciples of his cōming too iudgement he declareth when he sayth When these things begin too come too passe looke vp and lift vppe your heads c. All these things wil put vs in minde of a certaine continuall repentaunce in this life But what doo wée wée sée the last day redy too light in our necks and yet neuerthelesse wée delay too repent and féede our owne fansies What doo noble men What doo princes what doo learned men what doo vnlearned men what doo townes men what doo countrey folke and too bée short what doo in maner al men What is hée that earnestly myndeth this forewarnyng of Christes Wée make more accompt of a ferme in the countrey than of the kyngdome of GOD. Yea rather who is hée that preferreth not the commodities of this life bée they neuer so slender before the
Christ is this That Christe is very man very God the true Messias and the forgiuer of sinnes For when hée sayeth he it is that vvas too come after mee hée sheweth his true manhood and wher he addeth and yet vvas before me hée confesseth his godhead But wheras hée sayeth and hee standeth among you vvhome you knovve not he answereth too their question pronounceth Iesus too bee the Messias The lauer of baptism dooth opeÌ„ly declare y t it is thoffice of the Messias to forgiue sinnes 5 The vse and frute of this recorde is that wée ought too beléeue the witnesse of Iohn and embrace Christe the true forgiuer of sinnes whoo hath washed vs from all our sinnes with his owne blood whereof hée hath deliuered vntoo vs an effectuall signe namely Baptisme of whiche wée wil intreat else where 6 The Phariseis are an Image of disguised Christians that is too say hipocrites which cannot away with the doctrine of true godlinesse but feine them selues godly in outward behauior and pretend too bée most holy whereas they beare another persone inwardlye and thereupon it is that such are called hypocrites For like as they are hypocrites in Enterludes which in apparel and outward gesture represeÌ„t persons absent Euen so the Pharisies set foorth as it were but onely a visor of godlinesse which is farre from them for men to looke vpon where vpon they are called Hypocrites as whoo althoughe in very déede they bée vngodly in their hearts yet doo séeme outwardly moste holy ¶ Of the seconde I Am the voice of a cryer in the desert First Iohn defineth all Prophets Apostles and ministers of Gods woord that they are a voice Secondly that they are not a vain voice but y e voice of a cryer that is to say of a preacher Thirdly in the desert that is too say in the whole world Fourthly the hearers are doon to vnderstand of the woorthinesse of the voice for it is not the voice of man but of God that cryeth c. Fiftly that Iohn alledgeth the testimonie of Esay For the godly preacher must auouch nothing without the testimonie of the holy scriptures This present testimonie is taken out of the .40 Chapter Sixthly the preachers also are warned that they father not another mannes voyce vppon God than his owne For such as doo so are not the ministers of God but the bellowes of the Deuil which kind of men wée ought to flée no lesse than woolues ¶ Of the third TOo make way too the lord is by the witnesse of the same Iohn Baptist too woorke repentance And not without great cause did Iohn vse this figure of spéech which properly perteineth vntoo worldly kingdomes For the wayes where kings shall passe are woont too bée prepared or made leuel ageinst their coÌ„ming too the inteÌ„t they may go without peril and stumbling This dooth Esay expound when he sayth Euery vally shall bée raised and euery mountaine and hil shal bée made leuel and the crooked wayes shalbée made streight and the rough places shalbée made smoothe These things are too bée vnderstoode spiritually concerning all impedimentes bothe inward outward which may hinder the comming of Christ our king vnto vs. Inward impediments are lacke of the knowledge of God lustes leudnesse foolish boldnesse and such like Outward impediments are all stumbling blockes which Sathan casteth in our wayes in doctrine in the Sacraments in coÌ„uersation And too speake the matter in few woords the mountains that is to say whatsoeuer is high in y e world are to be cast down by y e preaching of the law The vallies that is too say such as are broken in spirit are â—o be raised vp by preching of y e gospel Bréers y t is to say euil life leud affections are too bée stubbed vp by new obedience with an earnest desire too frame the life according to goddes woord And too th entent that that may bée doon it is required first y t there bée criers in y e desert Secondly there is néede of wholsom doctrine which is y e laÌ„pe of them y t prepare y e way Thirdly it is requisite that when the Lord commeth that is too say when the grace of God shyneth in our hearts wée yéeld our selues obedient through true repentance and shew our selues too bée gods people by dooing homage vnto Christ our Lord. Lastly it behooueth vs too offer vntoo him gifts and the sacrifice of our lips that is too say too acknowledge him both with mind voice confession and conuersation Howbéeit in as much as these things cannot bée vnderstood without applying of examples We wil bréefly declare the méening of Iohn and of the Prophet by examples The summe of Iohns sermon was this Doe penance and beleue the Gospell which is all one with that which he sayeth out of Esay prepare the way of the Lord. How did hée that He did beate downe the hilles For when he saw many of the Pharisies and Saduces come vntoo his Baptim hée sayd vntoo them Yée generation of Uipers whoo taught you to flée from the wrath that is too come Say not within your selues wée haue Abraham too our Father For I say vntoo you that god is able euen out of these stones too raise vp children vntoo Abraham for now is the axe layd too the roote of the trée Euery trée that yéeldeth not good frute shalbée hewen down and cast intoo the fire Sée héere how Iohn maketh the mouÌ„taines lowe First when hée calleth them the generation of Uipers he findeth fault with their leud hart which was desirous of blood and vnthankful SecoÌ„dly he taketh away the cause of their chéefe boasting For they had a pride in themselues bycause they were the children of Abraham But hée telleth them that this auaileth them nothing For GOD is not an accepter of persones Neither are those by and by the children of Abraham which are borne of the fleshly séede of Abraham but those are Abrahams children which followe Abraham in faith and obedience like as Christ beareth witnesse in the Gospell of S. Iohn calling them the children of the Deuill which boasted themselues too bée the children of Abraham Thirdly hée addeth a threatning vnlesse they amend The ax sayth he is layd too the roote of the trée That is to say Gods vengeance is not farre of that euery euil trée may be cut downe and cast into the fire In likewise must other ministers of Gods word dig downe the mountaines by telling men their faultes by taking away the cause of boasting and by laying before them the punishmeÌ„ts which rest vpon all them that amend not Then shal they also raise vp the vallies and how Euen as Iohn did in shewing Chryst when he sayd behold the Lamb of god that taketh away the sinnes of the world When he sayth behold he allureth them to faith When he addeth the Lamb of God which taketh away the sinnes of the world he expresseth the ground of reconciliation Thirdly he cutteth
sayde vntoo him they haue no vvyne Iesus saide vntoo hir vvoman vvhat haue I too doo vvith thee Myne houre is not yet come His Moother sayd vntoo the ministers vvhatsoeuer he sayeth vntoo you doo it And there vvere standing there .vj. vvaterpoâ—s of stone after the maner of purifying of the Ievves coÌ„teyning ij or .iij. firkins a peece Iesus sayd vnto them fil the vvaterpots vvith vvater And they filled them vp too the brim And hee sayd vntoo them dravv out novv and beare vntoo the gouernour of the feast and they bare it VVhen the ruler of the feast had tasted the vvater turned into vvine and knevv not vvhence it vvas but the ministers vvhich drevv the vvater knevv he called the Bridegrome and sayd vnto him Euery man at the beginning doth set forth good vvine and vvhen men be droonk then that vvhich is vvorsse but thou hast kept the good vvine vntill novve This beginning of myracles dyd Iesus in Cana of Galilee and shevved his glorie and his disciples beleeued on him The exposition of the text THis Gospell is a parte of the storie of Christ wherin hée manifesteth his glorie at a Mariage For by the miracle of wine hée bothe vttereth his owne diuine nature and gyueth an incling of his office signeth vp the truth of his doctrine as it were with some heuenlie Seale His own deuine nature hée declareth in this that hée changeth the natures of things by his woord for at his commaundement the water béecoÌ„meth wine His office hée sheweth in that hée helpeth the néedie when hée is sought vntoo The certeintie of his doctrine hée dooth as it were seale with this miracle For least any man should doubt of the certeintie of his doctrine which is heauenly hée woorketh a heauen-woork which beareth witnesse with his doctrin wherby his Disciples are confirmed in his faith Now the places that wée wil intreate of in this Sermon are these foure 1 Of the solemnitie of the Mariage 2 Of the Mariage it selfe then finished and confirmed 3 Of the present miracle with the circumstances therof 4 Of the examples of life that may be deriued fro y e same ¶ Of the firste SIth I entreat of mariage I wil speake of these things in order First betwéene what persons nature godlynesse alloweth mariage Secondly what way those that will bée man wife must atteÌ„pt mariage Thirdly what manner of consent of whom it ought too bée Fourthly why it is méete that the assurance should bée made in the open assembly of the Church And fifthly what maner of feast ought too bée at a mariage In the persons of folks that contract mariage four things are too be looked vntoo namely kinred aliance religion and naturall strength which are requisite in mariage As touching kynred and alyaÌ„ce they are to be kept from matching in wedlock which are within the degrées of kinred and alyance that is prohibited in Leuiticus Moreouer it is in no wise lawfull too stayne the degrées prohibited by the ciuill magistrate And with what reuereÌ„ce mariages ought too bée made the déed of Abraham and of other holy men the prohibition of Paule and the perils or rather the dreadful falles of many doo declare At such time as Abraham was about too choose a wife for his sonne Isaac he gaue commandement too Eléezer the Steward of his house that he should not take vntoo his sonne a wife of the daughters of the Cananites but that he should go too his own kinred and froÌ„ thence take a wife too his sonne Isaac For Abraham knew how greate mischief diuersitie of religion bréedeth in a housholde For herevpon spring strife blasphemies and hinderance of woorshipping and calling vpon God The prohibition of Paule is that wée draw not the yoke with the vnbeléeuing Which thing is too be vnderstood not only of doctrine but of all trade of life He that toucheth pitch sayeth Salomon shall bée defiled therewith For it can not bée but that he which kéepeth coÌ„pany with the vngodly must néedes himself gather some infection therby Perilles and many horrible falles ensue vppon vnméete matches witnesse therof is Salomon who by kéeping company with Heathen women became an Idolater Witnesse Achab whoo through the counsell of wicked Iezabell becam so mad that he feared not too slea Gods Prophets at length fell headlong intoo eternal destruction so muche is a wicked woman able too doo Adde herevntoo the bringing vp of children which cannot bée as it ought to bée when the parents are of sundry religions For then shal the children becom either altogither heathenishe and despisers of all religion or else hypocrits wheÌ„ they shall not dare bée acknown what they thinke for feare either of the father or mother Fourthly it is required in persons that shall contract mariage that the one beguile not the other as when eyther by sicknesse or by coldnesse the strength of any of the parties is forespent or else that there bée a default in nature so as a man bée not méete or sufficient to yelde the beneuolence of mariage As for the way that such as méene too bée couples ought too take in making their mariage Examples godlinesse honestie doo teache For these thrée things toogither teach that matches are not too be made vppon lightnesse as oftentims they bée nor among cups nor for lustfull liking Abraham séeketh a wife for his sonne the parents of Rebecca consent Afterward the consent of the maide is sought and so Isaac marieth hir to his wife Iacob serueth Laban a long time he breaketh with the fréends of the mayde for mariage and when he had gotten their good wil he wan the chast consent of the mayd Godlinesse counselleth the same thing also For as the fourth precept commandeth the parents too bée honored so méeneth it also that this honor should bée yéelded vntoo parents that they make the mariages of their children that the children should in this behalf attempt nothing with contempt of their parents This also doth nature tel al men too the intent the match may bée honest which cannot be ended or broken but by death Now after that all things are in this wise lawfullye attempted then it behoueth too go néerer too the matter mutual consent of theÌ„ that contract is too be heard whiche must in no wise be constreyned but must be frée that neither part may iustly say he was compelled For although it be according too right too begin with the parents yet it is not lawful for the parents too compel them whither they wil or no. For besides that constreyned mariage is no mariage this mischéefe ensueth thereupon that in suche matches the matter seldome taketh good successe Why it is conuenient that the assurance should bée made openly in the assembly of the churche there bée foure causes First that those which are knit in wedlock may know theÌ„selues too haue place in the Churche Secondly that they whiche shal be man and wife may
