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
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
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
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
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
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
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
that we being instructed by Chrysts woord and miracle shoulde cast off the care of the belly and folowe Chryst intoo the desert leauing all care for our selues vntoo him according too his commaundement cast thy care vpon the Lorde and he shall nourishe thée The méening therefore of all this whole Gospell is too teache that they which héere loue and kéepe the woord shall not perish for want of foode bicause Christ taketh vpon him too care for them The places are these 1 That God hath care for them that folow him 2 The circumstances of this present miracle and the vse therof to vs wards 3 The déede of this people that wold haue made Christ king and of Chrysts fléeing ¶ Of the second IN this first Doctrine many things offer themselues too bée weyed of which euery one dooth minister some Doctrine and admonition As are Chrysts iourneying and woorking the earnestnesse of the people to héere him what moued the people so to do what profit redoundeth therby to the people and what wée ought too lerne by the example of the people and the déede of Chryst. Chryst iourneying is shewed in these woords Iesus vvent his vvay ouer the Sea of Galilee vvhich is the Sea of Tyberias This Tyberias was a Citie builded by Herode néere vntoo Iordan in the honor of the Emperor Tyberias In this iorney of Chrysts there is too bée marked the end and the example therof The end of it was to spred abrode his Gospell by teaching and miracles The example is that we woulde folow Chryst euery man in his vocation not sparing our selues but night and day by land and by sea endeuer to answer our calling And this example is not too bée folowed by the ministers of the woord only but of all men according too the maner of eche mans vocation What dooth Chryst in this iorney Mark in his .6 chapter sayth that Chryst had pitie vpon them bicause they were as shéepe that had no shepherd and that he began to teach them many things ▪ Mathew addeth that he was occupied al day in healing the diseased Héere do foure things offer themselues too bée weyed First Christs loue Secondly the cause of this loue Thirdly what wée be without the ministration of the woord Fourthly what is the end of the ministerie When Christe taketh pitie of the people we are admonished too think how like a father he is minded towards vs as who is sory for our miseries This is it that the Apostle saith too the Hebrues we haue a high préeste that can suffer with vs in our infirmities The cause why he pitied the people is shewed by Marke Bicause sayth hée they were as shéepe that haue no shepherd But what are shéepe without a shepherd Wretched redy too take harme by theeues woolues Now when the Lorde sayd these things the people was by false teachers led away from the true seruice of GOD vntoo sundrie superstitions the frute whereof is the losse of their soules like as wée erewhile tasted vnder y e Popedom wher in sted of the true seruice of GOD there were broughte intoo the churche moste horrible superstitions Praying vntoo Saincts heathenishe abusing of the Sacraments Purgatorie and other bables whiche would GOD did not stick stil in many mennes mindes at this day Héereby therefore wée may lern what men be without the ministerie of the woord namely y t they be as shéepe straying in a wildernesse where they are euery moment in very great danger of théeues and woolues or rather too tell all at one woorde wheras is not the woord of God there is no saluation Also wée may learne héer the end of the ministery of the woorde Men without the woord are as shéep that go astray without a shepheard Ergo the woord is too them as the shepherds staffe wherwith men are gathered toogither out of the wildernesse too their owne shepherd Also it is fodder wherewith they are refreshed and nourished And it is the salue wherewith our soules are healed Too be short it is the immortall séed by which we growe vp new ageine too eternall life when we beléeue the woorde that is preached It is easy then too vnderstand héereby how néedful a thing the woord of God is The earnestnesse of y e people too hear Chryst is also declared héer A great company sayth the Euangelist followed him yea that far intoo a desert place from the Cities wher was neyther meat nor drinke Beholde the excéeding greate earnestnesse where through the people were so ioyful to héer Chryst that they séemed too haue no care at all of their body The day was far spent