Chryst only was méet too bée sent for the latter purpose that is too wit too teach were sent in olde time all the Prophets and afterwarde the Apostles and all men that are lawfully called to the office of preaching Therfore as in respect of teaching Chryst sendeth his disciples as hée was sent by the Father Héereby wée may gather twoo things First the difference betwéene the kingdomes of the world and the administration of the churche or betwéen the gouerners of the world and the gouerners of churches For the ministers of the woorde are not sent too bée Lordes on the earth For Chryst tooke no Lordship vpon him neyther are they sent too the pomps of this world which Christ despised but too teach the Gospel too set vp the kingdome of God and too preach saluation vntoo men Secondly héerby is too bée gathered what authoritie y e woord is of whiche they preach that are called to the ministerie As my father hath sent me sayth he so send I you that you may speak not in your own name but in mine Héere vnto perteyneth that saying of the Lorde vntoo his disciples Math. 10. He that héereth you héereth mée and he that despiseth you despiseth mée Héere haue they that teache the woord a comfort and they that héere it a weightie admonition For when those that teache the woord godlily in lawful vocation do suffer any thing at the thanklesse world they haue a comforte in this that they beare the roome of Chryste and that Chryste suffereth wrong with them who wil in time reuenge himselfe And they that héere the woord are admonished first of the aucthoritie of the woorde for they are bounde too héere the woorde none otherwise than if they herd Chryste himselfe speaking Next they are warned too make accompt of the godly ministers of Gods woorde as of Chrysts ambassadours Besides that they are put in minde of the penaltie which they incurre by the iust iudgement of God as many as despise either the word preached or the ministers themselues Also the ministers of the woord must coÌ„sider too what degrée of worship they ar exalted that they doo not either infect the purenesse of the doctrine or estraunge their héerers from them by their euill conuersation The thirde part And vvhen he had said he breathed vpon them and said vntoo them Take yee the holy Ghost These woords coÌ„tein a singuler doctrine For Christ by these woords sheweth from whence the woorde whiche is preached by the voyce of the ministers hath his power and woorking which vndoutedly is not inclosed in the voice of y e minister nor haÌ„geth vpon the holinesse and woorthinesse of man but all the power and woorking of the woord procéedeth of the vertue of Christs spirit For when as Chryst héere breatheth vpon the disicples and biddeth them take the holy ghost he giueth too vnderstaÌ„d y t the holy ghost shal always be present at y e ministery of the word as if he had said behold ye shal be the ministers of the new testameÌ„t which shall build me a church in y e woorld by preaching the gospel and I know how weake you are too go through with so great a woork specially séeing the deuill the world and all mannes reason shal set themselues ageynst you Wherfore I wil that the holy ghost shal be present in this your ministerie by whoÌ„ your labor shall become effectuall For he by his power shall bring too passe that my woord which you shal preach shal not return to you in vaine Héere wée may gather a profitable doctrine and admonition The doctrine is that the holy ghost is tyed too the woord and wil be effectual by it The admonishment or comfort is that therby as wel the techers as the héerers may rayse vp themselues at the presence of the holy ghost ageynst the enemies of their saluation The fourth parte VVhose sinnes so euer yee shall release they are released vntoo them and vvhose so euer yee shal vvithholde they are vvithholden In these woords he ordeineth and establisheth that spiritual power of the church which we cal the power of the keys aud the key is shewed wherwith the kingdome of heauen is opened and shut Notwithstanding too the entent this most profitable doctrine may bée euidently vnderstood of al men I will diuide it intoo certeine points which are these From whence is the power of the church what it is in whom it resteth wherein it consisteth These poynts being well vnderstood there is no man but he shal handsomly perceiue what and what maner of thing the Ecclesiasticall power is From whence then is this power From God by Iesus Christ. For if ye haue an eye no further than on maÌ„ it is but a single ministerie But if ye haue an eye too Chryst it is an high power than the which there is none vpon earth either greater or profitabler or of more woorship For Chryste sitting at the right hand of the father in the throne of his maiestie ordereth and directeth this power He therefore that dispiseth this power both is bereft of the frute therof and also dishonoureth the sonne of God What is the power of the Churche It is the power of releasing withholding sinnes that is too say of preaching the Gospel whiche who so beléeueth too him is the kingdome of heauen opened and he that beléeueth not too him it is shewed that the kingdome of heauen is shut vp In whom resteth this power In the Church For when our Lord gaue the keyes too Peter and the other Apostles he bestowed these keyes vpon the very Churche at the whiche the ministers fetche the keyes as the handmayde hathe the keyes of hir mistresse In what thing consisteth the power of the keyes In the effectuall woorking of the holy Ghoste who in the woorde and by the woord is mightie of operation woorketh faith in the héerers of y e woord So the woord is as it were one key which the minister of the woord occupyeth and faith is another key which the holy ghost putteth too and wheÌ„ these keyes are put too both toogither then is the kingdome of heauen opened Now that wée haue in this wise expounded these things let vs wey the woords of this text somewhat déeplyer Firste therefore when hée sayeth whose so euer stay thy selfe and consider of this woord whose so euer First that the promise of grace is vniuersall Set thou this vniuersall promising ageinst the temptation of particularitie and include thy selfe within the generall promise Nexte set this woord whose so euer ageinst the multitud of sinnes And when thou art teÌ„pted too despaire for the multitude of thy sinnes let this promise of the Lorde come too thy minde whose so euer c. Hée sayeth not if a man commit a few sinnes or many neyther sayth hée if hée be a Iew a Gréek a gentleman a commoner a rich man or a poore man but he saith whose so euer Moreouer this place doâ—th vs too
theyr mindes douting with what company they may ioyn themselues in felowship For while some boast of one maister and some of another glorying of his wisdom and godlynesse not without contempt of others whom they outface with their lofty lookes it coÌ„meth to passe that according as they perceiue any maÌ„ affectioned towards them to holde with them or ageinst them so they with blind iudgement commend or discommende his doctrine and Religion Héereuppon growe hartburnings froward suspicions hatred fallings out and desire of reuenge wherthrough all things are turned vpsidedowne And from hence to passe ouer other things with silence springeth a double pleasure For both the enemies of the Gospell are boldned in theyr stubbornesse and vngodlinesse and also the weaker and vnskilfuller sort which earst were more forward in imbracing of the truth are not a litle trobled wauering and vncertein too whether part they were best too ioyne themselues â–ª AmoÌ„g whom not a few as though nothing certein could be taught or determined of all the whole Religion begin too dout not only of al the partes of it but also of all maner of Religions In this case it is our duetie my déere brethren too succor the weake bothe with our Prayers and aduertisements that they stumble not at this huge heape and dunghill of opinions and so fall headlong intoo certeine destruction The best remedie for this mischéefe is to marke the continuall consent of the Catholike church in Doctrine and in the true seruice of God For as there is but one God so is there also but one euerlasting stedfast and infallible truthe of God one true religion one faith one rule wherby to liue well and one Church of Chryst which only knoweth the true maner how too serue God aright He that is not a Citizen of this Churche is falne from grace and saluation though he boast himselfe too haue neuer so great maisters Contrarywise he that in this Church woorshippeth God in spirit and truthe â–ª is the heir of grace and saluation though he had but a Cow-herd too his maister or teacher For this matter hangeth not vpon the worthinesse or vnworthinesse of man but vppon the mastership of Chrystes spirit whose wil is that his pure and vncorrupt woord should be oure rule of life saluation In the which woord and woorshipping taught in the woorde there hath bin a most sound and perfect consent of all the holy Patriarkes before the flud and after the flud of the Prophets and Apostles yea and of al godly men Whâ—se doctrin and manner of worshipping if wée holde aright wée may lawfully glorie in Chryste that wée are Citizens of the Churche of Iesu Chryst althoughe the whole world hated vs and abhorred vs as Heretikes I méene therefore brethren too say somewhat concerning this contynuall agréement too the intent wée may bée assured in our selues whither wée bée in that consent of the Catholike Church or not or whither oure aduersaries bée in it who making greatâ— braggs of theyr maysters whom they call fathers endeuer with sword and fire too stop the course of the doctrine of the Prophets Apostles In the handling of this matter many things surely do méete which all ame as it were at this one marke For of necessitie it must come héere in question from whence true religion hathe his begynning and what assurance is therof how great hath bin the consent of the church in the same doctrine through all ages by what sleights Sathan is woont too assault the true