through him mighte bee saued But hee that beleeueth on him is not condemned But hee that beleeueth not is condēned already bicause hee hath not beleeued in the name of the onely begotten sonne of God And this is the condemnacion that light is come intoo the vvorlde and men loued darknesse more than light bicause their deedes vvere euill For euery one that euil dooth hateth the light neyther commeth too the light least his deeds should be reproued But he that dooth the truthe commeth too the light that his deeds may bee knovvne hovv that they are vvrought in God The exposition of the Text. WE heard yesterday how the Gospel of Iesus Chryst was confirmed by a woonderfull miracle namely that Chryst sent the holy ghost from heauen in a visible shape whō not onely the Apostles felt but also al that wer that day at Hierusalem sawe according as Luke declareth Act. 2. This day the Church setteth foorth a Gospel wherin Chryst comprehendeth a summe of that doctrine for the confirmation whereof the holy Ghoste was giuen vpon Whitsonday Chryste talketh with Nichodemus who was one of the Pharisies and a Prince of the Iewes as wée shall héere more at large vpon Trinitie Sunday Untoo him dooth Chryste in the texte whiche I recited euen now declare the causes of saluation and damnation sheweth from whence commeth the originall bothe of saluation also of damnation Hée sayeth that Chryst was giuen too the intent that they which beléeue in him shoulde bée saued The reste hée witnesseth too sticke still in their damnation as wée shall cléerly sée in the exposition of the text The places 1 The commendation of Gods louingnesse and mercy towards men 2 The instrument wherby Chrystes benefites are applyed too men is sealed 3 A comfort for the godly ageinst the temptation of sinne and iudgement 4 The difference betwixte the beléeuers and the vnbeléeuers ¶ Of the first SO GOD loued the vvorlde that he gaue his onely begotten Sonne In these few woords is commended vntoo vs the louingnesse and mercy of God and that not by naked woords but by a déed most excellent of all others For it is not a true loue which eyther lyeth hid in the hart only or sitteth in the tong but which procéeding frō the innermore affection of the hart vttreth it selfe by woord and déede How then dooth God loue héer Hée loueth in such wise that he gaue euen his own sonne too be the price of the raunsome for the redēption of the world that he might by his death redéem them that were adiudged too death damnation Of this loue of God speaketh Paul Rom. 5. God condemneth his loue towards vs in that when wée were yet sinners Chryst dyed for vs. And Rom. 8 If God bée on oure side who can bée ageinst vs Who spared not euen his owne sonne but gaue him for vs all Wée dayly behold great tokens of Gods loue towards men in al our whole life in the gouernment of things Notwithstanding that loue whiche so shineth foorthe in the matters of this life is scarsly a slender shadow of that most excellent loue wherwith he embraceth vs in his sonne whom he hath giuen too most bitter death for vs. This loue of GOD hath excéeding mercy going with it of which Moises the Prophets and the Psalmes doo preach in many places out of whom I wil take a few testimonies too confirme our beléefe concerning Gods good wil towards vs. Moses Exo. 34. saith thus O Lord God of power mercifull and gentle and of much compassion and true which extendest mercy vntoo thousands which takest away iniquitie wickednesse and sinne Deut. 5. I am the Lord thy God that sheweth mercy vntoo many thousāds that loue me and kéepe my commaundements Esai 16. And his throne shalbée prepared in mercy Ionas 4. for I know that thou art a gentle and merciful God pacient and of much compassion a forgiuer of mens wickednesse Dauid Psa. 2. The earth is full of the Lords mercy And the .102 Psal. As farre as the heauen is from the earth so hath he strengthened his mercy vpon them that feare him Also Psal. 103. The mercy of the Lord is from generation too generation vpon them that fear him and his rightuousnesse vpon their childrens childrē Also in the same Psalm The Lord is merciful and gentle slow too anger great in mercy he dealeth not with vs according too our iniquities neither rewardeth he vs according too our misdéedes but as high as the heauen is aboue the earth so much hath his mercy surmounted towards them that feare him As the father pitieth his children so doth the Lord pitie thē that feare him There be many such testimonies of scripture which set out vntoo vs the vnspeakable loue and mercy of God and shew the largenesse of the same loue and mercy and the effect and applying therof For the largenes of gods mercy is séene in these poynts that it extendeth it selfe vntoo thousandes that it filleth the earth that God pitieth as the father pitieth his owne children The effect or frute of it is séene in this that it taketh away sinne that it iustifieth sinners that it acquiteth of y e due penaltie This mercy is groūded in his sone bicause he by offring himself in sacrifice hath satisfied Gods iustice by his obedience towards the law of God hath purchased rightuousnesse vntoo vs. This mercy is applied too them that loue God feare him kéepe his commaundements that is too them that beléeue in Christ which through faith performe new obedience But as touching this matter more is to be spoken in the second place Let vs héere consider more déepely the woords of the text God so loued the vvorld sayth he Who loueth God Whom loueth he The world Héer stay thy self think vpon this woord He loueth this world Ergo his healthfull louingnesse perteyneth not to the Iewes only for they ar but a péece of y e world He loueth the world Ergo he loueth not only a certeine few of y e world as the holy vertuous y t are in the world but rather Chryst cam into y e world of purpose to saue y e sinners What meneth he then by the world Al men that are in y e world Behold the Lamb of God saith Iohn which taketh away y e sinnes of the world And agein gods wil is y t al men shuld be saued As often therfore as we héer y t God loueth the world let vs think our selues to be a parcel of that world which he loueth How falles it out then y t he loueth vs cōsidering y t we are sinners God findeth two things in vs. One whiche he himselfe hath made and another which cōmeth of our selues That we are men consisting of soule body it procéedeth of him This his creature God loueth But that we are sinners we haue it not of him but it procéeeeth of our selues This dooth God hate for the
too him that suffreth violence or wrong or is accused by the wicked world Secondly that he take vppon him the case of eche man yea and of the whole Churche as his owne case Thirdly that he teach and admonishe him that erreth and instruct him that hée bée not ouerthrowne in his case Fourthly that he comfort him in his trouble Therfore when the holy ghost is called an aduocate it is ment therby that he is the defender of the Church that he taketh the case therof vpon himselfe and that he teacheth and comforteth the church Agein the text saith that the holy Ghost shal bée the teacher of truth By which name is shewed first that men can not obteyn healthful truth of their owne disposition and nature Secondly y t the doctrine of truth is not of the lawe but of the Gospell For reason of his owne inclination dooth after a sort vnderstande the doctrine of the law And thirdly y t the holy ghost woorketh mightily both in the teachers and in the learners For he maketh the teachers too vnderstande the truth and the learners too receiue it And therefore wée are admonished too call vppon the teacher of truth that hée may giue vs the key of knowledge and too beware that wée driue not away from vs that same most pure spirite through our vnclennesse For in asmuch as he is holy that is cleane chast and a maker of others holy hée dwelleth not in an vnpure harte that is too wit in suche a hart as tumbleth it selfe in his owne filthines and defileth it selfe as a swine by wallowing in the myre Besides this hée sayth This holy Ghoste shall beare witnesse of mée Of whiche office the ministers of Gods woorde also shalbée partakers But what dooth the holy Ghoste witnesse of Chryste and what shall the ministers of the woord witnesse of him First the holy Ghost and the ministers of Gods woorde beare witnesse of Chryst that he is very God according too the Scripture one in Godhead with the father and the holy Ghoste as wée professe in our Créed Secondly the holy Ghoste witnesseth that Chryst is very man according too oure Créede who was conceyued by the holye Ghoste and borne of the virgin Mary Thirdly y e holy Ghost witnesseth that Christe though hée be bothe God and man yet is but one Lord one Chryste one person according as our Créed beareth record Chryst also of himself when he sayth No man goeth vp intoo heauē but he that came downe from heauen the sonne of man that is in heauen Fourthly the holy Ghoste beareth witnesse of Chrystes office that he is a bishop and a king A bishop verely whiche with his owne sacrifice pacifieth the wrath of the father and by his intercession bringeth vs vntoo GOD. And a King in that he hath vanquished our enimies death sinne the Deuil and hel and shall come too iudge the quicke and the dead These foure things dooth the spirit witnesse of Chryst. These foure things are deliuered vs cōcerning Christ in our Créede These foure things shall all godly ministers of Gods woord witnesse of Chryst til hée come too iudgement Of the second THese things haue I spoken to you that yee shold not be offēded Christ dooth thē to vnderstād to what end he spake so much of the church of the holy ghost of his death resurrectiō y t is to wit y t being cōfirmed by these things they shold not bée offended with the rest of the world This admonishment is necessarie at all times for the world is full of stumbling blocks Woe sayth Chryst bée vntoo the world for offence méening that they are like too buy it déer that fal from the Gospel bycause of offences Now too the intent euery one of vs may iudge a right concerning an offence I wil set forth a ful doctrine concerning offences An offence in general is whatsoeuer kéepeth a man backe from the righte course of the Gospell that is too saye eyther woorde déede or outwarde appéerance if I may so terme it whiche is too any man a cause or occasion of stumbling or of béeing offended so as eyther he bée hindred or else step aside from the right course of saluation Of this stumbling blocke there are moe kindes than one For there is one offence or stumbling block whiche is called giuen and another that is called taken Which what maner of ones they bée I wil declare by definitions and examples An offence giuen is that which riseth eyther of som woord or déede that is euill in it selfe or else of some woorde or déed that is indifferent that is too wit neyther good nor euill but cast foorth out of season Both of these is streightly forbidden by Gods woord and Chryste him self auoucheth it too bée better for a man too bée drowned in the middes of the Sea than too giue occasion of offence too any bodye The examples are these Arrius denyed Chryst too bée God whereby he caused manye too stumble and was a cause of endlesse damnation bothe too him selfe and too many others Dauid by his aduoutrie was a stumbling blocke too all the inhabiters of his Realme and had pearished for euer if hée had not repented Ageinst this stūbling block prayeth Salomon when he sayth Kéep me frō the snare that they haue layd for me from the stūbling block of thē that work wickednesse The most part of the world stūbling at this block stick in damnation dayly many fall headlong intoo destruction by dasshing ageynste this stūbling block bothe priuately publikly Priuatly are offended children seruants and maryed couples Children sée their parents absteyne from Gods seruice and they absteine likewise They héere their parentes sweare and they sweare as well as they They héere them talke of ribaudry and by and by they folow their example For wicked things sticke fastest in minde They sée them bibbing deceyuing and dealing vniustly with their neibours and they like good scholers lerne the same trades But wo bée too them by whō such stumbling blockes are made For they with the whirle winde and tempest of their stumbling blockes doo throwe downe and beate out the crop of Chrysts church This houshold stumbling block is the séede of all euils in the world For such things as childrē lerne of their fathers moothers they kéepe stil when they bée old and also teach the same too their children Wherfore the parents that fear god must take excéeding great héede that they bée not stumbling blocks too their owne children Therfore let them talk godlily let them doo all things rightly Let them serue God and stirre vp their children too do the like and let them bring thē vp in correction and nurture of the Lord according as Paul admonisheth and let them always bear in mind this saying of Chryst which is written in the ninth of Mark whoosoeuer offendeth one of these little ones that beléeueth in mée it were better for him that he had a milstone hanged
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
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
of Simeon Anne concerning Christe 3 The proofe of Christes manhood ¶ Of the first THe maruelling of Christes parents sheweth that reason perceiueth nothing of heauenly matters We must therfore beléeue the voice of God and maruell at it rather than deny it or renounce it They woonder that God now according too his eternall and secret purpose hath sent the Messias whom so many Prophets Patriarkes and kings looked for They wonder at the testimonie of the angel They wonder at old Simeons saying whereby they are also confirmed the more substancially in the fayth This woonderment is a certein holy bethinking of themselues wherethrough they reuerently consider and embrace the prophecie of the holy Ghost whereby they profite more and more in the knowledge of Chryst. This also is too bée set before our eyes for an example For we wil by and by shake of those things that reason comprehēdeth not But wée must with holy woonderment embrace the heauenly Oracles and too the intent our Faythe may take new encreasement wée must gather toogither all the helpes that may bée out of the prophecies out of miracles out of examples and finally out of all things too our greater admiration For he is like too profit best in Chrystes schoole which with the encreasement of his faith woondereth daily more and more Furthermore Ioseph is héere called the father of Chryst bicause Marie was maryed vntoo him and bicause Ioseph by Gods commaundement had the charge of the childe and his moother and bicause he was commōly thought too bée the father of Chryst. Paule sayeth too the Hebrues that Chryst is fatherlesse and motherlesse Fatherlesse in respect of his fleshly birth and motherlesse in respect of that woonderfull and eternall birth of his wherby he is borne the sonne of God begotten of the father without moother from euerlasting Of which birth the beginning of S. Iohns Gospel preacheth as wée haue heard of late ¶ Of the second IN the testimonie of Simeon foure things are too bée considered First he blisseth them By which dooing Simeon declareth his affection towardes Christe and his kingdome namely that hée wisheth well too the newe kingdome of this new king and this did Simeon according to the custome of the holy Patriarkes which being olde were wont too wishe well too the yonger For too blisse is in the Hebrew maner of spéeche nothing else but too wish one happy successe and to desire good things for him Héerby euery one of vs may lern first too confesse Chryst then too wish wel too his kingdom which thing perteineth too the second commaundement and too the second petition One thing that is too bée considered in Simeons testimonie is his prophesie which comprehendeth two things First that Christ shall bée vntoo many an occasion of falling that many dashing against him may stomble and not perish not through his fault but through their owne for that they will not embrace this Chryst. But some man wil demaund how Chryst is put too bée a fall too the vnbeléeuers which are already cast away The vngodly perish twice First they are lost through their owne vnbeléefe and secondly for that they wilfully depriue themselues of the saluation that is offered them For they deale in like wise as if a man being once already condemned too death for theft should afterward spit at the kings sonne that sueth for his pardon and despise the deliuerance offered by him Such a one may woorthily bée called twice cast away partly for his owne theft but more bycause hée holdeth skorne of his deliuerer too his greater punishment Therefore although that all the vngodly which haue not heard of Christes name are assured of perdition for their vnbeléefe yet notwithstanding those that wittingly willingly refuse Christ shal féele the second fall and receiue gréeuouser punishment For the seruaunt that knowes his masters will and doeth it not shall bée beaten with many stripes Therfore the Turks and heathen men shalbée more gently delt withal in the last day than they vnlesse they repent An other thing is that the same Christ shall bée the rising ageine of many in Israel that is too say their deliuerāce from sinne their rewarde of righteousnesse their resurrection from death and their heritage of all good things The third thing that is too bée considered in Simeons testimonie is the turning of his talke vntoo the virgin Christes moother too whō he prophecieth crosse persecution saying And through thy soule shall the svvoord passe Although these woords pertaine properly to Mary yet they are too bée referred too the whole churche wherof Mary bare a figure Mary néeded this admonishment in twoo respects First that being warned by this Oracle of the holy ghost shée should settle hir selfe too beare the sorowfull aduentures that were too come when she should sée hir sōne euil entreated of his owne coūtrie folk at the length hanged vpon the crosse And secōdly that béeing so fensed against the assaults that were too come shée should neuerthelesse reioyce through assured confidence for y t in the end hir sonne should become conqueror of his enemies Therfore being stablished with this confidence shée stood by his crosse looking for his triumphe with a stout courage Also these woords perteine too the whole Churche For by this Prophecie is shewed that the churche it selfe in this world shalbée vnder the crosse whiche after the example of y e virgin must raise vp it selfe with hope of the glory too come The fourth thing that is too be considered in this testimonie of Simeons is that Simeon sayeth that the thoughtes shalbée disclosed out of y e harts of many By which spéeche he signifieth there shall bée many that shall shewe them selues openly too bée Christes enemies and many ageine that shall confesse Christ yea and that euen with vtter perill and sheding of their bloud The one serueth too comforte vs against the offence or stumbling block of the crosse the other to nourishe our trust or faith In the testimonie of Anne twoo things are too bée considered First the description of the persone of Anne whome hée cōmendeth for the spirite of Prophecie that is too say for hir knowledge of spirituall things or of the kingdom of Christ for hir parents for hir age for hir chastitie and for hir earnestnesse in praying These things tend too the end too purchace greater credite too that moste holy matrone too the intent wée should more beléeue one holy matrone than all the pack of the Pharisies and priests which acknowledge not this Christe Let vs therfore rather folow the example of a few godly thā an innumerable multitude of the vngodly which persecute the Gospel Also wée may here beholde the Image of Christes Churche whiche is a small flocke and sheweth no countenaunce of glistering too the worlde but the Cresset of Gods heauenly woorde The other is Annes confession whiche conteyneth thrée things One is that with Simeon shée confessed Christ and ioyntly