sayth Mark. Why the people folowed Christ in this wise Iohn declareth in this dayes Gospel when hée sayth bicause they sawe the miracles that he wrought And his miracles were partly a witnesse of the power of the Godhed in Chryst and partly as it were certeine seales of his doctrine and tokens of his excéeding great good wil towards men For the people came too the thinking vpon these thrée things by the signes miracles whiche the Lord wrought The people then by this their folowing after Chryst reaped this profit that they came too the knowledge of their saluation For when he had by woonderful miracles confirmed the doctrine that he had taught them by mouth they gaue credit too his woord by which faith all those were saued that cōtinued in it vntoo their end Besides this many receyued corporall benefites at his hand For he healed suche as were diseased according as the other Euangelists make report How now is this example of the people too bée followed of vs First wée folow the example of this people if wée héer Gods word diligently and beléeue the same as ouercome by Chrystes miracles wherwith hée hath confirmed the truth of his doctrine Secondly wée shall followe the example of the people in this that they obey the rule which Christ giueth in the .6 of Math for thus saith Christ. First séek the kingdome of God his righteousnesse all the 〈◊〉 shall bée cast vntoo you This order is too be obserued diligently of all the godly The first care muste bée for the kingdome of God the righteousnesse of God And then also they must labour according too the state of their calling For thus sayeth the Scripture In the swet of thy browes shalt thou eat thy bread And in the Psalme it is sayd Thou shalt eate of the labours of thy handes Also Paule sayeth He that laboureth let him eate So is laboure appoynted to all men how be it according too euery mannes estate For the laboure of a shepherd is one of a plowman another of a king another and of a Chauncelor and Senator another But all men must beware that they woork not arsiuersie which thing they doo that care first for the belly and last of all for the soule Therefore let him that beareth an office thinke thus My Lord Chryst sayeth
Chrystes must as well the godly magistrate as the ouerséers of Gods religion folowe that there be no defiling of Gods religion in the churches of christians Other that haue not this authoritie must be sory and testifie it in woords that they disallow the corruption of gods seruice Thirdly the signification of this déede is too bée weyed For as the temple was defiled so he ment that there should bée a spirituall purging of the temple by his owne death and glorious resurrection Moreouer in the cause of this déede which is expressed by these woords my house shal bee called a house of prayer c. we may lerne twoo things First that the temple is the visible seat of Gods seruice For all be it that euery place bée a temple too the godly in as muche as it is lawfull for them to call vppon God euery where yet notwithstanding the temple or church is the common place wherein we must assemble to pray and too doe other things that perteine to the outward discipline of godlinesse Another is that wée should reuerence the churches that are appoynted too Gods seruice and kéepe them cleane from Idols and Idol seruice But alas for sorow the Popish superstition sticketh so fast too the ribbes of a nuÌ„ber that they cannot abide that an Idol should be pulled out of their church But héerof shal more be spoken at an other time ¶ Of the second THe second part of the things doone by Chryst in the temple is that he healed the lame and blinde that came vnto him By which déed he testifieth first that he is the true Messias For the Prophet Esay foretold that when Messias was come he should woorke such miracles Secondly this déede sheweth that the office of the Messias is to destroy y e workes of Sathan For when Chryst taketh away the disease he remoueth the cause also and the cause of all diseases in sinne Thirdly he sheweth by an outward token how men should vse y e church for the healing of bodily diseases is a representation of the clensing of mennes soules from spiritual filthinesse Therfore the church must be appoynted too this purpose y t we may be purged there froÌ„ our spirituall diseases which thing is then doone when we beléeue the word that is there preached and by beléeuing are washed from our sinnes with the bloud of Chryst according as Iohn sayth The blue of Iesus Chryst clenâ—eth vs from all iniquitie ¶ Of the third parte WHen the children tryed in the temple Hosanna too the Sonne of Dauid and that the Pharisyes chid them Chryst tooke vpon him to stand in defence of the children and iustifieth their doing by record of the Scripture Haue yée