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
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
bothe eternal and present punishment Héer had hée bin forâ—â—â— for sorowe if hée had not herd the comforte of the Prophete in Gods roume Thou shalt not die the Lorde hath taken away thy sinne At the hearing of this comforte fayth kindled in him wherby taking holde vpon the releasement began too beholde the mercie of God and rested vpon the mediatour Wée haue hearde a late a moste goodlye example in the Publicane whoo in suche wise acknowledged the greatnesse of his det that hée durst not so muche as lift vp his eyes And yet hauing bearde of the greatnesse of Gods mercie hée rayseth himselfe by faith and prayeth O God bée mercifull too mée a sinner And so hée obteyned a frée discharge of y e whole dette Let vs set before vs these exaÌ„ples which playnly shew vs the doctrine of repentance and fogiuenesse of sinnes That forgiuenesse of sinnes is the frée releasement of the dette which happeneth too him that repenteth and fléeth too Gods mercie for Chrysts sake And although this release bée vtterly frée as in respect of our selues yeâ— if wée looke vppon Chryst who for our sinnes suffered dreadfull punishment there is made satisfaction too God for our det Let vs therfore marke wel this woord releasement which of itselfe alone conteyneth in it right manyfolde Doctrine First it ouerthroweth the Moonkish doctrine of satisfaction For if saluation befall men through releasement of the dette according too the Gospell what a madnesse is it too say that saluation happeneth for satisfaction of the det for releasemeÌ„t and payment doo so fight one ageynst an other that they can innâ— wise stand both in one respecte Secondly it ouerthroweth all merites of men For howe 〈◊〉 that bée of merite which is of frée gift Paul sayth openly Unto him that woorketh rewards is giuen not of fauour but of duetie but vntoo him that woorketh not but beléeueth in him that iustifieth the vngodly his fayth is imputed too him for rightuousnesse â–ª According wherewitâ— Dauid also sayth Blissed are they whose iniquities are forgiuen and whose sinnes are couered Thirdly the woord of releasment ouerthroweth satisfaction which the Papists teach â–ª whiche satisfaction muste bée made as they beare men in hand by pilgrimages fastings almes déedes Also it quencheth the fire of Purgatorie For if the det bée released why is the detter punished Lastly this woord releasement openeth vntoo wretched sinners the gate of grace in the conflict of death it is the hauen of saluation and it is the welspring of al comfort And thus much concerning the first place ¶ Of the second BIcause this text coÌ„cerning the parable of the creditor sheweth how gret gods loue mercy are toward mankind â–ª I will speake somewhat therof The mercy of God is of twoo sortes The one is vniuersall wherthrough he suffereth the sunne too rise vppon the good and bad and the other is particuler wherewith as a most déere father he embraceth the Churche of his sonne Of which Christ speaketh in the third of Iohn So God loued the world that he gaue his only begotten sonne too the intent that euery one which beléeueth in him should not perish but haue life euerlasting Our heauenly father could not by any greater recorde haue declared his mercy towards vs than in giuing his sonne who might by his death redéeme â—â— from deserued damnation and giue vs euerlasting life Therefore as ofte as wée héere Gods mercy named let vs thinke thâ—â—â— things First let vs thinke how great the miserie of mankinde is before he bée receyued intoo fauoure Mankinde lieth vnder foote and wounded by the Diuell with whose venime being moreouer poysâ—â—ed he breatheth nothing but sin for which he is subiect too eternall paines 2. The causes of this miserie are too bée thought vppon which are partly the sinnes of our first parents and also our owne filthinesse For although that by the fall of them wée hée bound vntoo the sentence of damnation yet notwithstanding by our owne 〈…〉 from day too day we are bouÌ„d too sorer punishments 3 The louingnesse of God and his gentlenesse toowards mankinde is too bée thought vpon For the louing kindnesse sayth Paule and the gentlenesse of God our Sauiour appéered vntoo all men What greater louing kindnesse could there 〈◊〉 than that he hath not cast vs away for so great shamefulnesse and filth 4. Is too bée thought vppon the raunsome that is too wit the Sacrifice of the sonne whereby mannes misery is reléeued and sinne abolished Him that knewe no sinne he made 〈◊〉 that wée might bée made the rightuousnesse of God in him 2. Cor. 5. 5 Is too bée thought vpon the way by which wée may come too the possession of Gods mercy That way is shewed in the first place and is none other than true repentance 6 Is too bée thought how far foorth Gods mercy stretcheth that it is not belonging too a fewe or too the men of one age but indifferently too all that feare him For the holie virgin béeing taught by the spirit of Chryst whom shée had conceyued by the holy Ghost singeth in this wise Gods mercie is from generation too generation too them that feare him that is too all that repent 7 Is too bée thought vppon continuall thankfulnesse in all the whole life that wée may glorifie GOD for his so greate mercie with hart mouth profession and behauiour 8 Wée must thinke howe wée may bée héedfull in framing our whole life that wée lose not so greate a benefite through our owne fault as this detter did ¶ Of the thirde THe third thing that I purposed vpon is of mutuall forgiuing eche others skapes that are woonte too happen For this goeth iointly with beléefe of forgiuenesse of sins Nowe there are twoo things y t go ioyntlye with beléefe of remission of sinnes Namely Grace Gifte Grace is the very Iustification it selfe whereby Chrystes rightuousnesse is imputed too them that beléeue and their sinnes cléerely are forgyuen Of this wée haue spoken in the firste place Gifte is the very bestowing of the holy Ghost wherthrough a man that is iustified by faith only is toogither therwithal regenerated and sanctified that is too say is mortified in the fleshe and quickened in the spirit The flesh is mortified when the custome of sinning is abolished and the spirite is quickened when wée begin to performe new obedience vnto God A certeine parcell of this quickening is mutuall forgiuing wherby eche of vs forgiue other their misdéedes and displeasures Howe necessarie this forgiuenesse is this dayes Gospel sheweth most euidently as I sayd at the entrance intoo it Chryst hath commaunded vs too pray forgiue vs our dets as wée forgiue our detters For Christ wil haue vs too folow his fathers exaÌ„ple How bée it there are twoo kindes of men that offende vs. Some as soone as they perceiue themselues too haue offended doo by and by in humble wise desire forgiuenesse But as touching those that procéed too offend
and in offering hée thoughte of these things Firste by beholding the deathe of the Sacrifise hée was putte in mynde of the death whereintoo all mankinde was falne throughe sinne Whereby no doubte but his minde was mooued too ryghte great gréefe Ageine by looking vppon the bloud of the Sacryfise hée was put in remembraunce of the promisse concernyng the Messias by whose merite and intercession hée assured himselfe that Gods wrath was pacifyed according vntoo the promisse whereby there grew bothe comforte in his harte and also Fayth by whiche hée was accepted intoo Gods fauor through Iesus Chryste Béeing iustified by this Fayth onely hée minded true holinesse according too Gods woord praysing and magnifying God for his ryghtuousnesse and mercy And so Abell hauing after a sort repayred Gods Image in himselfe performed true seruice vntoo God which seruice hee afterwarde confirmed with his death For when his brother Cain béeing an Hipocrite went about too withdrawe him from acknoweledging the promised séede and from the true seruice of GOD hée chose too die rather than too consent vntoo his brothers wicked purpose giuing vs too vnderstande by thys his stedfastnesse that hée onely woorshippeth God aright which preferreth his obedience towardes God and the profession of Chryste before all thinges in the worlde yea and before lyfe it selfe than whiche nothing is woonte too bée déerer vntoo man By this woorde and signe deliuered too our first parents after their fall it appéereth that the Religion after the fall was all one with that whiche was before the fall And although certeyne outwarde circumstaunces were added in respecte of the corruption of Nature and the promise of the repayrement of it ageine Yet the substaunce or grounde of Gods seruice continued all one and tended too the selfe same ende thoughe muche more imperfectlye This pure woorship of GOD endured in the Churche whiche was very small vntill the floud that is too wit a thousande sixe hunnred and sixe and fiftie yeres For Cains ofspring vnderstanding the promisse after a fleshly manner persecuted the true Church vsurped too themselues the title of the Church and chaunged the true woorshipping of GOD intoo Heathenish Hipocrisie and Superstition Moreouer after God had punished this Hipocrisie and superstition and other horrible crymes with the floud he deliuered the true Religion ageyne by woord and outwarde signe vntoo Noe not a new religion but euen the very selfesame that he had appoynted from the beginning Howebéeit when Iaphet by Hypocrisie and Superstition and Cayn by crueltie had put this true Religion too flyght It remayned onely in the house of the Patriarke Sem. For he vnderstanding the promisse and the signe thereof aright woorshipped GOD through fayth and obeyed him after the same manner that Abell and Noe did And although that Noe and Sem hilde still the same woorde and outwarde signe that was deliuered too our firste fathers Yet notwithstanding by reason of a newe occasion there was added another newe signe For when God destroyed the wicked world by the flud for their falling from the true and pure worshipping of God he promised Noe and his ofspring that he would no more destroy the world by water Untoo this promis he added a token namely the Raynbow which was a certeine remembrance of the promise Therfore God printed a marke of his woord in the Raynbow whiche is woont too appéere in the cloudes too the intent he might as it were with a seale warrante that promise of his too bée ratified wherby he gaue assurance not onely that he would bée the God of Noe and his posteritie who had put them selues in his tuition and seruice but also that he would neuer destroy the world any more with water Noe and Sem therefore beholding this signe did after the example of holy Abell ▪ perfourme true and spirituall seruice vntoo God Now foloweth Abrahams age vntoo the time of Moyses in which age the same religion is betaken too the Patriarks bothe by Gods owne voyce and by a newe signe For in as muche as the wisedome that had bin in the forefathers was now decreased as there was néede of more euident woord so was there néed also of a more apparant token Therefore was this woorde vttered vntoo Abraham In thy séede shall all kinreds of the earth bée blissed And the sign or token that was added was the circumcision of the member of generation in the male childrē Then like as by the woord he taught and required the true woorshipping so did he lykewise by the signe whiche was the seale of the doctrine and religion For when he sayth shal bee blessed in thy seede he conueieth therein thrée things moste euidently Whereof the first is a rehersall of the accusation of all mankinde for sinne and falling away from GOD. For in that he promiseth blissing he giueth too vnderstand that all men sticke in cursse which curse soked into al mankinde with 〈◊〉 The second is a rehersal of the promis of the séed and of his benefits which was spoken too Adam in this forme of woords the womans séede shal breake the serpents head Which selfe same thing is expressed héere by a more pithie terme of blissing For by the terme of blissing is ment Gods fauour attonement forgiuenesse of sinnes and rightuousnesse for Chrystes sake according as Paule the interpreter of Moyses expoundeth it The third thing is a bewraying of our weaknesse that wée can not attayne blissing by our owne power but that wée must obteyne it by fayth in the promysed séede Too this fayth of his Abraham added obedience in his whole lyfe according too the commaundement Walke thou before me and bée perfect which obedience the holy Patriarke shewed by the offering vp of his owne sonne For héerby it appéereth howe muche he regarded his obedience towardes God that hée woulde rather at Gods commaundement offer in sacrifise his onely begotten sonne Isaac whom he had begotten in his olde age and too whom so royal promises were made than too step backe from his obedience towards God Nowe must the signe that is added too the woord borow his interpretation of the woord For the signe is nothing else but the visible woord This signe therfore setteth three things before our eyes Namely that our fleshly birth is corrupted agein that there is a séede promised whereby nature shall bée repaired and also that by the circumcision of the flesh is signified the circumcision of the hart wherby is cut of ignorance of God the filthinesse of affections and the stubbornesse of hart that a man may bée borne a newe bearing the image of God in true holynesse and rightuousnesse Beholde howe fitly these things matche with the former things The form of woords is altered but the méening abideth still This varietie of the woorde and signe serueth mans weaknesse and remedieth our ignorance but it appoynteth not any newe fashion of seruing God as the fleshly séede of Abraham hath surmised For like as Cains broode embrasing
health of his soule ¶ Of the thirde BIcause Chryst foresaw with what euils the world should ouerflow about the time of his comming hée framed an exhortation partly to the intent they shuld eschue the things which at that time should exclude the greatest part of the world from the promised saluation and chiefly too the intent they should shewe them selues stout souldiers too fight with watching and Prayer against this world vnder the standarde of only Iesus Chryst. And too the intent they may bée the readyer vntoo bothe hée alledgeth reasons too persuade them For hée both telles them that that day shall come vpon the sodain and also declareth plainly that by this meanes they shall bée quite rid from all euils and bée set in the presence of the sonne of God Therfore he sayth Take héede too your selues that your harts bée not at any tyme ouerloden wyth surfettyng and droonkennesse and the cares of this worlde These then are the thyngs that are too bée eschued that is too say surfetting dronkennesse and the care of this world namely vngodly and Heathenish care which quencheth the faith of Christ. In as muche as it is most manifest that all estates of the worlde are wrapped and snarled in these euils so much the more ought this exhortation of Chrystes too bée in our sight least wée perishe béeing deceiued with the euill trades of this world Furthermore where as the Lorde addeth Watche yee continually in Prayer hée teacheth with what things it béehoueth those too bée occupied y e couet too escape the euils that are too come In that summe he requireth the shunning of euill things and the earnest folowing of good things Bothe these the Apostle ioyneth toogither in his Epistle vntoo Titus writing Renouncing all vngodlinesse worldly lusts let vs liue sobrely vprightly and godlily in this world looking for the blissed hope and the coming of the glorie of the great GOD too whome bée praise soueraintie and glorie world without end Amen The thirde Sunday in Aduent ¶ The Gospell Luke xj WHen Iohn being in pryson heard the vvorkes of Christ he sent tvvo of his disciples and said vntoo him Art thou hee that shall come or doo vvee looke for an other Iesus ansvvered and sayd vntoo them Go and shevv Iohn ageine vvhat yee haue hearde and seene The blinde receiue their sight the lame vvalk the leapres are clensed and the deafe heare the deade are raised vp and the poore receiue the glad tidings of the Gospell and happie is he that is not offended by mee And as they departed Iesus begaÌ„ too say vntoo the people coÌ„cerning Iohn VVhat vvent ye out intoo the vvildernesse too see A reede that is shaken vvith the vvind or vvhat vvent yee out for to see A man clothed in soft rayment beholde they that vveare soft clothing are in kings houses But vvhat vvent yee out for to see a Prophet verily I say vntoo you more than a Prophet For this is he of vvhome it is vvritten Beholde I sende my messanger before thy face vvhich shall prepare thy vvay before thee The exposition of the text THis gospel describeth vntoo vs the kingdom of Chryst and peinteth it out in his proper colours so much at least wise as perteyneth too the outward appéerance therof which is séene with outwarde eyes For if yée regard his secrete power with the eyes of faith it is a most bright a most glorious thing In this place therefore is intreated only of his outward shape The foreruÌ„ner lieth in prison Wherby wée are warned y â— Christes kingdome is put vnder the crosse The disciples being in doute are sent foorth howbeit vntoo Chryst only Chryst the king himself is conuersant among the poore the blind the deafe and the leapres These are healed and receiue the glad tydings of saluation which things the mighty noble and wise men of the world despise In fewe woords as this Gospel peynteth out the Kingdome of Chryst so it confirmeth the mynistery of Iohn by assured arguments proueth that Christ is the true Messias that was promised to the fathers Notwithstanding for more plentiful doctrines sake let this Gospell bée distributed intoo foure parts which are these 1 Is shewed bothe the lot and office of the ministers of the woorde 2 The question of Iohn 3 The aunswere of Chryst. 4 The commendation and praise of Iohn ¶ Of the first ANd vvheÌ„ Iohn being in prison heard the vvorks of Christ he sent tvvoo of his Disciples vntoo him Iohn béeing bound in gyues teacheth by his owne example what is the lot of the ministers of the word And the same Iohn by sending his disciples vnto Chryst sheweth the true dutie of the ministers of the worde I will therfore speake of either of them in order and first of their state in this lyfe Iohn exhorteth men to repentance and findeth fault with their wickednesse And what happens to him for it that doth the storie tell Math. 14. for there it is shewed that bycause Iohn reproued Herode and told him it was not lawfull for him to haue his brothers wife he was cast in prison and at lengthe lost his heade This rewarde receiued the holy Baptist at the vngodly tyrantes hande For as a Surgion if he touch the wound of a mad man and go about too cure it can looke for none other thyng but that the mad man should fall vpon him and render euil for good euen so if the minister of Gods woorde reproue the sinne of any vngodly man especially of any tyraÌ„t to the intent he should repeÌ„t and hée heled of the wound of sin let him loke for none other than threats reuilyngs and death How true thys is not only Iohns example techeth but also the storie of the whole Churche and the storie bothe of the olde and newe Testament For this haue so many béen famous through martyrdom For this haue so many Prophets béen put to death for this were the apostles persecuted for this was Paul murthered Peter crucified diuers others diuersly tormented which things doo put vs in mynd of the lot of the sainâ—tes in this life But happy is y e Crosse which Chryst auoucheth too bée noble Blissed is the Crosse whiche is the waye too true and euerlasting victorie by Chryst Iesus And therfore the mynisters of the Gospell must not bée slack in their dutie bycause of persecution but béeing stirred vp by the example of Iohn they must doe theyr duetie manfully which consisteth chéefly in these poynts First let them preache Chryst and shewe the Lambe that taketh away the sinnes of the world Then let them rebuke sinne For they are the instrumeÌ„ts of the holy Gost who by them reproueth the world of sinne as wée sée in Iohn Thirdly let them beautifie their mynisterie by their holy and godly life Fourthly let them despise the threatnings of the world as Iohn did putting them selues in a redynesse too suffer any tormeÌ„ts rather thaÌ„ to séeme slack in their
