Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
thou shalt forgiue their offences after this maner Laying aside all desire of reuenge thou shalt not cease too loue him still but rather requite him with a good turne in stede of iniurie althoughe thou haue an ill opinion of him as hée dooth deserue for when as GOD biddeth wishe well too oure enimies hée dooth not foorthwith require that wée should like wel of those things that hée him selfe condemneth but his meaning is only that our mindes should bée cléere from malice But as touching those whiche as soon as they haue offended come by and by and desire forgiuenesse wée muste receiue them intoo fauoure as our brethren so as wée may haue a good opinion of them and therewithall bée persuaded that the remembrance of that sinne is wiped out before God Moreouer it is too bée knowen that there happeneth twoo maner of offences among brethren by the one of them one brother hurteth another by the other the Churche is hurte that is too wit by some stumbling blocke when some person liueth naughtely and doeth euill althoughe hée doo no harme at all too oure owne person or goodes After this sorte did that incestuous person hurte the Churche of Corinthe whome it tooke too fauoure vppon his amendement This forgiuing or releasement is of twoo sortes Thou shalt lay aside all hatred towardes him and then vppon his submission thou shalt receiue him intoo fauour embrace him as thy brother whom thou didst earste shunne least thou shouldest staine thée with his infections Let this suffise bréeflye concerning the thirde place which requireth mutuall forgiuenesse of y e scapes that happen betwéene man and man and that after the example of the heauenly father who hath forgiuen vs so great a dette for Chrysts sake too whom bée glorie for euermore Amen Vpon the .xxij. Sunday after Trinitie ¶ The Gospell Math. ix THen the Phariseis vvent out and tooke counsaill hovv they might tangle him in his vvordes And they sent out vntoo him their Disciples vvith Herodes seruants saying Master vve knovv that thou art true and teachest the vvay of God truely neither carest thou for any man for thou regardest not the outvvard appearaunce of men Tel vs therfore hovv thinkest thou Is it lavvfull that tribute bee giuen too Cesar or no But Iesus perceyuing their vvickednesse sayde VVhy tempt yee me yee ypocrites Shevv me the tribute money And they tooke him a peny And he sayde vntoo them vvhose is this Image and superscription They sayde vntoo him Cesars Then sayde he vntoo them Giue therefore vnto Cesar the things vvhch are Cesars and vntoo God those things vvhich are Gods VVhen they heard these vvordes they maruelled and lefte him and vvent their vvay The exposition of the Text. THe intente of the holy Fathers that appoynted this gospel to be read in the church was that ther should remaine in the Church a doctrine cōcerning y e difference of the spiritual kingdom of Chryst the kingdom of the world And ageine that the godly might knowe how farre foorth the ciuill Magistrate is too be obeyed Nowe the occasion of this Gospel was the malice of the Pharisies who according too the Prophesie of Dauid tooke counsell ageynst the Lorde and ageynst his annoynted too the intent they might ouerthrow his kingdom and stablish their owne superstitiō The whole gospel is occupied about this question whyther Gods people ought of right too bée subiect too the ciuill and foreine Magistrate and too pay him Tribute too obey him Too this question Chryst answereth thus The Church oweth obedience too all those too whom it is subiect Then in as much as the Iewish people is subiect both vntoo God for he chose it too bée his peculiar people and vntoo Cesar who hath subdued it by force of armes it ought too render vntoo God that which is due too God and vntoo Cesar that which is Cesars This answer serueth too this purpose that he may teach how his Church oughte too bée subiect too the ciuill Magistrate and pay tributes and so long too obey vntill it commaund any thing that is ageinst Gods worde and the lawe of nature The places are two 1 Of Hypocrisie customable vnthankfulnesse towards those that haue deserued well 2 Of the questiō of the Pharisies and of the Magistrate ¶ Of the firste THen the Pharisies vvent their vvay and tooke counsel hovv too take aduauntage of his vvoordes All the whole storie of the gospel beareth witnesse that the Pharisies were Christes enimies And although there wer nothing y t they could find fault with either in his Doctrine or in his life yet séeke they al occasions that may be too trouble him without cause and too rayse a slaunder of him as though he taught euill and liued euil This hath bin a continual practise of Hipocrites in this world We haue an exāple of it in Chrystes churche at this day The Monkes and popish Pharisies knowe well inough that our Doctrine which wée teache is taken out of the wrytings of Moyses the Prophetes and Apostles and they haue nothing that they may iustly find fault with in the behauiour of many godly ministers yet inuent they diuers craftes too defame them and séeke a thousande wayes too deface the gospel and they had leuer sée the Turke reigne than the purenesse of the gospell mainteined Frō whence comes this so great outrage From whence is all his malice They are Sathans champions therfore it is no wonder though they endeuer too breake intoo Chrysts campe Besides this they haue hitherto highly bin estéemed much set by were called most holy fathers But nowe bicause their hypocrisie is discouered they grow out of credit and their superstition is hissed at and despised Therfore bende they all their force too stoppe the course of the Gospell by slaughter bludshed But God bée thanked Chrysts Churche is builded vppon a most firme rocke so as the gates that is too wit the deuises and the powers of hell are not able too preuayle ageinst it Sith then that this is an ordinarie matter it is not too bée maruelled that these Pharisses doo according too their accustomed manner Let vs sée thē by what policies they inuade Chrysts kingdome Our Euangelist appropriateth vntoo them foure policies which they vse before they put too their hands The first is Counsel They tooke counsel sayth he For counsel is the foundation too woork vpon Therfore they méet and conferre their wicked deuises toogither the more mischéeuous that eche of them is in giuing aduise the more is he commended This did the spirite of Chryst in Dauid foresée long before as wée find in the second Psalme Why did the heathen so furiously rage why did the people imagine vayne things They were vayne in déede bicause the Lorde turned their deuises intoo foly Ageine héere is noted too what purpose all their counsels tended Too take him in a trap in his woords sayth the Euangelist that being so taken he might