not red saith he Out of the mouth of babes and suckelings hast thou made perfect thy prayse Héere wée haue to lerne of both that is to wit of the children and of Chryst. Of the children first let our childreÌ„ lerne too know Chryst and to set forth his praise For séeing that Chryste sayeth that the kingdome of heauen belongeth too children vndoutedly his will is too be praysed and magnified by the faith and by the voyce of children But alas there bée many children which not onely are Ignorant of Chryst but also are so leudly brought vp that they learne nothing but too sweare too lye too talke ribaudry too practise other naughtinesse who shall not onely bée punished themselues one day for their lewdnesse but also their parentes shall bée punished of God for that they haue so wickedly neglected the children that God hath giuen them to bring vp in nurture and godlynesse Ageine we may lerne of the children to confesse Chryst in the middes of his enemies Héere were present the Pharisies and Scribes the chéef Gouernours of this common weale who persecuted Chryste and were angrye with all those that yelded any honor vnto Chryst. Yet could not this cruelnesse so abashe the children but that the more they were forbidden the more they cryed oute For suche is the strength of fayth that whersoeuer it bée it can not bée hidden but always bursteth out intoo the praise of GOD. This dutifulnesse is required at all mennes handes according too that saying of Paule in the .x. to the Romanes with the hart we beléeue vntoo rightuousnesse with the mouthe is confession made vntoo saluation By the dooing of Chryst we may lerne first that he will defend those that beléeue him And secondly that after the example of Chryst according too the state of our vocation wée are bound to defend the innocencie of others and specially too succour maynteyne the godly that they bée not oppressed and troden down by the wicked ¶ Of the fourth parte THe fretting of the Princes the Préests and the Scribes against Chryst was foretold long ago by the voice of god and the Prophets For where as God in the third of Genesis told before hand that it should come to passe that the séede of the woman shoulde treade downe the serpents head hée méeneth that Sathan and his members heathenish and vngodly men should persecute Christ and his Church And Dauid in the second Psalme not onely foresawe in Spirit this fretting of the Iewes ageinst Chryste when he sayth why did the HeatheÌ„ frette and why did the people imagin vaine things But also by the sayd place of Genesis he promiseth it should come to passe that the womans séede that is to say Chryst and all that beléeue in him should ouercome Sathan his members Now in what thing this victorie consisteth Dauid in the â—ame Psalme declareth saying Blissed are all they that put their trust in him Wherefore let vs renounce Sathan and his members and with strong faith leane vpon Chryst the vanquisher of Sathan and giuer of eternall life to whom be honor and glorie for euermore â–ª Of the Lordes supper the first Epistle to the Corinthians and the xj Chapter THat vvhiche I deliuered vntoo you I receiued of the Lord. For the Lorde IESVS the same night in vvhiche hee was betrayed tooke bread and vvhen hee hadde giuen thanks hee brake it and sayd take yee and eate yee this is my body vvhich is broken for you This doo yee in remembrance of me After the same maÌ„ner also he tooke the cup vvheÌ„ Supper vvas doone saying this Cup is the nevv testament in my blud This doo as oft as yee drink of it in remembraunce of mee For as oft as yee shall eate this bread and drink of this cup yee shall shevve the Lords death til he come VVherfore vvho so euer shall eate of this bread drink of this cup vnvvorthely shal be giltie of the body and bloud of the Lord. Let a man therfore examin himself so let him eat of that bread drink of that cup. For he that eateth or drinketh vnvvorthely eateth and drinketh his ovvne damnation bicause he maketh no difference of the Lords body The exposition of the text THe cause why this feast is instituted
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