bee vvritten euery one I suppose the vvorlde could nor conteine the bookes that should bee vvritten The exposition of the text THe summe of the Gospell After that Christe had asked Peter thrice whether hée looued him hée commaunded him too followe him meaning thereby that he should glorifie him by his death Furthermore by correcting Peters errour the Euangelist correcteth the opinion of the other disciples who misvnderstanding the Lordes woordes were in a wrong opinion that Iohn should not die Last of al he auoucheth that the Gospel whiche Iohn wrate concerning Christe is true And of this Gospel let vs make foure places whiche are these 1 The talke betwéene Christ and Peter Christs commaundement that he should folow him 2 As euery mans vocation is commended too him so is curiousnesse condemned 3 The correcting of the errour of Christes disciples risen of the mistaking of the Lordes woordes 4 A commendation of the Gospel written by Iohn ¶ Of the first ANd vvhen he had sayd so he said vntoo Peter folovve mee Bicause Peter had denied Christ thrice it was the Lordes wil to restore him too his former estate and Apostleship by his thrice confessing him For it was méete that hée whiche had so often denied his Lord and maister should by this meane and as it were by this discipline bée chastised and tried and that his conuersion should bée made knowen There are thrée things whiche Christ dooth héer with Peter First hée asketh him thrée times whither hée looueth him Too whom Péeter answereth thrice also that by this thrée times confessing hée might washe away his thrice denying of him and so bée restored into his place againe Secondlye hée commendeth vntoo him the office of Apostleship thrice saying Féed my shéepe that is too say bée my Apostle too gather my shéepe vntoo me by the doctrine of the Gospell by my sacramentes and by holy life Here it is giuen vs too vnderstand that the duetie of the Apostleship yea and of all ministers of Gods woord is too féede Christes shéepe Besides this by the metaphor of Shéepe is signified what maner a companie of men that shall bée whiche is figured vnder the name of shéepe First therefore somewhat must bée sayde héere of the manner of féeding and secondlye of the Shéepe Christ féedeth and the apostles and other ministers of the woorde féede but the manner of them all is not alike For Christ féedeth as owner and shepherde of the shéep the apostles féede as his seruantes Christe inwardly by his spirite the Apostles by their outwarde ministerie For suche as in crueltie of cōditiōs were Beares or Lions they make tame through the Lordes woorking inwardly by his holy spirite And so they bring them intoo the shéepfolde of Christ that is too say Christes kingdome and this they doo by putting too the keys of Christes churche giuen them of Chryst the true shepeheard Nothing else are these keys than the woord and Faith The minister applyeth the woorde outwardely and the spirite of Chryste inwardly ioyneth fayth too the preaching For the preaching of Gods woorde concerning the forgiuenesse of sinnes too bée obteyned through Christ is the onely key too open the kingdome of heauen Now if he that heareth ioyneth also thervnto true faith and do verily agrée vnto the Gospell then commeth also the other key With these two keis is the kingdom of heuen opened and forgiuenesse of sinnes obteined That is too say the Ambassage of Chryst sheweth wherein that which is spoken figuratiuely vnder the name of keyes is expressed in cléere and plaine meanyng woordes When hée sayth Go and preach the gospell too all creatures Behold héere haue you the firste key And when hée addeth hee that beleeueth shall bee saued Hée sheweth the other key The woord and fayth therfore are the twoo keys wherewith the kingdome of heauen is opened The woorde is applyed outwardly by the Minister which béeing receyued by the vertue of the spirite engendreth Faythe wherethrough men enter intoo the shéepefolde of Chryst. And when the shepherds haue let in the shéepe into Christes shéepfolde they must féede them with the woord and with his Sacraments When any stray from the shéepfold they must fetch them backe againe wyth theyr shéepehookes that is too say with rebuking them If any bée weake and sickely they must refresh them with chéerfull comforte And they must alwayes kéep watche about their flock least wolues come and breake vp the folde and scatter the shéepe All these things the Lorde committed too Peter and the other Apostles or rather too all the ministers of the Gospell when hée sayd too Peter féede my shéepe But why calleth he them shéep whom the apostles bring vntoo Chryst I finde specially thrée causes Wherof the first is for that it behoueth them too bée méeke which professe Chryste or will bée named Christians For it becommeth not them that will bée registred intoo Chrystes houshold too bée cruel like Lions rauening like Wolues wylie like foxes lecherous like Goats filthy like swine or too shewe them selues in affections like too other wilde beastes The second cause is for that like as shéepe doo know the voyce of their owne shepeherde and flée from a straunger so the godly acknowledge Chryste onely for their teacher and will héere those onely that vtter his woord and not any other how greatly renoumed so euer they bée no thoughe they were Angels from heauen The thirde cause is for that like as shéepe followe their owne shepherde whither so euer he goeth so must the godly folowe Christ in life in persecution and in glorie beholding hys lyfe as a rule too leade their life by bearing his Crosse through pacience as often as néede shall require and afterwarde becomming partakers of his glorie whose companions they had bene in persecution according as Paule sayth If wée suffer with him wée shall also bée glorified with him Hereby therfore may the godly ministers of y e woord learne too féede Christes flock And let the shéepe bée méeke let them héere the voyce of their shepherd only and let them folowe him in life in crosse and in glorie The thirde thing that Christ dooth héere is that he doothe Peter too vnderstand with what kinde of death hée shoulde glorifie God when he sayth VVhen thou vvert yong thou diddest girde thy selfe and vventest vvhither thou vvoldest but vvhen thou art olde thou shalte stretche out thy hande and an other shall girde thee and leade thee vvhither thou vvoldest not It is ment by these woordes that Peter for confessing Christ should one day be crucified which thing Irenaeus and diuers of the auncient writers testifie too haue béene done at Rome in the reigne of Nero. Herevntoo Christ addeth his commaundement vntoo Peter and bids him folow him not deny him any more as he had heretofore done but too shew him self stoutly an inuincible souldier of Christ euen vntoo death And let euery one of vs think the same too bée spoken too him selfe ¶
for that it was the lowest parte of the aire for otherwise it coulde not haue shewed the directe way too them that trauailed by it In mouyng for that it moued not circlewise but went right forwarde as a guide of the way none otherwyse than the cloude and piller of fire went béefore the people of Israell at their goyng out of Egypt The brightnesse of it maketh a difference also bycause other starres shine onely by night but this gaue light euen in the broade day It was not therefore a naturall and continuyng starre suche as are in the skye What then Was it a Comet or blazing starre It appéereth that it was like a comet but out of dout it was an Angel of God as Epiphanius testifieth For he appéered in the shape of a starre both too shewe that Chrystes kingdome is heauenly and too open Chryste the true starre and cresset who alonly bringeth man out of the kingdome of darknesse intoo his owne glorious kingdom by holding out before hym the cresset of his woorde and by lightning meÌ„s harts w t his spirit In coÌ„sideratioÌ„ wherof Zacharie calleth christ y e riser froÌ„ on high the lightner of such as sit in the shadow of death And Iohn He was y e true light that lightneth euery man whiche commeth intoo this world The fourth circumstance is of Herode and all the citie of Hierusalem Herode vvas troubled and all Hierusalem vvith him Herode feared lest the kingdome should bée transferred from him vntoo the new borne king For hée vnderstoode not that Christes kingdome should bée heauenly and not of this worlde in whiche respect the churche singeth O enemy Herode wherefore fearest thou the King that giueth power too reigne in heauen of worldly kingdome doothe not men béeréeue The vnthanklesnesse and sluggishnesse of the people of Hierusalem is noted who béeing broken with werinesse of euils had cast of the hope of the redemption and saluation that was promised them They had leuer too liue in bondage with wicked Herode than too receiue their new King that brought them euerlasting fréedome But suche is the corrupted nature of men that they iudge it better for to kéep still some quietnesse of the fleshe than with any perill too receiue Christe the authour of saluation The fifth conteineth the counsel of Herode the Préests togither with the prophecy of Micheas the prophet Herode béeing otherwise a despiser of religion and of the prophecies is new troubled maketh inquisition where Christe should bée borne For as soone as hée heard the demaund of the wise men by and by he coniectureth that that king of whom they enquire was the Messias promised in old time by God But what doo the Préestes Although they answere sincerely out of the scripture bringing abrode the testimonie of Micheas yet notwithstanding they â—fterward like madde men bend themselues with might and maine ageinst the Scripture For the vngodly make muche of the Scripture as long as it séemeth not too bée against their affections But when it accuseth them of sinne when it cutteth their combes when it setteth death and dampnation before their eyes and finally when it attempteth any thing ageinst enured manners doctrine and traditions then by and by the vngodly fret at it then is Christe no more acknowledged then is hée called a rayler Our Papists now a dayes doo with vs confesse that Christe the onely begotten sonne of GOD tooke vpon him the nature of manne and that hée is one entier person consisting of twoo distinct natures But if wée come once too Christes office and auouch him too bée the only Iesus and the only Christ the only Sauiour the only high Préest intercessor that no man can be saued but he y t is iustified throughe only faith in him Then they chafe bicause their manners doctrine and traditions can not stande with this office of Christ. And therfore they partly corrupt the scriptures and partly reiect them and persecute with fire and swoord suche as teach Christ sincerely purely like the Scribes Préestes whoo héere at the firste with Simeon and Anne haue answered sincerely and afterwards like mad folkes haue cast of the faith of Christe and persecuted him by their ministers And so it is not inough that the Papists agrée with the pure Doctours in the first principles but they ought too haue a constant agréement with them in the whole foundation and in all the articles of the Faith Let vs not then serche the Scripture too our destruction like as Herode did neyther let vs looke vpon it negligently as the Scribes and Phariseys did whoo doo in déed shew a way howbéeit suche a way as they them selues walke not in wherein they are like too the shipwrightes that made the Arke of Noe and yet perished them selues when they had doone But Noe and his housholde was saued as the wise men are saued héer where as the Scribes and Préests doo perishe But let vs searche the Scripture with Simeon and Anne Mary and others whoo therby atteyned saluation Now let vs in few woords peruse the prophecie of Micheas For thus hée sayeth And thou Bethleem of the lande of Iuda art not the least among the princes of Iuda For out of thee shall come the captayne that shall feede my people Israel and the foorth commyngs of hym are from the beginning from the dayes of euerlastyngnesse This testimonie of Micheas teacheth many thyngs concernyng Chryste Firste it poynteth out the place of his birth Secondly it sheweth his office which is too play the gouerner in Israell too féede his people Thirdly it sheweth his incarnation wherby hée was borne a very man For when he sayth from the beginnyng he sheweth Christes incarnation who was promised from the beginning of the worlde that in hys time hée should bée borne after the fleshe Fourthly when he sayeth from the dayes of Euerlastingnesse he signifieth the nature of hys Godhead wherby he was before the creation of the worlde Fifthly he sheweth that he is one person consisting of twoo natures For when he sayth his foorthcommings this woord of the plurall number perteineth too the natures both of his Godhead and of his manhood And the woord him béeing of the singular numbre dooth couertly declare the vnitie of the person And so wée sée how the prophet hath ioyned togither the chéefe Articles of our faith which are vttered by others more at large The sixthe circumstaunce is of Herodes wylynesse who when hée thought hée had dealt moste wysely played most the foole For ther is no wisedom there is no wilinesse there is no counsel ageinst the lord He calleth the wise men vntoo him priuily as though he hadde loued the newe borne kyng as they dyd hée enquireth the tyme of the appéering of the starre as thoughe he had went too bée more assured of the Messias thereby hée wylteth them that when they had founde the chylde they shoulde bryng hym woordé as thoughe hée hadde
saide before yet will I repete certeine poyntes héere First therfore let vs knowe that our Baptim is héere halowed and that the water of Baptim is made holy by Christ who vouchsaued too bée baptized with water Agein the whole sight of the thing that was don peinteth out Christes church before our eyes as it were in a table Héere is to bée séene Iohn a teacher in the Churche For whereas is not the word of God and wheras the voyce of the teacher is not herde there the Church cannot be shewed Moreouer Christ is baptized For the Church that is well ordered cannot be without the vse of Sacramentes Thirdly Christ being baptized prayeth whose example his members folowe and exhibite true worship vnto God through faith Fourthly the sonne standes in the middes the fathers voice soundeth from heauen and the holy ghost resteth vpon him that was baptized The same thing is doone in very déede at this day in our churche For the father the sonne and the holy ghost is present with his churche and by the voyce of the preachers witnesseth his good will towards Christes churche By the presence of his sonne he testifieth that he hath adopted vs too bée his children and by the holy ghost he witnesseth that he gouerneth his church Whervpon we may conceiue this assured confidence that hel gates shall not preuaile ageinst it ¶ Of the thirde THe more part of those thinges that perteine to our Baptim are declared in the places aboue mentioned Wherfore I will bréefly touche certeine things whiche it is excéeding néedefull to knowe The things that I wil tel are two What maner of signe baptim is and whiche is the true consideration of the same What maner a signe then is Baptisme First it is a testimonie of grace as wel exhibited as also applyed too the party that is baptized Namely that God is pacified towards him through Chryste which testimonie verely requireth too bée apprehended by faith Agein this Sacrament is a signe that teacheth by a certein comparison For it is a sign of Christes spirituall vertue namely that Chryst by his owne death buriall and resurrection is the deliuerance of vs from death buriall and the giuer of euerlasting life Moreouer it is a representation of our newe life before God as Paule teacheth Rom. 6. by these woords As many of vs as are baptized in Iesus Chryst are baptized intoo his death We are therfore buryed together with him vntoo death that like as Chryst is raised frō the dead so we also shuld walk in newnesse of life Furthermore before men it is a certein badge of our profession wherby wée testifie our selues too bée Christes members and the Diuels enimies The godly consideration of baptisme consisteth in these things First wée must bée fully resolued that our baptisme is a certeine moste sure ensealement and Sacrament of our attonement with God Secondly baptism must bée a certein continuall warning vntoo vs that this attonement is made by the bloud deathe buriall and resurrection of Chryst. Thirdly it must put vs in minde of the mortifying of the flesh of the quickning of the spirit and so consequently of a continuall repentance in this worlde and of the glorifying that shall bée héerafter by Chryst. Fourthly it must put vs in minde that the benefite of regeneration is the gifte and woorke of the whole Trinitie in whose name wée are baptized too the intent we should stick thereuntoo and woorship it all our life long too whom be honor and glory for euermore So bée it The first Sunday in Lent ¶ The Gospel Math. iiij THen vvas Iesus led avvay of the spirit into vvildernesse too be tempted of the Deuill And vvhē he had fasted fortie dayes fortie nights he vvas at the last an hungred And vvhen the