toogither with him did set foorthe Christe with some kinde of melody wherby the godly may lerne too encourage one another too set forth and too vtter the praise of God Another is that shée teacheth the people For when as the Scribes Pharisies ceased a holy woman commeth forth speaketh of him vnto all y e looked for redemptiō in Ierusalē The third is that shée openly acknowledgeth Christe too bée the Sauiour and redéemer For shée vnderstoode that this babe was the promised séed that should tread down the serpents head and so deliuer man that was lost out of the Deuils tiranny ¶ Of the third ANd the Childe did grovve and vvas strengthned in spirite and vvas filled vvith vvisdome and the grace of God vvas vvith him This is as much too say as according as the childe Iesus grew in age so the diuine nature vttered it selfe in him and he profited from day too day more and more in wisdome and toogither with his age encreased also the giftes of mind in him How bée it in as much as the Godhead can by no meanes bée increased it is manifest that these things perteine too his manhode For as he grew vp by little and little in his body so in respect of his soule the giftes of the mind encreased daily more and more Neither is this a straunge thing in Chryst whoo for our sakes tooke vppon him the shape of a seruant wherein he was also abased For like as he was abased for our sake so also grew he ageine by little and little vntill that by his resurrection he entered ageine intoo his glorye Neither was this doone without a lesson and warning vntoo vs. For wée are taught that the cause why he grew was for that we should out of his fulnesse receiue grace for grace Wée also are admonished by the example of the sonne of God too endeuer our selues continually too encrease that wée may daily more and more abound in the true knowledge of God and all vnderstanding and that wée should with an vpright iudgement and affection try what things are godly holy and honest and daily bring foorth the true fruites of faith and that in such wise that the day folowing may surmount the day that went before For he that goeth not still forward in the knowledge of GOD and vnderstanding of godlinesse goeth backeward For by little and little fayth is quenched in him and Chryst is buried ageine in his heart whereby it commeth too passe that he falleth againe intoo sinne against his conscience Héereof wée haue example in Dauid For he had profited in Ghostly wisdome aboue al the men of his time and the grace of God was w t him But what came too passe By sitting still in his Princely throne he became somewhat faint That glowing zeale of Gods glory which was in him when he fought ageinst Golias ouercame him which was in him when he was in perill through the daily persecution of Saule was by little and little alayed And what ensued theruppon There came in hys sight a faire and beautifull woman and his lustes were stirred vp without any let For the heate of the spirit was then become starke cold Wil giueth place too affection and by by he falleth into sinne ageinst conscience by committing aduoutrie wheruntoo within a while after he addeth the murder of one of his best subiects which wickednesses he afterward recouered with hipocrisie by y e space of a whole yéere although in the meane while he pretended godlinesse which notwithstanding was banished from him as long as Gods spirit was not with him There are many other suche examples which admonishe vs too folow herein the example of the childe Iesus that wée fall not from the state of grace Therfore like as he grew in wisdome and the grace of God was vpon him so let vs also grow in wholsome wisdome and let vs pray too Iesus the fountaine of wisdome that he will giue vnto vs abundantly of his fulnesse Which thing if wée doo it will come too passe that the grace of God which wée obteine by Chryst and for Chrystes sake shal abide vppon vs. For as the only grace of God is the cause of our daily procéeding and furtherance in spirituall giftes so grace is reteined and abideth when wée are not drowsie but worke lustely so as wée may not séeme too haue receiued grace in vaine Too this purpose maketh y e saying of y e Apostle Yée are made partakers of Christ if wée hold stedfast vntoo the end the faith that is begon in vs. Too this purpose also maketh this sentence of Paule Quenche not the spirit Gods gifts therfore must bée chéered vp with continuall exercise that wée may profit daily more and more too the glory of God the father the sonne and the holy Ghost Too which onely God bée honor and glory for euermore Amen The day of the Circumcision of the Lord commonly called Newyeeres day ¶ The Gospell Luke ij ANd after that eight dayes vvere finished that the childe should bee circumcised his name vvas called Iesus according as he vvas named by the Angel before he vvas conceiued in his moothets vvombe The exposition of the Text. THis feast of the Circumcision of the Lord is solemnized in the Churche for thrée causes Of which the first is that the storie may bée knowen The second is that the benefite of God toward mankinde which the storie setteth out may bée vnderstoode The third is y t we may vse the benefit of God aright both too the glory of god also too our owne saluation and the edifying of others The storie is that our Lord Chryste the eyghte day after his carnall birth was circumcised according too the Law of Moses that the name was giuen him which was foretolde by the Angell and he was called Iesus The benefit which the storie setteth out is that that was done for our sake according as Paule teacheth He was made subiect too the Lawe too the intent he might redéeme them that were vnder the Lawe Lastly the vse consisteth in these things that knowing the benefite wée may bée thanckfull too God confirming our fayth by this déede and after the example of God the father and his Sonne Iesus Chryst endeuer too deserue well towards al men And too the intent these things may serue the more effectually too informe vs of this benefite I will handle twoo places which are 1 Of the Circumcision 2 Of the most swéete name Iesus ¶ Of the first TOo the intent wée may the more distinctly vnderstande this doctrine of the circumcision these are the things that séeme méete too bée expounded in order Howe God is woont too instruct man of his will what maner a thing that Circūcision of the flesh was and what things are too bée marked in it whereupon shall bée grounded the order of the Sacramentes both of the old Testament and of the newe Why Christ was circumcised and which is