bicause yée must folow him into the wildernesse wheras is y e crosse famin woolues a thousand deadly daungers but rather that wée lift vp our minds intoo heauen where Chryst sitteth at the right hand of the father in heauenly glory For we that are his meÌ„bers shal by none other way come intoo heauen than by the same that he weâ—â— whoo is our head He in this life endured hunger cold and other distresses let vs also beare the lyke paciently Which thing if wée do wée shall one day bée glorified with him ¶ Of the second ANd the Lord said to his disciples I haue pity of this people bicause they haue folovved me novv these three dayes and haue nothing to eate And if I shal send theÌ„ avvay to their ovvn houses they vvil faint by the vvay In these woords is described the affection of Chryst toward the people y t folowed him He is sory for the hunger of their bodies much more it is to be thought y t he was sory for the hunger of their soules For as the soule is much nobler than the body so y e hunger of y e soul is much more hurtful What theÌ„ dooth the merciful Lord He féedeth the body w t bodily food the soul with ghostly food He féedes the body with earthly bread the soul with heauenly bread y t is with gods woord Héer our reasoÌ„ which wil séeme to haue skil in gods matters though it be but foolish demauÌ„deth What is not Chryst God why then did he not woorke a miracle féede them out of hand or why did he not sustein them without bread He wold not alter y e order or nature w tout a great cause And the order appoynted by God is y t like as the body is fedde with bread so the soul should bée nourished and susteyned by Gods woord And this is it that is spoken in Moyses Man liueth not only by bread but by euery woord that procéedeth out of the mouth of God Therefore it is not his wil y t we should loke for any thing coÌ„trary to this order appoynted by God but that we should leane vnto his heaueÌ„ly mercy looking for help at his haÌ„d in time conuenieÌ„t This order established by God madbraind heads do inuent It is written of two Hermites that fell among théeues and had not aught too eate that when they had endured hunger a great whyle and that one of the Théeues at lengthe taking pitie vpon them gaue them bread too eate The one of them sayd I will eate none vnlesse it bée giuen mée from heauen But the other tooke it with thanksgiuing ate it and anone â—â—ter he that looked for bread from heauen dyed for hunger whereas the other escaped that looked for no miracle but tooke the bread that the théeues gaue him as it had bin at the hand of God The Anabaptists also inuert this order at this day Chryst hath commaunded the Gospell too bée preached that the soule may bée nourished with it as spirituall foode But the Anabaptists despysing the woord looke for new reuelations without the woord Whereby it commeth too passe that they fall into the Diuels snares who turneth himselfe intoo an Angell of light too the intent he may throwe them headlong intoo damnation Therefore bicause Chryst would not inuert the order established by God he delayed the miracle But yet at length the affection that he beareth too those that bée his which is greater than the affection of the father towards his children did ouercome him For what maner of affection Chryst beareth towards those that are his not only the Euangelist sheweth in this Gospel when he sayth I take pitie of this people But also the Prophet Esay 49. setteth it out in a most goodly figure Can the moother sayth he forget hir owne chyld y t she should not pitie the sonne of hir owne wombe Although she should forget yet will not I forget thée Beholde I haue written thée vppon my handes Also the Parable of the prodigal childe peynteth out this affection of Chrysts towards those that bée his What shall I say of similitudes parables Chrysts crosse sheweth what maner affection he had towards his owne For he so loued vs when we were yet his foes that he suffred most reprochfull death too redéeme vs. But too what purpose are all these things First too this purpose that wée should put on a childly affection toward God the father our Lord Iesus Christ. Secondly that by falling intoo consideration of his loue towardes vs we shuld in this life hold nothing déerer nothing swéeter nothing preciouser than too submit our selues wholly too his will and too obey his voyce wherein consisteth the perfection of a Christen man in this life Wee read that our father Abraham did so who after he had herd the Lorde say vntoo him Walke before me and bée perfect receiued a commaundement too offer in sacrifice his only begotten sonne Isaac whom Sara had borne vntoo him in his olde age But what dooth he he obeyed Gods wil without delay making ready a bundel of stickes went about too slea his sonne But the Angell of the Lord withhild his hand This being doone God sayd vntoo Abraham Now I know that thou fearest me We sée héer in our father Abraham how earnest he was too obey God sith he wold not spare his only sonne but wold haue killed him at the commaundement of the Lord. But alas for sorow there are many too bée found that will not kill so much as one of their affections at the commaundement of their most mercifull father God so farre of are they from desire of folowing the example of our father Abraham Furthermore Chrystes fatherly example towards vs must put vs in mind of like good will and loue towards our brethren I haue