religion and finally what aduisednesse the Godly ought too vse ageinst the treasons and crafts of Sathan least as oure first parents did wee suffer our selues too bée led with faire words from the fountains of saluation too the Diuels puddles that is too mens traditions and wilworshippings Wée should not néede to shew from whence true religion hath his beginning but that the rage of men and féends bothe hath bin in olde time and is at this day so greate that they durst set vp newe religions after the blynd imagination of their owne brayn maynteyning them with swoorde and fyre and persecuting that Religion whiche is onely of God that they may fulfil the prophecie whiche was spoken of the serpents séede that should byte the héele of the womaÌ„s séede But muche more rightly than these iudged that heathen man Socrates who being demaunded in Xenophon which was the true religion answered It was that whiche God himselfe had appointed â–ª For in as muche as the Lord sayth playnly by his Prophet that he abhorreth the doctrines and worshippings of men Let vs be out of all doute that the true and continuall abyding Religion hath his beginning from the euerlasting God himselfe Apollo Pithius béeing asked of the Atheniens what religions they shoulde chéefly folow answered those that their auncetors had vsed When they obiected ageyn that the custome of their auncetours had oftentimes bin chaunged hée sayde that the best was too bée folowed For as Hesiodus sayeth the auncient custome is euer best After the same maner our aduersaries in these dayes boast of antiquitie vtterly suppressyng the name of the author of true Religion where as they oughte rather too aunswere as Socrates did than as the wicked féend did For like as Sathan abused the authoritie of antiquitie to stablish errors so do they True it is in déede y t the auncientest religion is best so as it haue his beginning from God who is best and not from the olde serpent who froÌ„ the first beginning brought into the worlde his Religion fighting full but ageinst the religion of God Wherefore there is a distinction too bée made betwéene the twoo Antiquities For the one antiquitie is referred too God and the other too Sathan The first of these antiquities is the auncientest of all antiquities as which hath neither beginning nor shall haue ending Out of this most ancient antiquitie sprang the truth of God whereby is taught whiche is the true Religion for the confirmation whereof God hath added woonderfull recordes which should bee as it were certeyne euerlasting and authorised seales of his heauenly truthe The later antiquitie is such a one as both had beginning and shall haue ende out of which issued all superstition and vngodlynesse Either of these religions hath his furtherers and as it were certeine Patriarks whome the men of late yéeres haue termed fathers of whome they glorie not a litle The Papists haue alwayes in theyr mouthe the Fathers the Fathers And in all controuersies concerning the doctrine and seruice of GOD they flée to them as too theyr last Anchor-holde Wee also acknowledge the Fathers howebéeit farre after another manner than they doo For wee admitte those for Fathers who hauing receiued theyr Religion at Gods hande haue also deliuered the same faythfully too posteritie as are the Patriaks holy Kings Prophetes Chryst himselfe and the Apostles These onely doo wée reuerence as fathers and too vary from them in opinion wée iudge it a
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
glorie is then rightly yéelded vntoo him first as soone as wée acknowledge this woonderful benefit of God Secondly when we imbrace his sonne by fayth Thirdly whē we praise God with minde with voyce with confession and with behauiour And fourthly when wée allure as many as wée can too the knowledging of him Afterwarde when the Angels say Peace on earth there is noted the chéefe benefite of Chryst for which hée came intoo the worlde namely that peace might bée made betwéene GOD and man Thys peace is the mutuall consent of God and men Of GOD receyuing men intoo his fauoure for hys sonnes sake And of men receyuing through fayth the benefite offered wyth rendryng of thankes and continuall thankfulnesse of minde Most swéete are the frutes of this peace that is to say accesse vnto God ioyfulnesse of spirite a good conscience and gladsome passage out of this lyfe The things that breake this peace are sinnes doone against conscience carelessenesse and neglecting of the woorde And therfore they are too bée shunned no lesse than plagues In the last place they adde And too men good vvill That is too wéet As soone as God is reconciled vntoo men through Christ hée fauoreth and embraceth them with a true and fatherly affection as moste déerely beloued children whom hée holdeth right déere as adopted in Christe Of this good will speaketh Dauid also in his fifth Psalme Bicause thou shalt blisse the righteous O Lorde thou defendest him with thy good wil as with a shéelde When as Dauid in this place compareth Gods good will too a shéeld he sheweth the true vse and frute thereof For hée meaneth that Gods fauoure is too vs in stéede of a buckler wherewith wée are defended against the weapons of them that assault vs. The deuil brandisheth his fiery dartes at vs but this shéeld kéepeth vs safe And so of all others ¶ Of the seconde THe vse of it is double Generall which is deriued of the whole historie and Speciall which is deriued of the seuerall parts The generall vse therefore is that wée should learne to receiue and embrace our true Sauiour God man borne of the virgin by setting him against all our miseries sinne death curse Gods wrath and hell assuring our selues that this sonne of God and Mary is according vnto the prophecie of Esay borne too vs and giuen too vs yea and that too the intent hée shoulde bée righteousnesse and saluation too all that beléeue in him The speciall vse of it is manifolde First that wée should learne of Christs parents too bée obedient too magistrates Secondly that wée should lerne of the shepherds to giue credite to y e testimonies cōcerning Christ too séek Christ and too return too the woorks of our vocation Thirdly that we should learn of the Angels first too preache Christe too them that are vnknowen wherby all the godly ministers of Gods woord may comforte them selues in their ministerie for that they teache the same thing that was deliuered béefore by so princely spirites Moreouer wée may learn of the Angels and shepherds togither too confesse this Christ. Finally wée may learne too glorifie God and too sing with the angels Glory be to God on high too whom bée honour and praise world without end Amen The second holyday in Christmas called S. Stephens day ¶ The Gospell Math. xxiij BEholde I sende vntoo you Prophets and vvise men and Scribes and some of them yee shal kil and crucifie and some of them shal ye scourge in your Synagoges and persecute them from citie too citie that vpon you may come all the rightuous blood vvhich hath been shed vppon the earth from the blood of righteous Abell vntoo the blood of Zacharias the sonne of Barachias vvhome yee slevv betvveene the Temple and the aultare Verely I say vntoo you all these things shall come vppon this generation O Ierusalem Ierusalem thou that killest the prophets and stonest them vvhich are sent vntoo thee hovve often vvoulde I haue gathered thy children toogither euen as the henne gathereth hir chickens vnder hir vvings and ye vvould not Behold your house is left vnto you desolate For I say vntoo you Yee shall not see mee hencefoorth til that yee say Blissed is hee that commeth in the name of the Lord. The exposition of the Text. BEFORE wée goe in hande with the Exposition of the Text bicause this day is dedicated to Saint Steuen I will declare why the feastes of saincts are woont too bée halowed in the church of God and what wée ought too marke in the example of Saint Stephen Dayes are kept holy in the Churche of GOD not after the maner of the heathen as is woont too bee among the Papists that wée should cal vpon the saints as patrons intercessors which thing cannot be doon w tout horrible sacriledge cōtempt of y e son of god but there are many right weighty causes why it is profitable that the feasts of certeine saints should bée reteyned in our Churches they bée chéefly sixe The first cause is y t the continual historie of y e church may bée alwayes before our eyes which must bée vnto vs both a rule to liue by a mean to put vs in mind of gods prouidēce For if it bée a pleasure too reade the histories of heathē men in whō apéered a visor of some vertue vndoutedly it wil bée much more pleasure to read y e histories of those in whō shoon bright y e liuely images of true vertues as in Paule Péeter Mary Stephen Magdalen the théefe and many others The second is that the testimonies of the doctrine of the ministerie of teaching and of the Church might bée considered For there were miracles doone there were woonderfull callings too the ministerie of the Churche and the doctrine was set open throughe the whole Churche In these testimonies it is a moste beautifull sight too behold the continuall consent of the true Churche in the writings of the Prophets and Apostles and in the groundes or chéefe articles of the faith and too discerne the true doctrine of the Churche from the corruptions lies and deceits of all ages The third is that GOD should bée glorified and thanks yéelded vntoo him for opening him selfe vntoo vs for delyuering vs his doctrine for shewing his presence in the churche for making vs frée Denizens of that company whiche is witnessed too bée his true Churche and true woorshippers of him The fourth is that the examples may strengthē our faith when wée reade that their prayers were hearde and that they were helped from heauen as it is sayde in the .xxxiij. psalme This poore man cried vntoo the Lord and the Lorde heard him we conceiue assured hope that hée will likewise helpe vs when wée call vpon him Let euery one of vs therfore determine and reason with him selfe in this wise God receiued Magdalene the Théefe and Paule intoo fauor vppon repentance notwithstanding their excéeding great sinnes wherwith they had
Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
his shéepe home that is to say intoo their own countrey where the Godly shall enioy continuall peace and quietnesse with Chryst. I haue spoken of Chryst the shepherd of his towardnesse care benefits towards his shéepe that is to wit all that beléeue in him Nowe will I adde 〈◊〉 at concerning the shepherds that are ordeined vnder him too haue the charge of the Lordes flocke And it were too bée wished that all hadde lyke Doctrine conuersation and regarde towarde theyr shéepe as had that true shepherd But bicause that is not so there are foure differences kinds of shepherds to be noted One kind is of them that teach wel and liue wel folowing the example of the chéef shepherd Suche were Esay Ieremie Ezechiel and the other Prophets Suche were Paule and Peter Such at this day are all godly parish préests and Bishops which shine before others in doctrine conuersation and profession These are by Dauid and Daniel compared to starres shining in heauen where they be lightened with the euerlasting brightnesse of Chryst. These as Paule sayth are worthy of double honor These build the Citie of God with both their handes The second sort is of them that teach euil and liue euill These are the worst for they pull downe the temple of God with both handes Of which sorte Peter and Iude the Apostles haue told vs that there should bée many in these latter times The third kind is of them that teach well but liue euill Looke what these men build in the churche with their right hand they pul it down againe with their left and they are altoogither like the shipwrights that builded the Arke of Noe for they preparing the Arke for others too saue them frō the flud perished themselues in the middes of the waues Suche one was Iudas in times past many such are found at this day They say doo as we teach but folow not our works Of these spake Chryst saying when the Scribes and Pharisées sit in Moyses Chaire doo as they bidde but not as they doo The damnation of these men is iust For they know teach the things that are to be done and yet they do them not thēselues wheras it is a shame for the teacher to be takē tardie with the fault that he rebuketh in others Therfore sayeth Barnard well Shepherds must fatte their shéepe with their owne exāples rather than with the examples of other men The fourth kind is of them that teach euil but liue well so as they be not subiect too open crimes These bée hipocrits doo most harme of al. For wheras men gaze at the outward appéerāce of conuersation they are easly drawn too embrace their doctrine also Like as many of you in the papacie haue séene Monkes that not only haue séemed holy to themselues but also haue sold their good works vntoo others so lie they in wait both for the soules of men and for their goods Thus I haue spoken concerning the foure kinds of shepherds or teachers in the church of whom the first only is praise woorthy and buildeth Chrystes church too the soul health of many and that according to the doctrine and commaundement of our chéef shepherd Iesus Christ. ¶ Of the second NOw foloweth the second place cōcerning the wolf the hireling Of which y e wolf teareth destroyeth Christes shéep and the other leaueth the shéep in dāger giueth them ouer into the woolues mouth For thus saith the text But the hireling and he that is not the shepherd vvhoo is not ovvner of the sheepe seeth the vvolf comming and forsaketh the sheepe rūneth his vvay the vvoolf catcheth the sheep and scattereth them Héere it behooueth vs to know whoo is that woolf of whom the Lord speaketh after what maner he entereth vpon the shéepe when the hireling is to bée thought to flée Who is then this woolf that the Lord speaketh of héer It is the diuel For assoone as man was created he set vpon him by and by assailed him and threw him too the groūd So goeth he about hungry at this day séeking whō he may deuour neither wil he cease as long as this world standeth By what meanes I pray you setteth hée vppon Chrysts shéepe He setteth not vpon them one way but he hath foure wayes too set vpon them For he is woont to rush in among Chrystes shéepe either by sophistrie or Tirannie or wickednesse or Hipocrisie He setteth vpon them with Sophistrie either whē he disguiseth vices with the titles of vertues or when in stead of Gods truth he foysteth in errors to the intēt he may destroy Chrystes séely shéepe Too call vpon Saincts to erne euerlasting life by our woorks are most greuous sinnes and yet he defēdeth them as good déeds and so of many other things He inuadeth Christes shéepe by Tirannie when he bringeth too passe that they bée destitute of food and other helps of this present lyfe or else when he assaulteth them with open warre too the intent he may either trouble the purenesse of the Gospell or else quite abolish it He inuadeth Christs flocke w t wickednesse stumbling-blockes when he draweth many vntoo naughtinesse where through the holy ghost is shakē of mē agein brought in bōdage vnto sathā How many in these dayes are by this policy ouerthrown ther is no mā y t séeth not In what village reignes not enuie backbiting bibbing whoorhunting such othe horrible wickednesses In as much as we sée these thīgs we haue an assured proof y t sathā inuadeth christes shéepfold Also he inuadeth Chrystes shéepfold by hipocrisie as oftē as he couereth most heinous offences with his outward pretence of holynesse like as was wōt too bée in old time among the Moonks is yet still at this day among them that haue not yet laid away their Pharisaicall fashions Wée haue already by what ways the woolfe whiche is the Deuil inuadeth Christes shéepfold Now wil we speak of the fléeing of the hireling For the hireling is he that is no owner of the shéepe and therfore he runneth away when he séeth the woolf make toward them But did not Chryst now then flée Did he not cōmand his disciples that when they wer persecuted in one city they shuld flée into another Did not Paul himself flée whē he was let down from the wal in a basket Now in as much as it is certein y t neither Christ was a woolf nor the rest of y e Apostles it must néedes folow y t this fléeing wherof y e Lord speaketh héer is not to be vnderstood of euery kind of fléeing But it is to be known y t there is a fléeing of the body a fléeing of the minde The fléeing of the body is sometimes lawfull but the other is not But what is the fléeing of the minde It is when one fléeth from doing his duetie And this fléeing is of foure sortes according to the woolues foure maners of inuading
this present life shall in the end enioy ful glory with Christ so shée continue stedfast in his faith vntoo the end The places are thrée 1 Chrysts forewarning concerning his owne death and Resurrection 2 The weaknesse of the apostles and so consequently of all mortall men 3 The Crosse of the Church in this world and the glorious and ioyfull deliuerance of the same ¶ Of the firste COncerning the death and resurrection of Chryst I will speake somwhat bréefly bicause wée haue herd all thinges alate more plenteously After a vvhyle yee shall not see mee and ageine after a vvhile yee shall see mee for I goe too the father Héere doth Chryst somwhat darkly foreshew them his death and resurrection But his méening is this After a vvhile sayth he yee shall not see mee that is too say I shall lye dead a thrée days in my graue so that you shall not sée mée And againe after a vvhile yee shall see mee that is too say I shall be raised ageine from death and you shall sée mée fortie days before I ascende visibly into heauen and be taken away out of your sight by a cloude And this is it that he sayeth bicause I go to the Father that is too say after my death I shall passe from persecution to the glorie of heauen What is he not present with his churche after his ascension Yes he is present according too his promise euen vntoo the end of the worlde Howbéeit not after a bodyly maner but after a diuine and spiritual maner For Gods woord and the holy Ghost are the glasse â–ª wherin Chryst will be holden and this beholding is sufficient wherwith wée must be contented vntill he himselfe come to iudgement for afterward wée shall enioy the sight of him for euermore But why did hée put his Disciples in minde of his death and resurrection Surely there be many causes of which the chéefe is this which he alleageth in these woords I haue told you of these things before hand that vvhen they bee come to passe you may beleeue For mens minds are gretly strengthned when they sée things fall out â–ª according too that whiche was tolde them before Neither dyd any thing more raise the Apostles than that they saw all things aunswerable too Chrystes foresayings wherby they might bothe vnderstand his Godhead and throughly perceiue his office Moreouer the Lordes will was by the often forewarnings too prouide for the infirmitie of his disciples For this is the poynt of a faythfull maister to haue a consideration of their capacitie whome he taketh vppon him to teache and too remedie theyr rawnesse by often beating the selfe same things intoo their heads Besides this also he therfore foretold his death and resurrection too the intent his disciples shoulde knowe that he knew before of his owne death and resurrection and that he willingly obeyed the father euen vntoo death too the intent he might deliuer vs froÌ„ death This sermon of Chrystes is too bée applyed vnto vs also for not muche vnlike happeneth vntoo vs. Hée sêemeth too bée a whyle from vs when he leaueth vs comfortlesse wrestling vnder the crosse And afterwarde ageyne hée is séene of vs when hée comforteth vs by the Gospell and manifesteth the presence of his spirite in our prayers ¶ Of the second THe rawnesse of Christes disciples in matters of saluation is described in these woords VVhat is it say they that he sayth After a vvhile yee shall not see mee and ageyne after a vvhile yee shall see