awake he had of his owne accorde helped them at the pinche as in so great a daunger though his disciples had not prayed him And albeit that of his goodnesse and fatherly affection towards vs hée be ready too giue vs all things that be necessary to our welfare yet is hâ—e not 〈…〉 giue them but at our entretaÌ„ce For prayer is the ordinary instrument too atteyn all things that are needful for vs of God whiche thing is done for this cause that we should reuerence him the true God creatour fountaine of all goodnesse and acknowledge oure selues weake creatures as what without GOD neyther haue ought nor ought are able too do 3 The woorking of faith is héere séene For faith is not an idle assent or thought but it is a stout Giant which ouercommeth the world as Iohn saith This is the victorie that ouercommeth the worlde euen your faith verely faith ouercommeth but yet through the conquerour Christ whom it possesseth Thus faith hath 〈◊〉 his enimie the worlde that is too wéete sinne Death the Diuel daungers and the fleshe On sinnes side standeth the Lawe conscience and dispaire On faiths side standeth the Gospel Christes sacrifice and 〈…〉 Therefore when the Law assayleth thée wyth his lightening smoake fyre vapoures and thunder Let fayth take the Gospell vntoo him and set that betwéene him and the Lawe And when the Lawe sayth Cursed is euerie one that dooth not al the things that are written in the booke of the Law set the Gospel ageinst it saying Euerie one that beléeueth on the Sonne hath life euerlasting When Death threatneth death set thou ageinst him the ouercommer of Death Iesus Chryst who casting Death in the téeth sayth Death where is thy sting Hel wher is thy victorie The same in the Gospell of Iohn sayeth Hée that beléeueth in mée shall not taste of Death for euermore but shall passe from Death vntoo Lyfe Then is Death profitable too the godly person for it is only a passage vnto the better life so little cause is there that the godly should be afrayd of it The Deuill in déede accuseth and packs vp a great beadroll of sinnes toogither But sette thou ageynst him the sentence of Chryst which sayeth The Prince of this worlde is iudged already and this saying of Paule It is God that iustifieth who then can condemne If hée lay our owne vnrighteousnesse too our charge Let vs answere with Paule Him who knew no sinne made hée a sacrifice for sinne that wée might bée made the rightuousnesse of God in him In likewise the daungers of sinne reprooue vs for they are as it were a sermon of God concerning sinne But aunswer thou that iudgement beginneth at Gods house that the Lorde chastiseth euerie childe whom hée receyueth vntoo him yea and that too the childes behoofe The fleshe moueth too despaire But make thou the fleshe subiect too the spirite and say that fleshelie iudgemente hath no place in this behalfe And so doo a thousande things méete vs that will hinder our saluation Could Nero then haue gainsayde sinne the Law Death and the flesh in maner aforesayd No verely For the onely children of God haue that priuiledge The rest are hilde in bondage vnder sinne bicause they are the seruants of sinne as which commit sinne by mainteining it agaynst the spirit or rather vtterly quench the spirit with it Whosoeuer therfore will geinsay sin the law death the deuill the flesh c. let him looke whither hée féele true repentance let him looke whither hée haue fayth and a good conscience and finally let him looke whither hée bée so framed that hée can preferre the obedience of God before all the commodities of this life vtterly casting away all purpose of sinning 4 Chryst findeth faulte with twoo things in his Disciples First with their fainthartednesse bycause they ought not too haue bin afrayd as long as hée was with them for in asmuch as they had séene so many miracles of his they might easily haue learned that it is not possible for him too perishe with whoom Chryst is present And secondely with the smalnesse of their fayth bicause they beleued not that hée coulde doo as much sleeping as waking or as much vpon the sea as vpon the lande being the maker both of sea and lande 5 And as in sléeping hée shewed himselfe too bée man So héere in commaunding the windes hée prooueth himselfe too bée GOD both which things doo serue the slendernesse of our Faith For his manhood sheweth his good wil towardes vs and his godhed sheweth his ablenesse which twoo things are requisite in euerie frée acte 6 Too bée short Chryste by this storie sheweth that hée willed in déede the saluation of men and especially of them that call vpon him For as it is his will that we should call vpon him in our perils so also is it his will too vtter his fatherlie affection towards vs in deliuering vs from danger ¶ Of the thirde THis is a most plesant Allegorie For here is painted out the state and image of the Church The sea is the world the ship is the Church the winde is the Deuil the Disciples are the godlie companie of the beléeuers Chryst is the truth and the Gospel is faith First mark héere that before Christe with his Disciples entred intoo the ship the Sea was calme that is too say the world slept soundly in his own sinnes But as soon as Christ entred into the ship ther arose a mighty tempest in so much as the ship séemed too bée ouerwhelmed But what ensued Christe the Lord was there present who could commaunde the sea and the windes Héereby therefore wée may learne that out of this little ship that is too say the Churche there is no safegard Howbéeit we must looke wel about vs héere that we take not our enimies ship for the true ship The enimies ship is bothe better decked outwardely and of greater receit within But the true ship hath hir decking inwardly and it hath a muche more stately maister namely the holye Ghost All the mariners that it hath are godly It hathe the woord of God and the sacraments in right vse and obedience too the ministerie And with these treasures this ship holdeth it selfe contented in so great waues 2 It is too bée obserued that this shippe sayleth not in the calme sea but is tossed in the waues whiche driueth it hither and thither whiche thing too bée moste true the storie of the world sheweth When GOD had made the world hée put this ship in the middes of it And by and by the deuil the enimie of Gods sonne tossed it with stormes and from thence foorthe it was miserably turmoyled vntoo the time of Noe and after Noe too Abrahams time from Abraham too Moyses time and from thence vntil Christs time who too the intent too saue this ship came intoo the world Yet ceassed not the waues thereof as then But what is the cause that the world cannot abide
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