tempter came too him he sayde if thou be the sonne of God commaund that these stones bee made bread But he ansvvered and said it is vvritten man shall not liue by bread only but by euery vvoord that procedeth out of the mouth of God Then the Deuil taketh him vp intoo the holy Citie and setteth him on a pinacle of the temple and saith vntoo him if thou be the sonne of GOD cast thy selfe dovvne hedlong For it is vvritten he shall giue his Angels charge ouer thee and vvith their hands they shall holde thee vp least at any time thou dashe thy foote against a stone And Iesus said vntoo him it is vvritten again Thou shalt not tēpt the Lord thy God Ageine the Deuil taketh him vp intoo an exceding high moūtain shevved him all the kingdomes of the vvorld the glory of them and sayth vntoo him all these vvil I giue thee if thou vvilt fal dovvn and vvorship me Then saith Iesus vntoo him Auoyd Sathan for it is vvrittē Thou shalt vvorship the Lord thy GOD and him only shalt thou serue Then the Deuil leaueth him and beholde the Angels came and ministred vntoo him The exposition of the text LIke as the last Sunday we héerd the story of Chrystes baptim wherein very great things are cōteyned So this Gospel also conteyneth parte of Christes dooings that is too wit his fasting and temrtation by which things God of his singular wisdome wold his sonne should be humbled and also would shew how true it was that he had forespokē long ago namely that like as the serpent should lie in waite for the héele of the womans séede that is too say that Sathan should practize mischéefe ageinst the person and kingdome of Chryst which thing this story sheweth too bée most true so also would the same séede crush the head of the serpent with his héele wherof wée sée a certeine proof in this story Al these things are to be applied in suche wise that wée may bothe lerne Christes obedience vnder the crosse and knowe what shéeld it béehoueth vs to set before vs ageinst the temptatiōs and dartes of the diuel The places are two 1 Of Fasting 2 Of Temptation ¶ Of the firste IN this place are two things to bée considered First what is the maner of fasting in generall and secondly what is too bée thought of Christes fast in speciall Fasting is an vtter forbearing of meate and drinke for a time wherby the body is kept low and as it were mortified And it is of three sortes Indifferent Godly and vngodly Indifferent fast is whē a man absteineth from meate and drinke either for pouertie or for healthes sake or for some great sorowe of minde This of it selfe neither pleaseth nor displeaseth God but is too bée thought to please or displease according as fayth and pacience go with it The fast that is godly Christian and acceptable too God is an abstinence not only from meate and drinke whereby the body is pinched and mortified but also from all other things that may in any wise delight the flesh tending too this purpose that the spirite may haue full souereintie through true pacience godly prayer and
who haste promised repentaunce and forgiuenesse of sinnes too them that haue sinned against thée Fifthly foloweth entreatance of forgiuenesse Wherefore I pray and beséeche thée forgiue mée Lorde forgiue mée and destroye mée not toogither with my sinnes neyther bée thou angry with mée for euer for my euil dooings For thou arte GOD I say the God of the repentant shewe all thy goodnesse vpon mée Sixthly hauing prayed in this wise he firmely beléeueth him selfe too bée heard and iustified Wherefore hée addeth For thou shalt saue mée vnworthy person according too thy great mercy Héere Manasses béeing iustified by fayth becōmeth a new creature Seuenthly after this frée iustification ensueth amendmēt in his whole life Whervpon it foloweth in his prayer And I will euermore praise thée all the dayes of my life bicause all the powers of heauen praise thée and vntoo thée bée glory for euer and euer Amen This maner of repenting haue al the saints euer folowed ▪ Dauid acknowledgeth God he acknowledgeth gods iudgement he acknowledgeth his mercy he examineth his owne dooing he is afrayd for sinne he lifteth vp him selfe with confidence of mercie he prayeth forgiuenesse he is iustified by faith and béeing iustified he prayseth God These things are too be séene in the .51 Psalme We haue herd what repentance is how it is doon Now is too be lerned which are the chéef parts of it They are coūted thrée which are sorinesse faith and newnesse of life Untoo sorinesse are required the first thrée things whiche are the knowledging of God the examining of the déede and the terrour of conscience for sinne Untoo faith are required the thrée nexte that is thinking vpon mercy desiring of forgiuenesse and iustification Untoo newnesse of life is required the last thing whiche consisteth in framing the hart the tung and the life according too the law of God ¶ Of the second IT is written in this gospel that Christ put back this woman Why did he so Why sayde hée that hée was not sent but too the lost shéep of the house of Israel Is not he the same Lord that saith Come vnto me all yée that labour are heauy loden c. I answer The Lord did not this without great causes First hée did it that the womans faith might by this delay bée exercised and increased Secondly that shée mighte bée an example of godlinesse againste the stiffnecked Iewes which despised Christe Thirdly that the Lord might shewe how hée would bée ouercome of vs by the importunatenesse of our prayers Fourthly that by this example hée might teach the present beholders a true experiment of godlinesse But the Lord assigneth an other cause why he put back this woman For he sayth I am not sent but too the lost sheepe of the house of Israel I aunswere Chryst sayth not this as though he denyed the Gentiles accesse vntoo his grace For that same woman was an Ethnicke But there are other causes First hée méeneth héere too note the obstinate malice and vnthankfulnesse of the Iewes who acknowledged not Chryst that was sent peculiarly too them The seconde is for that the selfe same Chryst should preache Gods woord to the Iewes before his death who after his death should giue commaundement to preach it too the Gentils For the Lorde had forbidden his Gospell too bée preached too the Gentils before his death But afterward when he was risen from death hée gaue this commaundement too the apostles Go yée intoo the whole world and preache the gospell to all creatures This commaundement dooth manifestlye declare that Chrysts benefites béelong both to the Iewes and Gentiles ▪ that is too say that all as well of the Iewes as of the Gentiles that receyue Chryst and truly repent are partakers of Chrysts benefites so that by his blood all their sinnes are washed away and finally at the last day all shal rise ageine too blissed immortalitie and euerlasting life But they that refuse too receiue christ liuing without repentance they without mercie shall bée punished in euerlasting paines with the diuell For as the Lord hath bin is and wil bée mercifull too al that repent without any respect of persons So hath he bin is and will bée an vntreatable iudge too them that repent not not passing whither wée bée Kings noble men Citizens or countrey folke ¶ Of the thirde A Moste goodly image of Chrysts Churche and of euery member of the same is described in this woman of Cananie For first as this woman of Cananie is ouerwhelmed with misery so also is the Churche and euery member therof Héerevpon Paule sayeth All that will liue godlyly in Chryst must suffer this persecution This doothe Chryste teache when he biddeth vs take his yoke vpon vs. For God will haue vs nowe become lyke vntoo his sonne in afflictions and miseries as well as we shall become like vnto him in time to come in glorie Rom. 8. Secondly the churche in these calamities prayeth for helpe For the church hath none other refuge than prayer vntoo God wherby helpe is obteined Thirdly chryst séemeth too turne away his eare when we doo not out of hand obteine that we would haue Fourthly the church after the example of this woman ceasseth not too pray but continueth in prayer vntil it haue obteined that which it desireth Moreouer euery seuerall member of the churche hath héere too learne by First let euery one of vs acknowledge himselfe too bée a Cananite that is to say vngodly and vnwoorthy of Gods grace Secondly let him crie out with this woman Haue mercy vppon mée haue mercie vppon mée Thirdly if thou bée tried yet continue thou after the example of this woman If he héere thée not to day or to morow yet shall not thy prayers be in vayne but they shall bée herd in déede for chrysts sake if thou pray with fayth as this woman did Fourthly acknowledge thy selfe with this woman too bée a Dog but yet such a dog as is fed with the crummes that fall from his maisters table and therefore continue in prayer Fifthly it will befall too thée as it did too this woman whiche erewhile was called Dog and anone was acknowledged for a daughter So great is the mercie of God to whom bée honour and glory world without ende Amen The thirde Sunday in Lent ¶ The Gospell Luke xj ANd he vvas casting out a diuil and the same vvas dūme And vvhen he had cast out the diuil the dumme spake and the people vvondered But some of them sayd he casteth out diuels through Beelzebub the cheefe of the diuels And other tempted him and required of him a signe from heauen But he knovving their thoughtes sayde vnto them Euery kingdome diuided against it selfe is desolate and one house doth fall vpon another If Sathan also bee diuided against him selfe hovve shall his kingdome endure Because yee say I cast out diuels through Beelzebub If I by the helpe of Beelzebub cast out diuels by vvhose helpe doo your children cast them
crummes which hée coulde scarce come by than the rich Glutton wyth his delycate fare Let euery one of vs thinke vppon these things aduisedly and wayt paciently for the Lordes promise that hée may blisse our laboures and encrease our breade For he commaunded vs too pray and say Gyue vs this day our dayly bread Ouermore Chrystes déede teacheth vs too gyue God thankes for his gifts when wée go about too vse his heauenly benefits and too desire him that he will halow his gifts with his blissing For the creature of GOD is made holy by the woord and by prayer according as Paul teacheth in the first too Timothie and the fourth Chapiter But it commeth too passe that many bycause they knowledge not Gods benefites and much lesse yéelde thankes too the gyuer are either néedie euen in great plenty of things or else are pressed with great pouertie Wherfore I exhort you to folowe this example of Chryst as often as you méene too vse Gods good gifts And let this suffise for this present miracle Now ensueth the third place ¶ Of the thirde WHen they had seene sayth the Euangelist the miracle that he had vvrought they sayde Of a truth this is that Prophet that should come intoo the vvorlde Therefore Iesus knovving that they vvould come and take hym vp too make hym kyng fledde ageyn intoo a Mountaine by himselfe alone Héere are two examples propounded one of the multitude and another of Chryst. In the multitude wée sée twoo things The one is that by the miracle they acknowledge the Messias Which thing is wel done of the people For the Prophet Esay foretold it should come to passe that when the Messias came into the world he should woorke great miracles by the which he should be known Thus far therfore the people iudged aright The other that wée sée in the people is the error of the people in iudgemēt Who perceiuing by the miracle that Iesus was the Messias would haue made him kyng But Christes kingdom is not worldly according as he himselfe sayd vnto Pylate My kingdom is not of this world The people would faine haue bin thankful to Christ but they shewed not their thankfulnesse according too knowledge Wherby we may lerne of this multitude too bée thākful too God how beit in as much as they were euershot in their dooing let vs imbrace Gods woord for a rule of thankfulnesse But when Chryste vnderstood the vnskilful zeale of the people that were minded too make him their Kyng he fled intoo a mountaine and suffred not himselfe too bée made king by the people What may we lerne héerby First that which I spake of euen nowe that Chrysts kingdom is not worldly Next that wée must couet no honor cōtrary to our vocation Let euery man content himself with that degrée of estimation that he is called vntoo not take vpon him an other mans office for desire of estimatiō But let euery one of vs in his own vocation looke vntoo these thrée things First let vs labour lustily in the feare of God Secondly let vs not séeke the praise of y e multitude if we shal haue doon any good Thirdly let this be our purpose to serue God and his church in the feare of God They that doo otherwise doo nothing aright but offend God and vtter their owne pride whome God suffreth oft to slide that their foly may be known and so may suffer punishment for their presumption That the which thing happen not vnto vs let vs pray God to gouerne vs with his spirit too whom the only and euerlasting god bée honor praise and glorie for euer and euer Sobeit The fifth Sunday in Lent commonly called Passion Sunday ¶ The Gospell Iohn viij WHiche of you can rebuke mee of sinne If I say the truth vvhy doo ye not beleue mee He that is God heereth Gods vvords yee therefore heere them not bicause ye are not of god Then aunsvvered the Ievves and saide vntoo him Say vve not vvell that thou art a Samaritane and hast the Diuel Iesus ansvvered I haue not the diuel but I honor my father yee haue dishonored me I seeke not mine ovvn praise there is one that seeketh and iudgeth Verily verely I say vnto you if a man keepe my saying he shall neuer see death Then sayde the Ievves vntoo him Novv knovve vvee that thou hast the deuyll Abraham is dead and the Prophets and thou sayest If a man kepe my saying he shall neuer tast of death Art thou greater than our father Abraham vvhiche is dead And the prophets are dead vvhom makest thou thy selfe Iesus aunsvvered If I honor my selfe myne honor is nothing it is my father that honoreth mee vvhich you say is your God and yet ye haue not knovvn him but I knovv him And if I say I knovv him not I shall bee a lyer like vntoo you But I knovv him and keepe his saying Your father Abraham vvas glad to see my day and he savv it and reioysed Then sayde the Ievves vnto him Thou art not yet fifty yeare old and hast thou seene Abraham Iesus sayd vntoo them Verely verely I saye vntoo you Ere Abraham vvas borne I am Then toke they vp stones to cast at him but Iesus hid himselfe and vvent out of the Temple The exposition of the text THys Gospell conteyneth a singular Doctrine concerning Chryste and a gaynsaying of the same doctrine by Chrysts enimies For lyke as Chryst defendeth his owne person office and doctrine and pointeth out the true fountayn of saluation so the Iewes Chrystes enimies set them selues against the person office and doctrine of Chryst and pleade against him with thrée arguments which Sathan hath vsed from the beginning of the world foorth And those thrée weapons are these Hypocrisie Sophistrie and Tyrannie This Gospell therfore conteyneth the discription of twoo Kyngdomes that is to say of Christes and of Sathans For as Christ héer mainteineth his owne kingdome So the champions of Sathan maynteyne their maysters quarel But bicause it is for our behoofe too harken what Chryst sayeth rather than what Sathan thynketh agaynst it I will propoūd twoo lessons out of this gospel grounded vpon Chrysts wordes and shew what his enimies answered and dyd ageinst eyther of them The places are twoo 1 That lyke as Chryste is the true Messias so euery one that héereth him not is not of God 2 That hée whiche kéepeth Chrystes woordes is set frée from eternal death And in these twoo chéefe lessons of this Gospell I will set forth the strife betwéene Chryst and the Iewes in declaration wherof many particular lessons doo offer themselues ¶ Of the firste OF the first lesson there bée twoo parts One that Chryst is the true Messias the other that he which héereth not Chryst is not of God Concerning the first part the texte hath thus VVhiche of you can rebuke mee of sinne If I speke the truthe vvhy doo not you beleeue mee The Iewes had found faulte with Chrystes doctrine