further sight For he foresaw what superstitions should in time too come rise vppon Inuocation of the virgin Marye He saw that hypocrites should wickedly yéeld vntoo hir the things that were proper too God and too the mediator And therefore in this somewhat harde answer he deliuereth too all ages a perpetuall and graue Doctrine leaste the vnmeasurable reuerencing of Sainctes should deface the honoure of his office and in this respect he abased his owne moother too the vulgar degrée of women Then was it no light cause that he spake too his moother in this wise what haue I too doo with thée but too make a difference betwéene his owne office and his moother and so consequently of all Sainctes He will not part his office which is peculiarly his owne and giue parte of it too his mother But he chalengeth too himselfe alone the office of a Sauiour Wickedly therefore doo the superstitious call the virgin Quéene of heauen aduocate life swéetenesse moother of grace and consequently the saluation of the world For no parte of our redemption is too bée ascribed vntoo Marye And whereas he addeth Myne houre is not yet come he implyeth twoo things Namely that he ceased not for any maner of héedlessenesse or â—louth and also that he would haue a care of the matter assoone as opportunitie should offer it selfe What did the moother of Iesus in this case Whatsoeuer he biddeth you doo sayeth shée too the wayters that doo yée This perteineth too the preparature of the miracle The moother dooth only conceiue good hope that hir sonne wil succoure the present néed And where as she sayeth too the wayters whatsoeuer hée biddeth you doo doo it shée ministreth vntoo vs a generall doctrine in the Churche wherof the blissed virgin is bothe a tipe and a member What then learneth the Churche héereby Forsooth it lerneth with the blissed virgin too commaunde all ministers yea and all Christians too obey Christe in dooing whatsoeuer hée biddeth them how little so euer it séeme agréeable too reason Anone the Lorde when oportunitie serued willed the wayters too fill the sixe water pottes that were set there too serue for the superstitious purging of the Iewes of which pottes euery one did holde a twoo or thrée Firkins a péece so that altoogither did holde about an Amer of Wine These water pottes I say did the Lord bid them fil vp too the brimmes whiche béeing doone hée badde giue thereof too the maister of the feast For by the secreat power of Christe it was nowe become wine whiche was euen now water Which when the maister of the feast had tasted hée sayed too the bridegrome All men are vvont too set good VVine vppon the table first and vvhen the guests are vvel laden vvith VVine then too giue them that vvhiche is vvoorser But thou haste kept the best VVine too the last This is added for the confirmation of the miracle For the maister of the feast witnesseth that this wine was muche more excellent than that whiche they had drunk before Now ensueth the vse and frute of the miracle and he manifested his glorie saith the Euangelist and his disciples beleeued vpon him This miracle therfore was appointed for twoo things Namely too manifest Christes glorye and too strengthen the fayth of the Disciples For looke how manye miracles Christe shewed in the worlde so many witnesses were there of the glory of his Godhead so many sealings were there of his doctrine and of faith in the hearers This then is the right vse of Christes miracles that his glory béeing blazed abrode his doctrine béeing confirmed by them as it were by authenticall seales wée should leane vnto him by liuely faith â–ª But as for suche miracles as either darken the glory of Christ or quench faith they are sleights of the Diuel of whiche the Lord giueth vs warning too béeware in the .24 of Mathew There shall sayeth he arise false Christes and false Prophets and shall shevv great signes and vvoonders in so muche that the very elect if it vvere possible should bee deceyued beholde I haue tolde you of it before hand Therfore let no man giue credit too any miracles saue such as set foorth Christes glory and norish and confirme the true faith too him ward ¶ Of the fourth FOr as much as in this Gospell there is mention made of many persons I wil now shew bréefly what doctrine and instruction is too bée taken at eche of them First therefore let vs at all these guests lerne an example of thriftie making chéere from whiche bée banished riot and vnaduisednesse of whiche things more is spoken in the first place At the Bridegrome Bride let vs lerne too receiue Christ too our feasts which thing truely is then doone when in the feare of God and with thankesgiuing wée vse Gods gifts to honest mirth and leaue them at home that are not bidden By the miracle let the bridegrome and bride learn that if they bid Christe too their feast he wil chaunge the water intoo wine that is too say hée will turne all bitter things intoo swéet and blisse the parties with his blissing so as they shall want nothing At Christe let vs learne according vntoo our abilitie too helpe the Brydegrome and the Brydâ— that is too saye too beautifie the Churche by what meanes so euer wée can bée able At Christe let vs learne too transferre againe vntoo a good and godly vse the things that were abused and put too superstition so as they may serue too Gods glorie and too the building of the Church The waterpots héere serued too Iewishe superstition but Christe vseth them too the setting foorthe of his owne glorie and too the edifying of his Churche So the Church goods which héertofore haue bene abused ought now too bée conuerted too a better vse At Mary wée may learne too bée touched with pitie for the néede of other folks and too pray too God too further the poor with his blessing At the maister of the feast wée may learne too like wel of Christes dooings with clensed mindes At the wayters wée may learne to employ our labour at Christes commaundement and not so muche too looke what he biddeth as too doo that he biddeth Of Christ Mary the Disciples toogither we may lerne too kéep felowship with men and too take their slendernesse in good woorth Also wée may learne to honor the honest mariages of poore folkes with our presence and too helpe them with our purse when cause requireth These things haue I spoken the largelier of this Gospel bicause this matter wherof it entreateth is not woont too bée intreated of but once in the yéere I haue spoken of the maner of mariage and of matrimonie Also I haue shewed how great a sinne it is too breake the sixth commaundement I haue expounded the miracle with his circumstances what doctrine and instruction the examples of the persones in this Gospell yéeld vntoo vs. Now God the father
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
â—s that the storye of the celebration of the Lordes Supper should as this day bée handled in the church too the intent the true vse of this holy Supper may bée vnderstoode For when Chryst the day before he should suffer instituted this supper he gaue commaundement to his disciples that they should keep this supper in remembrance of him Wherfore it must nedes bée that there are great ◠〈◊〉 causes why it should be nedfull to make great account of the institutioÌ„ of this supper For vnlesse we thorowly and with good héed wey â—he causes of the institutioÌ„ of this supper we cannot sufficiently extol the goodnesse of our sauiour who although he were in most gréeuous sorow for his death which was at haÌ„d would notw tstaÌ„ding institute this supper leaue it too his church for a most assured pledge of our saluation purchased by him wherin the memoriall of the couenant established betwéene God man by the blud of Christ might be preserued for euer Howbeit to y e inteÌ„t wée may be the more distinctly instructed coÌ„cerning this supper I will propounde thrée places which by Gods grace I wyll expounde at this time The three places 1 The circumstaunces of the institution of this Supper and the signification therof wheruppon shal bee gathered the full description of the same 2 The true and lawfull triall of suche persons as méene too vse this Supper to their profit 3 The right vse and lawfull meditation of this Supper ¶ Of the firste THere be many circumstances in the storie of the Institution of this Supper which I wil set forth in order according too the texte The first is of the time For thus lie the words of the text Our Lord Iesus Chryst in the same night that hee vvas betrayed For he instituted this Supper vppon the Thursday late before the next friday folowing that he should bée crucified Wheruppon wée may gather twoo things First how great it must needes bée that Chrystes loue was towards vs whoo although he knew he shold die the next day would notwithstanding institute this perpetuall remembraunce of his benefits Another is that the celebration of this Supper must bée kept by vs in true repentance according as shall be said ageine afterward The second circumstaunce is of the guestes that were at this Supper The maister of the feast was Chryst they that were at it were his disciples good and bad The good surely were very weake and the bad was but only Iudas the traitor Héereby wée are taught that Chryste will alwayes bée present at this Supper and that this Supper perteyneth too Chrystes disciples And although the wicked doo also mingle themselues in among the reast yet notwithstanding thys Supper turneth to their iudgement and damnation as shall bée said ageine héereafter The third circumstance is of blissiing For he tooke bread and gaue thanks If the sonne of God gaue thanks before he vsed things what becommeth it vs too doo The fourth circumstance is of the elements For he vsed bread and wyne in the institution of this supper For as the outward man is nourished with bread and wine so the inward maÌ„ is spiritually fed with the body and blud of Christ. The fift circumstaunce is of the things that are present inuisible at this supper as are the very bodye and the very blud of our lord Iesus Chryst. The sixt circumstance is the coÌ„mandement for he commandeth his Church to kéepe continually the same maner of celebrating his supper Doo this saith he The seuenth circumstance is of the new couenant This Cuppe sayth he is the nevv testament in my blud Why this Supper is called the new Testament it shall bée tolde you afterwarde The eight circumstance is the end for which the Supper was instituted whiche end is expressed in these woords Doo yee this sayth hée in remembrance of mee That is too say As often as ye vse this supper renue yée the remembraunce of my benefits that is to wit of my death and resurrection and shewe yée forth my death till I come The ninth circumstance foloweth vpon the eyght namely that the celebration of this supper belongeth only too them that be of yéeres of discretion that may bée instructed of the Lordes death and that are able too giue thankes openly too the Lord for his benefits These are the circumstances of this supper that are too be weyed diligently Now will I shewe what things are ment by this Supper For as the Pascall Lamb had many significations in the old Testament So also hath this holy Supper of Chrysts which is succéeded in the place of the paschall Lambe Therfore as the Paschall Lambe firste did put the people in mind of the benefite doone in olde time that is too wit of their deliuerance from the bondage of Egipt And secondly confirmed the faith of them that vsed it and thirdly shadowed the sacrificing of Chryst that was to come and fourthly was a figure of the euerlasting couenant betwéene God man So also hath this supper sundrie significations and that partly in respect of the time past partly of the tyme present and partely of the time too come and partly of the euerlastingnesse Whiche significations I will declare as playnly as I can God further both mée in teaching and you in héering that it may turn too Gods glorie too the healthfull instruction of our selues What is the signification of the supper in respect of the tyme past If we looke back too the time past this holy supper is a certeine calling too mynd of the Storie of our Lords passion according too Chrystes commaundement Doo yee this in remembrance of mee As often then as wée come too the Supper or other wise bée present at the celebration of the supper wée must bée mindfull of the death buryall and resurection of our Lord. What is the méening of the supper in respect of the time present First it signifyeth that we are vnited and incorporated intoo Chryste and that spiritually For so teacheth Paule when he sayth The Cup of Blissing vvhich vvee blisse is it not the communion of Chrystes blud The bread than vve breake is it not the communion of Chrystes bodye That is too say the partaking of the body and blud of Chryst maketh vs to haue a certaine coÌ„munion with Chryst. Agein it signifieth that we also are vnited among our selues by y e spirit of Chryst as many of vs as are partakers too gither of this supper Of which communion the one lofe is a token as Paule testifyeth when he sayeth bycause as there is one lofe so wée béeing many are one body For as the lofe is made of many cornes so as many as communicate toogyther doo grow togyther intoo one body spiritually the head wherof is Chryst and this is the cause that Paule calleth the Supper a communion Hereupon one of the holy fathers sayth The supper is called a Communion first for that by it wée communicate wyth Chryst