good his owne promises For he promised his Disciples that after hée had bin deliuered too the Gentiles and mocked of them he should be put too death and rise ageine the third day And he preuented not the third day bicause all men might certeinly know that hée was dead in déed Therfore by lying fortie houres in his graue he shewed himselfe too haue bin dead in very déede And why he delayed not his resurrection til the last day there are right weightie causes ready too be shewed The first is bicause it was written Thou shalt not suffer thy holy one too sée corruption For Chrystes body might not rot in the graue First for that it was made of the bloud of the moste chaste virgin by the woorking of the holy ghost Secondly for that as long as hée liued in this world he kept it pure and vndefiled Therfore had it bin vnméet that suche a body should haue become woormes meat The seconde cause why hée delayed not his resurrection is our hope For thus sayeth Peter Blissed bée God the Father of our Lorde Iesus Chryste for begetting vs ageine too a liuely hope throughe the resurrection of Chryste from the dead The third cause is that hée should be the first of them that rise ageine For like as Adam was the firste that appéered in mortall body by reason of sinne so ought Chryste too bée the first that should appéer in immortall body iustifying vs and healing our bodies from eternall death And although wée shal all rise ageine and that others besides Chryst haue risen ageine Yet is there excéeding great difference betwéene the resurrection of Chryste and of other men For first Chryst rose ageine by his owne power whiche thing no man coulde euer doo saue onely hée Secondly the other that were raysed as the widowes sonne the ruler of the Sinagogs daughter and Lazarus and others rose too die ageine But Chryste rose too liue for euermore Besides this Chrysts Resurrection differeth from the Resurrection of other men in frute and efficacie For Chryste by his owne power rayseth vp others which thing was shewed in the Garden where he was buried and rose ageine at the rising of the Sunne Lastly Chrysts rising ageine differeth from oures in time also For as it is already shewed and as we knowledge in our Créede Chryst rose ageyne the third day but our Resurrection shall bée delayed till the last day For then shall appéere the euerlasting life and endlesse righteousnesse which he shall giue too all his that is too say too all them that beléeue in him Thus much concerning the second place why Christ rose ageine the third day and how his resurrection differeth from oures that by the Resurrection of Chryst wée may conceiue liuely hope of the euerlasting and incorruptible heritage in heauen ¶ Of the thirde NOw remayneth the thirde place concerning the frute of Chrysts Resurrection which is more plentifull and abundaunt than that it may bée expressed by mannes tung Paule saythe that by Chryste all things are restored in heauen and in earth For first Chryste by comming out of his graue sheweth himselfe conquerour and triumpher ouer Death Hell and Sathan and so maketh good the promisse vttered concerning him in times past The séede of the woman shall treade downe the Serpents head whiche Prophecie Iohn expounding sayth Chryst appéered too destroy the woorkes of the Deuill How bée it as too vs warde that are men for whose saluation he came downe from heauen was made manne dyed and rose ageyne there are foure sundrye kindes of frutes of Chrystes Resurrection too bée considered For Chrysts Resurrection is first our Iustification Secondly the power whereby sinne is subdued in vs thirdly an example of newnesse of lyfe the cause therof and fourthly the cause of our resurrection and a most assured warrant of the same Of these foure maner of frutes I will speake in order Therfore the first frute of our Lordes resurrection is the iustification of vs of which frute Paule speaketh in y e fourth too the Romanes Hée died for our sinnes and rose ageine for our iustification And Daniell in his .ix. Chapter Iniquitie shal bée taken away and euerlasting righteousnesse shal bée brought in To the intent this frute may bée the swéeter wée must consider of how great value it is Wée are borne in sin and subiect too Gods wrath Ephes. 1. Wée are all by nature the children of wrath The reward of sinne is death Ro. 6. frō this death are wée deliuered by the resurrection of Christ. For by Christ wée are quit from the gilt of sinne and so consequently from eternall death Héervpon commeth that saying in the Apocalips Blissed and holy is he that hath his part in the first resurrection for vpon them hath the second death no power but they shal bée préests of God of Chryst and they shall reigne with him For as the first death is by Adam so the first Resurrection is by Chryst. Héervntoo also perteineth this saying Blissed are they that wash their garmentes in the Lambes blud that they may haue power in the trée of life and may enter in at the gates of the Citie The second frute of our Lords Resurrection is that it is the power whiche is shed intoo the beléeuers which maketh them able too ryse from vices vntoo vertue This power is bestowed vppon vs in Baptim and confirmed in the Lordes Supper so that wée bée not behinde hande with our partes And yet this power is felt in those only that are borne agein of immortall séede 1. Peter 1. The thirde frute is the example For as Paule sayeth Chryste rose ageine too the intent wée might walke in newnesse of lyfe Those therefore that folowe their owne vices liuing wickedly vnclenly doo testifie by their own doing y t they despise Chryste whose Resurrection is set before vs as a glasse to sée how we ought too leade our life For they think that Chryst was scourged crowned with thornes and shed his blud vppon the altar of the crosse too the intent that they may giue ouer themselues too all outragiousnesse tyranny pryde and lusts and after this maner as much as in them lieth they crucifie the sonne God of new agein We therfore who couet not only to be called but also to be the same that we are called that is to say Christians must think vppon the mater as it is in déede namely that Chryst dyed for the clensing of suche mennes sinnes as receiue Faith with him and liue in true repentance by mortifying the old man and quickening the new man There bée foure euils wherewith men are burthened ignorance giltinesse of sinne vices and feare of endlesse damnation Ageinst ignorance Chryste is vntoo vs wisdome whyle he by his Gospel instructeth vs of his will towards vs. For if we were not instructed concerning his will by the woord of god our mind should be wrapped in continual darknesse which darknesse is put away by the