bicause Sathan and his seruantes hate the truth Chryst confirmed his doctrine by innocencie of life the recorde of the Prophets and sundry miracles so as the Iewes might haue knowne hym too bée the true Messias and also haue beléeued in hym too theyr saluation Therfore when as they through the instinct of Sathan for hatred to Chryst ward and of loue too their own false doctrine whiche they had receiued of their forefather did with all their power set themselues agaynst Chryste Chryste on the other syde thirsting mannes saluation defended his owne innocentnesse doctrine and office too the intent he might at least wise yet win some of his foes vnto God and call them backe from falling headlong intoo damnation First therfore he asketh if any man can finde faulte with his conuersation VVhich of you sayth he can reproue mee of sinne As if he had sayd I haue liued openly amōg you without faulte from my cradle so as none of you is able too reproue mée of any sinne Nowe séeyng that so to do is the propertie of the Messias why do you not acknowledge mée too bée the Messias that was promised long agoe For none is cléere withoute Synne but the Messias onely In as muche then as none of you is able too conuicte me of sinne yée doo foolishely not onely for that yée acknowledge mée not too bée the Messias but also for that you condemne mée of sinne Héerevntoo he addeth concernyng his doctrine If I speake the truthe vntoo you vvhy beleeue you mee not As if he had sayd In asmuch as I do by innocencie of lyfe by record of the Prophets and by many miracles cōfirme my doctrine too be so true that whither you will or nil yée confesse it to be true why beléeue you mée not Hée is woorse than mad that persecuteth that thyng as false whiche he knowes to be true But this is the nature of men He that is noozeled in naughtynesse of a childe is hardly reclaimed from his errour So great a mater it is too bée enured too a thing from the shell But what may wée lerne héer of Chryst and the Iewes Of Chryst all ministers of the woorde may lerne so too frame their life and doctrine that no man may haue aught too reproue eyther in theyr lyfe or in their doctrine For albeit that only Christ was pure from all sinne yet notwithstanding those that will teach his gospel with frute must be cléer from opē crimes For the Poet sayeth aright It turneth too the teachers shame When hee hymselfe is found too blame For how I pray you can a tippling Préest fynde fault with tiplers How dare a whoorehunter chasten whooremongers and aduoutrers Howe shall a couetous person condemne couetousnesse or an vsurer vsurie or a quareller quarels or a proud man pride In fine he that will rebuke others must be fautlesse himselfe As for those that say doo as I teach but doo not as I doo they are not the ministers of Chryste but of sathan For no man is too be accounted too teache vnlesse hée expresse the same thyng in hys life that hée teacheth in his woordes For so doothe Paule teache Timothye Bée thou sayeth hée a paterne too the flocke That is to say expresse the thing in life that thou teachest in woord that the héerers may behold in thée a liuely example of thy doctrine Wherevpon Paule sayeth of himself Be yée folowers of mée lyke as I am of Chryst. Moreouer they that héere the Gospell must learne somewhat of these Iewes Not too set them selues ageynste Chryst and their teachers as they did but to take warning at their damnation and so too repent that they may be saued by the benefit of Chryst. On the other part of the first lesson the text speaketh in this wise He that is of God heereth the vvooord of God and the cause vvhy you heere not is for that yee are not of God He assigneth the cause why the Iewes so maliciously despised Chrystes doctrine that is to wit for that they were not of God but of Sathan He speaketh not héer of mans nature which in very déede is of God but of mens maliciousnesse which is of the diuell For this maliciousnesse maketh men vnwilling to héere Gods woord Héer let euery man examin himselfe and déeme of himselfe whither hée bée of God or of the Diuell For he that with a good will héereth Gods woord hath Chrystes recorde that hée is of God Contrarywise he that despiseth the woord and persecuteth it is vndoutedly of the Diuell though the vngodly are not willing too héere of this But in lyke maner as the Iewes doo héere persecute and slaunder Chryst that told them this so in lykewise are the ministers of the Gospell persecuted at this day by those whome in their sermons they declare to be of the Diuell What then say the Iewes héere They aunswered and sayd vnto him Say vvee not vvell that thou art a Samaritane and hast a Diuell This is the craft of Sathan when he can not deny the truth he falleth to flat rayling So also standeth the case at this day when men are not able too denie but that it is Gods woord wherby their wickednesse is reproued by and by they fall too rayling and séeke for somewhat too carye at in the ministers of the Gospell But what dooth Chryst héer He answered I haue no diuell but I honor my father and you dishonor mee And I seeke not myne ovvne glorie but there is one that seeketh and iudgeth In this aunswer Chryst first denyeth himselfe to haue a diuell whiche thing the Lord confirmeth héereby that he séeketh Gods glorie which they doo not that haue made a couenant with the diuell Afterward hée turneth the slaunder vpon the Iewes when he sayth And you haue dishonored mee that honour God For those that rayle vpon them that honor God must of necessitie bée led by the Diuell Further more when he addeth I seeke not myne ovvn glorie but there is one that seketh and iudgeth Hée remoueth from himselfe the desire of vainglorie and in his dutifulnesse commendeth himself to his father By this aunswere of Chrystes the ministers of the woord may lerne thrée things First as much as may be too defend themselues from the slaunders wherwith they are charged least their ministery should be abased when they themselues are brought in contempt Secondly to cast those railers in the téeth with their owne sinnes bycause they make warre not so much against men as against God him selfe And thirdely not to séeke their owne glorie but the glorie of God and to persuade thēselues assuredly that God defendeth their innocencie ¶ Of the second OF the seconde lesson the Lordes woordes speake in thys wise Verely I say vntoo you if any man keepe my sayings he shall not see death for euer These woords are too hée throughly well weyd as which conteine the highest benefite of Chryst towards men that is to wit that he which
kéepeth Chrystes sayings shall not sée death for euer Howebéeit too the intent wée may the better vnderstand these thinges I will shew forth in order what they conteyn For the first thing too be obserued héere is Chrysts othe The second what maner a ones wee bée without Christ. The third what wée obteyn by him The fourth how we may be able too béecome partakers of Chrystes benefits His othe is to this end too assure vs of Gods truth ageinst all the doctrines of men and deuils against the reason of the flesh yea against the whole kingdome of the Deuil which consisteth of Sophistrie Hipocrisie and Tyrannie For it is not possible that the sonne of God should deceyue whoo hath warranted his doctrine by so great an othe What maner a folke bée wée without Christ By Christ it cōmeth too passe that wée sée not euerlasting death Wherfore without Chryst wée are giltie of euerlasting Death Now as there are foure kindes of Lyfe so are there foure kindes of death also The first is the lyfe of nature wherby wée naturally liue in this world This life simply in respect of it self is good bycause it is the gift of God which hée promiseth in the fourth commaundemente but it varieth according too the state of men Untoo Abraham it was good bicause hée vsed it too Gods glorie But vntoo Nero it was euil bicause hée abused it both too the reproch of God that gaue it also to his owne damnation Ageinst this natural life is set naturall death which of it self is euil bicause it is the punishment of sinne Notw tstanding it varieth according to the states of men For lyke as vntoo Abraham this death was a passage vntoo a better life and therefore was good vntoo him so vntoo Nero it was the gate of Hel and therfore too him it was euil The second life is of sinne namely wherby sinne liueth in man and reigneth through his lusts as it dooth in all the vngodly This is alwayes euil bicause it tendeth too dānation Ageinst this is set the death of sinne wherby sinne is mortified in vs which thing cōmeth then too passe whē wée liue in true repentance the feare of God This death of sinne is euermore good bicause it is the passage too eternal life The thirde life is of grace whereby Christe lyueth in vs through grace This is euermore good bicause it is Gods gift and the way too glorie Ageinst this is set the death of grace that is too say the priuation of grace whiche thing commeth too passe when wée slide backe ageyne intoo sinne and cast away fayth This is alwayes euill bicause it is the way intoo hell The fourth life is the euerlasting lyfe by which the godly shall liue with God and his Angels in endlesse blisse This life is most excellent good Ageinst this is set euerlasting death which is endlesse damnation Unto this endlesse death are all men subiect without Christ. For vnlesse wée bée deliuered from this death by the benefite of Chryste it shall bée our perpetual reward for sinne as Paule sayth too the Romanes the .6 chapter Such are wée without Chryst that is wretched damned and giltie of eternall death But what doo wée become through Chryst That doothe Chryst assure vs of by his othe namely that being deliuered from euerlasting death wée are rewarded with eternal life in which shal be ioy without end Howe are wée made partakers of Chrystes benefites This Gospell aunswereth Verely verely I say vntoo if any man kepe my saying he shal not see death for euer Then is this great treasure in Chrystes woordes which who so kéepeth hath Chryst whoo only is the way too life What is too kéepe the woord of Chryste It is too héer it too lerne it and to beléeue it according to this saying He that beléeueth in the sonne hath life euerlasting Why so bicause hée that beléeueth is iustified by his owne faithe that is to say is set frée from sinne endued with the rightuousnesse of Chryste and accepted too eternall life for Chrystes sake He therfore that coueteth eternall life let him marke well the things aforesayd let him liue in continual repentance let him héer Christes word let him beléeue it and let him cōtinue in the faith euen vnto death So shal it fall out that this naturall death shall be vnto him a passage vntoo eternall life But what say the Iewes too this healthfull Doctrine of Christes Chryst saith He that kepeth my vvord shall not se death The Iewes answere now wée know wel thou hast a Deuil Abraham and the Prophets are dead and thou sayest if a man kéepe my woord he shall not tast of death for euer Art thou greater than our father Abraham who is dead c. Whom makest thou thy self As if they had said If thy woord bée of such power that they which héer thée shall not taste of euerlasting death surely thou art greater than the prophets and our patriark Abraham which are dead but this is false for thou art not greater than Abraham Ergo it is false that thou sayest he that kéepeth my saying shall not tast of death for euer Therfore thou art a blasphemer of God and hast a Deuil Christ answereth and sayeth If I glorifie my selfe my glory is nothing that is too vvit by your iudgement It is the father that glorifyeth mee The méening of these words is this The only begotten sonne of God is greater than the seruāts of God or than the adopted sonne of God I am the only begotten sonne of God according as the father himself witnesseth by his own voyce and woorks But the Prophets and Abraham are Gods seruants and Gods children by adoption wherfore I am greater than Abraham and the Prophets Ergo it is no maruel though my woord bée of greater power than theirs Then vsed they a poynt of Sophistrie For that which Chryst spake of the euerlasting death they construed of the naturall death howbeit maliciously Wherfore Chryste procéedeth too reproue them saying If I say I knovve him not I shall be a lyar as you are For you say you know him whom you know not But what is it to knowe god First it is to know whoo he is that is to wit the father the sonne the holy Ghost Secondly to beléeue in him And thirdly too order a mans life according to his wil. Howbeit bicause the Iewes gloried of their father Abraham Chryst procéedeth too shew how vaine this boasting is and sayth Your father Abraham vvas glad to see my day and reioyced In these woords Chryst teacheth thrée things The one that he was before he tooke mās nature vpon him that is to say from euerlasting God euerlasting The other that Abrahā beléeued in him For too beléeue in Chryst is spiritually too sée him And Chryst is séene thrée ways in body only as the Iewes saw him that talked héer with him in spirite only as Abrahā wée y t beléeue in him
Chrystes must as well the godly magistrate as the ouerséers of Gods religion folowe that there be no defiling of Gods religion in the churches of christians Other that haue not this authoritie must be sory and testifie it in woords that they disallow the corruption of gods seruice Thirdly the signification of this déede is too bée weyed For as the temple was defiled so he ment that there should bée a spirituall purging of the temple by his owne death and glorious resurrection Moreouer in the cause of this déede which is expressed by these woords my house shal bee called a house of prayer c. we may lerne twoo things First that the temple is the visible seat of Gods seruice For all be it that euery place bée a temple too the godly in as muche as it is lawfull for them to call vppon God euery where yet notwithstanding the temple or church is the common place wherein we must assemble to pray and too doe other things that perteine to the outward discipline of godlinesse Another is that wée should reuerence the churches that are appoynted too Gods seruice and kéepe them cleane from Idols and Idol seruice But alas for sorow the Popish superstition sticketh so fast too the ribbes of a nuÌ„ber that they cannot abide that an Idol should be pulled out of their church But héerof shal more be spoken at an other time ¶ Of the second THe second part of the things doone by Chryst in the temple is that he healed the lame and blinde that came vnto him By which déed he testifieth first that he is the true Messias For the Prophet Esay foretold that when Messias was come he should woorke such miracles Secondly this déede sheweth that the office of the Messias is to destroy y e workes of Sathan For when Chryst taketh away the disease he remoueth the cause also and the cause of all diseases in sinne Thirdly he sheweth by an outward token how men should vse y e church for the healing of bodily diseases is a representation of the clensing of mennes soules from spiritual filthinesse Therfore the church must be appoynted too this purpose y t we may be purged there froÌ„ our spirituall diseases which thing is then doone when we beléeue the word that is there preached and by beléeuing are washed from our sinnes with the bloud of Chryst according as Iohn sayth The blue of Iesus Chryst clenâ—eth vs from all iniquitie ¶ Of the third parte WHen the children tryed in the temple Hosanna too the Sonne of Dauid and that the Pharisyes chid them Chryst tooke vpon him to stand in defence of the children and iustifieth their doing by record of the Scripture Haue yée not red saith he Out of the mouth of babes and suckelings hast thou made perfect thy prayse Héere wée haue to lerne of both that is to wit of the children and of Chryst. Of the children first let our childreÌ„ lerne too know Chryst and to set forth his praise For séeing that Chryste sayeth that the kingdome of heauen belongeth too children vndoutedly his will is too be praysed and magnified by the faith and by the voyce of children But alas there bée many children which not onely are Ignorant of Chryst but also are so leudly brought vp that they learne nothing but too sweare too lye too talke ribaudry too practise other naughtinesse who shall not onely bée punished themselues one day for their lewdnesse but also their parentes shall bée punished of God for that they haue so wickedly neglected the children that God hath giuen them to bring vp in nurture and godlynesse Ageine we may lerne of the children to confesse Chryst in the middes of his enemies Héere were present the Pharisies and Scribes the chéef Gouernours of this common weale who persecuted Chryste and were angrye with all those that yelded any honor vnto Chryst. Yet could not this cruelnesse so abashe the children but that the more they were forbidden the more they cryed oute For suche is the strength of fayth that whersoeuer it bée it can not bée hidden but always bursteth out intoo the praise of GOD. This dutifulnesse is required at all mennes handes according too that saying of Paule in the .x. to the Romanes with the hart we beléeue vntoo rightuousnesse with the mouthe is confession made vntoo saluation By the dooing of Chryst we may lerne first that he will defend those that beléeue him And secondly that after the example of Chryst according too the state of our vocation wée are bound to defend the innocencie of others and specially too succour maynteyne the godly that they bée not oppressed and troden down by the wicked ¶ Of the fourth parte THe fretting of the Princes the Préests and the Scribes against Chryst was foretold long ago by the voice of god and the Prophets For where as God in the third of Genesis told before hand that it should come to passe that the séede of the woman shoulde treade downe the serpents head hée méeneth that Sathan and his members heathenish and vngodly men should persecute Christ and his Church And Dauid in the second Psalme not onely foresawe in Spirit this fretting of the Iewes ageinst Chryste when he sayth why did the HeatheÌ„ frette and why did the people imagin vaine things But also by the sayd place of Genesis he promiseth it should come to passe that the womans séede that is to say Chryst and all that beléeue in him should ouercome Sathan his members Now in what thing this victorie consisteth Dauid in the â—ame Psalme declareth saying Blissed are all they that put their trust in him Wherefore let vs renounce Sathan and his members and with strong faith leane vpon Chryst the vanquisher of Sathan and giuer of eternall life to whom be honor and glorie for euermore â–ª Of the Lordes supper the first Epistle to the Corinthians and the xj Chapter THat vvhiche I deliuered vntoo you I receiued of the Lord. For the Lorde IESVS the same night in vvhiche hee was betrayed tooke bread and vvhen hee hadde giuen thanks hee brake it and sayd take yee and eate yee this is my body vvhich is broken for you This doo yee in remembrance of me After the same maÌ„ner also he tooke the cup vvheÌ„ Supper vvas doone saying this Cup is the nevv testament in my blud This doo as oft as yee drink of it in remembraunce of mee For as oft as yee shall eate this bread and drink of this cup yee shall shevve the Lords death til he come VVherfore vvho so euer shall eate of this bread drink of this cup vnvvorthely shal be giltie of the body and bloud of the Lord. Let a man therfore examin himself so let him eat of that bread drink of that cup. For he that eateth or drinketh vnvvorthely eateth and drinketh his ovvne damnation bicause he maketh no difference of the Lords body The exposition of the text THe cause why this feast is instituted