suche as lye extréemely sicke or for others that haue néede of our prayers Thankes giuing is an humble lifting vp a mans minde vntoo God wherby wée yéelde thanks vntoo God eyther for beneats bestowed vppon our selues or others or for ridding our selues or others from some inconueniences Now wée perceiue what Chrystian prayer is and how many kindes there bée of it Héerafter remayneth that wée speake of the continuall circumstances of godly prayer ¶ Of the second IN euery godly praier ther must néedes bée alwais these .v. properties circumstances Forst the earnestnesse of hart in him that prayeth secondly coÌ„sideration of the causes that moue vs too pray thirdly who it is that wée cal vpon fourthly by whom wée are herd and fifthly what wée ought to aske of God For these things shal make vs a difference betwéene the vaine babling of the heathen and the effectuall prayer of the godly Wherfore I beséeche you déere brethren that you will diligently lerne and thorowly wey these continuall circumstances of prayer The first circumstance of a godly prayer is the affection of the hart that the hart bée wel bent and settled in praying For if honestie require that our body bée well ordered when wée haue communication with men of more honor than our selues it is much more méete that our minde bée very well disposed when wée shal speake before God in the sight of his Angelles What maner of affection then ought his too bée that will call vppon God with frute First of al let him put off all imagination of his owne glory woorthinesse and desert Next let him thinke vpon his owne néedinesse and pâ—rswade himselfe that he is vtterly destitute of al ayde vnlesse the Lord reach him out his helping hande Then let him cast downe himselfe by true repentance And lastly let him bée kindled too prayer by confidence of gods promisses For who so euer swelleth either with opinion of his owne vertue or féeleth not his own needinesse or casteth not himself downe before God through true repentance or wanteth fayth he prayeth with the Pharisie and not with the Publicane that is too wit he prayeth not aright and effectually The second circumstance is of the causes whereby wée must bée moued too pray And there bée many causes wherof I wil reherse some too the intent that greater desire of praying may be stirred vp in vs. The first cause is Gods commaundement wherevnto it becommeth all creatures too bée obedient Call vppon mée sayth hée in the day of thy trouble And Chrysts Apostles doo oftentimes prouoke vs too pray by the commaundement of God Wée must diligently muse vppon this cause which may stirre vp in vs a desire too pray The second cause is the promise For God hath promised that he will héere our prayers according as it is saide in this Gospel VVhatsoeuer yee shall aske the father in my name he shall giue it you Also in the Psalmes Call vppon me in the day of thy trouble and I wil héere thée Too héere is nothing else but too graunt our requests The third cause is the crosse pressing vs that is too say the féeling both of our owne and other mennes néedynesse Héere wée must looke about vs what pincheth vs at home and what abrode wée must thorowly wey the publike and priuate harmes wée must thinke vppon the distresse of the Church encountring in this world ageinst the deuil and his members and too bée short wée must think vpon all the necessities that nip vs in this life wherby wée may bée stirred vp too call vppon God The fourth cause is victorie in temptations Whervpon in the first of Sainct Iames wée are commaunded too pray as often as wée are troubled with temptations And Chryst sayeth Pray that yée enter not intoo temptation For hée that prayeth earnestly and continually shall not easly be ouercome eyther by the slightes of the deuill or the wickednesse of the worlde or the prouocation of his sinnefull flesh Héervpon Salomon sayth The name of the Lord is a most strong towre that is too say The calling vppon God is a most assured defence ageinst all euils The fifth cause is the sundry suttleties of Sathan who layeth snares for vs in our doctrine and conuersation Paule Eph. 6. biddeth vs take that sword of the spirit which is the woorde of God ageynst Sathan by all maner of intreataunce and prayer The sixth cause is the most plentiful frute of often prayer For the custome of praying kéepeth vs in the feare of God and in godlynesse For that man is not easie too take a fall whoo fencing him self with continual prayers dooth earnestly set his minde vppon godlynesse Contrarywise they that neglect the exercise of prayer ar subiect too diuers casualties Many that are led too execution knowe not so muche as the forme of prayer prescrybed by Chryste and thoughe some knowe it if a man aske the question they confesse they prayed seldome or neuer The seuenth cause is the examples of holy men whose chéefe care in this life was too call vpon God earnestly The Iewes prayed thrice a day in the morning at noone and at night So also did Daniell and many others whoos 's godlynesse is commended But among manye yée shall finde some that in stéede of prayer doo not only in the morning at noone and at night but also whole nights whole dayes togyther giue them selues too wickednesse too make a soft pillowe for the Deuil that hée may rest the more quietly in their hartes These moste weightie causes it behooueth vs too think vppon earnestly too the intent we may driue away our drouzinesse and bée stirred vp too call vpon God in good earnest But some passing ouer these moste weightie causes say God knoweth wherof wée haue néed and hée beareth vs good wil. For he is our Father therfore wée néed not wéerie oure selues with praying I answere True it is that GOD knoweth what things wée haue néede of and hée is our father in déede conditionally that wée bée his sonnes by faith Neither doo wée therfore aske of God bicause we wold teach him that which he knoweth not But it is too be knowen y t he wil not haue y e order broken which he hath apointed For as he hath ordeyned that he wil haue vs fed with meat drink whiche thing he could notwithstanding doo without these meanes so his wil is y t wée should obteine the good things that perteine as wel too our saluation as to the sustentation of this life by prayer whiche procéedeth of fayth Yée receiue not sayeth S. Iames. 4. bicause yée ask amisse And Christ sayth The lord shall giue the holy Ghost too them that aske but he sayth not too loyterers or them that liue carelesse Wée must therefore aske if we set by our own welfare Wée must acknowledge bothe as wel the goodnesse of GOD whoo is redy too giue too those that ask as the néedinesse of our selues whoo should not be able
faith alone Yes it is true But there is a difference too bée put betwixt the causes of saluation and the obedience that God requireth of those that bée his Wée are iustified by faith only but when wée are iustified wée are made new men that is too wit the sonnes of God and hence foorth wée must after the example of our father lead a new and blissed life But héere is too bée considered also that as there is a double marke of the children of God so ther is a double marke of the children of Sathan The marke of the children of God is one while inward and another while outward The inward is repentance faith godlinesse good conscience The outward is héering of Gods woord and honest conuersation among men For as Chryste sheweth héere that the loue of his woord and the héering of it is a marke of his Disciples so Peter requireth honest conuersation among men whereby God may bée glorified his church edified But the inward marke of Sathans children is too bée without faith without godlynesse too haue an euil conscience and euil affections too haue the maistrie The outward mark is outward contempt of the woord and a leude life Mark wel these marks and let euery man examine him self whither he bée too bée accounted among the children of God or among the children of the Diuel If hée perceiue him self too bée among the children of Sathan let him pul back his foot out of hand least he be thrown headlong intoo damnation sooner than he looked for If he perceiue him self too bée among the children of God let him giue God thanks and desire encrease of faith loue and other vertues let him desire too bée strengthened by the holy Ghoste least he bée withdrawen from his godly and holy race by the sleights of Sathan ¶ Of the second ANd my father vvill loue him and vvee vvill come vntoo him and dvvell vvith him Heere are rehersed the moste swéete frutes of kéeping the woord of God The firste frute is that the Father loueth suche as kéepe Chrystes woord For hée holdeth them right déere in his beloued Ephe. 1. How great a good thing this is it may bée vnderstood héerby that those which beléeue not in Chryst abide vnder Gods wrath according too this saying Hée that beléeueth not in the sonne the wrath of God abideth vpon him Wher as the wrath of God is there is sinne death damnation hel the tirannie of the Deuill and too bée shorte all mischéefe Contrarywise wheras is the loue of God there are the enimies ouercome there is saluation there is ioy there is life euerlasting Therefore let vs think vpon this first frute of keping Gods woord that by thinking theron wée may be kindled the more too loue the woord The seconde frute is and vve sayth hée vvill come vntoo him Than the whiche comming there can bée no greater honor If God the father the sonne and the holy Ghost come too him that kéepeth Chrystes woords vndoubtedly it foloweth that they came not too him before But that hée was in the diuels power and in the kingdome of darkenesse where death and damnation reigne It is a great frendship if a King come too his subiect it is a great honor too be visited of a mans better but vntoo this honor none other is comparable that God the father God the sonne and God the holy Ghost come vntoo a man that loueth Chryst and kéepeth his sayings The third frute is that the Trinitie not only cōmeth too a man that kéepeth Christs sayings but also maketh his dwelling with him abydeth in him Christ méeneth by this most swéete promisse that those whiche héere Chrystes woord and kéepe it are the temples of the Trinitie in whome dwelleth the father the sonne the holy Ghost And although that all the whole church is called one church of God yet is euery seuerall Christian a seuerall temple of the holy Ghost Behold how princely a promisse this is If any body should promisse a miserable man a great treasure of gold he should haue good cause too be mery and reioyce that of a poor and wretched creature he should become a riche and happie man But héere is promised a moste incomparable treasure namely the dwelling of the Trinitie in vs whiche farre surmounteth all the treasures of the world But what dooth the Father when hée dwelleth in a man what dooth the sonne what dooth the holy ghoste The father with his might shéeldeth and defendeth the men in whom he dwelleth ageinst the rage of sathan wheras sathā executeth ful power vppon all beléeuers The sonne with his wisdome and light teacheth and lighteneth them ageinst all mistes of all maner of darknes The holy ghost with his holinesse sāctifieth consecrateth anoynteth them too bée the Prophets Kings Préests and saincts of the Lord. Too be Prophets bicause we sée those things with the eyes of our faith which no bodily eare is able too conceiue Of this Propheticall office speaketh Ioel according as Luke also maketh mēcion Act. 2. Too be Kings partly bicause we are made the childrē of God by the victorie of Christ and also bicause that by the power of Christ we reigne ouer death and hel Lu. 22. I appoynt vntoo you a kingdome like as my father hath appoynted vntoo me Too bée préestes bicause when wée beléeue in Chryst wée haue aucthoritie too offer vntoo GOD the sacrifice of prayse wée haue libertie too cal vpon God through Iesus Christ our only mediator and high préest wée haue aucthoritie too teach Gods woord Howbéeit euery man according too the maner of his calling And too bée saincts bicause that through Faith in Christ wée are accoūted as pure as if wée had fulfilled y e law to the vttermost Behold what a nūber of frutes the keping louing of Chrysts woord bringeth with it There can bée no greater dignitie there can bée no greater glory there can bée no honor or worship more excellent But what shal wée lern by it To liue worthy so great honor that wée by our owne vnclennesse driue not God out of our harts but rather that wée exalt him with continual prayses in true godlinesse and sanctificatiō That so great worship ought to put vs in mind héerof Peter teacheth 1. Pet. 2. where he sayth thus you are a chosen generation a kingly préesthood a holy nation a people whom God claymeth proper too himselfe that yée should set foorth his woorks whoo hath called you out of darknesse intoo his woonderfull light You that in times past were no people are now the people of God you which in times past obteyned no mercy haue now obteyned mercy Héerevppon the Apostle inferreth Absteyne therfore from fleshly lustes which fight ageynst the soule and make your conuersation honest among the Heathen As many benefites of God then as wée héere of towardes vs so many spurres shall there bée to pricke vs forward too godly and holy lyfe Wherfore sith Chryste