héere promyseth so great things and sith that the heauenly Trinitie dwelleth in them that beléeue Let vs endeuer too bée cleane and pure as it be commeth Gods temples too bée Let vs bée spiritual things that wée may reigne ouer sinne and not serue it any more in the lustes thereof Let vs bée prests that may offer quicke sacrifices vntoo God and call vpon him by fayth in Chryst. Let vs bée saincts and segregated from the heathenish routes of the world that wée fall not intoo our former filthinesse agein ¶ Of the thirde ANd the comforter the holy Ghost vvhom the father shall sende in my name he shall teach you all things This is Chrysts promisse whereby he promiseth his Disciples the holy ghost Wée haue herd before what is the woorthinesse of the Chrystians Now let vs héer what is ioyned with this woorthinesse And bicause I am not able to vtter these things according too their woorthinesse I will after the manner of babes prattle of eche thing that is spoken in this royall promisse These few woords therfore doo conteine seuen poynts concerning the holy ghost the which I will reherse bréefly and apply them too our vse For these points contein the causes why the holy ghost is sent and giuen First he is called an Aduocate Although I haue spoken somewhat an eight dayes hence concerning this name Yet peraduenture it shal not bée amisse too repete it agein too day Therfore he is called an Aduocate that is too say a spokesman bicause hée is at hande too the afflicted and dooth teache them comfort them take their case vpon him as his owne and in conclusion compelleth vs too crye out and too say with all our hart Abba father haue mercy vpon vs for thy sonnes sake whom thou hast giuen too bée our Sauiour And this is the first cause why the holy ghost is giuen The second is that he may quicken vs and thervpon he is called a spirit Now there is a double life The one naturall wherethrough all liuing creatures liue and this endureth for a short time for it is swalowed vp by death and the other life is of God from which Paule sayeth that all those are estraungers which haue not knowne Chryste The author of this life is that spirit of Chryst which he promised too his disciples This is not of short continuance but euerlasting as which is proper too the euerlasting God And this life liue al they that beléeue in the sonne of God Gala. 2. The thirde cause of sending and géeuing the holy ghost is that he may make vs holy of which operation he is called holy and he maketh vs holy at what time he worketh faith in vs when he regenerateth vs when he reformeth our vnderstanding affections and will and too bée bréefe when he bringeth too passe that wée become newe creatures and liue according too the will of God The fourth cause of sending giuing the holy ghost vntoo vs is that he may stablish a certeyne louingnesse among vs and therfore he is said too bée sent from the father too his children For as the father embraceth his children with an inward kindnesse loue so he desireth nothing more than that the childrē folowing the nature of their father should mainteine brotherly loue among them selues Thus too doo it béecommeth them that acknowledge God too bée their common father As for those that refuse too doo so either they neuer were his children or else they are shamefully growen out of kind from the nature of their father The fifth cause of sending the holy ghost is that wée may lerne of him in what sort our heauenly father is mynded towards vs. Therfore the Lord sayth and he shal teach you al things What Shall he teach any other thing than y t which the Prophets and Moyses haue taught Or any other thing than is deliuered vs in the scripture No forsoth For he shal teach the self same things Doth not y e scripture suffise Yes it suffiseth as in respect of doctrine but not as in respect of our capacitie For although wée héere the woord a thousande times yet is it vneffectuall vnlesse he teache within For anoynting as sayth the Apostle teacheth all things The sixth cause of sending and giuing the holy ghost is shewed in this saying in my name By which saying is signified the vttermost ende or the final cause why the holy ghost is giuen which is that they which beléeue in Chryst may bée saued For in as much as Chryst is our saluation that the holy ghost is sent in his name there is no dout but he is sent for our saluation sake The seuenth cause is that he may confirme Christs woord in vs. He sayth Chryst shall teach you all things he shall put you in mynde of all thyngs that I haue spoken vntoo you These things ar signifyed bréefly concerning the holy ghost in our Gospel that is red this day in our Church mo things are noted yet more bréefly in our Créede which are that the holy ghost is very God that he is the thirde person in Trinitie that he quickeneth and sanctifyeth that wée must leane vntoo him by liuely fayth as vntoo the father and the sonne But as concerning these things wée shall héer more another time and haue herd more a while ago ¶ Of the fourth MY peace I leaue vntoo you my peace I giue vntoo you not as the vvorld giueth doo I giue you This promisse of Chryst is right great also and much greater than the world vnderstādeth Dooth not Christ say as we haue herd of late in the world ye shall haue trouble and they shal cast you out of their sinagoges It is so Therfore Chryst maketh a difference betwéene the two sortes of peace betwéene the peace of the world and his peace What maner of peace the peace of the world is there is no man but he vnderstandeth But what maner of peace Chrysts peace is onely the children of God vnderstande For it is that peace whereof the Gospell speaketh and of which I haue entreated abundantly the first Sunday after Easter Neuerthelesse too the intent I may bréefly repete the same things The peace of Christ is our reconcilemēt vntoo God the remission of our sinnes the giuing of the holy ghost and euerlasting life according too this prayer of the Church O God which by the lightning of the holy Ghost hast taught the hartes of the faythfull giue vntoo vs that peace which the world cannot giue and that our hartes may bée quiet This peace the sonne of God graunt vntoo vs too whom with the father and the holy Ghost bée honour and glory for euermore Amen Vpon Whitson Monday ¶ The Gospel Iohn iij. SO GOD loued the vvorld that he gaue his onely begotten Sonne that vvho so euer beleeueth in him should not perishe but haue euerlasting life For God sent not his sonne intoo the vvorld too condemne the vvorlde but that the vvorlde