mee and that I go to the father vve knovv not vvhat he speaketh It is a greater wonder that they being so often warned of the Lordes death and Resurrection not only by types figures and riddles but also by expresse woordes coulde neuer the more vnderstande him What is the cause héerof Surely there are twoo causes One is for that an opinion once conceiued in the mynde is not easly pulled out specially if it haue taken déepe roote The Iewes yea and the Lords Disciples themselues dreamed that Chrysts gouernement should haue bin ciuill so as Chryste himselfe béeing made chéefe Emperor should subdue the whole world and reign ouer it and that his disciples should haue bin next about him whiche thing the moother of Zebedies children declared sufficiently when she made request that the one of hir sonnes might sit at Chrystes right hande and the other at his left An other cause is the dimnesse that is in all mankynd wherby it commeth to passe that no man is able too perceiue the things that pertein too God vnlesse he haue the holy Ghost too bée his teacher Héerby we may leene first too bewaile this our blindnesse Secondly too héere Gods woord more often wherby we may bée deliuered fâ—rom this dimnesse of ignorance and thirdly to craue of God that he him selfe will teache vs according too that place of the .xxv. Psalme Leade me foorth in thy truth and teach mée bycause thou art the God of my saluation Good and rightfull is the Lord therfore shall he teach sinners in the way But wée must take héede that when the Lorde teacheth we shut not the eares of our hert against his voyce lyke as all they doo that héere Gods woorde without frute As for those that so stop their eares against Gods voyce they may at length deserue too be left vp in their blindnesse and ignoraunce for euer God preserue vs that we incurre not this penaltie of vnthankefulnesse wherewith wée sée many to be horribly punished For there are many too bée found that if a man aske them after the héering of a Sermon what they haue brought away haue not a woord to aunswer But if yée question with them of talke had at a feast or in game they can reherse you euery thing so as they will not misse ye a woord What is the reason In some folke the cause of it is mannes naturall dulnesse in matters of Saluation In other some the cause of it is the punishment of sinne also that héering they héere not and vnderstanding they vnderstande not Wherfore right déere beloued let vs fall too amendement of lyfe let vs call vpon God for help and when wée féele in our selues a wéerinesse of héering and learning the woord of God Let vs by and by think that the diuel layeth a snare for vs and let vs forthwith flée vntoo Praier beséeching GOD that he will both teach vs and also by his spirit make roome for his woord in vs. ¶ Of the third VErely verely I say vntoo you that you shall moorne and vveepe but the vvorld shall reioyce And you shall be sadde but your sadnesse shall bee turned intoo ioy He repeteth the same thing that he had spoken a litle before concerning his death and Resurrection For by thrée signes which were set foorth he gaue an inklyng what should come after although somwhat darkly By the moorning of his Disciples is signified the death and buriall of Chryste By the gladnesse of
sorts visibly and inuisibly Hée came visibly intoo the Apostles vppon Whitson-Sunday as wée shall hear when the time commeth He commeth inuisibly intoo mennes harts when the Gospel is preached and he sealeth vp the truthe of the Gospell in the hartes of the hearers Chryste speaketh of both the commings of the holy Ghoste For that whiche went before in the Apostles visibly the same followeth inuisibly wheresoeuer the Gospel is taught purely But too what end tendeth the doctrine of the holy Ghoste He shall not speake of him selfe but vvhatsoeuer he heereth that shall he speake That is the holy Ghoste shall teache you the same doctrine that I haue taughte you shall tel you whatsoeuer shall come too passe That is hée shall reuele vntoo you what maner of kingdome my kingdome shalbée bothe in this life and after the generall resurrection And he shall glorify mee bicause he shall take of mine and shevv vntoo you That is the holy Ghoste shall by his recorde and effectuall woorking stablishe the glory whiche the Father hath giuen mée so as the gates of Hel shall not bée able too preuail a whitte ageinste my kingdome for they can neuer darken my glory ¶ Of the third NOw remayneth too speake of this saying I haue yet many things too say vntoo you but you cannot beare them avvay as novv This place doo the Papists abuse as thoughe the Apostles had not deliuered a ful doctrine too the churche And this they vpholde too the end they may stablish their Masses prayings too Saincts Rosaries Pardons holy water and other deceits of Antichrist But Chryste speaketh according too the capacitie of his Disciples and of the weaknesse that was in them before his death of the gift that they should receiue after his resurrection vppon Whitson Sunday As if hée had sayd I would speak many things too vntoo you coÌ„cerning my kingdome and other misteries but as yet yée are not fully throughly taught by the holy Ghost whom I wil giue you in his time who shall lead you intoo all trueth that is too say intoo full knoweledge of my kingdome This full trueth did the Apostles obteine vpon the very day of Pentecoste or Whitson Sunday whiche afterward they did put in wryting We must séek the same trueth and holde our selues contiÌ„ted therwith if wée minde too be the Scholers of the holy Ghoste too whom with GOD the father and the euerlasting Sonne bée praise and glory for euer and euer Amen The .v. Sunday after Easter ¶ The Gospell Iohn xvj VErely verely I say vntoo you vvhat so euer yee aske the Father in my name he vvil giue it you Hithertoo haue yee asked nothing in my name Aske and yee shall receyue that your ioye may bee full These things haue I spoken vntoo you by Prouerbes The time vvill come vvhen I shall no more speake vntoo you by Prouerbes but I shall shevv you plainely from my Father At that day shal yee aske in my namâ— And I say not vntoo you that I vvill speake vntoo my Father for you For the Father him selfe loueth you bycause yee haue loued mee and haue beleeued that I came out from GOD. I vvent out from the Father and came intoo the vvorlde Againe I leaue the vvorlde and go vntoo the Father His Disciples sayde vntoo him Loe novv thou talkest plainly and speakest no Prouerbe Novv are vve sure that thou knovvest all things and needest not that any man should aske thee any question Therfore beleeue vve that thou cammest from GOD. Iesus ansvvered them novv yee doe beleeue Beholde the houre dravveth me and is already come that yee shall bee scattered euery man too his ovvne and shall leaue me alone And yet am I not alone for the Father is vvith mee These vvoords haue I spoken vntoo you that in mee yee might haue peace for in the vvorlde shall yee haue tribulation but bee of good cheere I haue ouercome the vvorld The exposition of the text FOr a good consideration is this Gospel read in the church as vpon this day For it conteyneth the chéefest woork of Christians and the woork that is peculier to them For onely Christen folks can performe this seruice of Inuocation vntoo God For after that vpon last Sunday was declared what is true Faith what is righteousnesse what is iudgement and too bée bréef what is the kingdom of Christ and in whom it consisteth In very good time order is mention made this day of the chéefe seruice that the Citizens of Chrystes kingdome can performe which is the true calling vpoÌ„ god And bicause no exercise of the godly is more néedful than prayer and that no woork is more hard than too pray aright I wil in this sermon entreat of praier only And too the intent wée may the eassier vnderstand this doctrine I wil say two things concerning prayer which are these 1 What Christian prayer is and how many sorts there bée of it 2 What are the conditions that must goe with euery prayer For when I haue discussed these two places I hope there shal bée no man so he yéeld himself easie to bée taught which shal not clerely and plainely vnderstande what thing Christian prayer is and how néedefully the seruice of prayer is required at our hands ¶ Of the firste WHat thing is Christian prayer It is a lowly lifting vp of the minde vntoo God in desiring ought at Gods hand or yéelding thanks for benefites receiued Now y t there bée two sorts of lifting vp the mind vntoo God first it is confirmed by y e record of Dauid who going about too pray saith in the .25 Psalme Unto thée O Lord haue I lift vp my soule and secondly by the forme of praying appointed too vs by the Lord Our father which art in heauen Moreouer by the gesture of them that pray whoo as they are praying are woont too lift vp their eyes vnto heauen This therfore it behooueth vs to know that prayer is not a pratling of the spéech only but that it is an humble lifting vp of the hart vntoo God with which humble lifting vp of the hart woords also procéede out of the mouth But of how many sorts is Chrysten prayer It is of foure sortes Deprecation Adoration Intreatance and thanks geuing These foure kinds of prayer will I declare bréefly Deprecation is an humble lifting vp of a mannes minde vntoo God wherby is desired deliueraunce from such things as trouble or veâ—e him As when wée desire too bée deliuered from Tirannie violence diseases famine and other things that séeme sharpe vntoo vs. Adoration is a lowly lifting vp of mans soule vntoo God wherby wée desire some benefite at his hande as when wée desire encreasements of faith loue patience chastitie and when wée craue those things that wée haue néede of toward the maintenance of this life Intretance is an humble lifting vp of a mannes mind vntoo God wherby one maketh sute for an other as when wée pray for