toogither with him did set foorthe Christe with some kinde of melody wherby the godly may lerne too encourage one another too set forth and too vtter the praise of God Another is that shée teacheth the people For when as the Scribes Pharisies ceased a holy woman commeth forth speaketh of him vnto all y e looked for redemptiō in Ierusalē The third is that shée openly acknowledgeth Christe too bée the Sauiour and redéemer For shée vnderstoode that this babe was the promised séed that should tread down the serpents head and so deliuer man that was lost out of the Deuils tiranny ¶ Of the third ANd the Childe did grovve and vvas strengthned in spirite and vvas filled vvith vvisdome and the grace of God vvas vvith him This is as much too say as according as the childe Iesus grew in age so the diuine nature vttered it selfe in him and he profited from day too day more and more in wisdome and toogither with his age encreased also the giftes of mind in him How bée it in as much as the Godhead can by no meanes bée increased it is manifest that these things perteine too his manhode For as he grew vp by little and little in his body so in respect of his soule the giftes of the mind encreased daily more and more Neither is this a straunge thing in Chryst whoo for our sakes tooke vppon him the shape of a seruant wherein he was also abased For like as he was abased for our sake so also grew he ageine by little and little vntill that by his resurrection he entered ageine intoo his glorye Neither was this doone without a lesson and warning vntoo vs. For wée are taught that the cause why he grew was for that we should out of his fulnesse receiue grace for grace Wée also are admonished by the example of the sonne of God too endeuer our selues continually too encrease that wée may daily more and more abound in the true knowledge of God and all vnderstanding and that wée should with an vpright iudgement and affection try what things are godly holy and honest and daily bring foorth the true fruites of faith and that in such wise that the day folowing may surmount the day that went before For he that goeth not still forward in the knowledge of GOD and vnderstanding of godlinesse goeth backeward For by little and little fayth is quenched in him and Chryst is buried ageine in his heart whereby it commeth too passe that he falleth againe intoo sinne against his conscience Héereof wée haue example in Dauid For he had profited in Ghostly wisdome aboue al the men of his time and the grace of God was w t him But what came too passe By sitting still in his Princely throne he became somewhat faint That glowing zeale of Gods glory which was in him when he fought ageinst Golias ouercame him which was in him when he was in perill through the daily persecution of Saule was by little and little alayed And what ensued theruppon There came in hys sight a faire and beautifull woman and his lustes were stirred vp without any let For the heate of the spirit was then become starke cold Wil giueth place too affection and by by he falleth into sinne ageinst conscience by committing aduoutrie wheruntoo within a while after he addeth the murder of one of his best subiects which wickednesses he afterward recouered with hipocrisie by y e space of a whole yéere although in the meane while he pretended godlinesse which notwithstanding was banished from him as long as Gods spirit was not with him There are many other suche examples which admonishe vs too folow herein the example of the childe Iesus that wée fall not from the state of grace Therfore like as he grew in wisdome and the grace of God was vpon him so let vs also grow in wholsome wisdome and let vs pray too Iesus the fountaine of wisdome that he will giue vnto vs abundantly of his fulnesse Which thing if wée doo it will come too passe that the grace of God which wée obteine by Chryst and for Chrystes sake shal abide vppon vs. For as the only grace of God is the cause of our daily procéeding and furtherance in spirituall giftes so grace is reteined and abideth when wée are not drowsie but worke lustely so as wée may not séeme too haue receiued grace in vaine Too this purpose maketh y e saying of y e Apostle Yée are made partakers of Christ if wée hold stedfast vntoo the end the faith that is begon in vs. Too this purpose also maketh this sentence of Paule Quenche not the spirit Gods gifts therfore must bée chéered vp with continuall exercise that wée may profit daily more and more too the glory of God the father the sonne and the holy Ghost Too which onely God bée honor and glory for euermore Amen The day of the Circumcision of the Lord commonly called Newyeeres day ¶ The Gospell Luke ij ANd after that eight dayes vvere finished that the childe should bee circumcised his name vvas called Iesus according as he vvas named by the Angel before he vvas conceiued in his moothets vvombe The exposition of the Text. THis feast of the Circumcision of the Lord is solemnized in the Churche for thrée causes Of which the first is that the storie may bée knowen The second is that the benefite of God toward mankinde which the storie setteth out may bée vnderstoode The third is y t we may vse the benefit of God aright both too the glory of god also too our owne saluation and the edifying of others The storie is that our Lord Chryste the eyghte day after his carnall birth was circumcised according too the Law of Moses that the name was giuen him which was foretolde by the Angell and he was called Iesus The benefit which the storie setteth out is that that was done for our sake according as Paule teacheth He was made subiect too the Lawe too the intent he might redéeme them that were vnder the Lawe Lastly the vse consisteth in these things that knowing the benefite wée may bée thanckfull too God confirming our fayth by this déede and after the example of God the father and his Sonne Iesus Chryst endeuer too deserue well towards al men And too the intent these things may serue the more effectually too informe vs of this benefite I will handle twoo places which are 1 Of the Circumcision 2 Of the most swéete name Iesus ¶ Of the first TOo the intent wée may the more distinctly vnderstande this doctrine of the circumcision these are the things that séeme méete too bée expounded in order Howe God is woont too instruct man of his will what maner a thing that Circūcision of the flesh was and what things are too bée marked in it whereupon shall bée grounded the order of the Sacramentes both of the old Testament and of the newe Why Christ was circumcised and which is
added praiers thervntoo calling too minde y e promise of the séede of whiche they fastned their eyes by faith in all their oblations In place herof the churche hath substituted morning prayer and euening prayer Also euery seuenth day of the wéeke was celebrated the memoriall of y e creation of thyngs with sacrifices thanksgyuyng added therevntoo In place wherof the Church hath substituted the first day of the wéeke in memoriall of the second creation that is too say of regeneration whiche is made by the Lords resurrection that hapned the firste day of the wéeke and therfore of the Apostolike Churche this day is called the Lords day Euery moneth in the beginning of the moneth that is in the newe Moone a feast was kepte in memoriall of preseruation For it was Gods will that as often as they saw the moone kéepe hir accustomed motions in gyuyng lyghte they should render thanks vnto God for the whole benefite of his gouernement And therfore ordeined hée this feast of Newe Moones Although the Christians bée not bounde too this feast yet notwithstāding it behooueth vs too bée no lesse thankful too God than the godly Iewes were Euery yéere they had thrée solemne feastes which are the Passeouer the Pentecost the feast of Tabernacles The feast of the Passeouer or Easter was instituted in remembraunce of the deliuerance from bondage of the Egyptians Pentecost which wée call Whitsontide in remembrance of the lawe giuen in mount Zina The feast of the Tabernacles in remembrāce of the dwelling of the Israelites in the wildernesse fortie yéeres in Tents that by this ceremonie they might call too mynde the whole benefit of their delyuerance out of Egypt In stéede of these thrée Iewish feasts y e Churche hath substituted Easter in remembraunce of the Lordes Resurrection who hath deliuered vs from the bondage of the deuyll Whitsontyde in remembrance of the cōfirmation of the Gospel by sendyng the Holy Ghost in a visible shape and by the woonderfull gyftes of Tungs and the Byrthe of the Lorde commonlye called Christmas in remembrance of Chryst gyuen and deliuered vntoo vs. Besides thys in those thrée solemne and yéerely feasts al that were of male kinde were bound by the law of Moyses too come too Hierusalem Untoo whiche law Ioseph and the chyld Iesus doo héere submit themselues as well too satisfie the law as also by their exāple too stirre vs vp too reuerence the ministerie and godly ceremonies which it becommeth the godly too obserue bycause they are a certayne schoolemaystershyp and Disciplyne profitable too preserue Religion Howebéeit there is a difference too bée put betwéene the Ceremonies instituted by the authoritie of God and those that are instituted but for grauitie and orders sake Too the kéeping of the one wée are bound by gods law For Chryst requireth of vs that wée shoulde bée euery one of vs once baptized that we shoulde oftentimes bée partakers of hys holy Supper and that wée continually héere his woord But mens Ceremonies binde not in suche wise so as stubbornesse contempt and offence bée away Therfore like as in this place wée héere that Mary Ioseph and the child Iesus did with singular reuerence obserue the feastes and Ceremonies of the Iewes so let vs learne to set much by by our ceremonies and too bée at them with a good will and by our good example too allure others to obedience and godlynesse ¶ Of the second AND vvhen they had fulfylled the dayes as they returned home the chylde taryed behinde at Hierusalem c. Héere the Euangilist beginneth too describe the triall of Mary and Ioseph In which triall there bée .iiij. circumstances too be weyed The first reciteth certein occasions of this triall The seconde describeth the triall it selfe and the crosse of Ioseph and Marie The third declareth the dooing of them in this triall The fourth conteineth comfort The first occasion is shewed in these woordes The chylde Iesus taried behind in Ierusalem Wherfore wilt thou say did he not make hys parentes priuie too it Firste that hée myghte doo them too vnderstande howe he was not the sonne of Marie only but of GOD also which is more and therfore he had not so great regard of the parent his moother as of his euerlasting Father Secondely that by hys owne example he might teache children that the aduise of their parents is not too bée waited for where obedience too be performed to God is in hande For there is more due vntoo God than too father and moother Thirdly hée might admonish his parents of greater diligence yea and al that haue children too bée more diligent héedefull in kéeping y e pawne or gage that is put intoo theyr hand by God Fourthly that Mary and Ioseph themselues béeing warned by this chastising discipline should earnestly béethinke themselues what manner of ones they were of their own nature that is too say that they were slouthfull negligēt and not discharging their duetie in all poynts The seconde occasion is shewed when it is saide And his parents knevv not therof Héere the negligence of Iesus parents is blamed openly which negligence was no lyght sin and therfore it became no small crosse in the Uirgins hart For shée felt hir harte touched with a péece of the swoorde wherof sainct Simeon made mention the twelfth yéere before Shée thought in hir selfe that so greate a treasure was committed too hir of God too the intent shée should looke wel too it shée compared hir miserie too the miserie of Eue. For lyke as she being seduced by the Deuill did cast away mankinde so the virgin thought that she by hir negligence had lost the Sauiour that was promised too the worlde The third occasion of this triall crosse is shewed where it is sayd thinking he had bin among the companie For of negligence springeth errour Yet foloweth there an other harder triall and Crosse. They séeke for Iesus whole thrée dayes and fynde him not He is lost and not founde ageine among his kinsfolk surely a gréeuous crosse Hée is lost and not found among theyr acquaintance this is a gréeuouser crosse He is sought thrée dayes and not founde at all this is the gréeuousest Crosse of all But what dooth that most pensiue creature Ioseph that most sorowful virgin Mary in this most bitter crosse They come back agein to Hierusalem and entryng in intoo the tēple they fynde him whom they had lost sitting among the Doctours in disputing Héere againe they conceiue comfort and are deliuered as it were out of the darknesse of hell as soone as they sawe the chyld Iesus These things are written for our learning and comforte For euen in likewise happeneth it vntoo vs in our triall and crosse wée lose our most precious treasure Chryst. By what occasion by negligence Wée héere not his woord we cal not vpon him wée seldom vse the sacrament of his supper and finally wée occupie our selues in no exercises of godlynesse Upon this negligence
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
saide before yet will I repete certeine poyntes héere First therfore let vs knowe that our Baptim is héere halowed and that the water of Baptim is made holy by Christ who vouchsaued too bée baptized with water Agein the whole sight of the thing that was don peinteth out Christes church before our eyes as it were in a table Héere is to bée séene Iohn a teacher in the Churche For whereas is not the word of God and wheras the voyce of the teacher is not herde there the Church cannot be shewed Moreouer Christ is baptized For the Church that is well ordered cannot be without the vse of Sacramentes Thirdly Christ being baptized prayeth whose example his members folowe and exhibite true worship vnto God through faith Fourthly the sonne standes in the middes the fathers voice soundeth from heauen and the holy ghost resteth vpon him that was baptized The same thing is doone in very déede at this day in our churche For the father the sonne and the holy ghost is present with his churche and by the voyce of the preachers witnesseth his good will towards Christes churche By the presence of his sonne he testifieth that he hath adopted vs too bée his children and by the holy ghost he witnesseth that he gouerneth his church Whervpon we may conceiue this assured confidence that hel gates shall not preuaile ageinst it ¶ Of the thirde THe more part of those thinges that perteine to our Baptim are declared in the places aboue mentioned Wherfore I will bréefly touche certeine things whiche it is excéeding néedefull to knowe The things that I wil tel are two What maner of signe baptim is and whiche is the true consideration of the same What maner a signe then is Baptisme First it is a testimonie of grace as wel exhibited as also applyed too the party that is baptized Namely that God is pacified towards him through Chryste which testimonie verely requireth too bée apprehended by faith Agein this Sacrament is a signe that teacheth by a certein comparison For it is a sign of Christes spirituall vertue namely that Chryst by his owne death buriall and resurrection is the deliuerance of vs from death buriall and the giuer of euerlasting life Moreouer it is a representation of our newe life before God as Paule teacheth Rom. 6. by these woords As many of vs as are baptized in Iesus Chryst are baptized intoo his death We are therfore buryed together with him vntoo death that like as Chryst is raised frō the dead so we also shuld walk in newnesse of life Furthermore before men it is a certein badge of our profession wherby wée testifie our selues too bée Christes members and the Diuels enimies The godly consideration of baptisme consisteth in these things First wée must bée fully resolued that our baptisme is a certeine moste sure ensealement and Sacrament of our attonement with God Secondly baptism must bée a certein continuall warning vntoo vs that this attonement is made by the bloud deathe buriall and resurrection of Chryst. Thirdly it must put vs in minde of the mortifying of the flesh of the quickning of the spirit and so consequently of a continuall repentance in this worlde and of the glorifying that shall bée héerafter by Chryst. Fourthly it must put vs in minde that the benefite of regeneration is the gifte and woorke of the whole Trinitie in whose name wée are baptized too the intent we should stick thereuntoo and woorship it all our life long too whom be honor and glory for euermore So bée it The first Sunday in Lent ¶ The Gospel Math. iiij THen vvas Iesus led avvay of the spirit into vvildernesse too be tempted of the Deuill And vvhē he had fasted fortie dayes fortie nights he vvas at the last an hungred And vvhen the tempter came too him he sayde if thou be the sonne of God commaund that these stones bee made bread But he ansvvered and said it is vvritten man shall not liue by bread only but by euery vvoord that procedeth out of the mouth of God Then the Deuil taketh him vp intoo the holy Citie and setteth him on a pinacle of the temple and saith vntoo him if thou be the sonne of GOD cast thy selfe dovvne hedlong For it is vvritten he shall giue his Angels charge ouer thee and vvith their hands they shall holde thee vp least at any time thou dashe thy foote against a stone And Iesus said vntoo him it is vvritten again Thou shalt not tēpt the Lord thy God Ageine the Deuil taketh him vp intoo an exceding high moūtain shevved him all the kingdomes of the vvorld the glory of them and sayth vntoo him all these vvil I giue thee if thou vvilt fal dovvn and vvorship me Then saith Iesus vntoo him Auoyd Sathan for it is vvrittē Thou shalt vvorship the Lord thy GOD and him only shalt thou serue Then the Deuil leaueth him and beholde the Angels came and ministred vntoo him The exposition of the text LIke as the last Sunday we héerd the story of Chrystes baptim wherein very great things are cōteyned So this Gospel also conteyneth parte of Christes dooings that is too wit his fasting and temrtation by which things God of his singular wisdome wold his sonne should be humbled and also would shew how true it was that he had forespokē long ago namely that like as the serpent should lie in waite for the héele of the womans séede that is too say that Sathan should practize mischéefe ageinst the person and kingdome of Chryst which thing this story sheweth too bée most true so also would the same séede crush the head of the serpent with his héele wherof wée sée a certeine proof in this story Al these things are to be applied in suche wise that wée may bothe lerne Christes obedience vnder the crosse and knowe what shéeld it béehoueth vs to set before vs ageinst the temptatiōs and dartes of the diuel The places are two 1 Of Fasting 2 Of Temptation ¶ Of the firste IN this place are two things to bée considered First what is the maner of fasting in generall and secondly what is too bée thought of Christes fast in speciall Fasting is an vtter forbearing of meate and drinke for a time wherby the body is kept low and as it were mortified And it is of three sortes Indifferent Godly and vngodly Indifferent fast is whē a man absteineth from meate and drinke either for pouertie or for healthes sake or for some great sorowe of minde This of it selfe neither pleaseth nor displeaseth God but is too bée thought to please or displease according as fayth and pacience go with it The fast that is godly Christian and acceptable too God is an abstinence not only from meate and drinke whereby the body is pinched and mortified but also from all other things that may in any wise delight the flesh tending too this purpose that the spirite may haue full souereintie through true pacience godly prayer and