giuen you an ensample sayth he loue ye one another like as I haue loued you ¶ Of the third THis present miracle wherein God with seuen loues and a few small fishes féedeth foure thousand men serueth too this purpose too confirme the truthe of Chrysts Gospel and too encrease the faith of the people that were present wherof I wil say no more at this time But I wil speake somewhat concerning the right vsage of Gods giftes wherby we may bée stirred vp too thankfulnesse towards God and vse Gods blissing aright First therefore this is too bée obserued that the bread encreaseth in the hands of Chryst as he prayeth and giueth thanks too the heauenly father Wherby we are taught that all blissing is of the Lord according as Paule 1. Timoth. 4. teacheth when he sayth All the creatures of God are good Stay héer a litle consider how the things which thou hast as bread and drink are Gods creature and not thy creature Wherfore thou playest the théefe if thou take any thing froÌ„ him ageinst his wil. Which thing thou dost as often as thou vsest Gods creatures without thanksgiuing and
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
with which kind of sacrifice God is delighted as the Apostle sayth too the Hebrues Let vs be quicke too giue almesse Let vs cherish the weake members of the Churche and let vs heale them also as much as may bée after the example of Chryst and other holy men which exercised thēselues in the true holyday woorkes Now remayneth somewhat too bée saide of Ceremonies Ceremonies are customes and ordinances made too gouerne the body of the Churche withall These if they bée lawfull for I haue nothing to do with vngodly Ceremonies either haue their warrant of the manifest woorde of God as Baptim and the Lordes Supper or else they make in déede too the mayntenaunce of the doctrine and orderlynesse of the Churche and are ordeyned by some counsell of the spiritualtie or by the godly Magistrate These Ceremonies serue too two endes For they are ordeyned for comlynesse and orders sake Of comelynesse are two partes The first is that wée should bée stirred vp vntoo godlynesse by those helpes The latter is that modestie and grauitie might appéere in the ministration of godlynesse ▪ Order consisteth of thrée partes The first is that the chéefe dooers or heads of the congregations might haue a certeine rule too deale by The second is that the héerers accustome themselues too obedience and discipline The third is that peace and quietnesse be prouided for by mainteyning the Churche in good estate Thus much bréefly concerning godly Ceremonies and the ends of them and the partes of those endes Of the second THe second lesson which this Gospell teacheth is concerning the miracle whereby the man was healed that was diseased of the Dropsie In this miracle are foure things too bée obserued The question the healing the defence of the déede and the vse of the same The question is put foorth by Chryst himselfe whither it bée lawfull too heale vppon the Sabboth day Héerevntoo the Pharisies make none answer for if they had denyed it too bée lawfull they should haue séemed cruell ageinst the myserable soule that was diseased of the Dropsie If they had graunted it too bée lawfull they would haue bin afraide too séeme transgressoures of the Lawe If hée had not healed him they would haue said that eyther he could not or would not helpe this diseased persone And if hée had healed him they would haue thought themselues too haue had iust cause too accuse him as a breaker of the Sabboth so consequently as a despiser of the Lawe of GOD. Héere was daunger euery way But our Lorde passing not for their Sophistrie tooke this wretched man that was diseased with the Dropsie and healed him before the Pharisies faces and sent him away whole and sound In which déede as I sayd at the beginning hée shewed both his power his wil ▪ and his office Nowe foloweth in the third place the defence of this déede VVhiche of you sayeth hée hauing an Oxe or an Asse fallen intoo a Pytte dravveth hym not out by and by vppon the Sabboth day As if hée had sayde eyther it is lawfull too heale a man vppon the Sabboth daye or else vnlawfull If it bée lawfull why lay you wayt for mée as a transgressour of the Lawe if I doo it But if it bée vnlawfull why doo you saue your Asses and your Oxen vppon the Sabboth day What sayd they too this They could not answer theruntoo sayeth the Euāgelist But too what vse serueth the healing of this Dropsie by Chryste Too twoo vses The one is generall whereof I haue spoken alreadie namely that by this miracle Chryste might shewe his power his will his office and the truthe of his Doctrine and thereby confirme faith in the beholders And the other is speciall ▪ For doubtlesse this man that was diseased of the Dropsie was