glory is too bée preferred before all things And thus muche concerning prayer GOD graunt vs grace that these woords may take roote in our harts through Iesus Chryst too whom bée honor and glory for euer and euer Amen Vpon the day of our Lords Ascension ¶ The Gospel Mark xvj IEsus appeared vntoo the eleuen as they satte at meate and cast in their teeth their vnbeleefe and hardenesse of harte bycause they beleeued not them vvhiche had seene that he vvas risen agein from the dead and he sayde vntoo them Go yee intoo all the vvorld and preache the Gospel too all creatures hee that beleeueth and is baptised shall bee saued But he that beleeueth not shall bee damned And these tokens shall folovv them that beleeue In my name they shall caste out Deuiles they shall speake vvith nevve tongs they shall driue avvay Serpentes And if they drinke any deadly thing it shall not hurte them They shall lay their hands on the sick and they shal recouer So then vvhen the Lord had spoken vnto them he vvas receyued intoo Heauen and is on the right hand of GOD. And they vvent forthe and preached euery vvhere The Lord vvorking vvith them and confirming the vvoord vvith miracles follovving The exposition of the Text. THis feast is ordeyned in the Church for that article of our Créed wherin wée professe our selues too beléeue in Iesus Chryste ascending intoo Heauen when hée had bin conuersaunt with his Disciples fortie dayes after his glorious resurrection In this feast as in others there be thrée things too be weyed First the storie with the circumstances thereof Then the benefite that is bestowed vppon vs And lastly the right vse and minding of the story These thrée things offer them selues in the exposition of this Gospel The summe wherof is that the Lord the fortith day after his resurrection appéered too his Disciples whome hée vpbrayded with their vnbeléefe and hardnesse of hart commaunded them too preache the Gospell throughe oute all the world shewing what frute shall redound of the preaching of it too the hearers so they receiue the Gospel by fayth Moreouer too the intente their preaching may bée credited hée promiseth too confirme their doctrine with miracles When hée had giuen this charge hée ascended visibly intoo heauen and sitteth at the right hand of his father And his Disciples obeying his commaundement went abrode too preach the gospel the which our Lord confirmed with signes ensuing And this is the effect of the Gospel The places are thrée 1 The rebuking of the Apostles 2 The institution of the ministerie of the woord 3 Chrystes Ascension intoo heauen ¶ Of the first THe fortith day after his resurrection he appered to his Disciples and vpbrayded them vvith their vnbeleefe and hardenesse of harte bycause they had not beleeued those that tolde them they had seene him risen ageine from death Hée findeth fault with two things in his Disciples hardnesse of hart and vnbeléefe that is too say the roote and his frute The roote is hardnesse of hart whiche taketh increasement and strength partly of it own originall beginning partly of it own corruption For a man that is not inspired with the holy ghost cannot vnderstand any of those things that are of the spirite of God Of this most naughtie roote there are very many and euil frutes The first is that whiche is rebuked héer namely vnbeléefe Out of this afterward bud moste naughtie brauÌ„ches as disobedience towards God whatsoeuer leudnesse and wickednesse is in this life By whiche the power of the roote vnsuppressed is perceyued and also séene how great increasement vnbeléefe hath taken For this is a moste assured token that whersoeuer sinne reigneth there vnbeléefe as an Empresse possesseth the hart of man Furthermore wée may learne héereby first after the example of the weake Apostles not too despaire of oure selues béeing weake althoughe wée cannot by and by comprehende the heauenly misteries For the Churche hath euermore hir certein woundes for oure Lorde too poure his wine and Oyle intoo Neyther is it reason for any man too hope that hée maye put of all weaknesse as long as hée carieth this mortall body about him But like as in olde time the people of God béeing brought intoo the promised land had their neygbors the Philisâ—ines enimies vntoo them ageynst whom they kept continuall warre So wée béeing brought intoo Chrystes churche haue bothe inward and outward enimies ageinst whom wée must make warre leaste wée were sluggishe thorough idlenesse The other thing that wée haue too learne héere is that wée should consider by the déede of Chryst not casting off his rawe weake Disciples how gentle a high Préest we haue who casteth vs not off for oure weakenesse so there bée any sparke of fayth in vs. And consequently by his example also wée may learne too deale gently fauourably with the weaker sorte ¶ Of the second WHen Chryst béeing ready too ascende intoo Heauen giueth commission too his Disciples saying Go yee intoo the vvhole vvorlde and preache the Gospel too al creatures Hee that beleeueth and is baptized shall be saued and hee that beleeueth not is condemned already hée beginneth the maner of setting vp his kingdome and sheweth the frute of the same kingdome By twoo meanes is the kingdome of Chryste set vppe by woord and by the sacrament the frute whereof is saluation of the people Contrarywise they that be not Citizens in this kingdome are subiect too the sentence of damnation Héere wée sée there is great difference betwéene the aministration of a kingdome of the worlde Chrystes kingdome and no maruel at all For the kingdome of the world is fleshly but the kingdome of Chryste is spirituall That is set vp mainteyned by the lawes of men but this is set vp mainteyned by the woord of God Howbéeit forasmuch as the woord of God conteyneth singular doctrines I will expound them somewhat more largely and distinctly too the intent wée may the better vnderstaÌ„d Chrysts minde towards vs and the benefits of the Gospel First he saith Go intoo the vvhole vvorld Yée sée the commission For hée sendeth his disciples not too any one nation but too all men dwelling abrode through the whole worlde Héerby wée may consider the riches of Gods mercie and the preciousnesse of Chrystes sacrifice It is Gods mercie that al that were damned throughe sinne shoulde héere the voyce of the Sonne of GOD concerning saluation too bée obteyned through Chryst. For it is not too be thought that God would haue the voice of the sonne of maÌ„ sound vnto the world y t the gretest part should be destitute of the frute therof but rather that by héering they shuld liue bée saued through Christ so that they receyued the preaching of the Apostles by fayth This is more playnly declared by this saying Preache yée or proclayme yée Too whom Too all creatures that is too say too all men without any exceptions of
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
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
I sayde vntoo thee yee muste bee borne from aboue The vvinde blovveth vvhere it lusteth thou hearest the sound thereof but thou canst not tell vvhence it commeth nor vvhyther it goeth So is euery one that is borne of the spirite Nichodemus ansvvered and sayd vntoo him hovv can these thinges bee Iesus aunsvvered and sayde vntoo him Arte thou a mayster in Israell and knovvest not these things Verely verely I saye vntoo thee VVee speake that vvee knovve and testifie that vve haue seene and yee receyue not oure vvitnesse If I haue tolde you earthly things and yee beleeue not hovv shall yee beleeue if I tell you of heauenly things And no man ascendeth vp intoo Heauen but hee that came dovvne from Heauen euen the Sonne of man vvhiche is in Heauen And as Moyses lifte vp the Serpente in the vvildernesse euen so must the Sonne of man bee lifte vp that vvhosoeuer beleeueth in him perishe not but haue euerlasting life The exposition of the Text. THis feaste may woorthely bée called the feast of our Créed or of our Faith For it is ordeyned too the intent folke should in the Church bée taught concerning God whoo is one and true in substāce and thrée in persons and of benefites towardes the Churche For after that Chryste and his benefites the louingnesse of the Father in sending his sonne intoo the worlde and the sending of the holy Ghost too comfort the Gospell had bin intreated of the former Sundayes the Churche thought it conuenient too knit al these things togither and too teach them as this day too the intent the things that were declared at large might bréefly bée brought too remembraunce agein And the church setteth foorth this text of the gospell which you haue herd for a very good purpose For in it are set foorth Gods benefites towards his Churche For as the Father sente his Sonne y t he might become a sacrifice for sinne so is the holy Ghost giuen too beget the beléeuers ageyn vntoo euerlasting lyfe The summe of this present Gospell therefore is that those whiche are begotten ageyn in the fayth of Chryst are heyres of eternall lyfe by the benefite and meryte of Chryste whom the father hath sent Now to the intent wée may kéepe a certein order I will in this sermon entreate 1 Of the knowledge of God 2 Of the spirituall regeneration or new birth 3 Of that most comfortable saying of Chryste as Moyses lifted vp the serpent in the wildernesse so must the Sonne of man also bée lifted vp c. ¶ Of the firste FOr as much as too know God is lyfe euerlasting it standeth men in hand too looke for the true knowledge of God The knowledge of God is of two sortes The one is heathenish naturall and philosophicall and this is vnperfect For the wyse men of the worlde whiche were not instructed by Gods woord erred in foure poynts First in the substance of the Godhead Secondly in the persons Thirdly in his prouidence And fourthly in his will The Epicures are hissed out of all men who denied that there is any god at all The wise men which confessed that ther was but one God misdéemed of his substance For they thought not him too bée God who is the Father the Sonne and the holy Ghoste Neyther déemed they aright concerning the persons As for Gods prouidence some of them toke it quite away Other some denyed it too bée vniuersal For they were of opinion that god cared for the gretest things