of the law which is openly proclaymed ageinst all that repent not that is ageinst all spirituall Lepres But what remedie is there ageinst this ghostly Leprosie It is not too bée cured by any cunning of man There is but only one Phisitian that can clense it which is Iesus Chryst. Too whō if the Lepre come and humble himselfe before him calling vpon him and crauing too bée healed This most skilful Phisitian wil by and by first with his own blud wash of the filth of this spiritual Leprosie and then with his spirituall oyle anoynt the infected limmes vntill they bée made ful whole Untoo him therfore must wée go on the féete of faith his medicine which is offered by the voyce of the Gospell is too bée receyued with the mouth of the hart that is too say with fayth Of him is too bée requested that effectuall Oyle wherwith the appaired powers strength are renued and great héede is too bée taken that wée fal not intoo this Leprosie ageine by loosing this helthfull medicine of Gods worde and this healthfull Oyle of the holy Ghost Which thing if wée doo the curing of vs will be the harder afterwarde For when any disease hath taken too déepe a roote it is a harder matter too heale it Of the second ASsoone as he savv them he said Go and shevv your selues too the preest Whom he had healed in their going away by his only becke thē sendeth hée too the préestes who though they were wicked and couetous yet did they serue in the ministerie ordeyned by God But why sendeth hée them too the Préests There were many and great causes The first was that hée might trie their faith whither they beléeued his word and his promisse For God is woont by diuers means too trie the stedfastnesse of his seruants in faith not too their hurt or hinderaunce but too the intent that their fayth béeing tryed and as it were fined in the fire of temptation maye become the purer So was the fayth of Abraham tryed when he was commaunded too go kil his onely begotten sonne So was the womans fayth of Syrophaenicia tryed and there bée manye other examples as of Iob Ioseph Dauid and all others The seconde is that by this his dooing hée may confirme the publike ministerie ordeyned by GOD. For the Préests had a commaundement too discerne and iudge of Leprosie too receiue intoo the open congregations suche as will bée throughly clensed excluding the others And if hée had doone otherwise hée mighte haue séemed too haue broken Moyses law which hée came not too break but too fulfil performe The third is bicause the lawe the Préesthood beare witnesse of Chryst according as hée sayth himself The law and the Prophets beare witnesse of mée For wheras the préests were commaunded too iudge of Leprosie and to take an offering for the clensing of the Lepre that was healed It was a figure of Chrystes power who cannot only iudge of Leprosie but also clense the same and that with the sacrifice of his owne bodie and with his owne precious bloud The fourth is that the préests might lern by that miracle that the true Messias was come For so Esay tolde them before that Chryste shoulde shewe his presence by woonderful miracles among whiche this is reckened vp for one that hée should make the blinde too sée clense the Lepres Therfore when the préests had séene this heauenly miracle they shuld haue concluded vppon the Prophecie of Esay that Iesus the sonne of Mary was the true Messias promised in old time too the fathers specially sith the Prophesies cōcerning Chrysts comming did leuell all too this time The fifth is that the Préestes béeing by this miracle conuicted that Chryste the true Messias was come should sende their hearers and the people vntoo Chryst the moste skilful and cunning Phisitian bothe for bodie soule which thing they didde not leaste their owne gaine shoulde bée abated They haue many folowers now a dayes specially in the papacie The sixth is that these Lepres béeing receyued by the record of the Préests should shew their bountifulnesse toward God and the ordinarie ministerie Notw tstanding beside these true causes for which Chryst sent these Lepres too the Préests The Papistes haue forged another namely that wée shoulde shriue oure sinnes too the Préests numbring vp all our faults with all the circumstāces of them which surely is a thing vnpossible The Papists therfore doo wrest this text too a straunge sense with their allegorie doo make grinnes wherewithall the wretched consciences are horribly snarled And so of a moste comfortable Gospel they make a moste butcherly slaughterhouse of consciences What Is not priuate confession too bée reteyned Yes in déede but not in consideration of this Allegorie nor yet after the maner of the Papists whiche like Iudges exact the reckening vp of all a mannes sinnes and denie that ther is any remission if there bée not a ful rehearsal of all the sinnes which as Dauid witnesseth no man vnderstandeth muche lesse can hée then recken them vp But what is the cause why auricular confession is kepte stil in our Churches of Denmark For the commodities therof whiche are very many The first is that in this priuate talke the rude and ignorant may bée instructed which haue need too bée instructed in the Cathechisme The second is that in it striplings and yong men may bée tryed howe they profite For it is the duetie of a good shepeherd not only too teach godly doctrine openly but also his office requireth that after the example of Paule hée shoulde make a proofe of his hearers at home howe muche they haue profited in godlinesse For in this priuate cōmunication hée shall pricke foreward the slouthful as it were with a spurre hée shall commende the diligence of those that haue profited muche and encourage them too like continuance The third is that in this priuate conference an accounte of their fayth is required of those whose fayth and relygion may iustly bée doubted of The fourth is that in this talk the weak consciences are reléeued with doctrine counsel and comforte specially when they bée entangled with any scruple of conscience For suche persons doo wel by themselues if they get them too their shepherds that they may bée raysed and receiue comfort The fifth is although hée that beléeueth truely in Chryst is cléerely acquit from his sinne for where as sinne is a falling from Gods law and wil with a binding of the partie too euerlasting death and damnation out of doubt euery one is acquit that beléeueth the free promise according too this saying hée that beléeueth in the Sonne hathe euerlasting life whervpon it foloweth that true absolution is a deliuerance of the beléeuing man from his béeing bound too eternal death and damnation yet notwithstanding it is profitable for all men too heare the Gospell priuately also which béeing vttered by the mouth of the Minister declareth forgiuenesse