might haue life and that they might haue it more abundantly The exposition of the text WE herd yesterday of the euerlasting life whiche wée atteine by faith in Christe this day is shewed vntoo vs the true door and the true doore kéeper least any man might stray from the righte gate of eternall life and séeke an other way or door by whiche he cannot come too eternall life Now too the intente wée may the better vnderstand the texte of this Gospel wée must marke the occasion and purpose or drifte therof wherby the effect of the meaning may bée gathered The occasion was this Chryste healed a blinde man that had bin blind from his birth by which déede hée shewed his Godheade and that hée was the Messias whiche had bin promised long agoe But the Pharisies and Scribes who at that time were counted the shepheardes of Gods people were offended as they that enuyed Chryst the honor of the Messias and true shephearde that was promised Ageynst the vngodlynesse of whome Chryste maynteyneth and vpholdeth him selfe too bée the true shepeheard His drift therfore is too shewe the true shéepfolde that is too define the true Churche wherof hée alone is the true shepeherd Thus haue wée the occasion drift of this sermon And the summe of it is that he bothe confuteth the Scribes whiche vaunted them selues too bée the true shepeherds and auoucheth himself too bée the true shepherd in whose shéepfolde bée as many as héere his voice and folow him and depart from strangers that is too say from false shepherds The places are twoo 1 Of false shepeherds 2 Of the true shepeherd and shéepfolde ¶ Of the firste VErely verely I say vntoo you hee that entreth not intoo the sheepefolde at the doore but climbeth in another vvay hee is a theefe and a murtherer This is the description of a false Prophet And by setting foorthe the example of one hée signifieth all false Prophets Hée is a false Prophete that entreth not in at the doore What is it not too enter in at the doore It is too appoint another way too saluation than Chryste onely Then whosoeuer strayeth from Chryste strayeth from the doore is a false shepeherde Arrius denyed Chrystes Godhead therfore did hée stray from the doore for Chryst is very God Photinus denyed Chrystes manhood therefore hée strayed from the doore for Chryste is verye man Sabellius made twoo persons in Chryst therfore strayed hée from the doore for Iesus is both God and man one Lorde and one Chryste The Papistes say wée are not saued by the onely merite of Chryste therefore they straye from the doore for Chryste alone is the Sauioure of the worlde The Pharisies and Papists thrust vpon vs mennes traditions in stéede of the Gospell wherefore they stray from the doore and enter intoo the shéepfolde that is intoo the Church by another doctrine than the doctrine of Moyses the Prophetes the Psalmes and the Apostles for this is too climbe in another waye Wée maye therfore note héerby the true mark of false Prophets which is too climbe intoo the shéepefolde some other way than by the very gospel of Chryst or than by Chryst himself and to take vpon them the office of teching These false techers are théeues and murtherers They are murtherers after a double manner First in that they thought their owne doctrine too bée sufficient too saluation the only doctrine that fed when neuerthelesse there is no vnderstanding of the woorde but if Christ open and as it were vnbolt the doore Secondly for that they deuised also new traditions of their owne brayne which they thought too bée auaylable too saluation according as wée manyfestly sée it to haue bin customably doone by the Papists which haue taught that this work this Masse this Rosarie this praying vnto Saincts and this order deserued saluation They are théeues moreouer first bicause by their craftinesse they take away the true doctrine 2. Cor. 11. lyke as the serpent deceyued Eue by his wilinesse Secondly for that whē they haue stolne away the true doctrine they foyst in a wycked doctrine wherethrough they strengthen the handes of the vngodly and discourage the hart of the rightuous Ezech. 13. But what méeneth it that it foloweth in the text As many as came before mee are theeues and murtherers Came not Moyses Elias Esay Heliseus Ieremie Daniel many others before Chryst If they came before him they wer théeues robbers according as y e lord in this place auoucheth openly They are said too come before Christ y t come without Christ y t come without his doctrine and spirit But the holy prophets of God came with Chrysts spirit and doctrine therfore they came not before Chryst neyther were they théeues murtherers but true shepherds of Chrysts shéepfold Héervpō Austin saith wel They come w t him y t come with gods word I saith he am the way y e truth the life If he bée the truth they come with him y t be true As many then as come w tout him ar théeues murtherers y t is too say they come of their owne heads to y e intent to steale kil They ar théeues bicause they say that that is theirs which is an other mans and they are murtherers bicause they also kill that whiche they haue stolne Soo then how great daunger there is in false teachers They clayme Chrysts flocke to them selues like théeues and they kill them like murtherers Upon good cause therfore dooth Chryst in the Gospel warne all men too beware of false prophets that is of false teachers that bring not with them Gods truth ¶ Of the second BVt hee that entreth at the doore is the shepeherde of the sheepe Héere he entreateth of the good shepherd and defineth him too bée the good shepeherd that entreth in at y e doore There are foure sorts of good shepeherds For first God himselfe is called the shepeherd of his shéepe according too that which is written Hierem. 22. Behold I wil gather the remnant of my flock out of al lands intoo which I had cast them out and will bring them ageine intoo their owne grounds and they shall encrease and bée multiplied Also Psalme 23. The Lorde is my shepeherde I shall want nothing he shall put me in a place of pasture Secondly Chryst God man is also a true shepherd as he himselfe witnesseth in this gospell and as wée haue herd euen nowe I am the good shepeherd whiche thing hée proued by that that hée redéemed his shéepe with his owne life The thirde kinde of shepeherdes are the godly teachers of whom the Lorde speaketh in Hieremie I will rayse vp shepeheardes among them and they shall féede And Chryst maketh Peter a shepeherd when hée sayeth Féede my shéepe The fourth kinde of Shepherds is the ciuill magistrate Wherevpon king Dauid is called the shepeherd of the people and in olde time kings were called shepherds of people Howbeit the Lord in
miserie shuld be rewarded with euerlasting lyfe which is called héer the great supper and in Mathew the mariage of the kyng vntoo whiche great Supper men are called of Gods méere mercie too the intent they may bée filled at it with spiritual daynties euerlastingly Howbéeit too the intent the delicates of this Supper may bée the plesanter vntoo vs I will set out seuerally one by one the circumstaunces that are noted in the text and shew what instruction and admonishment is too bée learned by eche of them The first circumstance therfore too bée considered in this supper is concerning him that biddeth vs vntoo it For thervpon hangeth the estimation of it Who is it then that prepareth this Supper Is it some worldly kyng No. Yet wer that King woorthy too bée muche made of for his liberalitie too bée praysed for his mercie that would prepare a princely feast royally furnished for miserable and poore soules Who is it then It is God our heauenly father the Lord of Lords and king of kings who only is riche and well stored with delicates This circumstaunce is a most euident testimonie of Gods goodnesse and mercy The second circumstance is that God héere the master of the house biddeth guestes too Supper c And what is ment by the name of supper The very Gospel and all those things that are ioyned with the Gospell as is saluation and eternall lyfe Sée how great mercy shyneth foorth héere What is the reason of the terming of it so Why are these so great good thinges called a supper Surely it is not doone without great causes of which number there bée thrée chéef The first is bycause the Gospell promiseth euerlasting ioye and endlesse good things For as the Supper is set before men in the latter end of the day so the good things which the Gospell offereth shall of the méere mercy of God bée giuen in rewarde too the beléeuers after that they in dystresse haue outworne the manyfolde labours of this lyfe The second cause is for that lyke as the euening whiche is the tyme that men are woonte too prepare for supper is the ende of the daye so the age in which all men by the ministerie of preaching are bidden too repaste of the heauenly Supper is of the laste age The third cause is for that the Gospell is the last voyce of GOD in the worlde after whiche there is none other too bée looked for in lykewyse as the Supper is the last meate that is set béefore men in the day For ther shall neuer sound any other voyce of God from heauen but thys selfe same voyce of the Gospell shall sounde vntoo the laste daye of iudgement The third circūstance is in this woord Great by whiche is commended vntoo vs the richnesse of Gods mercy For God biddeth not a kyng or twoo or a wiseman or twoo vntoo this supper but he biddeth the whole world He ouerskippeth not the poore he neglecteth not the riche men he shutteth not out the gentlemen he kéepeth not the country folke nor the townesmen from his feast he holdeth no skorne of the little ones disdeyneth not y e great ones al men without exception that are dispersed through the whole worlde biddeth he too that great supper For the text witnesseth both that it is a greate supper and that many are bidden The fourth circumstance is of the manner of his bidding The manner is expressed in these wordes And he sente his seruaunt at the houre of Supper too saye too them that vvere bidden Héer by the name of seruant is ment the Prophetes Apostles and all godly teachers whom God hath sent from the beginning of the worlde too bid guestes too the Supper Too this supper dyd God himselfe bidde the patriarke Noe. He being bidden bad the rest of the world in Gods sted Afterward when the world throughe it owne vnthankfulnesse was perished in the flud Abrahā was by Gods owne mouth bidden too this supper After which time when the malice of the world was encreased vpon the earth God chose one peculiar people among whome he often times raysed vp Prophets that bad guests too this supper And the master of the house continued in so dooing vntill he sent his owne Sonne our Lord Iesus Chryst whome those that were bidden hanged vpon the Crosse. And he being raised ageyn from death sent out his Apostels intoo the whole world too byd all nations too this most delicate supper The fifth circumstance is of the hour of the supper What is this houre It is the time of grace and the time of glory The time of grace is the time wherin is preached vnto men the liberality mercyfulnesse of y e master of the house which tyme is deuided intoo thrée parts Intoo promise performāce and the tyme that hath folowed the performance The time of promis was from Adam vntoo the birth of Chryst almost foure thousand yéere Then was the tyme of performance during all the while that Chryst was conuersant héere vpon earth in the flesh and preached and offered himselfe the price of redemption for them that wer bidden too this supper The tyme that followed the performance is thencefoorth from the sending of the Apostles intoo the whole worlde vntill the daye of Iudgement in whiche tyme wée also bée and are bidden too this Supper by the voyce of the Ministers of Gods woorde The tyme of glory in eternitie When wée shall sit downe in the heauenly glorie not onely wyth Abraham and Isaac but also with God the Father God the Sonne and God the holy ghoste and shal enioy euerlasting mirth and gladnesse in Chryst Iesu our Lord. The sixth circumstance is the manner of the biddyng Come sayth he for all things are ready That is too saye as wée sée in the bidding of Iohn Baptist and Chryst Repent and beléeue the Gospell for the kyngdome of heauen is at hand This bidding requireth repentance that is too wit an alteration of the former life that wée shuld depart from euil and doo good and it requireth fayth that is too wit that wée should beléeue that this Supper is set on the Table for vs not in respect of our deseruyng but of méere mercy for the Sons sake whom God hath giuen vntoo vs too bée our wysedome ryghtuousnesse sanctification and redemption For with these gyftes and as it were garments of the Sonne of God muste wée enter intoo the Supper of euerlasting lyfe For Chryst by his wysedome reformeth our myndes wyth his ryghtuousnesse he decketh vs when wée beléeue on him with his sanctification or halowyng hée clenseth vs and at length he receyueth vs intoo his parlor where shall bée perpetuall redemption glorie and happinesse And thus muche concerning the firste place wherin is set oute vnto vs the mercyfulnesse of GOD which is from generation too generation vppon all that feare hym as the virgin our Lordes moother singeth ¶ Of the second BVt all began vvith one consent to excuse them selues