without the which no mā can turne vntoo God For by faith as saith Paul we haue accesse vntoo God Moreouer where as is added make too your selues a new harte and a new spirite hée requireth that wée should become a newe creature liuing according too Gods wil. Héereupon it is gathered that the true and helthful repentaunce is a hartie sorinesse for Gods displeasure with a desire and hope of forgiuenesse and an earnest endeuer too eschue all sin and too make the whole life from thencefoorth allowable before God This thing we may sée plainlier in this notable example Dauid after his horrible fall intoo aduoutrie and murther repented him according too the fashion expressed in the Psalm First he saith Haue mercy vpon mée O God according too thy great mercy Héer hée both soroweth for his owne miserie that he had so lewdly offended God and also acknowledgeth God too bée merciful Wherby there was in him desire and hope liuely trust of the Messias Now how great his sorow was and how great his faith was whereby he ouercame the sorowe the same Psalme declareth in many woordes And where as hée addeth in the same Psalme Create a new spirite in my bowels hée desireth too become a new creature Such examples as this there bée many as of Adam Manasses Peter the théefe and Mary Magdalene and others whiche things it behoueth vs too thinke vpon that by their example wée may bothe bée taught what true repentaunce is and also repent vs earnestly as they did Although that by the things whiche wée haue said it may bée méetly wel vnderstood how true repentance is doone yet wil I shew it more distinctly For nothing is more necessary too man than by true repentāce too bée reconciled too God and too bée saued Too the intent therefore that wée may knowe how true repentance is doone seauen pointes are too bée obserued First the knowledge of God who requireth obedience This is fetched out of the table of the ten commaundementes I am the Lord thy god that brought thée out of the lande of Egypt c. Héere god requireth an acknowledging of him selfe Secondly foloweth what maner of obedience he requireth Thou shalt haue no strange gods before me Thirdly the threatnings that are added doo testifie that he condempneth disobedience Uisiting sayth he the iniquities of the fathers vpon the children vntoo the third fourth generation Lastly also it is too bée knowne concerning God that hée is mercifull according to the voyce of the gospell Therfore before the entrie bée set open too true repentauuce there is required the knowledge of god who looketh for obedience iudging and condemning disobedience in good earnest and agein pitying and receyuing sinners intoo his fauor for the mediators sake 2 After this knowledge must folow an examinatiō of our dooings by y e law of god and euery precept is to be considered seuerally by himselfe First therfore in this examination sée whether thou make such accompt of God that thou trust too him only sée whither thou feare him loue him worship him with all thy powers sée whither thou halowest his name whither thou extol him praise him and cal vpon him according as the precepts of the first table cōmaund thée After the same maner must thou make thine examination in the secōd table concerning thy neibor c. By this examination thou shalt come to the knowledge of thine owne filthinesse iust damnation for offending God And such an examination demaundeth God at our hands as oft as the Scripture exhorteth vs too repentaunce 3 This examination béeing made by y e knowledge of sin y e iudgemēt of god ther ariseth a great fearfulnesse in y e cōscience which fearfulnes is augmēted by y e circūstāces of Gods iudgemēt which are these present calamities the tiranny of the diuell the paines of hell eternall death and damnation 4 In this great terrour infinite persons should perishe if Fayth rescued them not For in this terror by the beholdings of Gods mercy promised for Christs sake is conceiued trust of remission of sins And so man wresteth himselfe as it wer out of hell and taketh holde on the hande of Gods sonne who haleth him out of hell Héere the minde thinketh vppon Gods promises looketh vpon the sonne of God hanging on the crosse for thy sinnes and mine héereth the voyce of Ioel most full of comfort saying turne too the Lorde your God bicause he is gracious and mercifull slow to wrath swifte too pitie and one that beareth with your naughtinesse Let the examples of these promises bée considered that wée may bée strengthned by them 5 The sinner knowing this mercie of GOD conceyueth hope of forgiuenesse and begynneth openly too bewayle his sinne he confesseth his lewdnesse vntoo God and with earnest prayer and a feruent hart fléeth vnto Gods mercy 6 He that in this wise ascendeth by these degrees first acknowledging Gods iudgement and mercie according as is alreadie set foorth he by this confidence is assoyled of his sin and iustified before God not through his owne righteousnesse but through Chrysts whiche is imputed to euery one that beléeueth For our true iustification is the absolution from sinne of the person that beléeueth in Chryst the imputation of Chrystes righteousnesse vntoo him and the accepting of him fréely vnto life euerlasting for Chrysts sake 7 He that is iustified by fayth and adopted the Sonne of God and regenerate yéeldeth thanks too God extolleth god and amendeth his whole life from that time forwarde Howbeeit too the intent these things may bée the cléerelier vnderstoode of vs I will propounde an example of helthful repentance whereof you haue heard and that shall be Manasses king of Iuda in whose helthful repentance all these things are too bée séene according as it appeareth in his Prayer For first when he sayth O Lorde almightie the God of our fathers Abraham Isaac and Iacob whom all men fear and tremble at the countenance of thy maiestie Importable is the wrath of thine indignation vpon sinners but vnmeasurable and vnserchable is the mercy of thy promise for thou art the moste high Lorde gracious merciful and ful of compassion and sory for the naughtinesse of men In these woords of Manasses is first an acknowledging of God 2. A testification of due obedience 3. A confession of gods iudgement against sinners 4. An acknowledging and setting foorth of his mercy Then foloweth the second thing that is too wit the examination of Manasses his dooings by the rule of the lawe For thus he saith I haue sinned aboue the numbre of the sand of the sea my sinnes are multiplyed O Lord. Thirdly how great terrour was in his harte hée sheweth when hée sayth And I am not woorthie too beholde and looke vpon the high heauen for the multitude of mine iniquities Fourthly in these terrours he rayseth him self with thinking vpon Gods mercie and sayeth And nowe I bowe the knées of my hart praying vntoo thée O Lord
kéepeth Chrystes sayings shall not sée death for euer Howebéeit too the intent wée may the better vnderstand these thinges I will shew forth in order what they conteyn For the first thing too be obserued héere is Chrysts othe The second what maner a ones wee bée without Christ. The third what wée obteyn by him The fourth how we may be able too béecome partakers of Chrystes benefits His othe is to this end too assure vs of Gods truth ageinst all the doctrines of men and deuils against the reason of the flesh yea against the whole kingdome of the Deuil which consisteth of Sophistrie Hipocrisie and Tyrannie For it is not possible that the sonne of God should deceyue whoo hath warranted his doctrine by so great an othe What maner a folke bée wée without Christ By Christ it cōmeth too passe that wée sée not euerlasting death Wherfore without Chryst wée are giltie of euerlasting Death Now as there are foure kindes of Lyfe so are there foure kindes of death also The first is the lyfe of nature wherby wée naturally liue in this world This life simply in respect of it self is good bycause it is the gift of God which hée promiseth in the fourth commaundemente but it varieth according too the state of men Untoo Abraham it was good bicause hée vsed it too Gods glorie But vntoo Nero it was euil bicause hée abused it both too the reproch of God that gaue it also to his owne damnation Ageinst this natural life is set naturall death which of it self is euil bicause it is the punishment of sinne Notw tstanding it varieth according to the states of men For lyke as vntoo Abraham this death was a passage vntoo a better life and therefore was good vntoo him so vntoo Nero it was the gate of Hel and therfore too him it was euil The second life is of sinne namely wherby sinne liueth in man and reigneth through his lusts as it dooth in all the vngodly This is alwayes euil bicause it tendeth too dānation Ageinst this is set the death of sinne wherby sinne is mortified in vs which thing cōmeth then too passe whē wée liue in true repentance the feare of God This death of sinne is euermore good bicause it is the passage too eternal life The thirde life is of grace whereby Christe lyueth in vs through grace This is euermore good bicause it is Gods gift and the way too glorie Ageinst this is set the death of grace that is too say the priuation of grace whiche thing commeth too passe when wée slide backe ageyne intoo sinne and cast away fayth This is alwayes euill bicause it is the way intoo hell The fourth life is the euerlasting lyfe by which the godly shall liue with God and his Angels in endlesse blisse This life is most excellent good Ageinst this is set euerlasting death which is endlesse damnation Unto this endlesse death are all men subiect without Christ. For vnlesse wée bée deliuered from this death by the benefite of Chryste it shall bée our perpetual reward for sinne as Paule sayth too the Romanes the .6 chapter Such are wée without Chryst that is wretched damned and giltie of eternall death But what doo wée become through Chryst That doothe Chryst assure vs of by his othe namely that being deliuered from euerlasting death wée are rewarded with eternal life in which shal be ioy without end Howe are wée made partakers of Chrystes benefites This Gospell aunswereth Verely verely I say vntoo if any man kepe my saying he shal not see death for euer Then is this great treasure in Chrystes woordes which who so kéepeth hath Chryst whoo only is the way too life What is too kéepe the woord of Chryste It is too héer it too lerne it and to beléeue it according to this saying He that beléeueth in the sonne hath life euerlasting Why so bicause hée that beléeueth is iustified by his owne faithe that is to say is set frée from sinne endued with the rightuousnesse of Chryste and accepted too eternall life for Chrystes sake He therfore that coueteth eternall life let him marke well the things aforesayd let him liue in continual repentance let him héer Christes word let him beléeue it and let him cōtinue in the faith euen vnto death So shal it fall out that this naturall death shall be vnto him a passage vntoo eternall life But what say the Iewes too this healthfull Doctrine of Christes Chryst saith He that kepeth my vvord shall not se death The Iewes answere now wée know wel thou hast a Deuil Abraham and the Prophets are dead and thou sayest if a man kéepe my woord he shall not tast of death for euer Art thou greater than our father Abraham who is dead c. Whom makest thou thy self As if they had said If thy woord bée of such power that they which héer thée shall not taste of euerlasting death surely thou art greater than the prophets and our patriark Abraham which are dead but this is false for thou art not greater than Abraham Ergo it is false that thou sayest he that kéepeth my saying shall not tast of death for euer Therfore thou art a blasphemer of God and hast a Deuil Christ answereth and sayeth If I glorifie my selfe my glory is nothing that is too vvit by your iudgement It is the father that glorifyeth mee The méening of these words is this The only begotten sonne of God is greater than the seruāts of God or than the adopted sonne of God I am the only begotten sonne of God according as the father himself witnesseth by his own voyce and woorks But the Prophets and Abraham are Gods seruants and Gods children by adoption wherfore I am greater than Abraham and the Prophets Ergo it is no maruel though my woord bée of greater power than theirs Then vsed they a poynt of Sophistrie For that which Chryst spake of the euerlasting death they construed of the naturall death howbeit maliciously Wherfore Chryste procéedeth too reproue them saying If I say I knovve him not I shall be a lyar as you are For you say you know him whom you know not But what is it to knowe god First it is to know whoo he is that is to wit the father the sonne the holy Ghost Secondly to beléeue in him And thirdly too order a mans life according to his wil. Howbeit bicause the Iewes gloried of their father Abraham Chryst procéedeth too shew how vaine this boasting is and sayth Your father Abraham vvas glad to see my day and reioyced In these woords Chryst teacheth thrée things The one that he was before he tooke mās nature vpon him that is to say from euerlasting God euerlasting The other that Abrahā beléeued in him For too beléeue in Chryst is spiritually too sée him And Chryst is séene thrée ways in body only as the Iewes saw him that talked héer with him in spirite only as Abrahā wée y t beléeue in him
the world is signified the triumph of the Iewes kylling Chryst. For when they had put him too death they thought theÌ„selues and their common weale too bée out of all hazard And when he addeth Your sorovv shall be turned intoo ioy Hée signifieth that he will rise ageyne from death wherby his disciples shall conceiue ioy This selfe same thing declareth he by the similitude of the woman trauaylyng with chylde whoo as long as she is in hir labor féeleth gréeuous throwes but as soone as shée séeeth the child borne she taketh so great ioye that she vtterly forgetteth the paine that shée felt a little before After the same maner the disciples of the Lord felt gret sorow of mynde when the Lord was dead and buried but anon after when the Lord was raised ageyne from death for ioy they forgate the sorow past And this is it that he sayth And I will sée you agein and your hart shal reioyce bicause you shal sée mée raised from death and no man shal take your ioye from you that is to saye I shall die no more that yée should be cast into heauinesse for my death but I shall liue for euer so instruct you by my spirit concerning the knowledge of God that you shall haue no more néed too aske mée any moe questions Thus haue wée playnly séene the méenyng of the Text. And nowe are all these things too bée applyed too the church of all times whiche in this world shall bée vnder the crosse whyle the vngodly reioyce Howebéeit at length when Chryst appéereth it shall obteyne full perfect ioy wherof shal be none end For these thréedays wherin our Lord suffered and rose ageyn are an image of y e crosse of the church and of the ioy of the world that is to say of the vngodly persecuting Chryste and killing him in his membres of the glorious deliueraÌ„ce of the church which shal at y t time be full wheÌ„ our Lord shalle â—ome in the cloudâ— with glorie and great power and shall take vp those that bée his intoo euerlasting ioy and deliuer the vngodly too the diuell too bée tormented with eternall paines For as muche then as this place admonisheth vs of the Crosse of the Churche and of the glorious deliuerance of the same I will first shew what the Crosse is and how diuers next what are the causes of the Crosse Then the difference betwéene the crosse of the Godly and the punishments of the vngodly Also with what minde the Godly may beare the crosse and lastly from whence comfort is too bée sought vnder the Crosse. What is the Crosse It is any affliction whereunto the meÌ„bers of Chrysts Church are subiect in this world wherof there seme to be foure differences For the crosse of a godly person is first either a gréefe of mynd and affliction of body and that for sundry causes as for the receiuing of some losse for the sorowfull mischaunce of some fréend for thirst nakednesse imprisonment or torture as holy Iacob had exceding gréefe of mynde for the losse of his sonne Ioseph Ioseph suffred affliction of body in y e prisoÌ„ Lazarus felt hunger and the peyne of his byles at the richmans gate and many are exercised at this day with sundry troubles and gréefes both of mind and body 2 Or iâ— is a most sharpe fight betwene the fleshe and spirite in the Godly For the fleshe lusteth alwayes ageynst the spirit and now and then getteth the vpper hand séeming to giue the spirit an vtter ouerthrowe as wée sée in Dauid who being ouercome with the concupiscences of the fleshe felt intoo the most heynous offences of murther and aduoutrie and had perished for euer had he not bin called back too repentance and the flesh subdued agein vnder obedience of the spirit Heervpon Paule cryeth out whoo shal deliuer mée from the body of this death The grace of God through Iesus Chryst. 3 Or it is a hardnesse and distresse of vocation in household state ciuil state or ecclesiasticall state that is too say of priuate publik ecclesiastical state How great a crosse euen the godly husbands wiues féele in bringing vp their children and in séeking néedefull things whereby too liue they know that haue had the triall of it Such as beare office as kings noble men counsellors and presidents are not frée from the crosse at least wise if they bée godly So also godly bishops parish préests and the other ministers of the Churches doo oftentimes féele a crosse by reason of the difficultie of their office 4 Or else the crosse is a punishment for some certayne fault Like as there bée many causes of the troubles of the Church of which causes I will now intreate What then are the causes of the crosse of the church Certein causes of the crosse are within vs and certein without vs. Within vs are thrée causes of the crosse whereof the first is sinne inhabiting in vs that is too say originall sinne If this sinne were not brydled it woulde bring foorth damnable frutes The seconde is Concupiscence shooting out of the same as a flame out of fire which flame vnlesse it were quenched with the water of the Crosse woulde kindle the fire of hell The thirde cause is that there bée in vs daylye backslydings which originall sinne procureth by his concupiscences Seuen times in a day sayth Salomon dooth the righteous man fall and riseth ageine These dayly fallings dooth the crosse stay that is layd vpoÌ„ vs by God too the intent wée should not bée damned with the world in our sinnes Besides these there are also causes of the crosse without vs but of an other nature For God of his fatherly goodnesse visiteth vs with his rod. For whomsoeuer hée receyueth him hée chastiseth with none other affection than the good father Agein the diuil lies in wait for the church as wée sée in Iob but God appointeth him bounds beyond which he is not able too raunge Moreouer the limmes of the diuell that is too say tyrants and euill men in this world which trouble the Church in this life Also there bée other causes of the crosse which I will let passe and speake of the difference betwéene the crosse of the godly and the punishment of the vngodly What is the difference then betwéene the Crosse of the godly and the punishment of the vngodly sith wée sée as wel the godly as vngodly striken with gréeuous miseries in this world surely there bée many differences The first difference is taken of the efficient causes For as the affection of the godly procéedeth of the fatherly loue of the heuenly father towards his children so the punishments of the wicked procéede of the wrath and sore displeasure of the iust iudge god who punisheth the wicked as his enemies and aduersaries The second difference is taken of the finall causes for the godly are exercised with the crosse too their good but the vngodly are striken with punishementes too