of GOD. Blissed are they vvhyche suffer persecution for ryghtuousnesse sake for theirs is the kingdome of Heauen Blissed are ye vvhen men reuile you and persecute you and shall falsly say all maner of euyll sayings ageynst you for my sake reioyce bee glad for great is your revvard in Heauen For so persecuted they the Prophets vvhiche vvere before you The exposition of the Text. FEastes of Sainctes were appoynted in the Churche not without right weighty causes which I wil reherse in order that we may vse the feastes of Sainctes too our owne behoofe The first cause is that the Storie of the Church may bée knowen for that is excéeding profitable For thereby wée vnderstand both the state of the Church and also what defenders what enimies the church hath had The second is that Gods benefits towards the membres of his Church may bée thought vppon Paule of a persecuter became an Apostle Peter for all that he had denied his master was receyued intoo fauor ageyne Mary Magdalen the sinner was accepted for a daughter whyle she stayed vppon Chryst by fayth At the very poynt of death Chryst offered himself too be séene of Steuen And so in euery of the Saincts are seuerall benefits of God to bée séene The third is that hauing considered these benefits of God towards the Saincts wée should giue God thanks for that he was so merciful to wretched sinners turning themselues too the Lord by true repentance as to receiue them intoo fauor and too garnish them with so many benefits and to hold them vp with his spirit in this wildernesse The fourth is that the sundry casualties of the Sainctes should be weyed and compared with the perils of our times As the godly were oppressed by the vngodly in old time So are they at this day In times past the Sainctes reioyced vnder godly gouernours and now and then ageine were faine too féele the hard yoke of Tyrantes and so doo they in these dayes also In these variable chaunces wée must harten our selues with the examples of the Sainctes The fifth is that wée should folowe the Sainctes in pacience in lyfe in seruing God in profession in stedfastnesse and in other vertues The Sainctes therefore must bée as it were examples and rules too lead our life by Gods woord requireth repentance woorshipping of God confession and pacience And the Sainctes minister vntoo vs examples of the same The sixth is that wée with godly gronings should desire too come too the company of the Sainctes too the intent that being at length deliuered from these distresses wée may liue blissedly for euermore with Chryst. In consideration wherof Chryst auoucheth his disciples to be blissed although they bée afflicted with sundry miseryes in this lyfe And to this purpose perteyneth this dayes Gospell concerning sundry blissednesses according as wée shal héere anon Therfore let vs declare euery blissednesse seuerally by it selfe There is but one poynt ¶ Of the blissednesse of Christs Disciples BLissed are the poore in spirite for theirs is the kingdome of heauen 〈…〉 of this place is that there is no cause why they should thinke them selues vnhappie that from the bottome of their harte féel themselues in very déed too be voyd of all rightuousnesse sith this selfe same féeling of a mannes own poorenesse is the first step wherby hée mounteth vp too the chéef riches that is too saye too the kingdome of Heauen not by it selfe and of it owne nature but bicause it compelleth vs too séeke him who is the onely way intoo Heauen What manner a thing spirituall or ghostly pouertie is it may bée the easlier vnderstood by a comparison For like as the poorenesse of beggerie is not onely extréeme néedinesse but also the open profession of the same so the poorenesse of spirite is not onely the vttermoste want of heauenly riches that is too wit of rightuousnesse holinesse and innocencie but also the profession of the same want before God of whō wée desire reléefe of oure néedinesse for Chrystes sake This poorenesse then consisteth in true repentance and in crauing the riches of Heauen The Moonkes abused this place For out of it they taught that by pouertie that is too say by beggerie men merited the kingdome of heauen whereas Paule in the sixth too the Romaines sayeth plainely Eternall life is Gods gift through Iesus Chryste our Lorde If it bée a frée gifte surely it is not purchased with pouertie whiche doutlesse deserueth nothing of it owne nature but is a punishement the cause whereof is partly wastefulnesse partly slouth partly the penaltie of some sinne and partly tryalles sake as was the beggerie of Lazarus Blissed are those that mourne for they shall receyue comfort This is a woonderful Sermon He auoucheth the mourners too bée blissed whereas nothing is more ageinst blissednesse than mourning But Chrystes saying is too bée vnderstoode of the successe of the mourning and not of the time of mourning For thus sayth he bicause they shall receiue comforte that is when their mourning is at ende in this world This mourning procéedeth partly of the poornesse of spirit partly of the miseries of this present life which doo as it wer with a certeine fire boile vs trie vs as it were w t spurres quicken vs vp too craue the endlesse ioy whiche shall wipe away all teares Then is not mourning of it selfe the cause of blisfulnesse but bicause it driueth vs vnto Christ who is the author of all comfort Héervntoo therfore maketh that saying of Paule wée reioyce in tribulations bicause they woork pacience pacience trial trial hope and hope is not confounded bicause god loueth vs. Héerby it may bée easly perceiued that Chryste speaketh not of euery kinde of mourning but of the mourning y t is according to God not according to y e world Blissed are the meke for they shall receyue the inheritance of the earth The méeke are peaceable milde gentle curteous such as bridle their affections such as are easie too be entreated to forgiue wrong when they are misused and such as had leuer lose a thing than to stand in contention for it This vertue of méeknesse springeth of the true feare of God of true lowlinesse the which Chryst commendeth to those y t are his saying lerne of mée bicause I am méeke lowly of hart It is a rule y t Chrysts Disciples must be méeke The exāple of the rule is Chryst. For hée wil that we looke vpon him when we mind this vertue The Lord sayth not lerne of mée too rayse the dead to chase away diuels to walk drishod vpon the sea to fast .xl. dayes .xl. nights without sustenance but he sayth lerne of mée for I am méeke and lowly of hart This lowlynesse hathe with it brotherly louingnesse whereof the Lorde sayth By this shall all men knowe yée too be my Disciples if yée loue one another But what is promised too the méeke Blissednesse and that is for the