falne intoo it by disordered surfetting Wherfore we also may learne that Chryst despiseth not those that haue cast themselues intoo diseases throughe their owne fault so that they folow the example of this man that had the Dropsie that is too saye if they come vntoo Chryste with all their hart and if they suffer themselues too bée touched and healed by him that is if they beléeue his word fall too repentaunce acknowledge Gods iust wrathe and desire pardon and healing of their sore or at least wise assuagemēt of it for Chrystes sake ¶ Of the third ANd hee sayde too the guests that preased for too sit highest at the table vvhen thou art bidden too a feast c. As by this parable he condemneth pride so he teacheth true humilitie which is a very rare vertue Of whiche I will say these things in order Firste what humilitie is next howe manye kindes of it there bée Thirdly what causes it hath as wel of furtheraunce as of hinderaunce And fourthly what bée the frutes and rewards of true humilitie As touching the first too the intent wée may knowe what humilitie is we must see who the Scripture calleth humble or lowly Paule calleth those humble whom Chryst calleth poore in spirit such as those are which béeing vtterly voyd of all opinion of their owne strength wisdome and rightuousnesse impute vntoo God alone whatsoeuer good thing they haue Humilitie then is a vertue wherthrough we acknowledging our selues as we be in déed do wax vile in our own sight and vtterly voyding from vs all truste in oure owne strength wisdom rightuousnesse doo cast down our selues before God and in him onely séeke all good things throughe Chryst. Notable exāples héerof are in Mary Magdalene in the théefe in the Publicane in Dauid in other holy men This is the true humilitie of which Chrysts promisse is too bée vnderstood blissed bée the poore in spirit Thus haue wée what humilitie is Now let vs sée how many sorts there bée of it One is wherby we cast down our selues before God another wherby wée hūble our selues before men But wée must beware y t pride put not on y e visor of humilitie whiche if man pluck not of surely God will bring it too shame But let vs leaue that visor speake of the true humilitie y t hath respect too God man Humilitie too godward is y e true fear of God springing of y e true acknowledging of our own infirmitie and of Gods goodnesse towards vs suche as was the humilitie of Manasses in Prison who when hée coulde not bow the knées of his body bicause of the streightnesse of the prison did bow the knées of his hart So did Abraham humble himself when he confessed himself too be but dust and asshes True humilitie too menward is a true mildnesse wher through wée prefer not our selues proudly before any man but with a single meaning apply oure selues vntoo all men Of this humilitie wée haue the greatest example in y e sonne of God whose example Paule admonisheth vs too followe Phil. 2. So was the blissed virgin humble so was Anne the Prophetisse and so were many others Now must I speak of
conscience and cursse Of the second BEhold thou shalt conceiue and beare a sonne and thou shalt call his name Iesus This is the declaration of the message the sense whereof is this I by Gods commaundement doo bring thée woord that shortly thou shalt be a moother beare a sonne whom thou shalt name Iesus Undoutedly héere the most chast virgin thought vppon the promised séede She héere 's it told hir on Gods behalfe that she shal bear a sonne whom she is willed too name Iesus this name Iesus which signifieth a Sauiour she tooke too bée set ageinst the cursse and death intoo which our first parents were falne for their transgression This name is woont too bée expounded more at large vpon the day of the Circumcision wherfore as now I passe on too the rest He shall bee great sayth the Angel Great in déede as who is the son of the highest Great in déede as who should ouercome Sathan Great in déede as who should giue the greatest things Great in déede as whose kingdome is euerlasting The Lord God saith he shall giue him the seat of Dauid his father and he shal reigne in Iacobs house for euer and of his kingdome there shall bee none end If wée marke this description wée shall finde foure things too bée spoken héere concerning Chryst. For first he sheweth his true manhoode when he sayth that he shall bée borne of the virgin Ageine he suppresseth not his Godhead for he saith he shall bée called the sonne of the highest The sonne of the highest is of al one nature with the highest Thirdly whē he addeth he shall bee great he signifieth the vnion in person For although he bée God and man yet is he one person and not two In the fourth place is noted his office that he is a Sauioure and a king that shal reign for euer How could it be said of