ascension And thirdly the frute of Chrystes ascension In the comming downe of Chryste from heauen intoo the earth there are twoo things too bée considered the gifte and the Example The gift for that Chryst descended from Heauen and took mannes nature vpon him that by offering him selfe in sacrifice hée might ridde vs of oure sinnes For by the sacrifice of Chryst the father is pacified and for Chryste our mediatours sake so abased all beléeuers are receiued and are the children and heires of God For therefore did the Lorde come downe from heauen therefore did he humble and abase him selfe that wée might ascende from the earth too Heauen and that wée might bée exalted too euerlasting life and glory And the example That wée also should come downe and be humbled 1. Peter 2. Chryst suffered for vs leauing vs an example that wée should folow his steps Of what maner Chrystes ascension intoo heauen was the scripture sheweth He ascended visibly with a bodily and naturall mouing and a cloude tooke him vp intoo heauen Whervpon is saide he ascended aboue all heauens Eph. 4. Neuerthelesse he did not by ascending chaunge his humayne nature intoo his godhead or so shed it out that it shuld bée euerywher with his godhead although the vnion of them bée inseparable The frute of Chrysts ascension is manifolde according as it is easy too gather by diuers places of scripture The first frute therfore is that Chryst is a triumpher ouer his enimies which are sinne death the deuill and hell For these enimies hath he vanquished and triumphed ouer them by his glorious ascension Hée wyped out sinne when he was made a sacrifice for sinne Assoone as sinne was wyped away death was disarmed for sinne is the sting of death When death was once destroyed the deuil lost his force and weapons Lastly for as much as hell deuoureth onely them that are vnder sinne death and the deuill it foloweth that Chryst beyng the conqueror of sinne death and the deuill did also ouercome hell Secondly he ascended too bée our head which ascended into heauen first that he may shew the way vntoo vs whervppon Iohn 14. I go my way to prepare you a place and I will take you vp vntoo mée Thirdly he ascended that hée might from heauen spred the beames of his power ouer all the world Eph. 4. Hée ascended aboue all the heauens that hée might fill all things Then is hée not ascended too bée vtterly away from vs but that with his present power hée may rule heauen and earth and bée present with his Church vnto the ende of the world Fourthly he ascended that he might giue giftes too men Eph. 4. And he hath giuen some Apostles some Prophets some Euangelistes and some teachers That is too say hée ascended that he might bée effectuall in the ministerie confirming it by wonderfull miracles and sealing it in the hartes of men Fifthly he ascended that wée might haue an aduocate in heauen 1. Iohn 1. If any man sinne wée haue an aduocate with God the father Iesus Chryst the rightuous and hée is the propitiation for our sinnes Sixthly he ascended that he might draw our harts vntoo himself Math. 6. Where as is thy treasure there is also thy hart Coll. 3. If yée bée risen agein with Christ séeke the thinges that are aboue where Chryst sitteth at the right hand of the father Our conuersation then must bée in heauen where our Sauiour sitteth in glorie too whom with the Father and the holy Ghoste bée honour prayse and glorie world◠without ende Amen The .vj. Sunday after Easter ¶ The Gospell Iohn xv WHen the comforter is come vvhom I vvill send vntoo you from the father euen the spirite of truth vvhich proceedeth from the father hee shall testifie of mee And yee are vvitnesses also bicause yee haue bin vvith mee from the beginning These things haue I saide vntoo you bicause yee should not bee offended They shall excommunicate you yea the time shall come that vvho soeuer killeth you shall thinke he doth God high seruice And such thinges vvill they doo vntoo you bicause they haue not knovvne the father neither yet mee But these things haue I tolde you that vvhen that houre is come yee might remember then that I tolde you These things saide I not vntoo you at the beginning bicause I vvas vvith you The exposition of the text THis Gospel also is a part of that sermon that Chryste made too his Disciples the night before he suffred the summe wherof wée haue herd a whyle ago This text conteyneth the promis of the Aduocate the holy Ghost whoo shall bée present in the Churche when it suffereth persecution by the wicked worlde For Chryst telleth vs it will come to passe that wicked men and specially the Iewes shall bée caryed with so great woodnesse ageynst the Church that vnder the pretence of Religion they shal rūne with might and mayn vpon the godly yea and persuade the world that it is a certeyne seruice of God too kill the godly and too cast them out of their congregations And he sayeth that the cause of this outrage is ignoraunce and blindnesse that is too wit that they neither acknowledge the wrath of God ageinst sinne nor vnderstande the benefites of Chryst. The places are thrée 1 The office of the holy ghost and of the ministers of the woord in the Church 2 A warning least the godly being offended at the stumbling block shuld renounce that profession faith 3 Of the crosse of y e godly of their glorious deliuerance ¶ Of the firste ANd vvhen the comforter shall bee come vvhom I vvill send you from my father he shal beare vvitnesse of mee yea and you also shall beare vvitnesse These woords contein the first doctrine of this Gospell namely that the holy Ghost and Apostles and their successours must beare witnesse of Chryst. Concerning the holy ghost these things are gathered out of the text First that he is one God with the father and the sonne Secondly that he is a distinct person from the father and the sonne Thirdly that he procéedeth from the father the son And fourthly y t he is giuen too the church by Chryst. And why he is giuen to the church it is héer declared namely that he may bée a comforter that he may bée a teacher of the truth and that he may beare witnes of Christ. Of which offices I will therefore speake the more bréefly bicause the same things are too bée repeted vpon Whitson Sunday Why is he called a comforter or Aduocate Lyke as by this terming of him is giuen an inkling of the persecution and accusing or condemning of the churche by the heathenish world so is it also expresly ment therby that it shall not bée forsaken of Chryst in the time of persecution but that Christ sendeth it an aduocate namely the holy Ghost The properties of this aduocate are foure First that hée bée at hande too his Clyant that is
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
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
the name of the onely begotten sonne of GOD. These woords conteine a thirde place that is too wit comforte and terrour For it bothe comforteth the godly acknowledging their sinnes and putteth the stubborne in feare that wil not beléeue in Chryste Nowe for as muche as GOD easly sawe what the weaknesse of men was and chéefly of those that earnestly think vppon the sentence of the lawe and saw the wilfulnesse of no small number hée applyed his woord vntoo them bothe For the first sorte when they héere how all that yéelde not ful obedience too the lawe are subiecte too the sentence of death can not but be dismayed at the threatnings of the law Those therefore dooth Chryste comforte and sayeth GOD hath not sent his Sonne too condemne the vvorlde but that the vvorld might be saued by him Hée speaketh of his first comming intoo the worlde whiche was too saue sinners that fall too amendment For hée vsed this swéete allurement Come vntoo mée all yée that labor and are laden and I wil refreshe you Also I came not too call the rightuous but the sinners too repentaunce As many then as obey Chrystes voyce and repente are frée from the iudgement of damnation For thus sayeth the trueth Hee that beleeueth in him is not iudged That is too say with the iudgement of damnation This promisse wil comfort vs ageinst the sentence of the lawe and of our owne conscience For hée that shall bée iudge of the quick and the dead sayeth openly Hée that beléeueth in him is not iudged The trust vntoo this promise shal be néedful for vs in y e houre of death ageinst the thretnings of the law y e dredfulnes of death y e flames of hel the tirannie of the deuil For it cannot come too passe y t the euerlasting trueth should lie Hithertoo concerning the coÌ„fort of them y t beleue CoÌ„cerning the terror of them y t wil not beléeue y e gospel it foloweth but he that beleueth not is iudged alredy bicause he beleeueth not in the name of the only begotteÌ„ son of God what Shal ther theÌ„ bée none other iudgement Yes the son of man shal come too iugement in his time according as he hath promised What méeneth he then by saying He is alredy iudged y t is too say condemned By this saying he sheweth what maner of ones al the childreÌ„ of Adam be without faith y t is without Christ our mediatour namely that they be iudged y t is too say condemned y t is to wit as in respect of y e cause the matter For the cause matter of their daÌ„nation is in themselues which is the transgression of gods law wilfully rebelling ageinst God Besides this the sentence of the lawe spoken long ago when he had first created man afterward repeÌ„ted in mouÌ„t Sinai is that al they are cursed that obey not God according too his commaundement Untoo this curse are all they tyed that bèléeue not in the Sonne of God who alone hath taken vppon him the curse of them that beléeue in him That this is so wee are doone too vnderstande by the things that folowe And this is the iudgement that light is come intoo the vvorlde and men haue loued darkenesse more than light That is too say therfore shall men bée damned bicause they haue not receiued the light of the son of God by faith but rather would abide still in their owne ignoraunce and that by reason their woorks were euill ¶ Of the fourth FOr euery one that dooth euill haâ—eth the light and vvill not come too the light least his vvoorks should bee reproued When théeues will steale they loue the darke so men that are not yet borne agein by faith in Christ too doo wel are caried with might and mayne vntoo naughtinesse and therfore doo hate the light of the Gospell where contrarywise he that dealeth vprightly with a good conscience coÌ„meth to the light that is to say dooth his woorks openly and is not afrayd that men shuld sée theÌ„ That is too wit he that coÌ„meth too the light of Chryst and hath lerned of his spirit too doo wel he abideth no longer in the darkenesse of ignoraunce but endeuereth too walke like the childe of Light Héereby then wée may learne first the difference betwéene them that beléeue and them that beléeue not For the difference is too bée found out by their works as the Lord sayth in an other place A good trée bringeth foorth good frute and an euil trée bringeth foorth euill frute Ageine wée may learne that the light of the Gospell cannot abide that wée shoulde bée wrapped in our olde darknesse Too this purpose make so many exhortations of Chryst and his Apostles In Mathew the Lorde sayth Let your light so shine before men that they may glorifie your heauenly father And Paule sayeth Ye are the children of light walke as in the light After the same maner also speketh Peter Untoo whiche liuely stone reiected of men but chosen and honored of God come you and as liuely stones bée builded vppon it a spirituall house and a holy préesthood too offer spiritual sacrifices acceptable too god through Iesus Chryst. Let no man thinke therfore that the Gospell giueth libertie too sinne The Gospel deliuereth from sinne Wherfore it will not that we should any more yéeld our selues vnder the yoke of sinne when wée are once rid of it If sayeth our Sauiour the sonne haue set you frée yée shall bée frée in déede He that committeth sinne is the flaue of sinne Then sith wée are set frée by Iesus Chryste let vs vse our fréedome in suche wise as wée may bée the seruaunts not of sinne but of God through Iesus Chryst our Lorde Too whom bée honour for euer So be it The third holy day in Whitson weeke ¶ The Gospell Iohn x. VErely verely I say vntoo you he that entreth not in by the doore intoo the shepefolde but clymbeth vp some other vvaye the same is a theefe and a murtherer But he that entreth in by the doore is the shepeheard of the sheepe To him the porter openeth and the shepe heer his voice and hee calleth his ovvne sheep by name and leadeth them out And vvhen hee hath sent foorth his ovvne sheepe hee goeth before them and the sheepe folovv him for they knovv his voyce A straunger vvil they not folovve but vvil flee from him for they knovve not the voyce of straungers This Prouerbe spake Iesus vntoo them but they vnderstoode not vvhat things they vvere vvhiche he spake vntoo them Then sayde Iesus vntoo them ageine Verely verely I say vnto you I am the door of the sheepe All euen as many as come before mee are theeues and murtherers but the sheep did not heare them I am the doore by mee if any enter in he shal be safe and shall go in and oute and finde pasture A theefe commeth not but for too steale kil and destroy I am come that they
the godly mennes soules after this lyfe Lazarus is caryed intoo Abrahams bosom What is Abrahams bosom Like as Abraham was therfore called the father of the faithful bycause that with him was layd vp the couenant of eternall lyfe the which he kéeping in faythful custodie deliuered as it were from hand too hand first vntoo his owne children and afterward too all nations that they are called his children as many as are heires of the same promisse So after death they are sayd too bée gathered intoo his bosom bycause thy receyue the frute of the same fayth with him For like as a mannes sonnes whē they come home toogither at nyght from their dayly labor are cherished as it were in their Fathers bosom So the godly after their trauels taken in this life are after death gathered togither intoo blisful rest where they are wel at ease and in happy case vntil the rysing agein of the dead This bosom of Abraham is called also Paradyse as in that saying of Christ to the théefe this day shalt thou be with mée in Paradyse where according too the Psalme is abundance of ioy by beholding of God and euerlasting pleasures in his right hand Too be bréef Blissed are they that die in the Lord bycause they shal bée euermore with God shal enioy endlesse ioy And as concerning the communication of Abraham the Glutton it is to bée known that these things happened spiritually For so thought the Glutton wyth himselfe in his torments and such answer receyued he in his owne conscience Seuenthly behold in Lazarus the image of the Church in this lyfe For it is afflicted and it is despysed of the mighty rich men of this world ¶ Of the third THey haue Moyses and the Prophets let them heere them ▪ This is a very weighty admonishment and excéeding behoofeful for by this saying many are damned First euery one is damned that receiueth not Moyses and the Prophets For these are giuen of God too lead vntoo God and to shew the way of saluation He therfore that receiueth them not abydeth in his damnation Secondly they are damned that receyue them but yet set more by mennes traditions and rather frame their life after mennes commaundements than after Gods commaundements notwithstanding Gods charge giuen openly too the contrary For thus sayth he in Ieremy Cap. 20. Walk yée in my statutes and not in the cōmaundements of your fathers Thirdly are dāned héer Pope Gregorie the Anabaptists and other Euthusiasts which looke for new Reuelations frō heauen and giue more credit too the fumes of a frantike and melancholicke brayne than too the heauenly voyce or rather forsake and vtterly cast away the woord of God Fourthly wée learne héerby too make much of the doctrine of Moyses the Prophets and Apostles which wil be a lanterne for vs too eternall saluation so wée folow the lyght therof For the world hath not a more precious treasure than Gods woord Dauid did make more account of this than of y e finest golde Through this Lazarus who was poore in the world was rich before God By this did Iob rayse vp himself in the middes of his miseries Wherfore ryght déere brethren let vs also loue Gods woord Let vs assure our selues that that is the instrument wherby is offered vntoo vs the preciousest of all treasures Iesus Chryst and by him euerlasting lyfe which our heauenly father graunt vntoo vs by the same Iesus Chryste too whom bée honor and glory for euer and euer Amen Vpon the .ij. Sunday after Trinitie ¶ The Gospell Luke xiiij A Certain man ordeined a great supper and bad many and sent his seruant