things in order concerning well dooing First I will recite the causes whereby wée ought too bée stirred vp too do well Then will I entreat of the frutes therof and lastly of the manner of well dooing according too certeyn rules God in his law séemeth too set foorth a great reason when he sayth Loue thy neyghbour as thy selfe As if he had sayd This is one reason why wée ought too loue one an other for that maÌ„ is next neybour vntoo man Of whiche loue there is a moste goodly example set foorthe in the Samaritan whiche was so carefull and diligente ouer the man that had falne among théeues One man therfore ought too doo well by an other bycause man is neyghboure vntoo man and that in twoo respects First in respect of creation for one self same God created vs all now wée sée how greate kyndnesse ther is in manye liuing things whiche healpe and cherishe one an other wyth mutual dutyfulnesse as is too bée séene in the Storkes 2. Man is neyghbour too man in respect of likenesse For all men are made too the lykenesse of God and haue all one nature of manhood 3. Man is neyghbour too man by reason of conuersation of lyfe and humane felowship And these thrée respects of neyghbourhod are common too vs not only wyth all Chrystians but also wyth all men in the world as bothe Heathen and Iewes Howbéeit a Christian is neyghbour too a Chrystian first in respect of the mysticall body For all wée that beléeue in Chryst haue put on Chryst and wée are his members he is our head and wée liue al by one selfe same spirit of Chryste Surely this respect of neybourhod ought of dutie too stir vs vp too doo good one too another If wée thought earnestly vpoÌ„ this societie and mystical coniunction of vs al in one body then vndoutedly like as the hande playeth y e seruaunt too all the rest of our members and in likewise euery member vntoo other so wée also by reason of this mysticall coniunction in our body should séeke too doo good one to an other 2. A christian is neyghbor too a christian in respect of regeneration or new birth wherby wée are born a new y e children of God the father Therfore séeing that brothers of one womb doo serue one an others turne in this life much more becometh it vs so too doo who cal vppon God the father of vs all saying Our father which art in heauen 3. A christian is neybor too a christian in respect of oure calling For wée bée called too the vnitie of spirite in the bonde of peace Ephes. 4. 4. A Chrystian is neyghbour too a Chrystian in respect of the glorie too come For all of vs by fayth doo looke for one selfe same glorie of immortalitie where wée shalbée felowes toogither euerlastingly praysing God with one mynde Thus much concerning the causes of mutual well dooing among men But what are the ende thereof There bée foure chéefe First Gods glorie This endes should of duetie put the children of God in mynd too doo good 2. The reléefe of our néedy neyghbour whoo is our owne flesh 3. Example wherby others may hée edified and prouoked too like wel dooing 4. The reward For Chryst sayeth He that giueth a draught of water too one of my disciples in my name shall not lose his rewarde Howbéeit forasmuch as a question may bée asked concerning the maner of wel dooing I will adde somwhat also concerning the same SalomoÌ„ in the fift of the prouerbes sayth Drink the water of thyne owne wel and of the ryuers that run out of thyne owne spryng Let thy welles flowe out abrode that there may bée ryuers of waters in the stréetes but let them bée only thyne owne and not straungers wyth thée Héere he knitteth thrée things toogither Firstâ— that a man should enioy his owne goods secondely that hée shoulde bestowe part vpon others and thirdly that he should bée master of his owne goods and not lashe out all in one day Too bée shorte Gods woorde faith and charitie are the certeynest rules that can bée But of this matter more shal bée spoken when wée come too entreate of the vse of riches ¶ Of the thirde THe children of this vvorlde are vvyser in their kynde than the children of lyght This is a most gréeuous complaint that the children of this worlde are wyser in their kynde than the children of lyghte That is too wit worldely men are more carefull in getting temporall goods which perteyn onely too this presente lyfe and that continuyng but a very shorte tyme than Christians are carefull for the gettyng of heauenly goodes which shall endure for euer Surely thys blindnesse is lamentable The body is regarded and the soule is neglected Who séeth not how true this saying of Chrysts is Shew mée a husbandman that is not more carefull in gathering goodes and fynding his householde than some Christian is too get the treasures of heauen The marchaunt man sayleth the sea is in hazarde of many dangers oftentymes suffreth great losse and endureth colde and heat and that not for one houre one day or one yéere but all hys lyfe long only too scrape toogither earthly possessions But the Christen man can scarce fynde in his hart too tarrie out one houre too héere Gods woord or too bée present at the distribution of the Sacraments They spend many houres in toyes and tales but they can not fynde one houres leysure no nor scarce a minute of an houre too call vppon God and too talke with Iesus Chryst in prayer But what are the causes of this blindnesse They are chéefly twoo The one whiche is also a cause of other inconueniences is the corruption of mans nature whiche maketh a man more forewarde too euill than too good The other cause of this blyndenesse is for that earthly goodes are sensible and therefore doo moue the mynde more strongly for a good thyng mooueth not vnlesse it bée knowen Whervppon Austin wée maye loue thinges vnséene but things vnknowne wée can not loue Nowe sensible things are more known than spirituall things bycause sensible things are knowne by experience where as spirituall thynges are knowne onely by Fayth What is too bée doone then Wée muste endeuer too abound in knowledge of heauenly thinges too the intent wée maye also abound in the féeling of them And therfore Paule wisheth too the Phillippians that they maye abounde in all knowledge and vnderstanding too this ende that they maye bée pure and without offence vntoo the day of Chryste ¶ Of the fourth MAke yâ—e freends of the vvicked Mammon that vvhen yee shall haue neede they may receyue you intoo euerlasting habitations It is called the wicked Mammon or the Mammon of vnryghtuousnesse eyther for that riches are prouocations vntoo euill or bycause riches are false and deceytful For they cannot bée called the Mammon of iniquitie because they are wrongfully gotten For almesse done of goods wrongfully gotten pleaseth not God
What should I make many woordes He hath doone nothing according too the appoyntment of the lawe Is it not a great matter too bée no extortioner too bée no vniust man too bée no aduoutrer too faste and too giue almesse Surely these things are not too bée disalowed But this Pharasie did wretchedly defile the good déedes he had doone with selfe loue and pride What wanted he then The well spring of good woorkes fayth in Chryst which woorketh by charitie Whereas this is not bée the woorke neuer so sightly and faire yet can it not bée acceptable vntoo God yea rather it is an abhomination before GOD specially when there goeth an opinion of ryghtuousnesse with it like as wée sée in this Pharisie Wée haue séene from whence the woorkes of this Pharisie procéeded and howe farre they are voyde from the rightuousnesse of the lawe and what he wanted Nowe let vs sée how gréeuously he sinned and how vnrightuous he was First he durst preace vntoo God and boldly speake vntoo him being without feare of God without fayth without repentaunce without the mediator Chryst by whom only the enteraunce too the father is set open Is this so great a wickednesse Yea In this acte he breaketh all the commaundementes of the first table and as it were trampleth it vnder his féete Ageine ▪ hée béeing but dust and ashes durste boast before GOD when notwithstanding it is written The giltlesse is not giltlesse before thée Howe great a pride was this I beséeche yée Thoughe hée despise bothe God and men doothe hée not feyne himselfe neuerthelesse too bée ryghtuous Thirdlye hée abused the Temple of GOD whiche was ordeyned too praye for forgiuenesse of sinnes bothe publike and priuate But what maketh hée of the Temple A Court barre too accuse others at Fourthly hée layeth violent handes vppon all the whole seconde Table and breaketh it contrary too the nature of Charitie whiche is woont eyther too salue the sinnes of oure neighboure or else too conceale them What dooth hée I am not sayeth hée as other men extortioners vniust aduouterers Yea all this séemed but a little too him Wherefore béeing in the vpper ende of the Temple hée looked behinde him and saw the silie Publicane praying and hée had no sooner espyed him but hée accuseth him by and by at the iudgement seate of GOD. Neyther am I sayth hée as this Publicane If hée had bin a godly man in déede hée would haue bin glad for the Publicane as the Angelles of GOD were whiche reioyce in Heauen vppon a sinner that repenteth But when as hée accuseth the repentaunte hée sheweth sufficiently of what spirite hée spake Hée oughte too haue remembred the saying of Iesus the sonne of Sirach Despise not a man that turneth from his sinne For wée are all of vs in corruption that is too say subiecte too sundry miseries Let him that standeth sée y t hée fall not sayth the Apostle Paule As touching the fasting and Tything of this Hipocrite I say no more but this Fasting whereby the stoutenesse of the fleshe is subdued is a thing not euill But if thou faste too merite any thing at Gods hande then thy fasting becommeth an abhomination For God will not bée woorshipped with mennes traditions but according too the rule of his own law Concerning Tything I say this That God so ordeyned it in his common weale that the Préestes of the Tribe of Leuie should haue whereon too liue And Chryste sayth The labourer is woorthie of his hire and thou shalt not moozel the Oxe that treadeth out the Corne. ¶ Of the second LIke as in the Pharisey wée haue séene what manner of ryghtuousnesse the Pharisaicall ryghtuousnesse is and haue shewed the fondnesse of it by comparing it wyth the ryghtuousnesse of the Lawe So nowe foloweth the second doctrine concerning Chrysten ryghtuousnesse whiche is represēted vntoo vs in this Publicane as it were in some liuely image Howbéeit bicause the scripture teacheth of vertues by twoo wayes that is too wit by rule and by example I wil first sée what the scripture sayth of Chrysten rightuousnesse And afterward I will shewe the same in the example of the Publicane that in so dooing the rule may be confirmed by example Now as concerning the rule of Christen rightuousnesse these are cléere sayings Paule in the third too the Romains sayeth All haue sinned and are destitute of the glorye of God and they are iustified fréely by his grace throughe the redemption that is in Christ Iesu whom God hath set forth too bée the mercy seat through fayth in his bloud And anone after in the same chapter Wée vpholde that a man is iustified by fayth without the woorkes of the lawe 2. Corrinth 5. Him that knew no sinne hée made sinne that wée might bée made the ryghtuousnesse of GOD in him Romaynes ◠Like as by the disobedience of one man manye become sinners So ageine by the obedyence of one man manye are made ryghtuous And of Abraham Abraham beléeued GOD and it was imputed vntoo him for ryghtuousnesse And Dauid Blissed are they whose iniquities are forgiuen and whose sinnes are couered Such sayings as these there are without number in the Scripture concerning Chrysten rightuousnesse but I haue alledged these fewe that I might therby gather a general doctrine concerning Chrysten rightuousnesse First therfore is gathered of these Textes that Chrysten ryghtuousnesse is not of woorkes albéeit that hée whyche is iustified beginneth henceforth too doo good woorks This therfore is too bée borne in minde that woorkes are in suche wise excluded as that they are not the cause of this rightuousnesse but the effects and frutes as I wil shew héereafter Secondly is gathered of these sayings that Christen rightuousnesse is not the obedience of men themselues but of Chryste for them Thirdlye that this obedience of Chrystes is bestowed vppon man too the intent hée may bée rightuous by it and not by his owne rightuousnesse Fourthly That whosoeuer beléeueth is made partaker of this rightuousnesse of Chrystes so that it is imputed too hym as his owne For Chryste is the ende of the Lawe too iustifie euery one that beléeueth Fifthly that bicause wée are sinners wée bée reconciled vnto the Father by Chryst whom GOD hath set foorth too be the mercy seate Sixthly That Chrystes bloud was shed for the sinnes of them that beléeue so as the Iustice of God or of the Lawe is satisfied Seuenthly By all the things gathered it falleth out that christian rightuousnesse consisteth of acquytall from sinne imputation of Chrystes ryghtuousnesse and acceptation vntoo euerlasting lyfe fréely for Chrystes sake This is the summe of the doctrine of the churche concerning Chrysten rightuousnesse wherby it commeth too passe that Chrysten iustification is an acquital from sinne an imputacion of Chrystes rightuousnesse and an acceptation vntoo eternall life fréely for Chrystes sake How bée it thys is further too bée borne in minde that by fayth onely wherby wée are iustified this ryghtuousnesse