â—s that the storye of the celebration of the Lordes Supper should as this day bée handled in the church too the intent the true vse of this holy Supper may bée vnderstoode For when Chryst the day before he should suffer instituted this supper he gaue commaundement to his disciples that they should keep this supper in remembrance of him Wherfore it must nedes bée that there are great ◠〈◊〉 causes why it should be nedfull to make great account of the institutioÌ„ of this supper For vnlesse we thorowly and with good héed wey â—he causes of the institutioÌ„ of this supper we cannot sufficiently extol the goodnesse of our sauiour who although he were in most gréeuous sorow for his death which was at haÌ„d would notw tstaÌ„ding institute this supper leaue it too his church for a most assured pledge of our saluation purchased by him wherin the memoriall of the couenant established betwéene God man by the blud of Christ might be preserued for euer Howbeit to y e inteÌ„t wée may be the more distinctly instructed coÌ„cerning this supper I will propounde thrée places which by Gods grace I wyll expounde at this time The three places 1 The circumstaunces of the institution of this Supper and the signification therof wheruppon shal bee gathered the full description of the same 2 The true and lawfull triall of suche persons as méene too vse this Supper to their profit 3 The right vse and lawfull meditation of this Supper ¶ Of the firste THere be many circumstances in the storie of the Institution of this Supper which I wil set forth in order according too the texte The first is of the time For thus lie the words of the text Our Lord Iesus Chryst in the same night that hee vvas betrayed For he instituted this Supper vppon the Thursday late before the next friday folowing that he should bée crucified Wheruppon wée may gather twoo things First how great it must needes bée that Chrystes loue was towards vs whoo although he knew he shold die the next day would notwithstanding institute this perpetuall remembraunce of his benefits Another is that the celebration of this Supper must bée kept by vs in true repentance according as shall be said ageine afterward The second circumstaunce is of the guestes that were at this Supper The maister of the feast was Chryst they that were at it were his disciples good and bad The good surely were very weake and the bad was but only Iudas the traitor Héereby wée are taught that Chryste will alwayes bée present at this Supper and that this Supper perteyneth too Chrystes disciples And although the wicked doo also mingle themselues in among the reast yet notwithstanding thys Supper turneth to their iudgement and damnation as shall bée said ageine héereafter The third circumstance is of blissiing For he tooke bread and gaue thanks If the sonne of God gaue thanks before he vsed things what becommeth it vs too doo The fourth circumstance is of the elements For he vsed bread and wyne in the institution of this supper For as the outward man is nourished with bread and wine so the inward maÌ„ is spiritually fed with the body and blud of Christ. The fift circumstaunce is of the things that are present inuisible at this supper as are the very bodye and the very blud of our lord Iesus Chryst. The sixt circumstance is the coÌ„mandement for he commandeth his Church to kéepe continually the same maner of celebrating his supper Doo this saith he The seuenth circumstance is of the new couenant This Cuppe sayth he is the nevv testament in my blud Why this Supper is called the new Testament it shall bée tolde you afterwarde The eight circumstance is the end for which the Supper was instituted whiche end is expressed in these woords Doo yee this sayth hée in remembrance of mee That is too say As often as ye vse this supper renue yée the remembraunce of my benefits that is to wit of my death and resurrection and shewe yée forth my death till I come The ninth circumstance foloweth vpon the eyght namely that the celebration of this supper belongeth only too them that be of yéeres of discretion that may bée instructed of the Lordes death and that are able too giue thankes openly too the Lord for his benefits These are the circumstances of this supper that are too be weyed diligently Now will I shewe what things are ment by this Supper For as the Pascall Lamb had many significations in the old Testament So also hath this holy Supper of Chrysts which is succéeded in the place of the paschall Lambe Therfore as the Paschall Lambe firste did put the people in mind of the benefite doone in olde time that is too wit of their deliuerance from the bondage of Egipt And secondly confirmed the faith of them that vsed it and thirdly shadowed the sacrificing of Chryst that was to come and fourthly was a figure of the euerlasting couenant betwéene God man So also hath this supper sundrie significations and that partly in respect of the time past partly of the tyme present and partely of the time too come and partly of the euerlastingnesse Whiche significations I will declare as playnly as I can God further both mée in teaching and you in héering that it may turn too Gods glorie too the healthfull instruction of our selues What is the signification of the supper in respect of the tyme past If we looke back too the time past this holy supper is a certeine calling too mynd of the Storie of our Lords passion according too Chrystes commaundement Doo yee this in remembrance of mee As often then as wée come too the Supper or other wise bée present at the celebration of the supper wée must bée mindfull of the death buryall and resurection of our Lord. What is the méening of the supper in respect of the time present First it signifyeth that we are vnited and incorporated intoo Chryste and that spiritually For so teacheth Paule when he sayth The Cup of Blissing vvhich vvee blisse is it not the communion of Chrystes blud The bread than vve breake is it not the communion of Chrystes bodye That is too say the partaking of the body and blud of Chryst maketh vs to haue a certaine coÌ„munion with Chryst. Agein it signifieth that we also are vnited among our selues by y e spirit of Chryst as many of vs as are partakers too gither of this supper Of which communion the one lofe is a token as Paule testifyeth when he sayeth bycause as there is one lofe so wée béeing many are one body For as the lofe is made of many cornes so as many as communicate toogyther doo grow togyther intoo one body spiritually the head wherof is Chryst and this is the cause that Paule calleth the Supper a communion Hereupon one of the holy fathers sayth The supper is called a Communion first for that by it wée communicate wyth Chryst
with svvoords and clubs Novve this traitour had giuen them a common watch woord saying VVhomsoeuer I kisse hee it is Lay hands vppon him cary him away warely Iesus therfore knowing al things that should happen vnto himself went foorth said VVhom seeke yee They answered vnto him Iesus of Nazareth Iesus sayd vnto them I am hee And Iudas that betrayed him stood amōg them As soone therfore as he had sayd to them I am he they went backe and fell downe too the ground Then asked hee them ageyn whom seke yee And they sayd Iesus of Nazareth Iesus answered I haue told you that I am hee Therefore if yee seeke mee let these men goe their ways that the woord might be fulfilled which he hadde spoken Of them whom thou hast giuen mee I haue lost none And Iudas stept out vntoo Iesus too kisse him and cōming foorthwith vntoo him sayd Haile maister kissed him And Iesus sayd vnto him Frend wherfore cōmest thou Iudas betrayest thou the son of man with a kisse Thē came they too Iesus layd hāds vpon him toke him And they that were about him seeing what was toward said vntoo him Sir shal we strike with the sword Simon Peter therfore hauing a sword drew it and smote the seruant of the high preest cut off his right eare And the seruāts name was Malchus And Iesus answering sayd Giue me leue thus farre foorth And he sayd vntoo Peter Put vp thy swoord intoo the scaberd For al that take the sword in hād shall perish with the swoord Dost thou not think that I can now pray too my father he will giue mee mo than twelue legiōs of angels Shall I not drinke of the cuppe whiche my father hathe giuen mee How then shal the scriptures be fulfilled for so it must needes come too passe And as soone as he had touched the seruaunts eare he made him whole And in the same houre Iesus sayde vntoo them that were come too take hym namely too the cheef preests and the officers of the temple and the elders Yee come out vntoo mee with swordes and clubbes as it were too take some theefe I sate dayly among you teaching in the temple and ye stretched out no hand agaynst mee But thys is your very houre and the power of darknesse that the scripturs may bee fulfilled And all this was doone that the writings of the Prophetes might bee fulfilled Then all his disciples forsaking him fled And a certaine yong man folowed him being naked sauing a sheete cast about him and the yong men caught hold of him But he leauing his sheet behind him fled away naked from them The band of men therefore and the petycaptaine and the officers of the Iewes tooke Iesus and bound him and led him away too Annas first Annas was father in law too Cayphas who was high preest for that yeere And Cayphas was he that gaue the counsell too the Iewes that it was expedient that one man shoulde die for the people And they ledde him too Cayphas the high preest where all the high Preests the Scribes and the elders were assembled And Simon Peter and that other disciple folowed Iesus aloofe vntoo the Bishops palace And that other disciple was knowne too the high preest and entred with Iesus intoo the Bishops palace But Peter stoode without at the gate That other disciple therfore whiche was known too the high preest went out spake too the wench that kept the doore and brought-in Peter And the seruants and officers stoode warming themselues at a fyre of coles beneath in the middes of the hall for it was colde And Peter also was standing with them and warming himselfe too see the ende The wench therfore of the high preest which was the dorekeper beholding Peter warming himselfe by the fire looked earnestly vppon him and sayde Thou also wart wyth Iesus for thou art art also one of this mans Disciples But hee vtterly denyed it before them all saying VVoman I am not I know him not nor I wote not what thou sayest Then the high Preest examined Iesus of his disciples and of his doctrine Iesus aunswered him I haue spoken openly vntoo the world I haue alwayes taught in the Temple and in the Synagoge whereas all the Iewes resorte and in secrete haue I spokē nothing VVhy askest thou me Aske them that herd me what I haue spoken too them Beholde they knowe what I haue sayde vntoo them VVhen he had sayde these woords one of the officers standing by gaue Iesus a blowe saying Answerest thou the high Preest so Iesus answered If I haue spoken euill beare witnesse of the euill but if I haue spoken well why doost thou smyte mee Annas was he that had sent him bound to Cayphas the hye preest And Simon Peter stood warming him in the porche And anon after his first deniall as he went out intoo the porche the Cocke crew And an other wenche sawe him and began ageine too say too them that stood by this man also was with Iesus of Nazareth and herevpon they sayd vntoo him Art not thou also one of his disciples and another sayd Thou also art one of them And he denyed it ageine with an othe saying Man I am not neyther doo I knowe the man And a while after about the space almost of an houre a certeyne other man auouched with them that stood by saying Verily thou also art one of them For thou art both a Galilean and thy speeche bewrayeth thee One of the high Preests seruaunts the Kinsman of him whose eare Peter smote of sayd vntoo him Did not I see thee in the gardein with him Then began he too curse and forsweare I knowe not this man of whom you talke And immediatly as he was yet speaking the Cocke crewe ageine And the Lorde turning him selfe about looked vpon Peter And Peter remembred the woordes of the Lorde Iesus whoo had sayd vntoo him before the Cocke crowe twise thou shalt deny mee thryce And he went out of the gate and wept bitterly And the cheefe preests and elders and the whole counsell sought false witnesse ageynst Iesus that they might put him too death and they coulde not bring it too passe no not when many false witnesses came in for their allegations were not sufficient At the last there came two false witnesses and bare false witnesse agaynst him saying VVe haue heard him say I can and will destroy this temple of God that is made with handes and in three dayes will builde vp another made without hands And yet were not their witnesses sufficient so And the cheef preest rising vp in the middes examined Iesus saying Answerest thou nothing VVhy do these men beare witnesse ageinst thee But Iesus helde his peace and answered nothing at all Ageine the high preest asked him and sayde Art thou that Chryst the sonne of the blissed I adiure thee by the liuing God to tell vs whither thou art Christ the sonne of the liuing God
Iesus saide vnto him Thou hast saide I am Neuerthelesse I say vntoo you hereafter yee shall see the sonne of man sitting on the right hand of power and coÌ„ming in the cloudes of the ayre Then the cheefe preest rent his garments saying he hath blasphemed what neede wee witnesses any more Beholde now yee haue herd his blasphemie what thinke you by it And they all condemned him saying He is woorthy of death Then the men that helde Iesus mocking him did spit in his face and buffeted him with their fistes And other some couering his face specially the seruants clapped him on the face with their hands saying Reed vnto vs Christ who is it that strake thee And many other things sayde they in scorne ageinst him And as soone as morning came all the high Preests and Scribes and elders of the people and the whole counsel assembled and laid their heades toogither ageinst Iesus that they might put him too death And they led him intoo the consistorie saying Art thou the same Chryst tell vs. And he saide too them If I shall tell you yee beleeue mee not And ageine if I shall aske you any question you will not answer mee nor let mee go From this time shall the sonne of man be sitting at the right hand of the power of God And they all sayde vntoo him art thou then the sonne of God who sayde you say that I am And they sayde why seeke we for any further witnesse For we haue heard it of his owne month And the whole company of them rysing vp led Iesus bound from Cayphas intoo the common hall and deliuered him vntoo Pontius Pilate the President And it was early dayes Then Iudas that had betrayed him seeing that he was condemned repented him and brought backe the thirtie peeces of siluer too the cheefe Preests and the elders saying I haue sinned in betraying the giltlesse bloud And they answered what is that too vs Looke thou too that And casting down the siluer peeces in the Temple he went his way and hung him selfe with a halter and as he hung hee burst a sunder in the middes and all his bowels fell out And the cheefe of the Preests taking vp the money sayde it is not lawful too put them intoo the coÌ„mon Treasure bicause it is the price of bloud VVherfore taking counsell vpon the matter they bought with those peeces of siluer whiche were the rewarde of iniquitie a potters feeld too bury straungers in And it was knowen too all that dwelt in Hierusalem in so muche as that feelde was called in their moother tung Akeldama that is too say the feelde of bloud euen vntoo this day Then was fulfilled that whiche was spoken by Ieremy the Prophete saying And they tooke thirtie peeces of siluer the price of him that was solde whom they bought of the sonnes of Israel and gaue the money for a potters feelde as the Lorde hathe appointed mee How bee it the Iewes entred not intoo the common Hall lest they mighte bee deâ—iled but that they might eat the Passeouer Pilate therefore went out vntoo them and sayd what accusation bring you ageynst this man They answered and sayd vntoo him If this man were not an offender wee would not haue deliuered him vntoo thee Then sayde Pilate vntoo them Take him you your selues and iudge him according vntoo your owne Lawe Then sayde the Iewes vntoo him It is not lawfull for vs too put any man too death Too the intent the woorde of Iesus might bee fulfilled whiche hee had spoken signifying what death he should die And the cheefe Preestes and elders beganne too accuse him greeuously and too lay many things vntoo his charge saying VVee haue taken this man peruerting our nation and forbidding too pay Tribute vntoo Caesar and affirming him selfe to bee an anoynted King Then Pilate went ageine intoo the coÌ„mon Hall and calling Iesus examined him saying Arte thou that King of the Iewes Iesus standing before him answered Speakest thou this of thy selfe or haue others tolde it thee of mee Pilate answered Am I a Iewe Thine owne nation and thy cheefe Preests haue deliuered thee too mee what hast thou doone Iesus answered My kingdome is not of this worlde If my kingdome were of this worlde verely my seruants woulde fight for mee that I should not be deliuered too the Iewes But now is not my kingdome from hence Pilate therfore sayd vntoo him Art thou then a King Iesus answered Thou sayest I am a King Too this intent was I borne and for this purpose came I intoo the worlde that I may beare witnesse vntoo the trueth Pilate sayde vntoo him what is trueth And when he had sayde this he came foorth ageine too the Iewes and sayde vntoo them I finde no faulte at all in this man And when the cheefe Preestes and elders accused him hee aunswered nothing And Pilate examining him ageine sayde Answerest thou nothing Beholde Howe many matters they lay vntoo thy charge heerest thou not And he answered him not too any woorde in so muche aâ— the Presidente woondered verye sore But they became more fierce ageinst him saying Hee hathe stirred the people teaching throughe all Iewrie beginning at Galilee euen vntoo this place VVhen Pilate herde speaking of Galilee hee demaunded of him whither hee were a man of Galilee And as soone as he knew that he perteyned too Herods iurisdiction he sent him vntoo Herode who also was at that time at Hierusalem When Herode saw Iesus he was exceeding glad for he had bin desirous of a long time too see him because he had hard muche of him and he hoped he shuld haue sene some miracle wrought by him And he asked him many questions But he made him none answere Also the cheefe Preests and Scribes stood laying sharply to his charge And Herode with his men of warre despised him And when he had mocked him he put a white garment vpon him sent him back again to Pilate And Pilate Herod were made frends among theÌ„selues the same day for before that time there was grudge betwixt theÌ„ Then Pilate calling togither the cheefe Preests the Magistrates and the people sayd vntoo them Yee haue brought this man vnto mee as a peruerter of the people and beholde in examining him before you I find no fault in this man coÌ„cerning those things that you accuse him of no nor Herode For I sent you ouer too him and behold nothing woorthy of death is doone vnto him I wil therfore chastise him and let him go Now at that feast it was of custome that the presideÌ„t must let loose to the people some one prisoner whom soeuer they would demaund Now he had at that time in prison a notorious fellowe namely a murtherer that was called Barrabas who with other fellowes of his faction was cast into prison for coÌ„mitting murther in a tumult whiche he had raysed in a certen citie And the people crying out with one voice whollye togither began to
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