but not for these earthly things As for Gods will concerning frée mercy they were vtterly ignorant of it but that he will one day punishe the stubborne they were warned by the recorde of their owne conscience But from whēce had the heathen this slender knowledge such as it is Dauid and Paule witnesse that they had this knowledge of God by his creatures For Paule in the first too the Romanes sayth That whiche is too bée knowne concerning God was manyfest vntoo them For God dyd shew it vntoo them So that his inuisible things that is too say his eternall power and godhed are vnderstood and séene by the woorks from the creation of the world too this intent that they might bée without excuse Dauid also sayth The heauens declare the glorie of God and the firmament sheweth his handy woorks That is too say the heauen that wée sée sheweth God the woorkmaister therof The effect of all philosophicall knowledge concerning God commeth too this point First man by beholding the things that are created is brought too this point that he confesseth ther is some body by whom all these things were made and by whose power all things are gouerned and héerby he must of necessitie bée drawne too this eternall power and godhead for it must nedes bée that he that made all things must bée of auncienter continuance than all the things that are made and so consequently without beginning And it foloweth of necessitie that this incomparable power whiche suffizeth too rule so huge a woork must néedes bée more excellent than any other power bée it neuer so excéeding Now this is the selfe same thing that wée cal God who ageyn vnlesse he bée only one surely is not he that made all things nor that ruleth al thinges and therefore neyther euerlasting nor almightie no nor GOD. This is the summe of that whiche the wyse men of the worlde doo knowe concerning God Of whiche knowledge the vse is of thrée sortes The first is that men may acknowledge God by his creatures secondly that whē they knowe him they should woorship him and thirdly that when they knowe God and woorship him not they shoulde bée inexcusable The firste and seconde are the propre ende of knowing God The thirde is accessarie through mans owne faulte Another knowing God commeth of the Scripture or of Gods woord which knowledge is bréefly conteyned in the Apostles Créede whiche is that wée beléeue there is but one God that wée beléeue there is thrée persons in one Godhed that wée should know Gods will and his benefites towards his church that wée should knowe the mean by whom wée may bée made partakers of the benefites of the holy trinitie Howbéeit too the intent wée haue the fuller perceiuerance of this knowing of God I will set and expound foure points concerning this helthful knowledge of God wherof the first shal be a cōfirmation y t there is but one God The second a declaration that ther be thrée persons in that one godhead The thirde what is too bée considered in euery of the persons seuerally the fourth what is the helthful vse of knowing God First the confirmation is too bée fetched out of recordes And as for records y t confirme the vnitie of God I wil take them out of Moyses the prophets the Psalmes and the wrytings of the Apostles Moyses Exod. 20. Deut. 5. I am the Lorde thy God that brought thée out of the lande of Egipte thou shalte haue none
Chyrst too him intoo the ship Therfore according too Peters example giue thou credit vntoo Chryst bée not slacke but labour in Chrysts name and thou shalt sée how the Lord will blisse theâ— But I sayst thou sée the woorst men commonly most too bée luckie and contrarywise I sée the godly oftentimes most miserable I say no more but marke the end Wherfore consider this answere of Dauids whiche is in the .xxxvj. Psalm I sawe the vngodly sayeth hée lustie and flourishing as the gréene Bay and I passed by and beholde hée was gone and I sought him and hée was not too bée found So all the glory of the vngodly is a vanishing smoke Contrarywise hée that feareth the Lorde shall not bée remoued for euer Wée haue examples I pray you wher are now those glorious Giaâ—ts They are swalowed vp in the floud Where is the rich glutton Hée lyeth in torments On the contrary parte where is Abraham where is Dauid where is poore Lazarus In heauen wher they enioy true blissednesse These mennes examples let vs folow ¶ Of the fourth WHiche thing vvhen Simon savve hee fell dovvne at Iesus feete saying Departe from mee O Lorde for I am a sinner Sée héere what happened too Peter and his fellowes by this taking of fishe Peter is sore afrayd and willeth Chryst too depart from him What ought he not rather too haue sayd Lord tary still with mée that wée may haue good lucke in fishing Like as Peter vppon this miracle acknowledged him selfe a miserable sinner so acknowledged hée Chryste too bée rightuous endued with the power of the Godhead Wherfore hée falleth downe at his féete also Uerely men desire the presence of GOD How bée it as soone as they perceyue him too bée come by and by they flée awaye and are afrayde by reason that their conscience accuseth them of sinne vntill they bée chéered by the voyce of God and féel comfort ageinst the remorse of sinne according as the Lord in this place chéereth vp him that was afrayde saying Feare not from hence foorth thou shalt bee a fisher of men Héere hée not onely chéereth vp Peter but also chooseth him too bée an Apostle that in his time hée may catche men with the woorde of his preaching For as fishes are caught with a net so are men caught by the woord of preaching gathered out of the Sea of their sins intoo the churche of Chryst not too bée killed but too liue blissedly for euer through Iesus Chryst our Lord too whom bée honor praise and power for euer and euer Amen Vpon the .vj. Sunday after Trinitie ¶ The Gospel Math. v. IESVS sayde vntoo his Disciples except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee cannot enter intoo the kingdome of Heauen Yee haue herde that it vvas sayde vntoo them of olde time Thou shalt not kil vvhosoeuer killeth shal bee in daunger of iudgement But I say vntoo you that vvhosoeuer is angry vvith his brother vnaduisedly shal bee in daunger of iudgement And vvhosoeuer sayth vnto his brother Racha shal bee in danger of a counsel But vvhosoeuer sayth thou Foole shal bee in daunger of Hel fire Therfore if thou offrest thy gift at the altar and ther remembrest that thy brother hath oughte ageinst thee leaue there thine offring before the altar and go thy vvay firste and bee reconciled too thy brother and then come offer thy gift Agree vvith thine aduersary quickly vvhiles thou art in the vvay vvith him leaste at any time the aduersary deliuer thee to the Iudge and the Iudge deliuer thee too the Minister and then thou bee cast intoo Prison Verely I saye vntoo hee t thou shalt not come out thence til thou haue payd the vttermoste farthing The exposition of the text THis text is a péece of that sermon that Chryst made too his Disciples in the mountain after he had newly chosen them wherin too speak bréefly hée teacheth them that hée came not too breake the law but too fulfill it And bicause the Phariseys béeing interpreters of the law misconstrued and wrested the law of God Chryst correcteth their errour and interpreteth the law For they thought that the doctrine of the lawe perteyned only too the outward déedes Contrarywise Chryst proueth that it perteineth too the innermost conceits of the hart Afterward in the same sermon Chryst prescribeth a forme of giuing Almesse an order of fasting and the maner of praying All which things tende too this end that men should vnderstand how farre they are off from the perfection of Gods law and how néedfull Chrysts comming was on whom whosoeuer beléeueth is exempted from the power of the law and froÌ„ damnation Thus much concerning the effect of Chrysts sermon in the mount How béeit this parcell of that Sermon which is red in the church this day as you haue herd fyndeth fault with the Pharisaicall rightuousnesse and alledging the fifthe commaundement of the law sheweth how farre the Pharisies ouershot theÌ„selues in interpreting the law For like as these thought it ynough too abstein from killing with the hande so Chryst denounceth them giltie of this lawe not only which commit outward murther but all those that think any thing ageinst their neighbour according as wée shall héer anone The places are two 1 Of thrée sortes of righteousnesse Pharisaicall of the law and Chrysten 2 An exposition of the fifth commaundement ¶ Of the third EXcept your rightuousnesse exceede the rightuousnesse of the Scribes and Phariseys yee shall not enter into the kingdome of heauen Too the intent wée may vnderstande these things aryght wée must néedes speake of thrée sorts of rightuousnesse Of the Pharisaicall rightuousnesse whiche Chryste reproueth héere Of the Ryghtuousnesse that commeth by the law which God commendeth too vs by his owne voyce of the christen righteousnesse through which only we stand before God The Pharisaicall righteousnesse is described Math. 15. of which description these bée the peculiar poyntes First they accuse Chryst so farre is it from their thoughte too acknowledge him for their redéemer Ageyne they doo all things too the intent too bée séene of men They are hypocrites appéering outwardly religious and holy wheras for all that they are enimies of God and all godly men whom they snatch at like mad doggs Also they make Gods coÌ„maundement voyde for mens traditions sake For in place of Gods commaundementes they thruste in mennes deuises too worship God withall whither he will or no. This is the greatest stubbornesse ageinst God that can bée For in this case not only god is despised and more is attributed too mans folly than too Gods wisedome but also through mens traditions the zele of Religion is abolished too godward and the woorks of charitie plucked vp by the rootes Ouermore they preace vntoo God with their lips and their hart is farre from him Besides this they are layde too deuour widowes houses while they draw them to theÌ„selues couetously vnder preteÌ„ce of holynesse