Lord was bidden too dinner by a certein Pharisie vppon the Sabboth day and that a certeine man diseased of the Dropsie was brought before him he demaunded of those that séemed too themselues too bée wyser than other men whither it were lawfull too heale vppon the Sabboth day And the cause why he put foorth this question was for that as the Pharisies had with their gloses corrupted the other scriptures So also had they defaced the kéeping of the Sabboth Howbéeit forasmuche as the question is concerning the Saboth wée wil set foorth the whole doctrine coÌ„cerning the Saboth and speake of foure things in order First wherfore God ordeined the Sabboth day Secondly what is the right vse of the Iewes Sabboth Thirdly what maner of holy dayes ours ought too bée And fourthly of the true Ceremonies of the Church and of the ends of them Why then did God ordeine the Sabboth day There bée rekâ—ened chéefly fiue causes Of which the first is that it should bée a perpetuall Sacrament or remembraunce of Gods rest after the creation of the world which he made in sixe dayes with all the furniture and contentes therof This cause is alledged in the seconde of Genesis where Moyses sayth that the Lord coÌ„maunded the Saboth day too bée kept holy bicause he rested that day froÌ„ creation The same thing also is declared in the .xx. of Exodus in these woords The seuenth day is the Sabboth of the Lord. For in sixe dayes the Lord God made heauen and earth The second cause of the ordeyning of the Sabboth is that it should bée a type and counterfigure of Chrystes Sabboth kéeping For it represented the Sabboth whiche Chryst the true Passeouer and creator of the new Heauen new earth should rest in his graue vpon the Sabboth day and kéep the very Sabboth arighte And therefore hée commaundes the Iewes streightly too kéepe the Sabboth day And by the vnserchable deuise of his wisdome hée ordeyned that Chryste the true Paschall Lamb should bée slaine and put too deathe vppon the very day of the Passeouer and that hée rested the Saboth day folowing in his graue The third cause also why the Saboth was ordeyned was that it should be a pledge of the promisse For God promised his people a Saboth that is too say a rest Esay â–ª the .xiiij. And in that daye when GOD shall giue thée reste from thy laboure and from thy confusion and from thy harde bondage wherein thou didst serue c. The people of GOD looke for thrée kindes of rest The first is from the laboure of the presente troubles in this life The second is from the temptations wherewith oure owne Conscience and the Deuill assaulteth vs. The thirde is from the thraldome of the Deuil so as hée may neuer more bring vs vnder his bondage and hard yoke The fourth cause of the institution of the Sabboth is too the intente there shoulde bée a time certeine for teaching and hearing the woord of GOD or that there shoulde bée a time wherein there might bée an open and common professing of the religion in which the godly might take comfort the ignoraunt bée instructed in godlinesse Esay 58. If thou call a delicate Saboth Then shalt thou delight in the Lord Iob. 22. Then shalt thou delight in the almightie and lift vp thy face vntoo GOD. For the Saboth was not ordeyned too play and drinke in but too pray and praise God in Wherevppon Austin sayeth it is lesse euill too go too plough than too play vpon one of those dayes The fifth cause is for ciuil policie which is commended too Gods people Deut. 5. in these woords Kéep the Saboth day that thy man seruant thy mayd seruant and thy selfe maye rest And afterwarde Thou shalt doo no manner of woorke therein thou and thy sonne and thy daughter thy man seruant and thy mayde seruant thine Oxe and thine Asse and the Straunger that is within thy gate And thus haue wée the true causes and the right vse of the Iewishe Sabboth Now although the Iewish Saboth toogither with other ceremonies of Moyses bée abolished and disanulled so farre foorth as perteyneth too the kéeping of the seuenth day of the wéeke Yet notwithstanding as touching the vse of it it is continuall as a thing ratifyed by the lawe of God and nature For like as God wil be serued and that his woord shal bée preached So nature telleth vs it is vtterlye necessary that there should bée some certeine time appoynted for holy matters Therfore there must néedes bée certaine dayes appoynted for folke too assemble and méet in openly at certein houres that the woord of God may bée taught and learned too the intente all things may bée doone orderlye and after a comely fashion in the Churche according as Paule teacheth the Corinthians Moreouer in oure holydayes twoo things are too bée obserued One is what is to be eschued Another is what is to bée doone Thrée things are too bée eschued The firste is outward labour And that too the intent the minde maye wholly intend too Gods seruice that is too say that it may wholly intend too heare Gods woord too learne it and too consider vppon it And therefore it is the Magistrates duetie too prouide that the seruice of God be not hindered at such times by bodily laboures Howbeit héere it is too bée knowne that there bée foure exceptions which excuse those that laboure at suche a time The first is necessarie For our Lord himselfe excuseth his Disciples for plucking the eares of corne vppon the seuenth day as sayth Mathew in the twelfth Chapter The seconde is the profite of the Church like as the préests did all things vpon the Saboth day which séemed néedfull in the Churche without trouble of conscience for the Saboth The third is the profit and sauegard of our neighbor wherfore our Lord also healed the man that had the dropsie vpon the Saboth day The fourth is the aucthoritie of the superiors too whom wée must bée obedient But let the superiors take héede that they offend not him which is their superior while they hold their inferiors too streight The second thing that is too bée eschued is voluptuous lyfe toogither with all the woorkes of darknesse which fight full ageinst kéeping holy the Saboth day Thirdly thou must eschue the contempt of godly ceremonies soothly least eyther by absenting thy selfe or by despising the holy Ceremonies thou giue others example too become woorse Thus haue we what things are too bée eschued in our holydayes Now let vs sée what is too bée doone in them First therefore in as much as the Iewes were occupied in killing sacrifices and in offering Let vs also slea the sacrifices of our owne bodies and offer the Calues of our lippes Let vs earnestly repent let vs glorifie God with hart mouth confession and behauiour let vs offer the incence of our hart that is too wit faith and hope let vs offer the sacrifice of well doing
health Like vntoo whome are the moste parte of those that are called by the name of Chrystians Chrystes forwardnesse is set foorth for vs too folowe who vpon euerie occasion that hée coulde catche holde on was earneste too enlarge the bounds of his kingdome For as by this iorney hée sheweth howe greatly hée thirsted mannes saluation so by his example hée commendeth vntoo vs diligence in his vocation Now foloweth the first part of this Gospel And beholde they brought vntoo him a man that vvas sicke of the Palsie lying in a bedde And Iesus seeyng their fayth sayde vntoo him that vvas sicke of the Palsie â–ª Bee of good cheere my sonne thy sinnes are forgiuen thee In this firste parte of the storie wée haue foure things whiche are néedefull too bée obserued The firste is the example of the bearers Secondlye the man him self that had the Palsie Thirdly the respect that Chryst had too the fayth of theÌ„ Fourthly how the man that had the Palsie was receyued of Chryst. As concerning those that bare him their fayth bewrayeth it self by tokens certeine which burneth in suche wise whersoeuer it is that no ashes can choke the flame of it This faith had they conceyued eyther by séeing him teache and heale others before or vpoÌ„ the report that they had herd of Chrysts dooings The effect is that they had persuaded theÌ„ selues that hée woulde receiue them that were afflicted and heale them This liuely faith of these â—earers yéeldeth fiue folde frute of whiche the first is the confession of Chryst whome it was a harde rare matter too confesse among so many outragious enimies The seconde is inâ—ocation whiche can no more bée from true faith than heate can bée from fire For all the wisshes of the beléeuers whiche neuer cease are inuocations The thirde is valiantnesse of minde in that they hazarded their life for acknowledging of Chryste For the Pharisies Scribes and chéefe men of this people did persecute all those that gaue any honour vntoo Chryste The fourth is the loue of their neighbour whereby they fauoured their neighbours vnfeynedlye And the fifth is the paine and trouble that they took for the help of their neighbour For they not only beare him which was a point of charitie but also when they could not come the next way vntoo Chryst by reason of the throng they gate vp intoo the house top and let downe the diseased soule by the windbeams which déed was not voyd of daÌ„ger What learn wée by this Let vs euen in spite of the worlde coÌ„fesse Chryst as these bearers did Let vs cal vpon him both for our selues for others Let vs put our selues in peril for y e truth of y e Gospel if néed so require Let vs loue our neighboure entirely not onely in affection but also in déede And let vs spare no paines if wée may doo them any good An other thing whiche I sayd was too bée obserued in this first part is the man himself that was diseased of the Palsie in whoÌ„ are thrée things too bée marked His disease the cause of his disease and that hée wold bée caryed vntoo Chryst. His disease was the Palsie whiche is when one of a mans sides eyther the right side or the left loseth his féeling and natural mouing Surely a right gréeuous disease whereby y e whole vse of a mans bodie is hindered The cause of the disease was double Uniuersall which is originall sinne in all men And speciall whiche had his beginning eyther of disordered lyuing or else of some very sore disquietnesse of minde Nowe in that hée would bée borne vntoo Chryst it betokeneth that hée had fayth like as those had that did beare him Let vs also folowe this example of him that had the Palsie Let vs acknowledge as wel our inward as our outward disease let vs confesse our sinfulnesse and let vs suffer our selues too bée caryed vntoo Chryste as this man that had the Palsie did The thirde thing that I admonished you too consider in this first parte is that Chryste sawe the fayth of those men that is too witte of him that had the Palsie and of them that caryed him Whereby wée may learne these things First in what sorte Chryste is minded towardes vs. For hée is of the same minde towards vs that hée was towards the man that was sicke of the Palsie For the Lorde is no accepter of persons And secondlie that Chryst hath not an eye so muche too the greatnesse of our sinnes as too our fayth This fayth obteyneth of Chryst all things for the welfare both of the body and the soule And although I think this man that was sicke of the Palsie had some little sparke of fayth yet I will not striue ageinst it if any maÌ„ say that the bearers had the fayth and not the Palsie man For it is no straunge matter for corporall yea and for spirituall benefits too bée obteyned for the faith of other men For like as one man by his wisdome may make another man proue wise so he that beléeueth may by his faith obteine faith for other men Howbéeit like as no man is wise by another mannes wisdome but by his owne so no man is saued by another mans fayth but by his owne Héer then wée may learne both too pray for other folks that the grace of God may increase towards them and also too request others that they will commende vs too God with their prayers For the prayers of the godly is greatly auailable The fourth thing that I set foorth too bée lookt vntoo in this first parte is the manner how hée receyued this Palsie man whiche is expressed in these woordes Bee of good cheere my Sonne thy sinnes are forgiuen thee Héere let twoo things bée thorowly weyed The one is why hée receyued this Palsie man in suche wise and the other is the saying of Chryste in receyuing him This Palsie man séekes deliuerance from his bodilye disease and wherfore then sayth Chryst thy sinnes are forgiueÌ„ thée Undoubtedly there bée great and weightie causes The first is too teache vs that diseases are the rewarde of sinne as Paule sayth the reward of sin is death And Christ in the .5 of Iohn sayth vntoo one whom hée had healed behold thou art made whole beware thou sinne not héereafter least some worser thing befal thée 1. Cor. 11. for misusing y e Lordes supper vnreuerently many were dead many were weak The second is too teache vs where the healing of the body is too bée begon namely at the minde whose spottes muste first bée cleane wiped out before a man minister Phisick too the bodie Let vs therfore kéepe this order in curing oure diseases First let vs acknoweledge the disease Next let vs repent and desire forgiuenesse of our sinnes for Chrystes sake Then let vs in the feare of God and with thankesgiuing vse the ordinarie meanes of helpe and let vs acknoweledge the Phisitian too bée Gods minister who in Gods