Christ that he should haue the seat of Dauid his father when as he himselfe sayth My kingdome is not of this world according also as the sequele hath declared and that Dauids kingdome was a ciuill gouernement in Iewrie Dauid hild but the shadowe of the kingdome but this his sonne possesseth the very kingdome it selfe Dauids kingdome was a figure and shadowe of Chrystes kingdome and therefore both are called one kingdome bicause Dauid was the shadowe and Chrystes was the very kingdome it selfe Besides this it is the manner of the Scripture too peint out heauenly things by outward images too the intent the comparison may help our weaknesse ¶ Of the fifth ANd Mary sayd too the Angel hovv shal this come to passe seeing I knovve no man As if shée should say how can I bée made with childe bodily as thou sayst séeing I haue not as yet companyed with man The most chaste virgin knew it was an order established by God that men should bée conceyued of the séed of man and woman Neither had shée séene or herd of any example too the contrary since the creation of our first parents And therfore folowing the iudgement and experience of hir reasō in the order that God had stablished shée demaunded How may this bée séeing I know no man shall this conception come by some straunge maner And the Angell ansvvering sayde vntoo hir The holy Ghost shall come vppon thee and the povver of the highest shall ouershadovve thee And therfore that vvhich shall bee borne of thee shall be called holie the sonne of God Héere the Angell sheweth the manner of the Conception and remoueth the cause of the Conception from nature vntoo GOD the maker of nature As if hée had sayd Thou shalt not conceiue of mannes séed but of thy séede alone shalt thou beare a Sonne and that by the operation not of nature but of grace For the holy ghost by his heauenly power shall cause a very manchilde too bée conceyued of thy séed alone Héerupon sayth Austin By the grace of God or the power of God and the woorking of the holy Ghost was that thing which is vnited too the woord taken of the virgins flesh and that for this cause that if it had bin conceyued of the seede of man it had bin vncleane as all the rest are that come of Adam And that which is of y e fleshe is flesh vntruthe and vanitie Iohn 2. Nowe it behoued that by Chryst should bée brought in grace and truthe Therfore hée could not bée begotten by man but it behoued that thing too be done by some secrete power of God too the intent that béeing cléere from all sinne and holy he might also make vs pure and holie by becomming an holie vnspotted sacrifise too his Father Ageine hée was conceyued of the holy Ghost too the intente wée might knowe that whatsoeuer the sonne speaketh is the moste assured wil of the father For the holy Ghost is the substātial loue of the father and the sonne Furthermore bicause the holy Ghoste is the spirit of sanctification and purging For he of that blud which he had made pure framed the body of Chryste that it might bée cleane and frée from all sinne as is sayd afore also These were and are the causes why it was not séemely for Chryst too bée begotten of the séed of man but by the operation of the holy Ghost alone And thereof dooth the Angel giue an incling when he sayth and therfore that holy thing that is borne of thée shalbée called the sonne of God Now although y e blissed virgin gaue credit too these words of the Angel yet notw tstanding too the intent hir faith might bée the better confirmed hée addeth a signe wherby shée is assured And beholde sayth hée thy cousin Elisabeth also hathe conceyued a Sonne in hir olde age and this is the sixth moneth too hir that is called barein As if he had said thou reasonest w t thy selfe that it is ageinst the law of nature the order established by God that thou shouldest cōceiue and bée stil a virgin bear a child and continue stil a virgin But I wil shew thée another thing which is also ageinst the order of nature Thy cousin Elizabeth is barrein both by nature by reason of yéeres By nature surely bicause shée hath liued so many yéeres with a husband and neuer had child in so muche that too hir reproche shée is called barreine By reason of yéeres for that shée is now past the yéeres of childbearing although shée had bin neuer so frutefull in times paste notwithstanding this is the sixth month since shée cōceyued such is Gods ordinance and will Wherefore confirme thy selfe with this signe and assure thy selfe it shall come too passe in déede that thou shalt beare a Childe also Sée héere the custome of God who neuer dealeth with mā by his bare woord but alwayes addeth some outward signe too the intent he may apply him selfe the more too our weaknesse while he offereth his will too our mind by his woord as it were visibly too