with which kind of sacrifice God is delighted as the Apostle sayth too the Hebrues Let vs be quicke too giue almesse Let vs cherish the weake members of the Churche and let vs heale them also as much as may bée after the example of Chryst and other holy men which exercised thēselues in the true holyday woorkes Now remayneth somewhat too bée saide of Ceremonies Ceremonies are customes and ordinances made too gouerne the body of the Churche withall These if they bée lawfull for I haue nothing to do with vngodly Ceremonies either haue their warrant of the manifest woorde of God as Baptim and the Lordes Supper or else they make in déede too the mayntenaunce of the doctrine and orderlynesse of the Churche and are ordeyned by some counsell of the spiritualtie or by the godly Magistrate These Ceremonies serue too two endes For they are ordeyned for comlynesse and orders sake Of comelynesse are two partes The first is that wée should bée stirred vp vntoo godlynesse by those helpes The latter is that modestie and grauitie might appéere in the ministration of godlynesse ▪ Order consisteth of thrée partes The first is that the chéefe dooers or heads of the congregations might haue a certeine rule too deale by The second is that the héerers accustome themselues too obedience and discipline The third is that peace and quietnesse be prouided for by mainteyning the Churche in good estate Thus much bréefly concerning godly Ceremonies and the ends of them and the partes of those endes Of the second THe second lesson which this Gospell teacheth is concerning the miracle whereby the man was healed that was diseased of the Dropsie In this miracle are foure things too bée obserued The question the healing the defence of the déede and the vse of the same The question is put foorth by Chryst himselfe whither it bée lawfull too heale vppon the Sabboth day Héerevntoo the Pharisies make none answer for if they had denyed it too bée lawfull they should haue séemed cruell ageinst the myserable soule that was diseased of the Dropsie If they had graunted it too bée lawfull they would haue bin afraide too séeme transgressoures of the Lawe If hée had not healed him they would haue said that eyther he could not or would not helpe this diseased persone And if hée had healed him they would haue thought themselues too haue had iust cause too accuse him as a breaker of the Sabboth so consequently as a despiser of the Lawe of GOD. Héere was daunger euery way But our Lorde passing not for their Sophistrie tooke this wretched man that was diseased with the Dropsie and healed him before the Pharisies faces and sent him away whole and sound In which déede as I sayd at the beginning hée shewed both his power his wil ▪ and his office Nowe foloweth in the third place the defence of this déede VVhiche of you sayeth hée hauing an Oxe or an Asse fallen intoo a Pytte dravveth hym not out by and by vppon the Sabboth day As if hée had sayde eyther it is lawfull too heale a man vppon the Sabboth daye or else vnlawfull If it bée lawfull why lay you wayt for mée as a transgressour of the Lawe if I doo it But if it bée vnlawfull why doo you saue your Asses and your Oxen vppon the Sabboth day What sayd they too this They could not answer theruntoo sayeth the Euāgelist But too what vse serueth the healing of this Dropsie by Chryste Too twoo vses The one is generall whereof I haue spoken alreadie namely that by this miracle Chryste might shewe his power his will his office and the truthe of his Doctrine and thereby confirme faith in the beholders And the other is speciall ▪ For doubtlesse this man that was diseased of the Dropsie was falne intoo it by disordered surfetting Wherfore we also may learne that Chryst despiseth not those that haue cast themselues intoo diseases throughe their owne fault so that they folow the example of this man that had the Dropsie that is too saye if they come vntoo Chryste with all their hart and if they suffer themselues too bée touched and healed by him that is if they beléeue his word fall too repentaunce acknowledge Gods iust wrathe and desire pardon and healing of their sore or at least wise assuagemēt of it for Chrystes sake ¶ Of the third ANd hee sayde too the guests that preased for too sit highest at the table vvhen thou art bidden too a feast c. As by this parable he condemneth pride so he teacheth true humilitie which is a very rare vertue Of whiche I will say these things in order Firste what humilitie is next howe manye kindes of it there bée Thirdly what causes it hath as wel of furtheraunce as of hinderaunce And fourthly what bée the frutes and rewards of true humilitie As touching the first too the intent wée may knowe what humilitie is we must see who the Scripture calleth humble or lowly Paule calleth those humble whom Chryst calleth poore in spirit such as those are which béeing vtterly voyd of all opinion of their owne strength wisdome and rightuousnesse impute vntoo God alone whatsoeuer good thing they haue Humilitie then is a vertue wherthrough we acknowledging our selues as we be in déed do wax vile in our own sight and vtterly voyding from vs all truste in oure owne strength wisdom rightuousnesse doo cast down our selues before God and in him onely séeke all good things throughe Chryst. Notable exāples héerof are in Mary Magdalene in the théefe in the Publicane in Dauid in other holy men This is the true humilitie of which Chrysts promisse is too bée vnderstood blissed bée the poore in spirit Thus haue wée what humilitie is Now let vs sée how many sorts there bée of it One is wherby we cast down our selues before God another wherby wée hūble our selues before men But wée must beware y t pride put not on y e visor of humilitie whiche if man pluck not of surely God will bring it too shame But let vs leaue that visor speake of the true humilitie y t hath respect too God man Humilitie too godward is y e true fear of God springing of y e true acknowledging of our own infirmitie and of Gods goodnesse towards vs suche as was the humilitie of Manasses in Prison who when hée coulde not bow the knées of his body bicause of the streightnesse of the prison did bow the knées of his hart So did Abraham humble himself when he confessed himself too be but dust and asshes True humilitie too menward is a true mildnesse wher through wée prefer not our selues proudly before any man but with a single meaning apply oure selues vntoo all men Of this humilitie wée haue the greatest example in y e sonne of God whose example Paule admonisheth vs too followe Phil. 2. So was the blissed virgin humble so was Anne the Prophetisse and so were many others Now must I speak of
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
or of God by meanes that is too wit by men that haue aucthoritie too call too any seruice in the common weale or in the Church Ageinst this example of modestie doo curious folkes offend who without calling climb vp into offices by the windowes or the roofe of the house rather than by the dore Such are they which by fréends or by large giftes hunt for spirituall promotions and that not too serue God and edifie his Church but too féede their bellies which thing commeth commonly too an ill end The sixth circumstance is of his office wherof Luke speaketh in this manner And he came intoo all the coasts about Iordan preaching the Baptim of repentance for the remission of sinnes as it is written in the booke of Esay The voice of a cryer in wildernesse prepare the way of the Lord make streight his pathes c. Wée haue Iohns office namely that he baptizeth and preacheth repentance that he may prepare the way of the Lord and poynt out Christ our Lord. And bicause he was the first minister of God that baptized by Gods commaundement he was called Baptist. And bicause he preached repentance he was called a Prophet And bicause he poynted out Chryst he was called Elias that he might come in the spirit of Elias and prepare the way of the Lord. In this mannes office doo shine many vertues as constancy stoutnesse confession tribulation defence of the truthe earnestnesse and endeuoure too enlarge Chrysts kingdome He feared not Herode he regarded not the Pharisies But he mainteined his office stoutly euen too the death The seuenth circumstance is of Chrystes record concerning Iohn Of this circumstance wryteth Mathewe in his eleuenth chapter where Iohn being cast into prison sendes two of his Disciples too Iesus too know of him whither he were the same that was too come or whither some other were too bée looked for And after Chrysts answere is immediatly put Chrysts recorde concerning Iohn What went yée out sayth he intoo the wildernesse too sée A réede How bée it for as much as this commendation of Chrysts giuen vntoo Iohn is declared in the thirde Sunday in Aduent I will say no more of it héere The eight circumstāce is of Iohns death of those things that happened about his death after his death In his death are these things the occasion of it the cause of it the kind of the death Iohns example The occasion was this Herod tooke away his brothers wife and vsed hir as his owne Bicause Iohn saw this thing too bée ageinst the law of God and the honestie of nature he sayd too Herod It is not lawful for thée too haue thy brothers wife Wherwith Herod taking displeasure did cast Iohn in prison Before Iohn had doon so Herod loued him hée estéemed him as a Prophet and now and then vsed him as a counseller But assoon as Iohn began too reproue him for his incest and vncleane life Herod of his fréend became his enimie cast Iohn intoo prison as an euill dooer This example of Herodes is folowed of many nowe a dayes They make muche of Gods seruants as long as they displease them not and as long as they blame not their vyces But assoone as they bewray their disease by and by like mad men they lay hands vpon their Phisicians The cause of his death was Herods othe For when Herod at a feaste had behild the daughter of Herodias daunsing shée lyked him so well with hir daunsing that