light of the Gospell Ageinst the giltinesse of sinne Chryste is vntoo vs rightuousnesse For his obedience is imputed too vs that beléeue so as now wée may appéere in Gods sight not as sinners but as righteous persons Ageinst the vices and lustes naturally bred in our fleshe Chryste is vntoo vs sanctification while by the vertue of the Resurrection he sanctifieth vs through the holy ghost Ageinst the feare of endlesse damnation Chryste is vntoo vs redemption These foure benefites of Chryst doth Paule ioyne togither in the first Epistle too the Corynthians and the first Chapter in these woords God hath made Chryste vnto vs wisdom rightuousnesse sanctification and redemption Hée therefore that desireth this highest and vtmost benefite must spéedely passe foorth vntoo it by the former as by steppes For assoone as any man hath lerned Chryst he must beléeue in him when he beléeueth in him he must be sanctified with his spirite that is to say he must after the example of Chryst risen ageyne lead a new life After this newe life shall at lengthe folow full deliuerance in the last iudgement when he shal render vnto euery man according too his déedes Let this therfore wherof I haue now spoken bée the thirde frut of our Lords Resurrection namely that wée liue a new life after his example Héerevntoo tendeth that saying of Paule If ye be risen ageyn with Chryst sauor the things that are aboue The fourth frute of the Lords Resurrection is that it is bothe the cause and the warrant of oure Resurrection by which the soules of the dead shall be ioyned ageyne too theyr bodyes at the second comming of Chryst when he shal come too iudge the quick and the dead Héerevppon Paule 1. Cor. 1◠chapter disputeth at large and handleth this poynt Christ is risen from the dead Ergo wée shal rise ageyn also 1. Thes. 4. For if wée beléeue that Chryst Iesus died and is risen ageine so shall God also reise vp with him those that are faln a sléepe through him And Iohn in the .v. Chapiter The hour shal come in which all that are in their graues shal héere his voice and come forthe They that haue done good too the Resurrection of life and they that haue done euill to the Resurrection of iudgement Héere is mention made of a double resurrection that is to wit of life and of iudgement The Resurrectiō of life is that which he promised too them that haue done well The Resurrection of iudgement is that which he threatneth to those that haue done euill Héereunto also perteyneth that saying of Paule in the tenthe too the Romanes This is the woord of faith which we preach If thou shalt acknowledge the Lord Iesus with thy mouthe and beléeue in thy hart that God hath raised him from the dead thou shalt bée saued that is to say thou shalt rise ageine to the Resurrection of life and euerlasting saluation And these things are bréefly spoken concerning the Resurrection of our Lorde wherby first of all is to be confirmed our faithe concerning the Article of the Resurrection Secondly is to be confuted the erroure of the Iews which denie Chrystes Resurrection And so shall we be putte in minde of the frute of his Resurrection that by the same wée also may in this life rise from sinne and at length in the last day rise to the Resurrection of lyfe through Iesus Chryst our Lord to whom with the father and the holy ghost be honor praise and glorie for euermore Amen The second Holyday in Easter weeke ¶ The Gospell Luke xxiiij ANd behold tvvo of his disciples vvent that same daye too a tovvne called Emaus vvhiche vvas frō Ierusalē about .lx. furlonges and they talked togither of all the things that had happened And it chaunced vvhyle they commoned together and reasoned Iesus himselfe drevv neere and vvent vvith them But their eyes vvere holdē that they shold not knovv him And he sayde vnto them vvhat maner of communications are these that yee haue one too an other as ye vvalke and are sadde And the one of them vvhose name vvas Cleophas aunsvvered and sayde vnto him art thou only a stranger in Ierusalem and hast not knovvne the things vvhich haue chanced there in these dayes he sayd vnto them vvhat things And they sayd vnto him of Iesus of Nazareth vvhiche vvas a Prophet mighty in deede and vvord before God and all the people and hovv the high preests and our rulers deliuered him to be condēned to death and haue crucified him But vvee trusted that it had bin hee vvhiche should haue redemed Israel And as touching all these things too day is euen the thirde daye that they vvere doone Yea and certain vvomen also of our company made vs astonied vvhich came earely vntoo the Sepulchre and founde not his bodye and came saying that they had seene a vision of Angels vvhich sayd that he vvas aliue And certaine of them vvhiche vvere vvith vs vvent too the Sepulchre and found it euen so as the vvomen had sayde but him they savv not And he sayde vntoo them O fooles and slovv of hart too beleeue all that the Prophettes haue spoken Ought not Chryste too haue suffred these things and too enter intoo his glorie And he began at Moyses and all the Prophets and interpreted vntoo them in all Scriptures vvhich vvere vvritten of him And they drevve nigh vntoo the tovvne vvhiche they vvent vntoo And he made as though he vvould haue gone further And they constrayned him saying Abide vvith vs for it dravveth tovvards night and the day is farre passed And he vvent in to tary vvith them And it came to passe as he sate at meate vvith them he tooke bread and blissed it and brake and gaue to them And their eyes vvere opened and they knevv him and he vanished out of their sight And they sayd betvveene themselues did not our harts burne vvithin vs vvhile he talked vvith vs by the vvay and opened too vs the Scriptures And they rose vp the same houre and returned too Ierusalem and founde the eleuen gathered to gether and them that vvere vvith them saying the Lorde is risen in deede and hath appeared to Simon And they told vvhat things vvere done in the vvay and hovv they knevve him in breaking of bread and they beleued them not And it vvas tovvard euentide the same day vvhich vvas one of the Saboth and the dores vvere shut vvhere the disciples vvere gathered togither for fear of the Ievves The exposition of the text THe summe of this storie is that Christ y e same day y t he arose appéered to two of his disciples as they were going to Emaus now this Emaus was a town almost .ij. miles of frō Hierusalem and commoned with them concerning the Messias Whome when he had instructed and made himselfe knowne too them in breaking of bread he vanished out of their sight And they béeing certified of his resurrection returned by and by too Hierusalem and
séen Chryst the author of this peace sayd Now let thy seruant depart in peace for mine eyes haue séene thy saluation The frute of this peace after the Resurrection shall bée euerlasting ioyfulnesse euerlasting gladnesse and euerlasting fruition of the sighte of GOD and of all the Sainctes that haue liued from the beginning of the worlde too that day This frute is no man able too conceiue sufficientely in this life Now that I haue somwhat largely spoken of those things that méete toogither in this peace I will drawe intoo a bréefe summe or description what this peace is The peace béetwéene GOD and man therefore is a mutuall agréemente of GOD and man Of GOD accepting man intoo fauoure for Chrystes sake and of manne receyuing by fayth the grace that is offered him and promising earnestly his obedience vntoo GOD. Let this suffize concerning the peace which Chryst offreth héer not onely too the eleuen disciples whiche were then present but also vntoo vs and too all that will receiue this peace when it is offered them by the preaching of the gospel ▪ After this peaceable gréeting it foloweth in the text by what means Chryst proued him self too be risē agein frō death in déed And hée sheweth that the same thing was so foretold in Moyses in the prophets in the Psalms But for as much as you haue herd of these things vpon Easter day and yesterday I wil speak onely of the necessitie vse of Chrystes death and resurrection ¶ Of the second SO is it vvritten and so ought Chryst too suffer and rise agein from death the third day and repentance and forgiuenesse of sinnes too bee preached in his name too all nations beginning at Hierusalem First therfore when hée saith so is it written His wil is that not reason but Scripture should wey with vs as often as the kingdome of God cometh in question Where this is written hée addeth saying It must néedes bée y t all things bée fulfilled in the law of Moyses in the Prophets and in y e Psalmes Therfore when any question is put foorth concerning saluation Moyses must bée called too counsell the Prophets must bée read and the Psalmes must bée perused and consequently the wrytings of the Euangelists and Apostles Whatsoeuer is repugnant too these wrytings muste bée reiected as procéeding from Sathan What is written that Chryst ought so too suffer and rise from death the third day When hée saith So ought it importeth a necessitie of Chrystes death and resurrection Why then ought hée First that the scriptures whiche can not lie might bée fulfilled For like as GOD endureth for euer so his woord endureth for euer And Chryste sayeth Heauen and Earthe shall passe but my woordes shall not passe Secondely this thing muste néedes bée doone bicause God hath so determined For it cā by no meanes be auoyded but that that thing whiche God hath certeinly determined muste néedes take effecte Thirdly it was of necessitie that Chryst must suffer for the redemption of man from endlesse punishementes whiche they hadde deserued by their sinnes For had not Chryste suffered wée had abidden in our sinnes vnder the wrath of GOD. Fourthly it was of necessitie that Chryst should suffer for the glorie wherewith hée was too bée crowned afterwarde Fifthly it behooued Chryste too suffer for our instruction comfort Forasmuch as he is our head it behooued him to leade vs the way as well in persecution as in glory Sixtly it behooued Christ to suffer too the intent y e truth might answere the figures For many figures of the old Testament did represent Chrysts death and Resurrection of which is spoken vpon Easter day Bréefly too conclude in one woord Chryst suffered dyed and rose ageyn that Gods displeasure might bée pacified mankinde saued and the diuels kingdome destroyed Thus haue wée of howe great necessitie it was that Chryst should dye and rise agein Nowe let vs héere what is the frute and vse of this wonderfull woorke ▪ Whiche thing the Lorde declareth in these woords And repentance and forgiuenesse of sins too bee preached too all nations in his name By these woords is gathered first what the Gospell is and what is the effect of it The Gospell is a preaching of repentance and forgiuenesse of sinnes for Chrysts sake The effect of the Gospell is that deliueraunce from sinne and saluation happen through Iesus Chryst only Howebeit too the intent it may appéere the more playnly vntoo vs how great benefites are offered vs by the Gospell all which lye hidde vnder these woords of Chryst I wil bring a somwhat more large description out of the Scriptures The Gospell is a generall preaching wherein is vttered the deliueraunce from the cursse of the lawe and Gods wrath and wherein forgiuenesse of sinnes Saluation and Eternall lyfe is proclaymed too them that beléeue in the Sonne of GOD for the Sacrifice of him according too the promyses made in olde tyme too the Fathers that the glorie of Gods goodnesse might continually bée published and that moreouer men béeing delyuered by Chryst might bring foorth frutes méete for the Gospell and at length enioy euerlasting life In this description is fyrst set foorth from what euils wée bée set frée by meanes of the Gospell that is too wit from the curse of the lawe according too that sentence Galath 3. Chryst became accursed for vs that is too say he tooke vppon him the cursse that wée deserued for our sinnes too the intent wée might become heyres of righteousnesse and blissyng This thing also auoucheth Paule 2. Cor. 5. where he sayth thus Him that knewe no sinne he made sinne that wée might bée made the righteousnesse of GOD in him This is as much too say as Chryst whiche was frée from all sinne became giltie for vs. Therefore is it well sayde that deliueraunce from the cursse of the lawe is preached vntoo vs by the Gospell Moreouer bicause Gods wrath was ioyned with the curse of the lawe wée are also delyuered from Gods wrath when wée beléeue the Gospell He that beléeueth not sayeth the trueth the wrath of God abydeth vppon him Therefore he that beléeueth is no longer vnder wrath but vnder grace Nowe where as grace reigneth there the diuels tyrannie hath no power there is no sting of euerlasting death there is no feare of hel from these euils therfore dooth the Gospell preache deliueraunce But what are the good things that it bringeth woord of It bringeth tidings of forgiuenesse of sinnes of saluation and of eternall lyfe Wée béeing giltie of sinne are by nature cursed and damned to euerlasting death But nowe dooth Chryste in his Gospell offer vs Forgyuenesse of sinnes Saluation and euerlasting lyfe Whiche good things hée hath purchased for vs by his death and glorious Resurrection Wée haue heard by what euils wée are set frée by meanes of the Gospell and what good things are offered vs by the same Nowe followeth too whom these good things happen namely too
set forth the gospel concerning the chéef shepherd Iesus Chryst his care toward his shéepe and that to this intent that the faithfull ministers of the woord might in their doctrine life and charge folow the example of this shepherd Hithertoo concerning the occasion why this present Gospell is red as this day The summe of the Gospell is that lyke as Chryst professeth himselfe too be the true shepherd and to haue a care of his shéepe So on the contrary parte he testifieth that there bée woolues that lie in wait for his flock whom the hirelings séeing doo flée away leaue the shéepe too be torne in péeces by the wolues against the falsenesse of whom the Lord promiseth that he himselfe will looke to his shéepe he declareth that he hath yet other shéepe which he will bring togither that there may be made one fold and one shepherd The places are thrée 1 Of Christ the shepherd and other true shepherds 2 Of the Woolfe the hireling the fléeing of the hireling 3 Of Chrystes shéepe of their marke and of the vnitie of the shéepfold ¶ Of the firste IN the first place concerning the shepherd Chryst we haue two things The one is what is his towardnesse the other what are his benefits towards his church Now as touching Chryst the shepherd wée must alwais beare in mynd the coÌ„fession of Thomas which we herd an eight dayes ago For wheras he saith my Lord and my God first he coÌ„fesseth him whom he speaketh too too bée the same man that had bin crucified and dead whom he now acknowledgeth too bée risen agein from the dead in déede Secondly he confesseth also the same maÌ„ to be very God for he sayth my God Thirdly he confesseth this man God to be one person For he sayth not my Lords but my Lord. Fourthly he coÌ„fesseth this God and man one person which is both God man too bée his sauior For he is my Lord hath charge of mée and he is my God that hath taken mée intoo his tutâ—on and fauor Therfore he confesseth Chryst to be the true Messias and Sauiour of the world and consequently that true shepherd that was promised of old time of whom Zach 10. I wil raise vp a shepherde vppon the earth Him doth Peter call the shepherd Bishop of our soules This haue I spoken bréefly of Thomas confession concerning Chryst the shepherd too the entent we may vnderstande what is the towardnesse or inclination of this our shepherd Now let vs héer our Lords woords I sayth he am the good shepherd but what dooth the good shepherd The good shepherd giueth his life for his sheepe That is to say he is a good shepherd which loueth his shéepe so well that he wil rather suffer death than leaue his shéepe to be a pray too théeues and to bée torne of the wolues This promis he confirmed also by his déede for he suffred a most shamefull death for his shéepe Wée haue herd how great Chrystes loue is towards his shéepe Now that we may behold his benefits which he bestoweth of his méere goodnesse we will apply the similitude of a shepherd of shéepe to Chryst our shepherd What then dooth a good shepherd First he gathereth his shéepe togither secondly he goeth before them thirdly he leadeth them forth intoo pastures fourthly he féedeth them fifthly he watcheth them sixthly he ruleth them seuenthly he defendeth them eightly he healeth them that bée hurt ninthly he fetcheth in theÌ„ that stray with his shepherds hooke and tenthly he bringeth them home when he hath fed them All these benefites dooth Chryst perfourme spiritually too his church First therfore Chryst our shepherd gathereth his shéep togither But how by the preaching of the Gospel This begaÌ„ he too doo by and by after the fal of our first pareÌ„ts For in spirit he was present with the Prophets and gathered many shéepe vnto him Afterward he came himself to séeke the lost shéepe And at this day he giueth preachers too gather shéepe in his name Secondly he goeth before his shéepe How In persecution and in glorie In persecution wheÌ„ he suffred diuers miseries in this life which the saincts also must néedes tast of And in glory when by rising ageine from death he entered intoo the glory of heauen whom in their time all shall folow as many as bée his true shéepe Thirdly he leadeth them foorth too féede into most plesant and fine medowes as Dauid saith in the .23 Psalm he made me sit downe in well growen pastures to the waters of refreshment shall he leade mée Fourthly when he hath led them intoo the medowes he féedeth them with his woorde with his spirit With his spirit when he comforteth them and strengthneth them within and with his woord when his gospel is preached wherby faith is conceiued too beléeue vpon this shepheard Fifthly he watcheth them sitteth as it were in a watch-toure too foresée that no body fal vpon his shéepe vnbewares And this dooth he by his Angels by the faithful ministers of his woorde by the godly Magistrate and too bée short by good gouernors in families â–ª common weales and housholdes â–ª Sixthly he ruleth them namely with his spirit his word and his discipline Whervpon Dauid saith The Lorde ruleth mée and nothing shall be wanting to mée In a place of pasture hath he setled mée Seuenthly he defendeth them Wherupon Paule saith if God bée on our side who can be against vs And Dauid Although I walk in the valey of the shadow of death I wil not feare any harme bicause thou art with me Thy rod and thy staffe they haue comforted me Eightly he healeth them that bée hurt for as shéepe are oftentimes atteinted with thornes venims which are healed by the skilful shepherd so Chryst our shepherd doth cure and heale his shéep that are hurt with the thornes of euil conditions and the venim of poysoned doctrine Wherupon the .146 Psalm saith which healeth the wouÌ„ded in hart bindeth vp their sores Ezech. 34. I wil féede my shéepe I wil make theÌ„ sit down I wil séeke that which was lost I will bring ageine that which was cast away I wil binde toogither that which was broken I wil strengthen y t which was weake Ninthly he fetcheth in them that stray with his shéephook while he lodeth them with the crosse and as it were casteth a snaâ—â—le vpon their heads If that good shepherd should not doo so many shéepe would through the delights prosperities of this world bée led away from Christes flocke and cast them selues intoo the mouthes of the woolues Wherupon Dauid saith of himself It is good for mée o Lord that thou hast brought mée low that I might lerne thy Iustifications Lastly when he hath fedde them he leadeth them home Chryst gathereth féedeth defendeth and cureth his shéepe in this world as in a wildernesse of a forein realme But at the last day he shall conuey