this little ship for that the Churche reprooueth the woorkes of the worlde that is too say blameth the worldly wyse men of follie condemneth the rightuous men as giltie of sinne and aduaunceth not the riche men but pronounceth them vnhappie and wretched vnlesse true godlinesse bée the gouernoure and ruler of their riches And this is it that Christ promised when hée sayde The holy Ghoste shall reproue the world of sinne of rightuousnesse and of iudgement What had Abel offended against Caine who horribly murthered him Iohn answereth Abels woorkes were good and his brothers were euil What did Noe What did Hieremie What did Esay What did Christe and too bée short what did so many martyrs from the beginning of the world vntoo this day They would haue brought the worlde backe from darknesse vntoo light that menne renouncing worldy lusts might liue godlily honestly and vprightly in the world This is the thanke that the worlde is woont too requite his benefactours withall For it woulde drown them in his waues Howbéeit all things fall not out as hée would wishe he cannot destroy this little ship vtterly for out of the bloud of the martyrs spring vp other newe martyrs ageine Wée may therefore learne hereby a holy arte against the stumbling blocke of persecution and fewenesse If the tossing of the ship trouble thée haue an eye vntoo Christe whoo is present at hand in the ship If the fewenesse trouble thée haue an eye too the Arke of Noe too the Sodomites and too the rest of the whole world Those things that are best did neuer like but the fewest The Churche at the beginnning was very small in the middes it was biggest and in the ende it shalbée so small againe that what with the malice of the Deuil and what with the leude doctrine of Diuels and what with wicked maners it may séem ouerwhelmed with waues In these waues therfore let vs learne too waken Christe with oure calling vppon him whoo is neuer away from his ship but guydeth it with his holy spirit his woord his sacraments and his discipline Too whome with the Father and the holy Ghoste bée honour and glorie worlde without end Amen The .v. Sunday after Epiphany ¶ The Gospel Math. xiij HE put foorth another parable vntoo them saying The kingdome of Heauen is like vntoo a man vvhich sovved good seede in his feeld but vvhile men slept his enimie came and sovved tares among vvheate and vvent his vvay But vvhen the blade vvas sprong vp and had brought foorth frute then appeared the tares also So the seruants of the housholder came and sayd vntoo him Sir didst not thou sovve god seede in thy feeld from vvhence thē hath it tares He sayd vntoo them the enuious man hath done this The seruants sayd vntoo him vvilt thou thē that vve go and vveede them vp But he sayd nay least vvhile yee gather vp the tares yee plucke vp also the vvheat vvith them let both grovv togither vntill the haruest and in the time of haruest I vvill say too the reapers gather yee first the tares and bind them togither in sheaues too bee brent but gather the vvheate intoo my barne The exposition of the text OCcasion of this Gospell was giuen by Christes hearers of whom some were Hipocrites who notwithstanding liked very wel of them selues that they were accounted of Christes flocke and other some were sincere and good How bée it bicause they sawe a confused mixture of the good and euill toogither their mindes were not a little troubled Too the intent therefore that the Lord might both warn the one of their hipocrisie and of the punishment that shoulde one day ensue for it raise vp the other too stedfastnesse and vnvanquishable confidence by laying béefore them the seperation and reward that was too come he propounded this parable vntoo them Whereof the meaning is this that the euil must be mixed with the good in the church as long as this world stādeth which in the end of the world shall bée seperated one from another so as vntoo the godly may be rendered reward and vntoo the wicked deserued punishment This Gospel therefore serueth too this purpose too put the hipocrites in feare and by setting foorth their punishment too prouoke them too repentaunce and too comforte the godly arming them too the sufferance of euils And the places of this Gospel are foure 1 What maner of kingdome Christes kingdome in this world is 2 Of the enimies of this kingdome 3 The prayer of Christes disciples ageinst the enimies why God suffreth enimies in his Churche 4 Of the punishment of Christes enimies and of the reward of the godly ¶ Of the first THe kingdome of heauen is takē diuersly in scripture For first when Iohn sayeth Repent and amend for the kingdome of heauen is at hand the kingdome of heauen is none other thing than the newnesse of life wherby GOD setteth vs vp ageine intoo the hope of blissed immortalitie For deliuering vs out of the bondage of sinne and death he taketh vs too him selfe that wandering as Pilgrimes vpon the earth we may before hand possesse the heauenly life through faith Therefore where as hée sayeth the kingdome of heauen is at hād he meaneth that the restoring of vs vntoo blissed life yea and the verye true and euerlasting felicitie is offered too vs in Christe Besides this it signifieth the Gospel of Christe it selfe whereby the Citizens are gathered toogither intoo the kingdome of heauen as when the Lord sayth the kingdome of heauen is within you Thirdly it signifieth the frute of the Gospel preached in the hearts of the godly and then it is as Paule defineth in the xiiij too the Romaines righteousnesse ioy spirite and peace of conscience Fourthly it signifieth the felicitie too come in euerlasting life after the iudgement as when Christe promiseth it should come too passe that manie shall come from the East and from the Weast and sit down with Abraham Isaac and Iacob in the kingdom of heauen Fifthly it signifieth the verie visible Churche it selfe in this world wherin are good and euil mingled toogither vntil haruest time that is too say til the end of this world In this signification is the kingdome of heauen taken in this Gospell of which kingdome I wil nowe speake a fewe things out of this present parable The kingdome of Heauen is like a man that sovved good seed in his feeld c. The man that soweth is Chryst verie God and verie man The féeld is the world The séed are the children of the kingdom Eche of these thre doo teach many things For first when Chryst is called a sower these things are ment therby First how great the dignitie of the Church is which hath the sonne of God too hir founder Secondly that the wise of the world doo not sowe the church for that belongeth alonely vntoo Chryst and therefore that it is not preseued by the wisedom of the world Thirdely that it