at supper tyme too say too them that vvere bidden come for all things are novv ready And they al at once began too make excuse The first sayd vnto him I haue bought a farme and I must nedes goe and see it I pray thee haue me excused And an other sayd I haue bought fyue yoke of Oxen and I go too proue them I pray thee haue mee excused And another sayd I haue maryed a vvyfe and therfore I cannot come And the seruaunt returned and brought his master vvord againe therof Then vvas the good man of the house displeased and sayd too his seruaunt go out quickely intoo the streetes and quarters of the citie bring in hither the poore feble the halt blind And the seruaunt sayd Lord it is done as thou hast cōmaunded yet ther is roum And the Lord sayd vnto the seruant go out into the hie vvayes hedges cōpell them too come in that my house may bee filled For I say vntoo you that none of these men vvhich vvere bidden shall taste of my supper The exposition of the Text. LIke as the last Sunday it was shewed in the Glutton y t the contempt of a mannes neighboure is hinderance too saluation so in thys Gospel we are taught another let which is too bée shunned that is too wit that wée set not more by our owne possessions and affaires by the care of worldly matters thā by the Gospel of Chryst or that we suffer not our selues to be letted and busied w t the commodities and pleasures of this world that wée come not too the supper vnto which wée are bidden by the preaching of the Gospel Now the occasion of this Parable was a certein Pharisies talke at a feast too which Chryst was bidden For when Chryste had declared that suche as are liberall too the poore shal bee rewarded in the resurrection of the rightuous the Pharisie intending too sooth Chryst in his woordes sayd Blissed is he that eateth bread in the kingdome of God Notwithstanding for as much as Christ saw the ouerthwart cōditions and froward inclination of this Pharisie and of the rest of the Iewish nation he put foorth this Parable wherin he peinteth out bothe the iust reiecting of the Iewes and the frée receyuing of the Gentiles The dryft end of which Parable is that wée should not suffer the transitorie things of this life too bée a hinderance vntoo vs for cōming too the heauenly supper whervntoo wée are bidden by the gospell The places are foure 1 The greatnesse of Gods mercy is poynted out in thys Supper 2 The vnthankfulnesse of the world is noted in those that refuse too come when they are called 3 Of his compulsion how he compelleth and by whom 4 A thretning of punishmente too them that receyue not the Gospell ¶ Of the firste HOw great Gods mercy is towards mankinde it is euident by many proues For not only Gods woord but also Gods excéeding great benefites towards the whole world and specially towardes Chrystes churche beare witnesse of Gods inspeakable mercie The earth sayth Dauid is full of the Lordes mercye The greatest proofe of this mercy is the giuing of his Sonne too redéeme the worlde drowned in vtter miserie and that by his death and passion too the intēt that men béeing deliuered from this
amendmente and our owne soule helth is in hand whiche Chryste offreth vntoo all sinners that repent Too him therfore bée honoure for euermore Amen Vpon the .iiij. Sunday after Trinitie ¶ The Gospell Luke vj. BE yee mercyful as your father also is mercyfull Iudge not and yee shall not bee iudged condemne not and yee shall not bee condemned Forgiue and yee shall bee forgiuen Giue and it shall bee giuen vntoo you good measure and pressed dovvne and shaken togither and running ouer shall men giue vntoo your bosomes For vvith the same measure that yee mete vvithall shall other men mete too you ageyn And he put forth a similitude vnto them Can the blind lead the blind Doe they not both fall intoo the ditche The disciple is not aboue his master Euery man shall bee perfect euen as his maister is VVhy seest thou a mote in thy brothers eye but considerest not the beame that is in thine ovvne eye Fither hovv canst thou say to thy brother Brother let me pull out the mote that is in thine eye vvhen thou seest not the beame that is in thine ovvne eye first thou hypocrite cast out the beame out of thine ovvne eye then shalt thou see perfectly too pull out the mote that is in thy brothers eye The exposition of the Text. THis Sermon of Chrysts perteyneth too the third part of Repentance For yée know that there bée thrée partes of Repentance Sorynesse faith and new obedience or amendmeÌ„t of lyfe Sorynesse acknowledgeth the sinne and hateth and shunneth it Faith fléeth vntoo Chryst who deliuereth from sinne and iustifieth them that beléeue New obedience consisteth in four things which are Reuerence towardes God holinesse of lyfe in euery man too himself loue of our neyghbour and diligence in that vocation too which euery man is called Now for as much as these bée the partes amendment of lyfe Chryst in this Gospel frameth an exhortatioÌ„ to charitie or loue towards our neighbour the which he implyeth héere vnder his partes And bycause that mercy towardes our neighbour is as it were the first imp of it he exhorteth vntoo mercy by which he méeneth al maner of duties which we owe one to another in this life For what soeuer one oweth too another when he hath payde it he is no longer a detter sauing only of loue which we can not so fully pay but that we must always remayne detters Whervpon Paule Rom. 13. Owe nothing too any man but that yée loue one another Now too the intent wée may the more cléerly vnderstand this Gospell I will speake of two things 1 What bée the woorks of loue or of mercy which is commended vntoo vs in this place 2 What bée the reasons wherewith Chryst exhorteth vs héer too shew mercy that is too say too the woorkes of charitie towards our neighbour ¶ Of the firste BE yee mercifull c When the sonne of God exhorteth his Disciples vntoo mercy he giueth vs to vnderstaÌ„d both of what mind wée ought too bée one towards another and also that in this life by reason of many infirmities eche hath néede of others helpe Which lesson if they which wil be called Christians would in these dayes beare well away there should bée lesse debate and lesse mischéefe Wée will all of vs bée called Chrysts disciples but no man wil do that he commaundeth The seruant obeyeth the commaundement of his master the handmayde hath hir eye wayting vpon his mistresse yea there is no man but he giueth more eare too his superiors in this world than many that wil bée called Christians doo giue too Chryst their God and Sauiour who hanged vppon the Crosse for them and earned heauen for them And what is the cause Forsooth for that they are Christians in worde only and not in hart For he that is a Christian in very déed mindeth nothing so muche as too obey his master Chryst of whom hée hath both his name saluation Wherfore I admonishe you too lay aside that fleshly carefulnesse too obey Chryst and diligently too marke out of this Gospel what duties towardes our neighbours hée requireth at oure handes In generall truely hée requireth louingnesse according as he saith too his Disciples Loue yee one another as I haue loued you In this they shall know you too be my Disciples if yée shal loue one another And nothing else requireth he héer when hee sayth bee merciful For they that loue are merciful they that bée merciful doo loue So the fountaine sheweth the water and the water the fountaine How bée it Christ in this place did therfore vse the woord Mercy bicause hée sheweth the nature of true loue This mercy whiche procéedeth out of loue is commended by Chryste too his Disciples in this Gospel consisteth of foure parts Of whiche the first is in the very harte and is a certaine curtesie and wel liking wherethrough wée coâ—â—ter all things of our neighbour too the bell and always hope for better of him This curtesie dooth Chryste note by râ—â—â—ouing the contrary when he sayth â–ª Iudge not Héeruppon the Apostle â–ª Cor. 13. Loue thinketh no euill And this is the mening of the 〈…〉 There is no cause then that any maÌ„ shoulde thinke that by this saying iudge not iudgemente is taken away eyther concerning the difference of vertues and vices in men concerning the duetie of housholders schoolemâ—ysters ciuill Magistrates and ministers of Gods woord or câ—nserning brotherly reproofe when it is due wherby one ought tâ—◠〈◊〉 backe another in too the way when hee goe thamisse according too Chrystes commaundemente Bâ—t onely that scope of the minde wherby wée take vpon vs the libertie too misdéeme other folke contrary too the rule of charitie For in respecte of iudgemente concerning the difference of things honest and dishonest the law of GOD is a grounded and vnmoueable rule vntoo vs. For whatsoeuer thing Gods law calleth dishonest or honest we also must déem the same to be so in likewise For what a blockishnesse were it not to discerne these things Wée muste therefore iudge and put a difference betwéene the tirannie of Nero and the gentlenesse of Fabritius and so of the rest Maysters of housholdes haue commaundemeÌ„t too bring vp their children in nurture and chastisement of the Lorde Also Salomon wil haue Fathers and Moothers too chasten their children And Hely the high Preest was punished bicause when hée saw his sonnes Ophne and Phinees behaue theÌ„ selues amisse in the seruice of God for they stâ—le away the better partes of the Sacrifises and also in their life for they defiled them selues with fornication he did not correct them with fatherly iudgemeÌ„t Héerby it is manifest that the saying of Chryst taketh not awaye the duties of Housholders whiche surely they cannot execute without iudgement and discerning betwéene things wel doone things doone amisse Agâ—in what should schoolesmaisters do without iudgement For some scholers are too bée compelled too their duetie by beating and a
to helpe him with our counsel and our déede at his néede Now will wée speake bréefly of the second place ¶ Of the second CHryst vseth fiue arguments in this exhortation too mercy and to those dueties which are to be performed to our neighbor which I will now reherse in order The first is comprised in these woords as your father is mercifull That is too say in executing mercy haue an eye too your heauenly father for the behauior and dooings of the parents must bee a rule too the children too liue by Therefore when as wée sée our heauenly father excéeding mercifull it becommeth vs too folow his example In this Argument are many circumstances too bée weyed First that our heauenly father is almightie hauing néede of no man and yet that he hath shewed so great mercy too vs wretches 2 That wée are miserable sinners 3 That our sayd heauenly father receyueth vs intoo fauor of his owne méere mercy 4 That we by nature were the children of wrath Ephes. ij 5 That this is his will that being made his children wée should folowe his fatherly example 6 That like as he hath benefited vs with his grace so we also should giue to others fréely which thing if we do not we sinne horribly For first we despise his commaundement 2 Wée grow our of kinde from him 3 Wée defile our selues with wickednesse which are the woorks of Sathans children 4 Wée renounce the fayth 5 Our neighbor whose miserie ought to gréeue vs lyeth in miserie through our default Let those that wil bée Chrystians wey these things throughly The second argument is grounded vpon the profit that redoundeth too our selues Iudge no◠sayth hée and ye shall not be iudged Condemne not ye shal not be condēned Forgiue and yee shall be forgiuen Giue and it shal be giuen vntoo you Héer hée confirmeth with his promises the partes of mercie whiche hée requireth The propounding of the dutie is this Iudge not And the promisse of reward or confirmation of the thing propounded is and you shal not be iudged and so of the others The méening therfore is He that hath a fauorable opinion of others shall finde that others shall haue the like of him Hée that speaketh wel of others shal looke for the same at others mens hands He that forgiueth willingly shal find others as redy to forgiue him if he happē too doo amisse He y t aydeth the néedy with his counsel and déed shall agein in his néed find both counsel help and that by my working sayth Chryst. But contrarywise hée that surmiseth euil of others shal be ill thought of himself He that speaketh euil shall heer euil He that reuengeth wrong shall suffer wrong Hée that denyeth counsell and helpe too him that hathe néede shall him self also in his néed long for helpe and lack it The thirde argument is implyed in these woords Can the blinde lead the blinde Shal they not fall bothe into the ditche As if he had sayd Look in what case a blinde man is too lead a blinde man In the same case is he that teacheth and liueth amisse too them whom hée should guide by his doctrine life But when the blinde leadeth the blinde bothe of them fall intoo the Ditche Therefore hée that teacheth amisse and lyueth naughtely is an occasion of falling as wel too others as too himselfe Too the intent thē that wée may eschue this mischéefe we must behaue our selues arighte as wel in doctrine as in life The fourth argument is included in these woordes The disciple is not aboue his mayster but euery one shal be perfect if he bee as his maister Good disciples or scholers must folow the example of their mayster Therefore séeing that Christen folke are Chrystes scholers it becommeth them too expresse the same in their life and maners as much as lyeth in them too doo The fifth argument is fetched frō the consideration of our owne misdéedes VVhy seest thou a mote in thy brothers eye c. The mote in thy brothers eye is a light scape of thy brothers The beame in thine owne eye is a great misdéede of thine owne Euery man therefore muste consider his owne faults rather than other mennes and first swéepe cleane before his owne doore as the Prouerbe sayeth Whiche thing that wée may doo in déede Chryst graunt too whom with the Father and the holy Ghoste bée honour and glory for euermore Amen ¶ Vpon the .v. Sunday after Trinitie ¶ The Gospel Luke v. ANd it came too passe that vvhen the people preased vpon him too hear the vvoord of God hee stoode by the lake of Genazareth and savve tvvoo shippes stand by the lake side but the fishermen vvere gone out of them and vvere vvashing their nettes And he entred intoo one of the ships vvhich perteyned too Simon and prayed him that hee vvoulde thruste out a little from the lande And hee sate dovvne and taught the people out of the ship VVhen hee had left speaking hee sayde vntoo Simon launche out intoo the deepe and let slippe your nets too make a draught And Simon ansvvered and sayd vntoo him Mayster vvee haue laboured all nighte and haue taken nothing neuerthelesse at thy commaundemente I vvyll loose foorthe the nette And vvhen they hadde so doone they inclosed a greate multytude of Fishes But their nette brake and they beckened vntoo theyr fellovves vvhyche vvere in the other ship that they should come and helpe them And they came and filled bothe shippes that they sonke ageine VVhen Simon Peter savve this he fell dovvne at Iesus knees saying Lorde goe from mee for I am a sinnefull man For he vvas astonied and all that vvere vvith him at the draught of fishes vvhich they had taken and fo◠vvas also Iames and Iohn the sonnes of Zebede vvhich vvere partners vvith Simon And Iesus sayd vntoo Simon feare not from hence foorth thou shalt catche men And they brought the shippes too land and forsoke 〈◊〉 and folovved him The exposition of the Text. THe occasion of this Gospel was this The people being gréedy of gods woord folowed Christ whither so euer he went to héer him And when the preace for desire too sée héere him did as it wer throng him he was compelled to enter intoo Peters shippe and too teache the multitude out of it And too the entent too make his doctrine of credite he hadde them cast out their nettes who had complayned before that they had laboured all that night in vayne And when they had doone so they caught a great number of Fishes in so muche as two shippes were not able too hold them The lookers on being confirmed by this miracle did both receiue his doctrin and also acknowledge his heuenly power And when Peter being taught by the miracle was afrayde he was raysed by the Lord and receyued a promisse that he should afterwarde become a Fisher of men This is the summe of this present Gospell which tendeth too this purpose not