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
too him that suffreth violence or wrong or is accused by the wicked world Secondly that he take vppon him the case of eche man yea and of the whole Churche as his owne case Thirdly that he teach and admonishe him that erreth and instruct him that hée bée not ouerthrowne in his case Fourthly that he comfort him in his trouble Therfore when the holy ghost is called an aduocate it is ment therby that he is the defender of the Church that he taketh the case therof vpon himselfe and that he teacheth and comforteth the church Agein the text saith that the holy Ghost shal bée the teacher of truth By which name is shewed first that men can not obteyn healthful truth of their owne disposition and nature Secondly y t the doctrine of truth is not of the lawe but of the Gospell For reason of his owne inclination dooth after a sort vnderstande the doctrine of the law And thirdly y t the holy ghost woorketh mightily both in the teachers and in the learners For he maketh the teachers too vnderstande the truth and the learners too receiue it And therefore wée are admonished too call vppon the teacher of truth that hée may giue vs the key of knowledge and too beware that wée driue not away from vs that same most pure spirite through our vnclennesse For in asmuch as he is holy that is cleane chast and a maker of others holy hée dwelleth not in an vnpure harte that is too wit in suche a hart as tumbleth it selfe in his owne filthines and defileth it selfe as a swine by wallowing in the myre Besides this hée sayth This holy Ghoste shall beare witnesse of mée Of whiche office the ministers of Gods woorde also shalbée partakers But what dooth the holy Ghoste witnesse of Chryste and what shall the ministers of the woord witnesse of him First the holy Ghost and the ministers of Gods woorde beare witnesse of Chryst that he is very God according too the Scripture one in Godhead with the father and the holy Ghoste as wée professe in our Créed Secondly the holy Ghoste witnesseth that Chryst is very man according too oure Créede who was conceyued by the holye Ghoste and borne of the virgin Mary Thirdly y e holy Ghost witnesseth that Christe though hée be bothe God and man yet is but one Lord one Chryste one person according as our Créed beareth record Chryst also of himself when he sayth No man goeth vp intoo heauē but he that came downe from heauen the sonne of man that is in heauen Fourthly the holy Ghoste beareth witnesse of Chrystes office that he is a bishop and a king A bishop verely whiche with his owne sacrifice pacifieth the wrath of the father and by his intercession bringeth vs vntoo GOD. And a King in that he hath vanquished our enimies death sinne the Deuil and hel and shall come too iudge the quicke and the dead These foure things dooth the spirit witnesse of Chryst. These foure things are deliuered vs cōcerning Christ in our Créede These foure things shall all godly ministers of Gods woord witnesse of Chryst til hée come too iudgement Of the second THese things haue I spoken to you that yee shold not be offēded Christ dooth thē to vnderstād to what end he spake so much of the church of the holy ghost of his death resurrectiō y t is to wit y t being cōfirmed by these things they shold not bée offended with the rest of the world This admonishment is necessarie at all times for the world is full of stumbling blocks Woe sayth Chryst bée vntoo the world for offence méening that they are like too buy it déer that fal from the Gospel bycause of offences Now too the intent euery one of vs may iudge a right concerning an offence I wil set forth a ful doctrine concerning offences An offence in general is whatsoeuer kéepeth a man backe from the righte course of the Gospell that is too saye eyther woorde déede or outwarde appéerance if I may so terme it whiche is too any man a cause or occasion of stumbling or of béeing offended so as eyther he bée hindred or else step aside from the right course of saluation Of this stumbling blocke there are moe kindes than one For there is one offence or stumbling block whiche is called giuen and another that is called taken Which what maner of ones they bée I wil declare by definitions and examples An offence giuen is that which riseth eyther of som woord or déede that is euill in it selfe or else of some woorde or déed that is indifferent that is too wit neyther good nor euill but cast foorth out of season Both of these is streightly forbidden by Gods woord and Chryste him self auoucheth it too bée better for a man too bée drowned in the middes of the Sea than too giue occasion of offence too any bodye The examples are these Arrius denyed Chryst too bée God whereby he caused manye too stumble and was a cause of endlesse damnation bothe too him selfe and too many others Dauid by his aduoutrie was a stumbling blocke too all the inhabiters of his Realme and had pearished for euer if hée had not repented Ageinst this stūbling block prayeth Salomon when he sayth Kéep me frō the snare that they haue layd for me from the stūbling block of thē that work wickednesse The most part of the world stūbling at this block stick in damnation dayly many fall headlong intoo destruction by dasshing ageynste this stūbling block bothe priuately publikly Priuatly are offended children seruants and maryed couples Children sée their parents absteyne from Gods seruice and they absteine likewise They héere their parentes sweare and they sweare as well as they They héere them talke of ribaudry and by and by they folow their example For wicked things sticke fastest in minde They sée them bibbing deceyuing and dealing vniustly with their neibours and they like good scholers lerne the same trades But wo bée too them by whō such stumbling blockes are made For they with the whirle winde and tempest of their stumbling blockes doo throwe downe and beate out the crop of Chrysts church This houshold stumbling block is the séede of all euils in the world For such things as childrē lerne of their fathers moothers they kéepe stil when they bée old and also teach the same too their children Wherfore the parents that fear god must take excéeding great héede that they bée not stumbling blocks too their owne children Therfore let them talk godlily let them doo all things rightly Let them serue God and stirre vp their children too do the like and let them bring thē vp in correction and nurture of the Lord according as Paul admonisheth and let them always bear in mind this saying of Chryst which is written in the ninth of Mark whoosoeuer offendeth one of these little ones that beléeueth in mée it were better for him that he had a milstone hanged
faith alone Yes it is true But there is a difference too bée put betwixt the causes of saluation and the obedience that God requireth of those that bée his Wée are iustified by faith only but when wée are iustified wée are made new men that is too wit the sonnes of God and hence foorth wée must after the example of our father lead a new and blissed life But héere is too bée considered also that as there is a double marke of the children of God so ther is a double marke of the children of Sathan The marke of the children of God is one while inward and another while outward The inward is repentance faith godlinesse good conscience The outward is héering of Gods woord and honest conuersation among men For as Chryste sheweth héere that the loue of his woord and the héering of it is a marke of his Disciples so Peter requireth honest conuersation among men whereby God may bée glorified his church edified But the inward marke of Sathans children is too bée without faith without godlynesse too haue an euil conscience and euil affections too haue the maistrie The outward mark is outward contempt of the woord and a leude life Mark wel these marks and let euery man examine him self whither he bée too bée accounted among the children of God or among the children of the Diuel If hée perceiue him self too bée among the children of Sathan let him pul back his foot out of hand least he be thrown headlong intoo damnation sooner than he looked for If he perceiue him self too bée among the children of God let him giue God thanks and desire encrease of faith loue and other vertues let him desire too bée strengthened by the holy Ghoste least he bée withdrawen from his godly and holy race by the sleights of Sathan ¶ Of the second ANd my father vvill loue him and vvee vvill come vntoo him and dvvell vvith him Heere are rehersed the moste swéete frutes of kéeping the woord of God The firste frute is that the Father loueth suche as kéepe Chrystes woord For hée holdeth them right déere in his beloued Ephe. 1. How great a good thing this is it may bée vnderstood héerby that those which beléeue not in Chryst abide vnder Gods wrath according too this saying Hée that beléeueth not in the sonne the wrath of God abideth vpon him Wher as the wrath of God is there is sinne death damnation hel the tirannie of the Deuill and too bée shorte all mischéefe Contrarywise wheras is the loue of God there are the enimies ouercome there is saluation there is ioy there is life euerlasting Therefore let vs think vpon this first frute of keping Gods woord that by thinking theron wée may be kindled the more too loue the woord The seconde frute is and vve sayth hée vvill come vntoo him Than the whiche comming there can bée no greater honor If God the father the sonne and the holy Ghost come too him that kéepeth Chrystes woords vndoubtedly it foloweth that they came not too him before But that hée was in the diuels power and in the kingdome of darkenesse where death and damnation reigne It is a great frendship if a King come too his subiect it is a great honor too be visited of a mans better but vntoo this honor none other is comparable that God the father God the sonne and God the holy Ghost come vntoo a man that loueth Chryst and kéepeth his sayings The third frute is that the Trinitie not only cōmeth too a man that kéepeth Christs sayings but also maketh his dwelling with him abydeth in him Christ méeneth by this most swéete promisse that those whiche héere Chrystes woord and kéepe it are the temples of the Trinitie in whome dwelleth the father the sonne the holy Ghost And although that all the whole church is called one church of God yet is euery seuerall Christian a seuerall temple of the holy Ghost Behold how princely a promisse this is If any body should promisse a miserable man a great treasure of gold he should haue good cause too be mery and reioyce that of a poor and wretched creature he should become a riche and happie man But héere is promised a moste incomparable treasure namely the dwelling of the Trinitie in vs whiche farre surmounteth all the treasures of the world But what dooth the Father when hée dwelleth in a man what dooth the sonne what dooth the holy ghoste The father with his might shéeldeth and defendeth the men in whom he dwelleth ageinst the rage of sathan wheras sathā executeth ful power vppon all beléeuers The sonne with his wisdome and light teacheth and lighteneth them ageinst all mistes of all maner of darknes The holy ghost with his holinesse sāctifieth consecrateth anoynteth them too bée the Prophets Kings Préests and saincts of the Lord. Too be Prophets bicause we sée those things with the eyes of our faith which no bodily eare is able too conceiue Of this Propheticall office speaketh Ioel according as Luke also maketh mēcion Act. 2. Too be Kings partly bicause we are made the childrē of God by the victorie of Christ and also bicause that by the power of Christ we reigne ouer death and hel Lu. 22. I appoynt vntoo you a kingdome like as my father hath appoynted vntoo me Too bée préestes bicause when wée beléeue in Chryst wée haue aucthoritie too offer vntoo GOD the sacrifice of prayse wée haue libertie too cal vpon God through Iesus Christ our only mediator and high préest wée haue aucthoritie too teach Gods woord Howbéeit euery man according too the maner of his calling And too bée saincts bicause that through Faith in Christ wée are accoūted as pure as if wée had fulfilled y e law to the vttermost Behold what a nūber of frutes the keping louing of Chrysts woord bringeth with it There can bée no greater dignitie there can bée no greater glory there can bée no honor or worship more excellent But what shal wée lern by it To liue worthy so great honor that wée by our owne vnclennesse driue not God out of our harts but rather that wée exalt him with continual prayses in true godlinesse and sanctificatiō That so great worship ought to put vs in mind héerof Peter teacheth 1. Pet. 2. where he sayth thus you are a chosen generation a kingly préesthood a holy nation a people whom God claymeth proper too himselfe that yée should set foorth his woorks whoo hath called you out of darknesse intoo his woonderfull light You that in times past were no people are now the people of God you which in times past obteyned no mercy haue now obteyned mercy Héerevppon the Apostle inferreth Absteyne therfore from fleshly lustes which fight ageynst the soule and make your conuersation honest among the Heathen As many benefites of God then as wée héere of towardes vs so many spurres shall there bée to pricke vs forward too godly and holy lyfe Wherfore sith Chryste
the name of the onely begotten sonne of GOD. These woords conteine a thirde place that is too wit comforte and terrour For it bothe comforteth the godly acknowledging their sinnes and putteth the stubborne in feare that wil not beléeue in Chryste Nowe for as muche as GOD easly sawe what the weaknesse of men was and chéefly of those that earnestly think vppon the sentence of the lawe and saw the wilfulnesse of no small number hée applyed his woord vntoo them bothe For the first sorte when they héere how all that yéelde not ful obedience too the lawe are subiecte too the sentence of death can not but be dismayed at the threatnings of the law Those therefore dooth Chryste comforte and sayeth GOD hath not sent his Sonne too condemne the vvorlde but that the vvorld might be saued by him Hée speaketh of his first comming intoo the worlde whiche was too saue sinners that fall too amendment For hée vsed this swéete allurement Come vntoo mée all yée that labor and are laden and I wil refreshe you Also I came not too call the rightuous but the sinners too repentaunce As many then as obey Chrystes voyce and repente are frée from the iudgement of damnation For thus sayeth the trueth Hee that beleeueth in him is not iudged That is too say with the iudgement of damnation This promisse wil comfort vs ageinst the sentence of the lawe and of our owne conscience For hée that shall bée iudge of the quick and the dead sayeth openly Hée that beléeueth in him is not iudged The trust vntoo this promise shal be néedful for vs in y e houre of death ageinst the thretnings of the law y e dredfulnes of death y e flames of hel the tirannie of the deuil For it cannot come too passe y t the euerlasting trueth should lie Hithertoo concerning the coÌ„fort of them y t beleue CoÌ„cerning the terror of them y t wil not beléeue y e gospel it foloweth but he that beleueth not is iudged alredy bicause he beleeueth not in the name of the only begotteÌ„ son of God what Shal ther theÌ„ bée none other iudgement Yes the son of man shal come too iugement in his time according as he hath promised What méeneth he then by saying He is alredy iudged y t is too say condemned By this saying he sheweth what maner of ones al the childreÌ„ of Adam be without faith y t is without Christ our mediatour namely that they be iudged y t is too say condemned y t is to wit as in respect of y e cause the matter For the cause matter of their daÌ„nation is in themselues which is the transgression of gods law wilfully rebelling ageinst God Besides this the sentence of the lawe spoken long ago when he had first created man afterward repeÌ„ted in mouÌ„t Sinai is that al they are cursed that obey not God according too his commaundement Untoo this curse are all they tyed that bèléeue not in the Sonne of God who alone hath taken vppon him the curse of them that beléeue in him That this is so wee are doone too vnderstande by the things that folowe And this is the iudgement that light is come intoo the vvorlde and men haue loued darkenesse more than light That is too say therfore shall men bée damned bicause they haue not receiued the light of the son of God by faith but rather would abide still in their owne ignoraunce and that by reason their woorks were euill ¶ Of the fourth FOr euery one that dooth euill haâ—eth the light and vvill not come too the light least his vvoorks should bee reproued When théeues will steale they loue the darke so men that are not yet borne agein by faith in Christ too doo wel are caried with might and mayne vntoo naughtinesse and therfore doo hate the light of the Gospell where contrarywise he that dealeth vprightly with a good conscience coÌ„meth to the light that is to say dooth his woorks openly and is not afrayd that men shuld sée theÌ„ That is too wit he that coÌ„meth too the light of Chryst and hath lerned of his spirit too doo wel he abideth no longer in the darkenesse of ignoraunce but endeuereth too walke like the childe of Light Héereby then wée may learne first the difference betwéene them that beléeue and them that beléeue not For the difference is too bée found out by their works as the Lord sayth in an other place A good trée bringeth foorth good frute and an euil trée bringeth foorth euill frute Ageine wée may learne that the light of the Gospell cannot abide that wée shoulde bée wrapped in our olde darknesse Too this purpose make so many exhortations of Chryst and his Apostles In Mathew the Lorde sayth Let your light so shine before men that they may glorifie your heauenly father And Paule sayeth Ye are the children of light walke as in the light After the same maner also speketh Peter Untoo whiche liuely stone reiected of men but chosen and honored of God come you and as liuely stones bée builded vppon it a spirituall house and a holy préesthood too offer spiritual sacrifices acceptable too god through Iesus Chryst. Let no man thinke therfore that the Gospell giueth libertie too sinne The Gospel deliuereth from sinne Wherfore it will not that we should any more yéeld our selues vnder the yoke of sinne when wée are once rid of it If sayeth our Sauiour the sonne haue set you frée yée shall bée frée in déede He that committeth sinne is the flaue of sinne Then sith wée are set frée by Iesus Chryste let vs vse our fréedome in suche wise as wée may bée the seruaunts not of sinne but of God through Iesus Chryst our Lorde Too whom bée honour for euer So be it The third holy day in Whitson weeke ¶ The Gospell Iohn x. VErely verely I say vntoo you he that entreth not in by the doore intoo the shepefolde but clymbeth vp some other vvaye the same is a theefe and a murtherer But he that entreth in by the doore is the shepeheard of the sheepe To him the porter openeth and the shepe heer his voice and hee calleth his ovvne sheep by name and leadeth them out And vvhen hee hath sent foorth his ovvne sheepe hee goeth before them and the sheepe folovv him for they knovv his voyce A straunger vvil they not folovve but vvil flee from him for they knovve not the voyce of straungers This Prouerbe spake Iesus vntoo them but they vnderstoode not vvhat things they vvere vvhiche he spake vntoo them Then sayde Iesus vntoo them ageine Verely verely I say vnto you I am the door of the sheepe All euen as many as come before mee are theeues and murtherers but the sheep did not heare them I am the doore by mee if any enter in he shal be safe and shall go in and oute and finde pasture A theefe commeth not but for too steale kil and destroy I am come that they