sted shall put too his hand too the healing of vs. The third is too reproue the Pharisies by this saying who iudged not aright either of his person or of his office For alwayes there be some y t séeke too picke quarels too the woorks of God Which thing warneth vs that wée should not bée the lesse diligent in dooing our duetie The fourth is that taking hold of this occasion he might instruct vs more fully concerning his owne person his loue towardes men and his office for which he was sent intoo the world by his father Now let vs wey our Lords woords for he sayth too y e Palsieman Sonne be of good cheere thy sinnes are forgiuen thee These bée the woords of the sonne of God wherfore they are to be weyed aduisedly This woord sonne is to be set ageinst despair which this present disease wold haue persuaded him vntoo This saying bee of good cheere is to be set ageinst the cursse which euil conscience weÌ„t about to persuade y e wretch in Thy sinnes sayth he Héer grace surmounteth farre aboue sinne This saying are forgiuen is to be set ageinst y e dreame of satisfaction of merites of rightuousnesse that coÌ„meth by the â—awe Thy sinnes sayth he are forgiuen thée In so saying he applieth the benefite of his grace too the poore wretch Thus haue wée héere the Doctrine of saluation remission of sinnes iustification and adoption For these benefites sticke linked togither so fast continually that they cannot bée plucked asunder He requireth faith to him that beleueth he forgiueth his sâ—nnes whom he hath absolued froÌ„ his sinne him he adopteth too his sonne accepteth him as rightuous and whoÌ„ he hath iustified him also will he glorifie by bestowing euerlasting blisse vpon him neither is ther any other way of obteyning saluation than y â— which is set out vntoo vs in this exaÌ„ple The palsiemaÌ„ dooth .iij. things He acknowledgeth his sin he acknowlegeth himself to be iustly punished for his sin he putteth his trust in the sonne of God Agein Chryst doth iij. things He releaseth sin he adopteth him to be his sonne accepteth him too eternal life Folow y u this exaÌ„ple Acknowledge thy sin in good ernest acknowlege gods iust iudgemeÌ„t and beléeue in the sonne and thou shalt féele sensibly that Chryst will bestow his benefites vppon thée Let this suffise to bée spoken concerning the first doctrine of this Gospel and now foloweth the second ¶ Of the second ANd beholde some of the Scribes saide vvithin them selues This man blasphemeth And vvhen he savv the thoughtes of them he saide vvhy thinke you euill in your hartes Héere the grudging of the Scribes and Chrysts answere doâ— shew in what sort the kingdome of Chryst and the kingdome of Sathan méete one ageinst another Wée haue héere two things of which the one is the accusation of the Scribes accusing Chryst and the other is Chrystes most rightfull defence The accusation of the Scribes was this This man is a blasphemer Wherfore bicause he taketh vppon him too forgiue sinnes which perteyneth onely vntoo God For according too the phrase of the scripture Blasphemie is too attribute that thing vnto a creature which is proper or peculiare vntoo God Now too forgiue sinne is propre vntoo God â–ª which thing is assured by the testimonie of Esay where the Lord by the mouth of the Prophet sayth I am I am he that wipeth away thine iniquities for mine owne sake and I will no more remember thy sinnes Héervppon they thinke they may conclude as by an infallible consequent y t Chryst is a blasphemer after this manner Whosoeuer taketh vppon him that which is peculiare vntoo God is a blasphemer This Iesus taketh vppon him that which is peculiare vnto God Ergo this Iesus is a blasphemer And vndoubtedly it had bin a true argument if Christ had bin like the Scribes that is too wit if he had bin mere man and not God also Sée I pray you how much our Papistes and Monkes are worse than the Scribes The Scribes were taught by the wordâ— of God to defend this proposition No man caÌ„ forgiue sinnes but onely God But the Papistes attribute forgiuenesse of sinnes too the merites of saincts too Masses and too pardons which things they deale not fréely but fel them very déerely Surely a wonderful kinde of chapmen They sel that which they haue not they sell men the smoke of woords take ready Golde for it They promisse their chapmen Heauen and deliuer them Hell But what shall wée saye of the ministers of Gods woord Doo they forgiue sinne They forgiue not of themselues but they pronounce forgiuenesse of sinnes too all that they finde like this man that was sicke of the Palsie They giue not ought of their owne But they offer another mannes by the commaundemente of Chryste For they offer forgiuenesse of sinnes by the voyce of the Gospell As many as receyue this voyce by fayth doo out of all doubte receiue forgiuenesse of sinnes For Chryst sayeth hée that héereth you héereth mée But what sayth Chryst too this accusation VVhen he savv their thoughtes hee sayde vvhy thinke yee euyl in your harts vvhyther is it easier too say thy sinnes are forgiuen thee or too say arise and vvalke Héere Chryst dooth thrée things First hée sawe the thoughtes of them whiche is the propertie of God onely Whereupon the Scribes ought too haue thought that Chryste was more than mere man For no man is able too sée the thoughts of another man For onely the spirit of God searcheth the depth of mennes hartes Secondly hée blameth them vvhy doo yee thinke euill in your hartes As if hée had sayde yée sinne in thinking amisse of mée By this wée may note â–ª that euil thoughtes are sinnes â–ª Thirdly by visible signe he confirmeth his hidden Godhead As if he had sayd you say that hée that taketh vppon him that whiche is peculiar vntoo GOD alone is a blasphemer for hée hurteth Gods name and fame Uerely I confesse this too bée true But in that yée beléeue not mée too bée GOD you doo amisse Wherfore you are blasphemers and not I. And nowe that I may shew and proue my self too be very God I heale this Palsie man with a becke onely whiche surely is peculiar too the power of the Godhead If I can doo this by my diuine power why shoulde I not also forgiue sinne Who can vtterly take awaye a disease but hée that taketh away the cause of the disease Nowe you sée with your owne eyes that I take awaye the disease and why beléeue you not that I am able too take awaye the cause of the disease also which is sinne Thus Chryst appealeth too his owne dooings whiche beare recorde of him For thus sayeth hee in Iohn If yée beléeue not mée beléeue my woorks which bear witnesse of mée Of this seconde doctrine therefore wée maye learne thrée things Firste that there is continuall battaile betwéene the kingdome of
came behind him Lastly let the minde be kindled too pray by assured fayth For except a man bring stedfast faith with him he wasteth his woordes rather than praieth And it is manifest by the promises that this woman brought such a kind of faith with hir vntoo the Lord. The second The causes that may moue vs too pray are many This woman without doubt thought vppon Gods commaundement in whiche he earnestly requireth this seruice at our hands Ageine she was not ignorant of the promises Otherwise she had not come foorth too praying with so great confidence Whatsoeuer you shal aske in my name sayth Chryst my Father will giue it you Besides this she had felte the Diuels tyrannie and hir owne néedinesse whereby shée was moued too séeke helpe of him who onlye is able too helpe Also shée considered the examples Shée sawe howe Iairus had made sute vntoo the Lord for his daughters health and many other examples did she thinke vppon By these and many other causes she was stirred vp too praye Therfore let vs also bée stirred too yéeld vntoo God this seruice of Inuocation First by the commaundement of God Secondly by the promises Thirdly thinking vppon the Diuels tyrannie Fourthly by féeling our owne miserie and néedynesse and fiftly by the examples of the saincts The third Who is too bée called vppon Only God who is the Father the Sonne and the holy Ghoste For neither Angels nor men are too bée called vpon For this is the euerlasting commaundement of God Call vppon me in the day of trouble Also Thou shalt woorship the Lord thy God and him only shalt thou serue For too call vppon any creature it is rank Idolatrie for which the world is horribly punished bicause such Idol seruice is high blasphemie ageinst God The fourth There is good cause too demaund vpon what foundation wée may ground our selues too preace intoo Gods sight For if wée looke vppon our selues our owne confusion and shame will fray vs away from praying Ageyne the scripture sayth God héereth not the sinners Certeine it is that no man trusting vppon his owne woorthynesse is able too pray Wherfore that onely Mediator betwéene God and man Chryst Iesus is too bée sought vntoo who offereth him selfe too bée our spokesman when he sayeth Whatsoeuer you shall aske of the father in my name he shall giue it you Through the woorthinesse of him therfore haue wée accesse too God the father The fifte What is too bée prayed for Thrée kinde of things are too bée sought for by prayer and thrée kinde of things are too bée wished awaye by prayer First wée must pray that Gods glorie may bée reuerenced amongs men Secondly wée muste pray for soule health and thirdly for things necessarie too the maintenaunce of this present life And contrarywise we must wish away firste whatsoeuer hindreth Gods glory secondly whatsoeuer is ageinst our saluation and thirdly whatsoeuer is troublesome too vs in this life Let vs assure our selues wée shall obteine these things and specially those which are set in the first and second place The good things or bad things of the third kind must be praied for or wished away with condition that Gods glorie bée not diminished nor our owne saluation hindred The fourth thing that I purposed vppon concerning this woman is the healing of hir Wherin is too bée tolde what Christ sayd and did and what had happened vntoo hir What sayd Chryst Daughter bée of good comfort thy fayth hath made thée whole And in so saying he healed the woman by his diuine power What happened too the woman And the woman was made whole from that houre Héere wée haue many things First that those which beléeue are adopted Gods children according too this text Too as many as beléeued on his name he gaue power too become the sonnes of God Secondly in what sort Chryst is minded towards the afflicted Thirdly that faith obteyneth any thing of God And fourthly that Chryst sheweth héere the power of his owne Godhead vttereth his wil manifesteth his office and confirmeth the truthe of his Gospel Of these things I will speake no more bicause of the shortnesse of the time ¶ Of the second ALso in this Ruler Iairus wée haue an example of fayth Inuocation Confession and Hope Beholde there came a certeine Ruler Héer hast thou his faith and vvorshipped him Héer hast thou the fruit of faith Inuocation These two conteine confession Lorde sayth he my daughter is euen novve deceased but come and lay thy hande vppon hir and she shall liue Behold with how great hope he praieth Wée then may lerne héereby too repaire vntoo Chryst in our necessities too call vppon him by faith too confesse him and too assure our selues that wée shall obteine of him whatsoeuer is for our welfare But what dooth Chryst He foloweth him And when Iesus came intoo the house of the Ruler and sawe the minstrels and the people making a noyse he sayde Get yee hence And when the people were put foorth he sayd too the Damsel Damsel arise And the Damsel arose and the fame héereof was bruted ouer all that countrey Bicause the circumstances of this example doo almost in all poyntes agrée with the example of the woman Let the things that I haue spoken alredy concerning the woman suffise at this time ¶ Of the third WHen Chryste sayde the mayd is not dead but sleepeth they skorned him Héere let vs looke vpon thrée things First that the world not only is vnthankful towards Christ his benefactor but also laughed him too skorne And why so bicause the world is blind and therefore cannot iudge aright of Chrysts doctrine and dooing The fleshly man perceyueth not the things that are of Gods spirit Flesh hath no tast but of flesh The wisedome of the fleshe is at enmitie with God Therefore vnlesse wée will go astray and become skorners with the world let vs herken too the Gospell that our mind may bée more rightly instructed concerning Gods woorkes The second thing which wée ought héere not only too looke vppon but also too wonder at is that Chryst neuerthelesse procéedeth in his holy purpose Hée is not driuen away with neuer so great vnthankfulnesse of the world that he should forsake his Churche He beareth rule euen in the middes of his enimies The thirde thing that he teacheth to bée obserued héere is Chrysts example Therefore if wée bée skorned for our profession let vs looke vppon the sonne of God and let vs set light by these skornes which are the Diuels dizardes The malice of the world must not trouble vs but the example of gods sonne must encourage vs for he is with vs according too his promisse I will be with you vntoo the end of the world Untoo this our onely mediatour toogither with the Father and the holy Ghost bée honour and glory for euer and euer Amen Vpon the .xxv. Sunday after Trinitie The Gospell Math. xxiiij WHen yee therefore shall see the abhomination