intoo the Temple and began too caste out them that sold therin and them that bought saying vntoo them It is vvritten My house is the house of prayer but yee haue made it a denne of theeues And he taught dayly in the temple But the high preests and the Scribes and the cheefe of the people vvente aboute too destroy him but coulde not fynde vvhat too doo For all the people stacke by him and gaue him audience The exposition of the Text. THis Gospell consisteth of twoo partes wherof the one teacheth what Chryst did without the Citie Hierusalem and the other techeth what he did in the temple after he was come intoo the Citie While he was without the citie hée beewayled the miserie that was too come vppon the Citie and therwithall prophesied of the destruction of the whole citie and the people In whiche thyng he bothe shewed his affection toward all mankynde and also declared playnly how great Gods wrath is toward sinners that repent not Then entring intoo the temple he fyndeth faulte with the abuse of the Temple he driueth the byers and sellers out of the temple hée testifieth that the temple is a house of praier that it is too say a house dedicated to God and his seruice and that it is not méete too defyle this house with worldly busynesses Nowe there are as I sayde twoo partes of this Gospell one of Chrystes wéeping and of his prophecie concerning the sacking of the citie and the destruction of the whole nation And an other of Chrystes déede in the Temple But these twoo partes conteyne in them many poyntes and lessons and therefore I will speake of them seuerally one by one ¶ Of the firste parte Of this first parte there bée twoo places which are 1 Christes Prophecie ageynst the Citie Hierusalem with the circumstances therof 2 The vse of this part in our churche ¶ Of the firste IN the fyrst place doo méete many circumstances which are first Christes affection towardes mankynd 2. The prophecie it self 3. The time of the visitation 4. Wherby they might haue known the time of their visitation 5. Why they knew not the time of their visitation 6. Their punishment for neglecting their visitation 7. The delay of their visitation The first Christ beholding the Citie vvept vpon it This wéeping of Chrystes is a notable witnesse of Gods mercye towardes mankynd For our Lord béewaileth their destruction no lesse than a most pitiful father bewaileth the destruction of his own children whom he loueth as himselfe which destruction hath surely none other cause than their vnthankfulnesse towards the gospell For how could it otherwyse bée but that the sonne of God who was borne very man too this intent that he should by the offering vp of himself in sacrifyce set mankind frée from euerlasting damnation should bée gréeued at so great vnthankfulnesse of men whom he hath created to saluation from the beginning and afterward called too repentance by sending his Prophets and Apostles vntoo them The second For the dayes shall come vnto thee that thyne enimyes shal cast a banke about thee and compasse thee round and keepe thee in on euery side and make thee euen vvith the ground and thy children vvhich are in thee Héere Chryst prophesyeth of the miserie that should come vppon Hierusalem which miserie happened vntoo them in very déede the fortith yéere after I will deuide the storie of this miserie intoo thrée partes wherof the first is an assignement of those things that happened before the destruction of the citie Hierusalem The second is a reckening vp of the euyls which the Citizens suffered in the séege And the third is a noting of y e miserie that folowed the sacking of the Citie What happened before the spoyle of the Citie Surely many things wherby God would haue called his people too repentance as Prophesies signes woonders foretokens Prophesies as this Prophesie of Chrysts wherof wee haue herd and wherof mention is made in these woords Zach. 1. And it will come too passe in that day that I shall make Hierusalem an heauy stone for al people Al that lift it vp shalbée torne and rent and all kingdomes of the earth shall bée gathered toogither ageinst it Also ther went woonders béefore A whole yéere toogither there appéered a Blasing starre ouer the Citie Hierusalem in the likenesse of a firie swoorde And warlike Chariots and horses were séene encountring toogither in the aire Signes The doore of the temple opened of it selfe in the nyght and a voyce was herd in the Temple saying Let vs remoue from hence let vs remoue from hence Foretokens A man of the common sort named Iesus cryed in the stréetes A voyce from the West a voyce from the East And the more he was chastised by the officer the more hée cryed out By these Prophesies woonders signes and foretokens did the Lord allure the Iewish people to repentance but al was to no purpose and therfore ensued most gréeuous punishment Let vs then speake of the punishment The firste daye of swéete bread began the séege and continued vntoo the eight day of September By and by after arose inward sedition in the Citie wherethrough fréendes and kinsfolke slue one an other without mercye By reason of the stinche of the carcasses of them that were dead there grew a most sore plage in so much as it was not possible too bury the dead Héerevntoo came hunger whiche was so great that the mothers did eate their owne children besides a number of other most shamefull matters which I let passe In the ciuill sedition wherein were slayne twoo thousand men the Temple was set on fire and vtterly consumed Afterwarde the foreparte of the Citie was taken of the enimie and within a while an other parte and at length all the whole Citie came intoo the hande of the enimies After the siege the vanquished people was had in so great contempt that seuen thousand of the nobilitie and chéefe personages were appoynted too the common woorkes lykâ— slaues and many wer reserued too open shewes The number of them that were slayne besides those that perished of hunger in the Citie was fourescore and seuentéene thousand As many as were vnder â—xvj yéeres olde were sold by the souldiers The honest women and maydens were rauished by the men of warre Afterward ageyne vnder Domitian there arose a newe persecution For Domitian made a serch for all that were of any kinred or allyance too Dauid or Chryste Thus muche concerning the bodily punishment that ensued the contempt of the sonne of God wherewithall was ioyned a spiritual punishment in conscience and at the end folowed eternall torment in hell The third If thou haddest knovvne yea if thou haddest euen in this day c. The time of visitatioÌ„ is that wherin God visiteth sometyme too punishe sinners and other whiles too doo good too the godly and that manye wayes Howbéeit the chéefe tyme of the visitation of Gods mercy was the tyme of
office in shewing him selfe ready and chéereful too helpe this man For by this déede hée dooth vs too vnderstande that hée was sente too helpe the afflicted and those that are in miserie Wée haue what Chryst meaneth by his miracles Nowe let vs sée the summe of this present Gospel Chryste healeth the deafe and dumbe man that is brought vntoo him By whiche déede is signified that Chryst came intoo the worlde too helpe suche as come vntoo him according too this texte Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 The example of them that bring this deafe and dumbe man vntoo Chryst. 2 The déede and miracle of Chryst. 3 The frute of this miracle too the beholders ¶ Of the firste DEparting ageine out of the coast of Tyre c. Before wée enter intoo the first doctrine the occasion of this presente miracle is too bée obserued Which was Chrystes iourney and the place from whence hée tooke his iourney His iourneying it selfe declares how busy the Lorde was in his office and howe earnestly hée thirsted oure saluation The place sheweth howe hée mente that the Gentiles also should bée made partakers of his benefites For hée came too séeke that whiche was lost Now let vs sée the first doctrine They brought vntoo him a man that vvas both deafe dumb and besought him that he vvould lay his handes vppon him Héere are twoo things too bée marked first what these bearers of this deafe man doo and secondly what they request what doo they They bring vntoo Chryst a man that is deaf and dumb In these few woords is a christen mans life described Which description it standeth vs in hand too vnderstand aright too the intent we may handsomely folowe the example of them For first they acknoweledge Chryste too bée the true Messias and secondly they beléeue in him bothe whiche things they declare by this déed For no man commeth vntoo Chryste as too a sauiour ne calleth vppon him but hée that beléeueth in him For like as no man beléeueth but hée that heareth so no man calleth vppon him but hée that beléeueth Rom. 10. By this reason fayth béeing conceyued of the woord of life is the soule helth and rightuousnesse of Chrystians Is this fayth idle No. Héere are shewed thrée frutes of it The first is confession for héere by their déede and woord they confesse Chryst. For euen as men beléeue with the hart vntoo rightuousnesse euen so is confession made with the mouthe vntoo saluation The seconde is the calling vppon Chryst For Faith and inuocation are so knit toogither that yée may sooner separate heate from fyre than plucke them asunder one from an other The thirde frute of Faith is brotherly loue which these bearers vtter in hart in woork and in woord by bringing this afflicted and miserable creature vntoo Chryst. Séest thou now what maner of men these bearers were Séest thou the whole lyfe of a Christian peynted out in their déede as in a table But wherfore was this doone and written That both I and thou might haue an example of reuerence towards God and of charitie towards our neibor This is a patern of a true christiaÌ„ life Wee must therfore beléeue in Chryst as these men did Wée must confesse Chryst as these men did and Faith requireth that wée should call vpon him as they did Besides this according too the example of these men it becoÌ„meth vs too loue and helpe our neybor with hart woord and déed I pray you what greater woork of loue can there bée than too bring vntoo Chryst a man in thraldom vnder the power of the diuel wretched a miserable despised and vtterly disdeyned among men and too take so great care for an other mans welfare Héerby let rich and poore noble and vnnoble citizens and cuntriefolk lerne what becommeth them if so be they mind not too beare a face of Christianitie in vayne Let euery man according too the state of his calling endeuer to bring as many as he can too Chryst and too call vpon him and too haue a godly carefulnesse for the welfare of other men Héere ryseth a dout This deafe man had no faith for he could not heare the woord wherby faith is conceiued and yet was he healed by Chryst for the fayth of other men It séemeth therfore y t a man may bée saued by an other maÌ„s faith I answer Chryst loosed the tung of the dumb man then béeing called vpon by the diseased person he gaue him faith vpon the attaynment wherof the diseased person was saued by his owne faith and not by another mans fayth Ageyne there is a difference too bée put betwixt corporall benefites and euerlasting Saluation As for corporall benefites the godly may obtein them euen for the â—â—godly at Gods hand But as for saluation they can not obteyne it for them vnlesse they themselues also haue first conceyued fayth by the woorde of GOD. For except the godly might obteyne corporall benefites for the â—â—godly the world could not stande in this so huge a flud of wickednesse and stumblingblocks Thus much concerning the déeds of these bearers and the profitable example therof Now let vs sée what they desired of Chryst. They besought him sayth the text that he would lay his hand vppon him For they had marked how Chryst by laying on of his haÌ„ds had giuen helth vntoo many afore How béeit too the inteÌ„t we may vnderstand this ceremonie foure things are too bée obserued concerning laying on of hands First how auncient this custome of laying on of hands is Secondly too whoÌ„ it belongeth too lay hands vpon others Thirdly too what purpose and end the laying on of handes serueth Fourthly what is the misticall méening of hands As concerning the antiquitie of the custme of laying on of handes the Scripture teacheth that this custome is taken of the fathers For in the .48 of Genesis wée réede that the Patriarke Iacob layde his hands vpon the heads of Manasses and Ephraim the sonnes of Ioseph Which custome afterwarde was confirmed too the Iewes by lawe and this ceremonie continued vntoo the time of Chryst who also vsed the same and deliuered the vse therof ouer too his Apostles And that too laying on of hands was ioyned prayer it is manyfest by the .xix. Chapter of Mathew where it is written that children were brought vntoo Chryst that he myght lay his hands vpon them and pray Thus haue wée how auncient the custome of laying on of hands is Now let vs sée to whom it belongeth too lay on hands whiche thing is too bée gathered by the laying on of hands of Iacob and others For it was the guyse that the elders should lay their hands vppon the yongers the fathers vpon their children and the Préests vpon the people For it was a solemne ceremonie in the power of those that were in authoritie or degrée aboue others But too what end was this ceremonie ordeined
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
it procéeded of faith but the Pharisies déede was abhomination bycause the persone pleased not GOD. Twoo husbande men tyll their grounde the one dooth God high seruice ploughing in the feare of GOD and looking for blessing from God And the other pleaseth not God bicause hée is voyde of fayth and the feare of God And yet haue bothe of them commaundement of the woorke In the sweate of thy browes shalt thou eate thy breade The handmaydes that doo seruice obedientlye too their mistresse peraduenture in swéeping the flore haue bothe of them the commaundement also But shée that bringeth fayth with hir too hir businesse dooth seruice vntoo GOD where as shée that wanteth Fayth thoughe shée doo in déede that whiche shée is bound too doo of duetie yet cannot hir woorke bée called a seruice of God Furthermore the woork that is commaunded wrought in Fayth must tende too Gods glorie chéefly This is confirmed by the testimonie of Esay Euery one that calleth vpon my name haue I created too mine owne glorie I haue shapē him I haue made him But what is it too glorifie GOD In fewe woordes it is too attribute all glorye vntoo him and too praise him with hart with mouth with confession and with behauiour Now foloweth that whiche I promised too speake of in the fourth place That is too witte who they bée that are able too yéeld true woorship vntoo God Although this may bée gathered of the things that wente before Yet notwithstanding I wil shew it bréefly héer They only can doo seruice and woorship vntoo God that haue accesse vntoo him but the children of God onely haue accesse vntoo him wherfore they only can doo him seruice aright His children are all those that beléeue in his name Iohn 1. And these haue accesse vntoo the Father through fayth Rom. ◠And for the same cause Chryst teching his Disciples too pray biddeth them say Our father whiche art in Heauen meaning that none but his Children can call vpon him Let this suffise cōcerning the true seruice of God the summe wherof is conteyned in louing God our neighbour Now remayneth that I speake of the third doctrine ¶ Of the thirde WHhat thinke you of Chryst sayth he vvhose sonne is he They say vntoo him Dauids The Pharisies thought themselues rightuous by the law but if that had bin true Chryst had bin promised in vayne For thus sayth Paule in the seconde too the Galath If rightuousnesse come by the lawe then Chryste dyed in vayne Our Lorde therefore asked them of the Messias that is of Chryst that by making mention of him he might stirre them vp to know and consider to what end the law was giuen and too thinke wherefore the Messias was promised Whiche thing if they hadde doone aright they should haue reasoned thus The Messias was promised too take away sinne like as Esay witnesseth He bare our diseases Gen. 15. In thy séede shall all nations bée blissed Therefore it is néedefull that the sonne of Dauid should bée not only man but also God the Lord of Dauid according as the Psalme testifieth The Lord said vntoo my Lorde c. By this kinde of reasoning they might haue iudged aright bothe of the lawe and of Chryst and so they had embraced Chryste the Sauiour too whom bée honour world without ende Amen Vpon the .xix. Sunday after Trinitie ¶ The Gospell Math. ix IESVS entred intoo a shippe and passed ouer and came intoo his ovvne citie And beholde they brought too him a man sicke of the Palsey lying in a bedde And vvhen Iesus savv the fayth of them he sayde too the sicke of the Palsey Sonne bee of good cheere thy sinnes bee forgiuen thee And behold certeine of the Scribes said vvithin them selues This man blasphemeth And vvhen Iesus savv their thoughtes hee sayd vvherfore think ye euill in your harts vvhether is it easier to say Thy sinnes bee forgiuen thee or to say arise and vvalke But that yee may knovv that the sonne of man hath povver too forgiue sinnes in earth Then sayth he too the sicke of the Palsey Aryse take vp thy bed and goe vntoo thine house And he arose and departed too his house But the people that savv it marueled and glorified God vvhich had giuen suche povver vnto men The exposition of the Text. THis Gospell conteyneth one of those miracles wherewith as our Lorde testifieth his power will and office so hée confirmeth the certeyntie of his doctrine It is shewed in this present story how Chryst healed a man y t was diseased of the Palsie Whiche déede his héerers accept not all with one mind For the Pharisies blaspheme the cōmon sort by beholding the miracle are put in minde of the presence of God and are confirmed in Chrystes doctrine wherby they not onely conceyue feare ▪ and faythe but also vtter the true frutes of fayth by setting foorth y e goodnesse of God This gospell therfore is as a certeine picture wherin Chrystes kingdome in this worlde is paynted out in which there bée some that bring the diseased vntoo Chryste and some that murmure as the Pharisies in all times and other some that feare god aright and glorifie him for his déedes Among these sundrie sortes of héerers standes Chryste in the middes receyuing all that come vntoo him despising no man for his miserie healing their woundes releasing our sinnes and with his holy spirite as with a most precious balme he assuaged our brooses and healed them This is the summe and the drift of this dayes Gospell which for instructions sake I will diuide intoo thrée places 1 Of those that broughte this man that was sicke of the palsie in a bedde vntoo Chryste that he might heale him 2 The murmuring of the Pharisies accusing Chryst and his defence 3 The end and vse of Chrystes miracles ¶ Of the firste ANd Iesus taking Ship c. Héere firste and formoste is too be considered the occasion of the miracle wrought in this place by our Lord. Chryst taking ship sayth hée passed ouer and came intoo his owne Citie that is too witte Capernaum For hée kept there very muche What was the cause of this his going thither Hée had bin in the lande of the Gergesenes where bée healed a man that was possessed of the Deuil and when the Deuilles desired that they mighte enter intoo the swine the Lord agréed and so the herd of swine ranne headlong intoo the Sea and were drowned When the inhabiters saw this they came vntoo Iesus desiring him for too depart from them for they did set more by their swine than by Chryst and his Gospell And surely they haue many felowes in these dayes whom wée may rightly call Gergesenes Twoo things therfore are too bée obserued héere one whiche is set foorth for vs too eschue and another whiche is commended too all godly folke too folowe The vnthankfulnesse of the Gergesenes is too be eschued that set more by a péece of Bakon than by their soule