hée sware hée would giue hir whatsoeuer shée would aske euen too the one halfe of his kingdome As soone as the Damsel her◠this shée runnes too hir moother and asketh counsell of hir what shée shoulde requeste Hir moother who hated Iohn for finding fault with hir whoredom bad hir aske Iohn Baptists head whiche thing shée obteyned For out of hand a hangman was sente for too cut of Iohns head and so it was deliuered too the Damsell Thus haue wée the cause of Iohns death and the kinde of his death Behold héere at the request of a yong wenche was put too death that noble personage than the which there was not a greater among them that are borne of women according vntoo Chrystes testimonie This verely is the lot of the churche Héere wée see that Chrystes churche is gotten with blud and kept with blud This example of Iohns is too be folowed of all sincere ministers of Chryst Namely rather too choose death than too winke at mennes sinnes assuring them selues y t he which accepted Iohns blud as a moste acceptable sacrifise will also haue regard of them in the mids of the fire Too him therefore bée honor praise thanksgiuing and glory for euer and euer So bée it The Visitation of Mary ¶ The Gospel Luke j. ANd Mary arose in those dayes and vvent intoo the Mountaynes vvith haste into a Citie of Ievvrie and entred intoo the house of Zachary and saluted Elizabeth And it fortuned as Elizabeth heard the Salutation of Mary the babe sprong in hir belly And Elizabeth vvas filled vvith the holy Ghost and cryed vvith a loud voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvombe And vvhence happeneth this vntoo mee that the Mother of my Lorde shoulde come too mee For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my belly for ioy And blissed arte thou that beleeuest for those things shall bee perfourmed vvhiche vvere tolde thee from the Lorde And Mary sayde My soule magnifieth the Lord and my spirite reioyseth in God my sauioure For hee hath looked on the poore degree of his handmayden For beholde from hencefoorth shall all generations call mee blissed Bicause he that is mightie hath done too mee great things and holye is his name And his mercie is on them that feare him throughout all generations Hee shevveth strength vvith his arme hee scattereth them that are proud in the imagination of their harts He putteth dovvne the mightie from their seats and exalteth them of lovve degree Hee filleth the hungry vvith good things and sendeth avvay the riche emptie Hee remembreth mercie and helpeth his seruaunt Israell Euen as hee promised vntoo our Fathers Abraham and his séede for euer And Mary abode vvith hir aboute three Moneths and returned ageine too hir ovvne house The exposition of the Text. WHerfore feasts of Sainctes were appoynted in the Church is already shewed bothe at other tymes and also vppon the very daye of Iohn Baptist. The effect of the matter commeth vntoo this ende that wée may haue examples of repentaunce and of Gods mercy or too speake more at large firste that when wée are falne with them wee shoulde not dispaire of forgiuenesse but looke vp for grace repenting vs earnestly of oure sinnes after the example of the Sainctes Secondly that wée shoulde folowe their fayth according as Paule warneth commending Abrahams fayth vntoo vs. Rom. 4. And thirdly that we should endeuer
the midst of theÌ„ saying Verely I say vnto you Except ye turne become as children yee shall not enter into the kingdome of Heauen Héere hée teacheth by example and doctrine what maner a ones he would haue the ministers of his kingdome too be He wil haue no oddes betwixt them as touching the affection of their minds Hée wil not haue one looke loftely at another but y t they should be louingly minded one too another shewing dutifulnesse one to another He wil not haue theÌ„ in his ghostly kingdom too reign proudly one ouer other after the manner of the heathen For in ciuill gouernements there is an other consideration too bée had Ageine hée maketh héer a difference betwéen his own gouernment and the worldly kingdomes Hée that is chéef in worldly kingdomes wil bée honored and serued of al men Contrarywise hée that wil bée chéef héere must be seruant too all not in woords as the Pope is but in very déede as were Paule Peter the Apostles and other sincere preachers of the Gospel So is he greatest in Chrystes Churche that is most seruant and hée is least that is most lordly Now too the intent Chryst may reuoke his disciples froÌ„ this pride he addeth a most sore threat saying Except yee become children yee shall not enter intoo the kingdome of Heauen But what meaneth the Lorde that he would haue his Disciples like little Children Dooth not Paul séem too teache otherwise when he wryteth too the Corinthians in this wise Let vs not bée children in vnderstanding Chryst wil haue vs like too Children Paule wil haue vs vnlike too Children Bothe are true Wée must be like too Children and ageine wée must bée vnlike too Children Wée must bée like too Children firste in true lowlinesse and denying of our selues as the Lorde sayeth whosoeuer humbleth himself as this Childe Therefore hée that will bée Chrystes Disciple must lay down all pride Héeruntoo perteyneth this saying of Chryst hée that wil folowe mée let him denie him self That is too say he that wil bée my Disciple let him haue a lowly opinion of himselfe and let him take nothing proudly vpon him Ageine wée must bée like vntoo children in respect of merits For like as childreÌ„ cannot boast of their own deseruings ageinst their parents euen so may not Chrystes disciples boast of any merites before God but confesse them selues too bée babes as who are able too do nothing without his fatherly prouidence Thirdly we must be like childreÌ„ in affection For as children coÌ„mit them selues wholly too the regard of their parents so must Chrysts disciples put them selues wholly intoo Chrysts tuition looking for all welfare at his hande Fourthly wée must bée like children in purpose of obeying Good children stande not reasoning what maner a thing it is that their father coÌ„mandeth but they take héede what he coÌ„maundeth folow his wil as their rule too woork by as AbrahaÌ„ did who at Gods coÌ„maundement was redy too slea his only begotten sonne for sacrifice Abraham stood not thinking what shal this déede profite God The death of my sonne is most troublesome vntoo mée and can do no good too God But rather he thought thus Thou my God hast commaunded me this therfore will I folow thy wil as my rule too woorke by and I will obey thée Lastly wée must bée like children in malice that is too wit like as children giue not themselues too naughtie practises nor gather not couetously nor folowe filthy lustfulnesse So must Chrysts disciples absteyne from euill And wée must bée vnlike too children first that wée bée not found like babes séeking after vntoward things as children doo before their senses are setled Secondly that wée bée not weake in faith as childreÌ„ which are not able to conceiue spirituall things for want of yéeres of discretion Thirdly that wée giue not our selues too playing with fleshly affections Fourthly that wée wauer not vncerteynly and vnstayedly like childreÌ„ in the doctrin of godlinesse that as Paul saith wée bée not caried about with euery blast of doctrin but that wée yéelde a holy chyldhoode whervntoo Peter exhorteth vs when he sayth As new borne babes 1 Peter 2. Héervnto he addeth also y e reward of true lowlinesse wheÌ„ he sayth VVhosoeuer receiueth such a child in my name receiueth me Let this be weyed aduisedly First by this saying Christ wil haue vs embrace his childreÌ„ louingly and that for his sake Secondly it witnesseth y t what soeuer is bestowed vpon the godly in his name he estemeth as if it were bestowed vpoÌ„ himself Whom wold not this promise stirre vp too doo y e déeds of curtesy too his brethren specially too the members of Chrysts church On the other side it warns vs of the punishment which they shall suffer that despise any of those that beléeue in Chryst. He that offendeth one of these vvhich beleeue in mee sayth he it vvere better for him that a mylstone vvere hanged about his necke and he drovvned in the botom of the sea This onely threat ought too holde vs within our duetie that wée should not bée so ready too offende others But of this poynt there folow more ¶ Of the seconde WO bee to the vvorlde for offences Needes must offences come Notvvithstanding vvo bee too that man by vvhom the offence coÌ„meth This saying of Chrysts conteineth thrée things The first is a forewarning that the world is full of offences The second is a somwhat darke inkling of the causes of offences The third is a threatning of the punishment that shall light vpon the author of the offence The first teacheth vs warneth vs and confirmeth vs. It teacheth vs what shall come too passe namely that the woord shall bée full of offences Secondly that these offences shall bring wâ— vpon men that is to say punishment vnder which men shall cry wo too themselues by reason of their anguishe This woord wo as Basil sayth is a lameÌ„table mâ—ne wherwithal they that grone vnder the crosse doo vtter their gréefe Thirdly that the Church shall not bée at rest in this life but y t when it shall séeme most quiet then shall stormes arise sodeynly wherwith it shal be wonderously shaken The church shal in this world bée like the bird Halcyon which layeth hir eggs hatcheth them and bringeth vp hir yâ—â—ng ones vppon the sea This bird can neuer warrant hir self one calme day but frameth hir selfe too all hazards When the sea is calme shée and hir yoong birds are glad if any tempest arise shée beares it out with a stoute courage féeding hir minde with hope of a calme So the church is in the world as on the sea where shée bringeth foorth children She can neuer bée in any suretie of the stormes of this world such as are all false prophets the deuil a mans owne fleshe and the lewd maners examples of men When these storms are comming ageinst the Churche then must shée bée in a redinesse ageinst all