thinks good The second The Angel Gabriel was sent of the message Why so First that Gods ordinance might bée obserued for like as GOD was woont too send his Angels before too giue men knoweledge of his wil so now an Angel is sent of an ambassade in the saluation of mankinde For the Apostle in the first too the Hebrues sheweth that this is the dutie of Angels Agein in as muche as a bad Angel was the cause of our first destruction it was conuenient that a good Angell should bée the first messenger of the restorement of saluation agein And thirdly this was conuenient for the moste pure virgin also that a moste pure messenger should bée sent vntoo hir The third That this messenger was sent from God The Ambassadours of Emperours and Kings are looked for very desirouslye that it may bée knowne what is the pleasure of suche greate Princes Beholde hée that sendeth héere is the highest Emperoure and greate is the Ambassadoure that is sent Wherfore wée ought of dutie too bée stirred vp too great woonder The .iiij. The place to which he is set is rehersed by name For hée is sente too a Citie of Galilee named Nazareth The cause that this was done was for that it was so prophesied before And besides that God sheweth that hée regardeth the things that are base vpon earth Wherfore there is no cause that any man should thinke himselfe a castaway bicause hée is eyther poore or an abiect vpon earth The fifth Too what persone hée is sent namely too a virgin that was betrouthed too a husband In déede Chryst ought too bée conceyued of a virgin and borne of a virgin according too the forsayings of the Prophets for men haue bin brought foorth intoo the world after foure sundry manners The first maner was of Adam onely who was shaped of the slime of the earth The second was of onely Eue who was wrought out of a ribbe of Adams The third was of Chryst only who was borne of a moste pure virgin And the fourth is the common birth of all other men which are conceyued of the séede of male and female toogither Chryst then was conceyued and borne of a virgin Firste for that if hée had bin borne of the séede of man and woman he should haue bin conceyued and born in sinne But it was méete that hée which came too take away sin should be without sinne Ageine it was méete that the Prophesies shoulde bée fulfilled It was said in the third of Genesis the womans séede shall tread downe the Serpents head And in the .29 of Genesis the scepter shal not bée taken away from Iuda vntil the comming of Silo that is too say of the sonne of that foresayd woman Esay 7. Behold sayth he a mayd shal conceiue and beare a sonne Moreouer it was conuenient it should bée so for the signification of the spirituall regeneration whiche is not the will of the fleshe or of the will of man but of the will of God Wherupon S. Austin sayeth It behoued oure head by special miracle as touching his body too bée borne of a virgin too the intent he might doo vs too vnderstand y t those which are his members must bée borne a newe of the spirit And wheras this virgin was betrouthed too a husbād there were good causes therof For by this meanes bothe the woorthinesse of mariage is commended and prouision was made for the sauegarde of the Uirgins honestie and good name yea and the virgin had giuen vntoo hir a kéeper that should haue care of hir The sixth That Ioseph was of the house of Dauid And it was conuenient hée should so bée chéeflye for the Prophesies For it was foretolde that when Chryst came hée should bée borne of the linage of Dauid Whiche thing was not vnknowen too the very Scribes and Pharisies ¶ Of the second THe second membre of this Euangelical storie is the Salutation of the Angel whiche is this Haile full of grace the Lorde is vvith thee blissed art thou among vvomen Héere let vs think of our first moother Eue and the moste holy virgin the moother of Iesus and let vs marke howe diuers sayings they heard Eue heard I wil multiply thy sorowes Sorowes are tokens of cursing before faith Mary herd Haile that is too say bée glad And hée addeth the cause Thou art full of grace that is too say God hath receyued thée intoo fauour and hath chosen thée alone of all womankinde too whom hée will doo a singular benefite The Lord is vvith thee That is too say thou hast God thy defender and Sauioure Blissed arte thou among vvomen That is too saye like as Eue was cursed among women or rather all women were cursed for hir sake So art thou blissed through the gift and fauour of God For vntoo thée is happened so great good luck that thou shalt bée the moother of the promised séede This is the meaning of the Angels gréeting Whereby it is easie too gather how foolish they are that will make a prayer of it wherewith they call vppon the blissed virgin contrary too the manifest woord of God Untoo whiche kinde of people I say no more but this at this time Cursed is euery one that calleth vpon any creature and which wresteth the woordes of the scripture too stablish horrible Idolatrie in contempt of the sonne of God too the slaunder of the most holy virgin and too their owne most certein damnation At such time as true Inuocatiō is taught in the Church it is also shewed therwith that calling vpon Sainctes is a seruice of the Diuell brought intoo the Church by the Diuell ¶ Of the thirde AT the heering of this greeting the virgin is troubled and museth vvithin hir selfe vvhat maner of salutation it should bee Too vvhom the Angel said Mary feare not for thou hast foūd fauor vvith God Sée héer what Gods woord dooth First it maketh afrayde and afterwarde it comforteth Feare not saith he as if he should say I come not too bring thée tidings of any sadnesse I come not too shew that God is angry with thée For thou hast found fauour with God Héere we haue a sure doctrine that only Gods fauour putteth away feare Al other things haue feare ioyned with them Fréendes haue feare ioyned with them least they should forsake vs whē we haue most néede of them Health hath fear least it should bée appaired Riches are not possessed without feare For they may bée lost the losse of them leaueth sorow behind it Power feareth as which may bée ouercome by a stronger thā it self Only Gods fauor driueth feare away He that is in this may fréely both in life and in death laugh the Diuell and all his craftes too scorne Inasmuch as this fauor or grace is possessed by faith and increased by godly exercises it stādeth vs all in hand to beware wée lose it not through our owne default For if wée lose that there remaineth nothing but trouble of
deale in suche wise as sin may bée wiped out and we made holy vntoo GOD. Thirdly they sinne in thefte bycause they robbe GOD of hys honor Fourthly In murther bicause they kil first themselues through false persuasion and then their neighbor by euill example Fifthly they vnhalow the temple of the holy Ghost Who are saued They that doo the will of the heauenly Father But héere manye stumble and ouershoote themselues First those that say the heathen are saued which liue honestly in this worlde whose opinion this saying confuteth Hée that beléeueth not the wrathe of GOD abideth vppon hym Secondly those that mainteine their own rule too be the wil of God Ageinst whom Chryst sayth They woorship mée in vaine teaching the commaundemēts of men Thirdly those that say the lawe is Gods wil which thing is true in déede But if saluation depended vpon the dooing of this wil then should no man be saued What is the wil then the fulfillers whereof are saued Chryste answereth in Iohn the .vj. This is the wil of the Father that they should beléeue in him whō hée hath sent For thus sayeth the Lorde Hée that beléeueth on the sonne hath life euerlasting This fayth caryeth with it godlynesse and charitie his naturall frutes which the godly bring foorth throughe Iesus Chryste too whome bée glorie world without end Amen Vpon the .ix. Sunday after Trinitie ¶ The Gospell Luke xvj IEsus sayde too his Disciples There vvas a certein riche man vvhyche hadde a Stevvarde and the same vvas accused vntoo him that hee had vvasted hys goods And hee called hym and sayde vntoo him hovve is it that I heate this of thee Gyue accoumpts of thy stevvardshippe for thou mayest bee no longer Stevvarde The Stevvarde sayde vvithin himselfe VVhat shall I doo For my mayster taketh avvay from mee the stevvardship I cannot digge and too begge I am ashamed I vvote vvhat too do that vvhē I am put out of the stevvardship they may receiue mee intoo their houses So vvhen hee hadde called all his maysters debters toogither hee sayde vntoo the firste hovv muche ovvest thou vntoo my mayster And hee sayd an hundred runnes of Oyle And hee sayde vntoo him take thy bill and sitte dovvne quickly and vvryte fiftie Then sayde hee too another hovv muche ovvest thou And hee sayde one hundred quarters of VVheat Hee sayde vntoo him take thy bil and vvrite foure skore And the Lorde commended the vniust Stevvarde bicause hee had doone vvisely For the children of this vvorlde are in their nation vviser than the children of lyght And I saye vntoo you Make you freends of the vnrightuous Mammon that vvhē yee shall haue neede they may receiue you intoo euerlasting habitations The exposition of the Text. CHrist in this Gospel exhorteth his Disciples too doo good too their neighbours and hée dooth it by example of a parable the effect of which is this The stewarde of a certeine very riche man is carefull what shall béecome of hymselfe when hée is put from his office Muche more therefore must Chrysten folke whiche are Gods stewards in sundry giftes bée carefull what shall befall them when they haue made their account that is too witte when they shall bée departed oute of this life But as the stewarde purchaseth hym selfe fréendes with the Mammon of vnrightuousnesse that may receiue him when he is remoued from his office So let Chrysten folke with their goods and with their giftes make the poore beholding too them that they by their recorde maye receiue them intoo euerlasting habitations This is the sūme of this present Gospel Howbéeit too the intent it may turne to our more plentifull instruction I will intreate of foure poyntes Which are these 1 A reproofe of the abuse of Gods giftes 2 Causes of dooing good too the poore 3 A complaynt that the children of this woorld are wiser than the children of light 4 The vse of riches and the desert of good déedes ¶ Of the third WHen as this text setteth before vs a steward that had wasted his maisters goodes in generall the abuse of Gods giftes is blamed For who is he that for the most part abuseth not the giftes that God hath bestowed vppon him After what sort this is I will declare by a fewe examples Wisdome is giuen too some man too help the vnskilful with his counsell and too rule the rude with his discretion but now it is made an instrument of craftinesse to beguile men Riches are giuen too cherish the members of the church with all but now they are spent about vnprofitable shewes and charges The toong is giuen too man that he should vse it in teaching things godly and honest and too beare witnesse too the truthe but what is doone nowe a dayes It serues too slaunder rayle forsweare backbyte blaspheme Strength and power are giuen for the defence of Iustice and of good matters But now they are a maintenāce of y e tyrants who vse them too ouerthrow the truth and too subuert common weales After the same maner other gifts of God are greatly abused which abuses surely issue from these springs folowing and not from else where First the sinne that dwelleth in vs bringeth foorth suche buddes and the lesse it is at commaundement of the spirit so much y e mo euils dooth it bring foorth For it is a moste déepe sink of al euils which can not bée wholly purged in this life Agein our aduersarie the deuill thirsting our damnation lyeth in wayt for men and practiseth a thousande fetches too destroy vs too the intent that either vtterly abolishing Christes kingdome or pestering it vp intoo a streight roome hée may stablish his owne kingdome Besides that the worlde yéeldeth moste lewde examples wherby wée are allured too do the lyke For as one sayeth euill custome is the foode of naughtynesse And Paule sayth A little leuen sowreth a whole lumpe of dough Moreouer this euill is increased by the negligence of gouerners which compel not mē by streighter awe to do their duetie aright Howbéeit wée that glorie too bée called Christians ought too bée kept in our dueties by the remēbrance of these things ensuing First the commaundement of God sticking continually in our mindes ought too put vs in remembraunce of our dutie Secondly honestie it selfe and the renoume of vertue ought too spurre vs forward that wée abuse not shamefully the gifts of GOD. Thirdly the woorthinesse of the thing oughte too bée a spurre vntoo vs. For what is more séemely for the children of God than too make them selues conformable too y e example of their most louing father and fourthly our owne calling For wée bée called too holynesse that wée also might bée holy and that the vse of those things that God hath graunted vntoo vs might bée holy These things must wée thinke vpon earnestly ¶ Of the second FOr as much as all this whole gospell is set foorth too stirre vs vp too do good too our neighboure I will speake these