Chryste the kingdome of Sathan For Sathan is euer grudging and deuising of sundry wiles how hée maye enter vppon Chrystes kingdome according too this and thou shalt lie in wayte for his héele Secondly that Chryst by his wisdome and power ouercommeth the power and deuises of Sathan according too this there is no wisdome there is no counsel ageinst the Lord. And thirdly that wée should submit oure selues vnder him acknowledging him too bée very GOD and confessing him with all suche as flée vntoo him in true repentance ¶ Of the third ANd the people seeing it vvere afrayde and glorifyed God Héere wée haue the effect and frute of this miracle in the beholders which frute the EuaÌ„gelist setteth ouer in this storie vnto vs. I haue oftentimes spoken of Chrystes miracles héeretoofore and therefore I will say little héere Chryste by this miracle confirmed the power of his Godhead his owne fatherly will towards men his office which is too saue for whiche purpose he was sent and sealed vp the truthe of his Doctrine as it were with some authenticall and Princely seale Ageine in the héerers was conceyued faith out of faith fâ—owed the fear of God and by fayth they glorified God with hart voyce confession and maners Héereby then let vs also gather these foure things concerning Chryste and toogither with these lookers on let vs conceiue faith feare God glorifie him who is too bée praysed world without end Amen Vpon the .xx. Sunday after Trinitie ¶ The Gospell Math. xxij IEsus sayd too his Disciples the kingdome of heauen is like vntoo a man that vvas a kinge vvhich made a mariage for his sonne and sent forth his seruaunts too call them that vvere bidden too the vvedding and they vvold not come â–ª Ageine he sent foorth other seruaunts saying Tell them vvhich are bidden behold I haue prepared my dinner mine Oxen and my fatlings are killed and all things are ready come vntoo the Mariage But they made light of it and vvent their vvayes One too his Farme place another too his marchaundise and the remnaunt tooke his seruaunts and intreated them shamefully and slue them But vvhen the king heard thereof he vvas vvroth and sent forth his men of vvarre and destroyed those murtherers and brent vp their citie Then sayd he too his seruaunts the Mariage in dede is prepared but they vvhich vver bidden vver not vvorthy Go yee therfore out intoo the hye vvayes and as many as yee find bid them to the Mariage And the seruaunts vvent foorth intoo the hye vvayes and gathered toogither all as many as they could finde bothe good and badde and the vvedding vvas furnished vvith guestes Then the king came in too see the guestes and vvhen he spied there a man vvhich had not on a vvedding garmeÌ„t he said vnto him Frend hovv camest thou in hither not hauing a vvedding garment And he vvas euen speachles Then saide the king too the ministers take and bind him hand and foote and cast him intoo vtter darknesse there shall bee vveping and gnashing of teeth For many bee called but fevv are chosen The exposition of the Text. LOoke what Chryst dooth continually y â— dooth he also in this dayes Gospell For as the good father exhorteth his children too honest lyfe and that sundry wayes So Chryst the Lord and father of the world too come is not conteÌ„ted with one way but assayeth many wayes too kéepe his children in their duetie For sometime he dooth it with fayre woordes as when he sayth in Mathew 11. Come vntoo me all yée that labour and are loden and I will refresh you and sometime with fatherly promisses as wheÌ„ he sayth he that commeth vntoo me I will giue him of the water of life Sometime with rewardes when he bestoweth the present benefites vpon them And sometime with threatnings as when he sayth in the .18 of Marke He shall come and destroy those husbandmen let out his vineyard vntoo others After the same manner in this Gospel he dealeth partly by threatnings putting foorth a Parable for he threatneth destruction too those that shall refuse too come too his mariage clad in wedding rayment and partly by promisses that he wil honorably welcome and wel enterteine those that come are apparelled in wedding rayment Therefore the summe of this Gospell is that Chryst requireth of his a life woorthy â—o holy a calling and threatneth horrible punishment vntoo those that liue in the Church without repentance and sanctification which is that wedding garment y t this bridegroome requireth The Places are thrée 1 The opening of the Parable 2 The blaming of him that sate at the wedding without a wedding garment 3 Chrysts complaynt many are called and fewe chosen ¶ Of the firste THe kingdome of heauen is likened too a man that vvas a king c. Now too the intent this present gospell may become the swéeter too vs Let vs looke vpon the partes of this similitude which are many The first In this place the kingdome of heauen signifieth the Churche gathered toogither by the voyce of the Gospell which of Peter is called a holy nation a kingly préesthoode and a chosen generation The second The man that was a king signifieth God the father of heauen whom Paule calleth the king of kings and Lord of Lordes The third The kings sonne is our Lord Iesus Christ of whom he sayth This is my beloued sonne in whom I am well pleased This sonne of God is called of Dauid the Brydegroome decked with holy decking The fourth Untoo this sonne did the father then make a mariage when he willed him too bée borne of the blissed virgin Marie and he as Dauid saith coÌ„meth as a bridegroome out of his chamber This sonne tooke the Church vnto him as his spouse and betrouthed her vntoo himself according too this saying of the Prophet Oseas I will marry thée too my selfe for euer and I wil marrie thée too me in rightuousnesse and iudgement in mercy and compassion and I will marrie thée too me in fayth and thou shalt knowe the Lorde This Bridale as in respect of all mankind was begon by handfasting assoone as the first man and woman were created For when God made man too the intent he should knowe him and loue him when he garnished our first parents with Originall rightuousnesse when he imprinted the Image of his Godhead in them then did he make this ensurance Notwithstanding this ensurance was brokeÌ„ by and by through the craftinesse of SathaÌ„ who entised man too wicked breach of wedlocke so as he forsooke his true spouse and tooke him too that moste filthie whoremaister the Diuell Which iniurie the despised Bridegroome reuenged when he made the harlot naked by taking away the kings image and spoyling hir of his wedding Iewels Howbéeit O woonderfull goodnesse of the Bridegroome He determined too redeme his spouse that had bin caryed away and most filthily defiled And so the father of this Bridegroome putteth hir foorthwith
haste the woorde of life How bée it this fayth of Peters got greater strength and came as it were vntoo full growth on Whitsunday when hauing receyued Chrystes spirite visibly hée came abrode and at one sermon wan thrée thousand people vntoo Chryste So also muste fayth encrease in all others whiche if a man haue respect too the substance of it is perfect by and by as soone as it is conceyued by the woord but if yée haue an eye too the quantitie of it it groweth greater by dayly encrease And as concerning the dooings of Fayth they are moste trimly set oute in this Courtyer For firste fayth compelleth this Courtyer too flée vntoo Chryste for refuge in his aduersities as vntoo a moste true and skilfull Phisitian for all diseases and gréefes Secondlye it enforceth him too call vppon Chryste and too craue his ayde Besides this it maketh him not too giue ouer Chryst forthwith when he could not at the first intreataunce winne his purpose but too hang vpon him with earnest sute and not suffer himself too bée shaken of for a rough answere from him whom hée acknowledged too bée the only Sauyour And by so dooing hée obteyneth of Chryst what hée would Wherthrough his faith encreseth the more hée becometh the more chéerful earnest in suing and yéeldeth the frutes of confession and glorifying as is sayde héere And he beleeued all his vvhole housholde Héerby then wée may gather y e faith hath six frutes going with it continually The first is that fayth wil driue vs too Chryste in our aduersities too séeke help at his hand It knowes no sainctes too call vpon but onely Chryst whom it acknowledgeth too bée the onely mediatour betwéene God and man The seconde is that when it is come vntoo Chryste it calleth vpon him not for it owne woorthinesse but vppon trust of his gentlenesse and mercie The third is that though it obteine not out of hande yet it ceaseth not like a sluggarde nor fainteth like a cowarde but procéedeth stil in praying The fourth is that it obteyneth what it will it willeth that which may turne too the glory of God The fifth is that after it hathe obteyned what it wyll it groweth more and more and commeth too a fulsome quantitie The sixth is that after it yéeldeth the frute of confession praise of GOD. And this sentence is too bée marked héedfully Hee beleeued and all his house The like thing reporteth Luke of Cornelius Héerby therefore wée may learne too inure our housholde vntoo godlinesse Let vs bée a patron and example of doctrine vntoo it Let vs instruct the ignoraunt chastise the offenders quicken vp the dullerds and too bée short let vs too the vttermost of our power endeuer y t there may bée as many churches as there be housholds But as for them that haue no care of their housholde too sée them traded in godlinesse they may brag of faith as much as they list for they haue but the smoke of faith not faith it selfe whiche is alwayes bearing frute through Iesus Chryst our Lorde too whom bée prayse and glorie world without end Amen Vpon the .xxij. Sunday after Trinitie ¶ The Gospel Math. xviij THerefore is the kingdome of heauen likened vntoo a certeine man that vvas a king vvhiche vvould haue accompts of his seruauntes And vvhen he had begonne too recken one vvas brought vntoo him vvhich ought him ten thousand talents but for as muche as he vvas not able too paye his Lorde commaunded him too bee solde and his vvyfe and children and all that he had and payment too bee made The seruant fell dovvne and besought him saying syr haue pacience vvith me and I vvill pay thee all Then had the Lorde pitie on that seruaunt and loosed him and forgaue him the dot So the same seruaunt vvent out and founde one of his fellovves vvhiche ought him an hundred pence and he layde handes on him and tooke him by the throte saying Pay that that thou ovvest And his fellovve fell dovvne and besoughte him saying haue pacience vvith me and I vvill pay thee all And he vvoulde not but vvente and caste him intoo prison till he shoulde pay the det So vvhen his felovves savve vvhat vvas doone they vvere very sory and came and tolde vntoo their Lorde all that hadde happened Then his Lorde called him and sayde vntoo him O thou vngratious seruaunt I forgaue thee all that dette vvhen thou desiredst mee shouldest not thou also haue had compassion on thy fellovve euen as I had pitie on thee and his Lorde vvas vvrothe and delyuered him too the gaylers tyll he shoulde pay all that vvas due vntoo him So likevvyse shall my heauenly father doo also vntoo you if yee from your harts forgiue â–ª not euery one his brother his trespasâ—e The exposition of the Text. THe occasion of this Gospel was the question that Peter asked of Chryste howe often hée shoulde forgiue his brother that offended him whither vntoo seuen times Too him Chryst aunswereth I say not too thée seuen times but vntoo seuentie times seuen times that is too wit of sinnings Seuentie times seuen are foure hundred fourescore and ten Whereby is signified that wée must forgiue the fault of our brother that repenteth as often as he offendeth ageinst vs. For he put a number certeine for an infinite Howbéeit in as muche as this séemed hard to Peter our Lord put foorth a parable the sum wherof is this God our heauenly Father pardoneth vs oftentymes offending ageinst him Wherfore wée also must forgiue our brethren that haue delt amisse with vs as often as they bée sory for it This Gospell therfore perteineth too the third part of Repentance namely too the leading of a new lyfe by fayth of which new lyfe one part is a forgiuing one an other of the mysdéedes that scape vs. Now too the intent this parable may bée the more cléerly vnderstood I wil make a comparison of things in this wise Like as a very rich creditour is in respect of a very poore detter but yet such a detter as humbleth himselfe and casteth himselfe downe flat at his creditours féete beséeching him of release Euen so dooth God behaue himselfe towards sinners humbling them selues before him in true repentance and casting them selues downe and crauing forgiuenesse for Chrysts sake But the rich creditour releaseth the dette too the detter that humbleth him selfe Ergo God of his mercy forgiueth the repentant person all his sinnes Now like as God behaueth him selfe towards sinners oftentimes offending ageinst him so must a Christen man behaue himself towards his brothers or fellow seruaunts that trespasse ageynst him Therefore like as GOD forgiueth vs our misdéeds fréely so must wée also forgiue the displeasures wherewith wée are impeached by our brethren Ageine on the contrary part Look in what wise the Creditor dealeth with his detter too whom hée earst released his dette and afterwarde founde him cruell ageinst his brother
the examples and thinke that God is no accepter of persons but that he will haue mercie on all men in Chryst Iesu. With this confidence fall vppon Chryst and persuade thy selfe that he will héere thée and graunt thée thy requeste if thou aske not poyson that is too say if thou aske not that which will do thée no good or which may hinder Gods glorie And apply vntoo thy selfe this saying Come vntoo me al. c. which thing when thou hast doone thou shalt féele comfort But this woman had Chryst present and sawe him with hir eyes but he is farre from me This a temptation of the fleshe ageynst which set thou first Chrysts promisse I am with you too the ende of the world And secondly that which the Lord said too Thomas Blissed are they that beléeue and sée not And moreouer that Chryste is no accepter of persones and howe by certeine examples when he was héere in the fleshe he shewed howe he would deale with the rest that should call vpon him But I am a great sinner I beléeue thée But Chryst came intoo the world too saue sinners So sayth he first him selfe I came not too call the rightuous but the sinners too repentance Paule repeting this sayeth It is a sure saying and woorthy too bée embraced of all men that Chryst Iesus came intoo this world too saue sinners Also healthfull grace appéered vntoo all men Then let vs behold the examples of Gods mercie Adam had cast him selfe and all the whole worlde into damnation Neuerthelesse he repenteth and is receiued Paule persecuted Chrystes Churche Peter denyed Chryst and Manasses hadde defyled him selfe with horrible Idolatries and with plentiful bloudshed of the saincts and yet all these vppon their repentance were receyued into fauor Wherby is shewed how true this saying is in the Prophet As truely as I liue sayeth the Lorde I will not the death of the sinner but that hée should turne and liue Héereuntoo make also these earneste assurances of Chryste Uerely verely I say vnto you hée that beléeueth in mée shall not perishe but haue life euerlasting Set thou these sentences and these examples ageinst the thoughte of the greatnesse of thy sinnes and knowe thou that Gods mercye excéedeth the hugenesse of sinne and that grace aboundeth aboue misdéede But I know not whither I am predestinate This is the sorest temptation and commeth euen from Sathan himself Who is falne Adam his posteritie For wée were in him as in y e generall lump of all mankind Who receyued y e promisse was it not Adam Then euen as thou arte falne in Adam so art thou partaker with him of the promisse so that thou wilt giue credite too the woord of promisse Ageine it is a cléer saying of Paule God would that all men should bée saued and come too the knoweledge of his truthe Héereuntoo also maketh it that Chryste giueth a generall commaundement too his Disciples Go yée intoo the whole worlde and preache the Gospel hée that beléeueth and is baptized shalbée saued and hée that beléeueth not shalbée damned But fayth is the gift of God whiche hée giueth too whome hée will Sée howe manye things the fleshe deuiseth too shut himselfe out of the way of Saluation Fayth is Gods gifte but it is bestowed in this wise Hee setteth his woorde foorthe vntoo thée and biddeth thée beléeue it and in thy thought will â—â—e woorke effectuallye But take than héede that wyth the Iewes thou resist not the holy Ghost which thing Stephen chargeth his owne Nation wythall When Chryste looked vppon the Citie of Hierusalem and thought vppon the desolation therof hée wept and sayde How often would I haue gathered thée toogither as the Hen gathereth hir Chickens and thou wouldest not Beholde Chryst wil and hée willeth none other thing than the Father willeth What would hée Gather the children of Hierusalem too his shéepeholde But Hierusalem béeing deceyued by hir owne seducers and false Prophetes woulde not Hierusalem béeing caught with the bayte of riches power pleasures and cares of this worlde would not obey Chryst hir shéepeherd Wherfore as shée perished by y e iust iudgement of god so perished shée by hir own default Wherfore trusting too Gods promises specially being vniuersall and confirming our selues with examples Let vs with this woman flée vntoo Chryste in oure sorowes and afflictions so wil it come too passe that we shal find help in time conuenient Wée haue séene the faith of this womaÌ„ â–ª Now let vs look vpon that which I sayd was too bée considered in the third place concerning this woman namely what maner of prayer or supplication this woman made Shée holdes hir peace shée speakes too hir selfe shée dooth no more but touche the hem of Iesus garmente Héere is no prayer too bée herd of vs. True it is in déed héere are recited no woordes of praying howbéeit héere bée signes of one that prayeth and the effectes of prayer The tokens or signes are that shée commeth too him toucheth the hem of his garment and within hir selfe thinketh of his gentlenesse and from the bottome of hir hart wisheth too obteine mercie Chryst heard this wishe no lesse than if it had bin a moste earnest prayer The effects that ensued it were comforte and healing Wée reade also of Moyses that though hée moued not his lippes yet the Lord sayd vntoo him wherfore cryest thou vntoo mée Wherby we are taught that the prayer whiche perceth the clouds is not a wagging of the lips nor a babling of woords much talke but rather an humble lifting vp of the minde too God in which any thing is desired of God through fayth in Chryste This thing is confirmed by the witnesse of Dauid who saith Too thée O Lord haue I lift vp my soule Moreouer for as muche as there is no greater seruice of God than too call vppon him aright and that it behoueth the godly too bée occupied continually therin I will bréefly say somewhat concerning right inuocation I told a little before what true prayer is nowe will I shewe what conditions praying ought too haue continually There be fiue continual conditions as it were properties of a godly prayer which are these First after what sort our mind must be framed too pray Secondly what shoulde moue vs and prouoke vs too pray Thirdly whom wée ought too cal vpon Fourthly vpon what foundation wée should ground our selues when wée preace intoo Gods sight too pray And fifthly what is too bée sought and when with condition wheÌ„ without condition The first Our mind must bée framed in this wise First wée must put of all thought of glorying in our selues like as this woman acknowledged nothing but filthinesse in hir selfe Secondly wée must féele our néedinesse whiche this afflicted woman felt very great in hir selfe Then lette a man with true repentance cast him selfe down before God that rather in minde than in bodye That this woman did so it appered in that she
certeine reported vntoo Christ how Pilate had mingled the bloud of the Iewes with their sacrifices and that the Toure of Silo falling down had killed eyghtéen men he sayd except yée repent yée shall all perishe likewise For he auoucheth that this was done not onely for those that perished there but also for others that they taking warning at their mischaunce mighte amende Muche more ought the miserie of the Iewish people too put vs in mind of repentance specially séeing the cause is not vnlike For they were plaged cheefly for contempt of religion And I beséeche you what thing is there héere vnlike Wherfore let vs take warning by the Iewes too amend betimes that wée run not intoo the hands of the liuing God sooner than wée looke for The fifth vse is that by the persecution of the Church whiche at that time was very sore wée must lerne that the Citizens of Chrystes kingdome in this world must not floorishe and enioye the outwarde dominion of the world For as the Church of Chryst is not bound too any certeine place so the glory renown therof consisteth partly in the conscience of the godly partly in loking for y e appéerāce of Iesus Chryst. The sixt vse is that wée shoulde ioyne our selues too the citizens of Chrysts kingdome and not bée frayed away with the hugenesse of persecutions For although al that will liue godlily in Christ must suffer persecution yet notwithstanding Chryst pronounceth them blissed bicause that after the present affliction shall folow glory whervntoo there is no way but by the crosse The second is that by the harmes of the Iewes and by their hurts wée shoulde become the warer Therfore too the intent wée go not astray with the Iewes let vs folow the Lampe of Gods woord for this alone can make vs safe from misgoing Thy woord sayth Dauid is a lantern too my féete and a light vntoo my steps And Paule will haue vs too cary before vs the woord of God as a burning cresset The eyght is that wée are admonished too set the name of God which is a most strong toure ageinst al y e misfortunes that hang ouer vs. For thus sayth Salomon The name of the Lorde is a most strong toure too whiche the iust man shal flée and bée saued Some put their trust in chariots saith Dauid and some in horses but wée will call vpon the name of the Lorde By the name of the Lorde is ment an humble prayer which procéedeth of true faith in Chryst this fayth is it that ouercōmeth the world For thus sayth the Apostle This is the victorie that ouercommeth the world euen your faith Why so Bicause they call vpon Chryst the vanquisher of y e world and haue Chryst present ageinst whom hell gates are able too do nothing Let vs pray therfore that neyther our minde may bée dazeled with brainesicke opinions nor our fayth quayle in so great hurlyburlyes The ninth is that wée should fortifie our selues ageinst stumblingblocks wherof there shal bée very many but whē they come wée must remembre Chrysts saying Beholde I haue tolde you before Neither shal these stūbling blocks bée al of one kind For some stumbling blocks shal bée of persecution some of y e fewnesse of thē that professe Christ some of them that fall from Chryste For many in these miseries that are too come shall vtterly renounce Chrysts name his Gospell and submit themselues agein vnto Sathā Many in this smal cōpany shal bée bringers vp of diuers sects and yet they shal professs Christ. Ageinst this géere will Christ haue vs fensed And bicause that harms foreséene doo hurt the lesse Christ would haue his church warned of them before hand The tenth vse is that we liuing in the fear of God should wayt for the comming of our Lord Lesus Chryst who shall bring vs full redemption which redemption is the full and finall ende of all Chrysts benefites vntoo which al other benefites are appoynted For the order of Chrystes benefites is this that is described in .1 Corin. 1. in these woordes God hath made Chryst our wisedome our rightuousnesse our holynesse our redemption too the intent that he which glorieth should glorie in the Lord. He is our wisdom when he reueleth his fathers will vntoo vs in his Gospell He is our rightuousnesse when we by beléeuing his Gospell haue his rightuousnesse imputed vntoo vs. He becōmeth our holinesse when wée béeing iustified are moued with the holye Ghost through whose operation wée henceforth purpose a new lyfe And at length he shall bée our redemption when full saluation shall happen vntoo vs through him too whom with the father and the holy Ghost bée honoure prayse and glorie world without end So bée it Vpon the Purification of Sainct Mary the Virgine The Gospel Luke ij AND vvhen the time of their Purification after the lavv of Moyses vvas come they brought him too Hierusalem too present him too the Lord as it is vvritten in the lavv of the Lorde euery man childe that firste openeth the matrix shall bee called holie too the Lorde and too offer as it is sayde in the lavve of the Lord a payre of turtle Doues or tvvo young Pigeons And beholde there vvas a man in Hierusalem vvhose name vvas Symeon And the same man vvas iust godly and longed for the consolation of Israell and the holy Ghost vvas in him And an ansvver vvas giuen him of the holy Ghost that hee should not see death before hee had seene the Lordes Chryste And hee came by inspiration intoo the Temple And vvhen the Father and Mother brought in the Childe Iesus too doo for him after the custome of the Lavve then tooke he him vp in his armes and sayde Lorde novv lettest thou thy seruant depart in peace according too thy vvoord For mine eyes haue seene thy Saluation VVhiche thou haste prepared before the face of all people A light too lighten the Gentiles the glorie of thy people Israell The exposition of the text IN this feast is handled a part of Chrystes storie namely how he was offred vp in the temple according too the Law and how Simeon a ryghtuous man acknoweledged Iesus the Son of Mary too bée the very Messias yea and that by instinct of the holy Ghoste by whom hée had receyued an answere that hée shoulde not die before his eyes had séene Chryst the Lord. Whō when hée had séene hée tooke him intoo his armes and blissed him Whiche doone hée vttered his thankfulnesse too Godwarde in a song Héere wée muste call too remembraunce what wée haue hithertoo heard concerning Chryst too the intent wée may knowe the continuall storie of him Wée haue therefore herd first of his glorious birth that hée was borne in Bethléem Secondlye of his Circumcision that he was circumcized the eyght daye Thirdly howe hée was acknoweledged and honoured by the wysemen Nowe followeth the offering vp of hym in the Temple whiche offering vp
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
too be like in conditions too the Saincts liuing after an honest godly and vpright fashion and renouncing all vngodlinesse and worldly lustes as Paule teacheth in his Epistle too Titus For this purpose let vs thinke that this feaste also was instituted not that wée shoulde call vppon the holy Uirgin which is wicked Idolatrie but too the intent wée may haue wherwith both too edifie our minde and too directe our life too godlinesse and vertue after the example of this moste chaste Uirgin Nowe the summe of this storie is that the Uirgin Mary after shée knewe that bothe hir selfe was with Childe by the holy Ghost â–ª that Elizabeth hir cousin now in hir olde age was great with Childe also went too hir cousin Elizabeth too see howe shée did and that vppon their méeting they talked toogither of that which was hapned and comforted one another And too the intent that Mary might show a token of hir thankfulnesse shee made a Psalme and song it too the praise of God The places are twoo 1 The storie of hir visitation 2 The song of the Uirgin ¶ Of the firste IN the story of the virgin foure circumstances are chéefly too bée considered whiche are Firste the mutuall curtesie betwéene the Uirgin and Elizabeth 2. The Salutation of the Uirgin 3. Elizabeths record of the Uirgins faith 4. The miracle of the Babe springing in his moothers wombe The first circumstance Mary arose in those dayes vvente intoo the Mountaynes vvith haste intoo a Citie of Ievvry and entred intoo the house of Zachary The blissed Uirgin vttereth a moste faire frute of hir Fayth that is too wit loue towardes hir neighbour For shée béeing a yong woman bylde no scorne of Elizabeth béeing an olde woman but wente too hir in halfe too help hir and comfort hir thinking thus Beholde my kinswoman is forespent with yéeres and besides that shée is by miracle become childe bearing whiche thing was denyed by nature Therfore shée hath néede of my helpe Wherefore I will go too hir that wée may take comforte toogither one of anothers talke too doo hir some seruice Héerby may yoong maryed wiues learne howe it becometh them too bée minded toward y e aged women Although Mary were endewed with greater giftes than euer any woman in the world was Yet was shée not proude of it shée thinks not Shall I that am garnished with so great gifts doo seruice too this olde trot But rather shée thinketh that the greater shée is and the more excelling in principall giftes so muche the more is shée bounde too doo other folke seruice Albéeit that Ioseph dreamed that the Sunne and Moone and eleuen starres did woorship him by whiche dreame was signifyed that his Paâ—entes and brethren shoulde one day woorship him as their Lorde yet was hée not proude of it but serued his olde Father and was obediente too him according too the rule of Iesus the Sonne of Syrach The greater that thou arte so muche the more humble thou thy self in all things and thou shalt finde fauour before GOD. Bée gentle too speake vntoo in the company of the poore and humble thy soule vntoo thine elder He that frameth his life after the rule and the exaÌ„ple of Mary shall reape most plentifull frute For first he shall finde fauour in Gods sight For as God resisteth the proude so he giueth grace too the lowly Secondly he shall finde fauour among men For like as all men hate proude folkes so they loue those that bée lowly and gentle too speake vntoo Besides this he deserueth that yong men shoulde honoure him when he is olde For as it is Gods iust iudgement that he which in his youth despised old men should bée despised himselfe when he is old so is it Gods iustice that he which in his youth did reuerence old men and had them in estimation should bée honoured and loued of yong folke when he is olde Also let our maydens learne héereby not too run gadding about too other folkes houses nor too giue themselues too idlenesse but too doo their businesse spéedyly after a godly and womanly fashion except perchaunce they had rather folow the example of Dina who brought home shame with hir thaÌ„ the example of the blissed virgin who brought home honor and an euerlasting report of honestie with hir In old time no treasure was more set by of maidens than shamefastnesse But now a days many shew al maner of shamlesse lightnesse both in apparell and behauior of whom a great number doo iustly abye their vnshamefastnesse The second circumstance is of the Gréeting For the virgin entring intoo Elizabeths house gréeteth hir by and by A fréendly gréeting is a token of curtesie lowlynesse and good will The vsuall maner of gréeting among the Iewes was peace bée too thée and peace bée too this house which maner of gréeting putteth vs in minde of many thinges For first this order of gréeting is a confession whereby wée acknowledge all peace all good fortune yea and all prosperitie too bée of God Secondly it is a prayer For he that with a true méening hart sayth Peace bée too thée it is as muche as if he should say I beséeche thée O heauenly Father too graunt thy peace too this man and too defende him with thy protection ageinst Sathan the vnappeasable foe of thy churche Thirdly this gréeting is an exhortation wherby wée exhort him that wée salute too call vppon God too preserue the man himselfe his house his children and whatsoeuer is his Fourthly his gréeting and wishing of peace is a certeine warning that wée haue enimies that lye in wayte for vs continualle Whereby wée are put in minde not too sléepe but too wake that they fall not vpon vs vnwares Fifthly this godly salutation is a thanksgiuing For when wée wish peace of God too other men wée openly acknowledge that God is the author of peace whom wée prayse in this confession Therfore let vs learne of this virgin too receyue one an other with mutuall gréetings The third circumstance is Elizabeths testimonie concerning the virgins faith And Elizabeth vvas filled vvith the holy ghost and cryed out vvith a loude voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvomb c. Blissed art thou that hast beleeued for all things shall bee performed that the Lord hath spoken vntoo thee Elizabeth is filled with the holy ghost by whom she is certified of the virgins conception For in asmuch as it is ageinst nature for a maid too bée with child it behoued the author of nature too bée the teacher of grace and giuer of the gift whiche happened contrary too nature Agein according as shée was taught by the holy ghost she commendeth the virgins fayth when she saith Blissed art thou that hast beléeued Which short sentence teacheth many things For first it couertly giueth an inkling that al be wretched which are faithlesse Secondly it teacheth that vntoo the beléeuers befalleth the
fortunes But at the length she shal ouercome all things by Iesus Chryst the ouercommer of the world whom when wée take holde on by fayth wée also become ouercommers of the world according too this saying This is the victorie that ouercommeth the world euen your fayth Why dooth this ouercome the world bycause it hath Chryst. Secondlye this saying of Chrystes warneth vs that wée our selues bée not eyther by woord or déede an occasion of offence vntoo others or suffer our selues too bée led intoo offences and slip backe ageine intoo our former darkenesse and so fall away shamefully from Chryste as it hapneth too many now a dayes where Sophisters and Tirantes tosse and turmoyle all things at their pleasures Thirdly this saying of Chryste confirmeth vs in the fayth of Chryste For when wée sée the sequele answerable too the forwarning wée are assured of the Gospel and strengthened in our fayth that wée shoulde not with the moste parte of the world renounce our profession The seconde thing that Chrystes saying conteyneth is a somwhat dark inkling of y e causes of offeÌ„ce Needs must offeÌ„ces come sayth he But whence is this necessitie Of God No truly For God is not y e author of euil neyther deliteth he in offences but is angry w t the authors of offence as y e punishemeÌ„ts of them shew Whence are they theÌ„ are they of the deuilâ—â—ea verily euen of the Deuil For hée practiseth nothing else than too ouerthrowe Chrystes Churche by offences and stumbling blockes in doctrine in manners and in affliction The Deuil ioynes too him the Sophisters Hipocrites and tirants of the world whom hée stirreth vp too the intente hée may leaue nothing vnattempted which by any meanes may make eyther too the ouerthrow or too the rending of the churche in péeces and that dooth the story of the church shew both before the flud and after the flud in Egipt in the wildernesse in diuers persecutions vnder Iudges Kings and Capteyns in captiuitie and out of captiuitie euen vntoo the comming of Chryst. Agein after Chryst the story of the churche hath infinite testimonies of stumbling blocks wherwith SathaÌ„ like an enimie inuadeth Chrysts church The third thing that Chrysts saying conteyneth is a thretning of punishement whiche the author of offences shall endure VVo be to that man sayth he by vvhom the offence commeth His meaning is that those which are an occasion of offence too others shal be punished with most gréeuous paines And it is not to be douted but he méeneth euerlasting pains Howbeit too the intent wée may take the better héede y t wée become not authors of offence I wil entreat of them bréefly Some kindes of offences are too bée eschued whiche take their differences of their causes There is one kind of offence that ryseth of euill doctrine or of corrupting the doctrine of the Churche Hée that after this maner is an offence vntoo others foloweth the steps of the Deuil his Father who ouerthrew the first man and woman with this kinde of stuÌ„bling block Gen. 3. Another kinde of offence is that whiche springeth of euil maners that is too wit when other folks regarding thée doo counterfeit thine ill conditions Hée that in this wise is an offence too men buildeth vp the kingdome of Sathan ouerthroweth the kingdome of Chryst and therefore greate héede is too bée taken of them Where I pray you is ther one among a number that giueth not occasion of offence in this wise Whither yée look too the Clergie or too the laytie too the Magistrate or too the subiects yée shall sée al things full of offences of manners so as it was not for nought that Chryst sayd Wâ— bée too the world for offences The thirde kinde of offence riseth of the abuse of things which of their owne nature are indifferent which must bée shunned that the weak be not offended The wilful and vngodly are too bée despised and for warrant thereof wée haue Chrystes example As concerning offences wée haue sayde more elsewhere ¶ Of the third TAke heede that yee despise not one of these little ones for I say vntoo you that in heauen their Angels do alvvayes beholde the face of my Father vvhiche is in Heauen Héer Chryst commendeth Children vntoo vs that wée shoulde not by any meanes offend them And he addeth the reason why Bicause the Angels of them beholde the face of God the father that is in heauen that is too say séeing God hath so great regarde of children that hée chargeth his Angels too kéepe them it becoÌ„meth not vs too dishonor them Héer wée may note that children haue Angels too their kéepers which defend theÌ„ ageinst Sathan Ageine wée may bée stirred vp too thankfulnesse towards God for so great a benefite Moreouer let vs endeuer too kéepe it stil by godly behauiour And lastly let vs beware that wée doo not by any vngodlynesse or shamefull dealing estraunge from vs those whiche in heauen reioyce in the holynesse and pure life of the godly ¶ Of the fourth THe fourth thing that I purposed vppon was concerning Angels of whose nature and office I will speake a little partly that wée may know what maner of kéepers the churche hath and also that wée may vnderstand in how great perils wée are An Angel is a creature of God spirituall vnderstanding mighty made too serue God in his Church From which end of their creation certeine of them are falne and become enimies of the Church But some fel not but continued in their innocencie wherin they doo seruice too God and his Church Of which the Epistle too the Hebrues sayth thus Are not all ministring spirites sent too minister for their sakes which shall bée heires of saluation Of the euil Angelles the Lorde sayeth that Sathan with his companie is a lyer and a murtherer from the beginning And Peter sayth The Deuil goeth about like a Lyon séeking whom hée may deuoure Héerby it is easie too vnderstand that the Churche in this worlde is as a Citie which as it is defended within by good Angels so is it assaulted without by ill Angels Then séeing wée are set in so greate daunger let vs pray God too defende vs with his Angels and vntoo him bée prayse honour and power for euermore Amen Vpon the feast of all Sainctes ¶ The Gospel Math. v. IEsus seeing the people vvent vp into the Mountaine and vvhen he vvas set his Disciples came vntoo him and after that hee had opened his mouth hee taught them saying Blissed are the poore in spirit for theirs is the kingdome of Heauen Blissed are they that mourne for they shall receyue comfort Blissed are the meeke for they shal receyue the inheritaunce of the earth Blissed are they vvhiche hunger and thirst after ryghtuousnesse for they shall bee satisfied Blissed are the merciful for they shall obteyne mercy Blissed are the pure in harte for they shall see God Blissed are the peacemakers for they shall bee called the Children
Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
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