only that wée should learne by the example of this multitude first too séeke the kingdome of God but also that we should bée confirmed concerning the power of Chryst. For Chryst sheweth that he hath a care of those that hée his and he declareth that no man is able too performe any thing in his vocation vnlesse â—e be present with him in his businesse and as it were put to his hand too the dooing of it according as he sayeth Without me yée can doo nothing And the Psalme sayeth Unlesse the Lord build the house in vayne doo they watche that kéepe it The places are foure 1 The néedfulnesse in héering Gods woord is commended by the example of this multitude which was so gréedy too héere Chryst. 2 An Image of the Church and of the teachers hearers of the woord 3 The present miracle and the vse of the same 4 The example of Peter bothe in catching the Fishes and also in the acknowledging of Chryst méete too bée folowed ¶ Of the firste ANd it came too passe vvhen the people preased vpon him too heere him The example of this multitude teacheth vs that the gospell is too bée herâ— desirously For this people would neuer haue folowed Chryst so earnestly if they had not vnderstoode that his doctrine had bin very néedfull This multitude then folowed Christ not too lye in the wynde for him not too take aduauntage of his woords not too laugh him too scorne as the Scribes Pharisies and Hypocrites did but too héer Gods woord too déefed with the bread of saluation For the woord of God is heauenly bread farre swéeter than the Hony and the Hony combe as is said in the Psalm This multitude therefore like a sorte of hungry soules come flocking about him as one that were dealing of some large almesse and not without cause For as the body is susteyned with materiall bâ—â—â—d bicause it is materiall it selfe so is the soule nourished with spirituall bread â–ª which is the woorde of God bicause it selfe is spirituall Ageyne like as the appetite too meat betokeneth health and the lothing of it is a â—oken that the body is faint and ill at ease So the longing after Gods woord 〈◊〉 a sigâ—â— that the soul is in good plight and contrarywise the lothing of Gods woord bewrayeth the disease of a crased soule Therfore if wée lothe Gods woord wée must doo as they doo that are diseased in their body For like as they take counsell of Phisitians that by receyuing a medicine they may recouer health and haue a good stomacke too their meate So wée when Gods woord goeth ageinst oure stomacke and that our soule lotheth it must by Prayer séek too Chryste the Phisitian that hée may make oure soules too like of Gods woorde whiche is the breade of saluation least wée starue for want of Gods woorde For Gods woord is the heauenlye foode That is too say the breade of life and the drinke whereof who so euer drinketh shall not thirst for euer Ihon. 4. How bée it too the intent we may hunger after this bread of life and thirste after this heauenly drinke as this multitude did Wée muste thinke vppon the néedfulnesse of thys foode whiche béeing perceyued there is no man but wil haue an appetite too it vnlesse it bée suche a one as is so blinded bereft of his wits by the Deuil that hée hath no care at all of his soule helth The first néedfulnesse is this that euery soule must néeds die whiche is destitute of this heauenly foode vntoo the ende For firste wée obteine life when wée conceiue fayth by the woord Ageine the woorde is the foode of fayth wherewith it is fed and nourished This néedfulnesse is confirmed by oure Lords saying Hée that beléeueth not shall die for faith coÌ„meth not from else where than by héering the woord of God Rom. 10. Ageine without this food maÌ„ abideth vnder Gods wrath Hée that beléeueth not sayth Chryst the wrath of God abideth vpon him Besides that this is the food that strengthneth too eternall life Héeruppon sayeth Paule The Gospel is the power of God too saluation too euery one that beléeueth Lastly to coÌ„clude all in one woord Gods word is y e vncorruptible séed as the Apostle Peter teacheth wherwith wée who before were the children of wrath by reason of y e sinne of our first Parentes and of our selues are begotten a new borne a new through the grace of the sonne of God Therfore as by nature wée are born the children of wrath that is of damnation vntâ— euerlasting death So by grace through the séed of Gods woorde wée are borne the children of grace that is to say of blissing to eternal life They that beléeue are the children of Abraham and heires of the promisse Wherfore if the helth of our soules if the escaping of death Gods wrath and damnation if the dignitie that wée are called too by being adopted the sonnes of God doo moue vs Let vs bée desirous of Gods woorde let vs héere it and kéepe it and that not onely after the example of this multitude but also of the whole Churche whiche coueteth nothing more than too bée throughly fed with this woord of God ¶ Of the second IEsus vvent intoo a Shippe in vvhiche he sate him dovvne and taught the people standing on the shore In these woordes is the state of the Church militant and floting in the waues of this world very trimly peinted out In which picture thrée things are too bée obserued The ship it self Chryst sitting in the ship and the people standing on the shore The shippe it self is a shadowe of the Churche Chryst betokeneth all true Preachers and teachers The people standing on the shore represent the héerers of the woorde Now like as a shippe is horribly shaken when a tempest riseth on the Sea euen so nothing is more shaken and tossed in the worlde than the church which thing the story of the whole world auoucheth How sorowful was the shaking of this shippe when Cayne slue his owne brother And afterwarde when Lothe was in Sodome and Abraham in his wayfarings Ageine howe sore was Gods Churche shaken firste in Egipte and after that by the space of fortye yéeares toogyther too passe ouer in silence the persecutions whiche the Churche endured at all times vnder the Iudges vnder the kings and in the captiuitie of Babilon And too omit other things and too speake of our time Howe sore is the Churche shaken by them that wil séeme too bée Citizens of the Churche Some assaile it with heresies as with horrible tempests sent out by the Diuell him selfe What is it that the Sacramentaries doo not What is it that the other Sectaries Anabaptistes and Libertines doo not too ouerturne this little ship of Peters The Byshops condemne it of heresie The Iewes iest at it The Turke despiseth it The ciuill Magistrate in many places appeacheth it of sedition as wée reade in the storie of
should bring vp a worshipping of God contrary too his commaundement Fourthly that wée should wallowe in al filth and wickednesse Which so euer of these four things our enimie shal compasse he holdeth men as prisoners For he that denyeth Gods prouidence is condemned for one of Epicures sect He that executeth his vocatiō deceitfully is woorse than an Infidel He that setteth vp a woorshipping contrary too Gods commaundement despiseth God and is rather the Diuels seruaunt than the seruaunt of God He that liueth an vnhonest lyfe is the bondslaue of sinne and the hyreling of Deathe and of Sathan But what remedie is there ageinst these mischéeues Purenesse of Doctrine and absteyning from false prophets For the purenesse of doctrine teacheth vs that God regardeth vs in suche wise that the Lord kéepeth reckening of all the heares of our head The same pure doctrine holdeth vs in our vocation and teacheth vs the true manner of worshipping God Besides that it conteyneth the rule of true holynesse and of leading a blamelesse life The second thing which I admonished folke too consider in this first place is Bond. Now it may be demaunded whither this Bond perteyne too all men or but only too the gouernoures of the Churche For many thinke themselues excused if they obey those that haue the ordinary calling Untoo whom the prophet Ezechiell in his thirde Chapter or rather the spirite of Chryste speaking in Ezechiell answered in these woordes I haue made thee watche man ouer the house of Israell and thou shalt héere the woord at my mouthe and shalt giue them warning from me If I say too the vngodlye thou shalt dye the death and thou tell it him not nor speake vntoo him that he may turne from his wicked way and liue The vngodlye persone shall dye in his owne sinne and I will require his blud at thy hand But if thou giue the wicked man warning and he tourne not from his wickednesse and from his vngodly waye Hée verely shall die in his owne wickednesse but thou haste deliuered thine owne soule This saying of the Prophete sheweth sufficiently that they are farre wide whiche surmise it too bée inoughe for them if they obey their paryshe Curates whyther they teache well or ill If it were so the Turkes and Ethnikes should bée saued of whom many haue obeyed their teachers It is too bée knowne therefore that all men are bounde too flée false Prophetes as pestilent Plagues of their Saluation For Chrystes commaundemente is manyfest whiche héere is giuen too all men for he speaketh too the multitude And Iohn in his firste Epistle fourth Chapter sayeth Beléeue not euery spirite but trie the spirites whyther they bée of GOD for many false Prophetes are gone out intoo the world And Chryst sayeth My shéepe héere my voice But what dooth that tirant the Pope in this case Hée sayeth that the discussing of the doctrine belongeth too him his shauelings I pray you what can be spoken or imagined more shamelesse Is not this as muche as too ouermayster Chrystes spouse and too vsurp Lordship ouer the Lordes inheritance notwithstanding that Peter the Apostle whose successoure hée bosteth him selfe too bée were forbidden too doo it Iohn Baptist professeth him selfe too bée a seruaunt too the spouse but the Pope will bée mayster of the spouse Chryst coueteth too haue his spouse kept chast vntoo him self but the Pope defileth hir with horrible aduoutrie Hée teacheth the doctrines of Deuilles whereby shée may learne too play the strumpet Paule sayeth I haue betrothed you too one man that I may bestowe you a chaste virgin vppon Chryst. This betrothing is made by fayth of the moste pure and moste chaste woorde of GOD. But the Pope who bosteth himselfe too bée Peters successoure bestayneth this virgine with a thousand adulteries when hée leadeth hir away from embracing of hir husband Chryste too sundry Idolatries and woorshipping of Sainctes The third thing that I set out too be considered in this first place is the vse of this prohibition or forbidding Bevvare of false Prophets Whiche vse surely is manifolde For first this prohibition warneth vs that there shall bée false teachers in the Churche Which thing the Lord signified also by the Parable of the man that sowed good séede in his féelde and of the enimie that came and sowed Darnel in the same féelde For the woodnesse of the Deuill is so greate that hée neuer ceaseth woorking too corrupte Gods woorde whiche thing hée began too doo assoone as euer oure firste Parents were created in Paradise And at this daye the more is the pitie he woorketh his feats through the whole world Séeing that wée knowe this wée must bée the more diligent and looke better about vs. Secondly this prohibition Bevvare of false Prophets must stirre vs vp too giue our mindes more earnestly vntoo Gods woorde Wherevppon Paule wisheth that the Philippians may increase in all knowledge And Chryst saith Serch the scriptures and learn of mée If yée abide in my woord yée are my Disciples in déed and yée shall knowe the truthe and the truthe shall deliuer you Thirdly this prohibition proueth that the Churche maye bothe put downe false teachers and set vp true teachers in their steade For it were in vayne too bidde vs shunne false Prophetes vnlesse it were lawfull too displace them from the Office and charge of teaching and too appoynt true ministers in their roumes Praise woorthie therefore are those godly Kings and Princes that are careful for the reformation of the Churches and the maintenance of the ministery of Gods woord Fourthly also this prohibitiō sheweth how the woordes of those y t teach are too bée receiued If they teach the truth they are too be heard no lesse than God himselfe For so sayeth the Lord Hée that héereth you héereth mée and he that despiseth you despiseth mée If they teache amisse they are too bée eschued no lesse than Sathan him selfe For as Sathan seduced Eue with euill doctrine so they that teache lies disappoynt men of the grace of God or rather thrust them oute of the heauenly kingdome according as euery man knoweth too bée doone in the papacie ¶ Of the second WHich come vntoo you in Sheepes clothing but invvardelye are rauening VVolues In the declaration of thys place wée will looke vppon fiue things in order First from whence false prophets come and whither they go Secondly By what names they bée called in the scripture wherby the greatnesse of the perill may bée vnderstoode Thirdly What is the outwarde countenaunce of false teachers Fourthlye What is their desire and intent Fiftly What markes they haue wherby they may bée discerned from true Prophets If yée aske from whence they come and whither they go I answere in fewe woordes they come from Sathan as stirred vp by him and they goe intoo the Lords vineyarde that is intoo the Churche Héereof are many examples Into that little Churche of Adam Eue and Abell there came the false teacher Caine
onely Carnally only Chryste was séene of the greatest parte of the Iewish nation which neuerthelesse was damned Therfore the séeing of Chryst in the flesh onely dooth not of it selfe profit too saluation but rather furthereth too greater damnation Herode saw Chryste so did Pilate likewise so did Iudas Cayphas and many other vngodly persons whose damnation teacheth vs that too sée Chryst outwardly in the flesh auayleth not too saluation if there go not true faith in Christ with it Chryst was séen in the flesh and in the spirit at once toogither of the wise men of Marie of Simeon Zacharie Zacheus the Apostles and many others whose séeing turned too their soule helth bicause they not only beheld Chryste with their outwarde eyes but also with the eyes of their harte Whiche thing is manifestly séen in that woman whiche for washing Chrystes féete with hir teares wiping them with the hear of hir head heard Chryst say vntoo hir that hir sinnes were forgiuen hir for the faiths sake whiche shée had in him Of this séeing chéefly speaketh our Lord in this place when he sayth Many Prophets and Kinges haue longed too see that you see and haue not seene In spirite onely doo all they sée Chryste whiche beléeue in him for so dooth Chryst him self interprete it when he saith As Moyses lift vp the Serpent in the wildernesse So must the sonne of man bée exalted that all whiche beléeue in him may not perishe but haue life euerâ—asting After this sort did Abel sée Chryste in his sacrifice so did Abraham of whome Chryst beareth recorde saying Abraham sawe my day and was glad So sée we Chryst at this day as many of vs as beléeue in him Now that they whiche sée Chryst in this wise are blissed this saying of our Lord vntoo Thomas testifieth Blissed are they that beléeue and sée not For we sée him in the Gospel where he appéereth face too face vntoo vs that we should be transformed intoo the likenesse of him Hithertoo concerning the first maner of séeing Chryst and the partes of the same after which maner hée is séene in this world Now foloweth the other maner of séeing which is in the glory too come where we shall sée him moste perfectlie bée delighted with euerlasting gladnesse enioying the moste pleasant and comfortable beholding of him But wherfore dooth hée auouch those too bée happy that sée Chryst First for that Chryste is the woorde of life without which there is no saluation too bée looked for For this woord of life deliuereth the beléeuers from eternall death For like as he that séeth not Chryste and specially with the eyes of faith abideth in prison and vnder the power of the Diuell euen so he that séeth Chryst ouercommeth the world and all euils according too this of Iohn This is the victorie that ouercommeth the world euen your faith But doo we not sée many godly men too be in yl case in this life and too be put too moste gréeuous punishement I answere Yet are they blissed for the sequele of the matter For there shall be a moste ioyfull deliueraunce from all euils wherewith the godly are oppressed in this life And therefore Christe saythe in Mathew Blissed are those that mourne for they shal receiue comfort ¶ Of the second A Certeine Lavvyer stood vp tempting him and saying Master vvhat shall I doo too haue euerlasting life Iesus ansvvered Thou shalt loue the Lord thy GOD. And as it is written in Mathew if thou wilte enter intoo life kéepe the commaundements Too the intent we may vnderstande this answere of Chryste aright it is too bée noted that there are two kindes of men with whom Chryst hath too doo For some are Hipocrites and some repent in good earnest The Hipocrites béeing proude and swelling throughe opinion of their owne rightuousnesse think them selues too haue no néed of Chryst and therfore they persecute him one while by tempting him another while by slaundering his doctrine and sometime by open violence When suche as these bée doo séeke the way of saluation he poynteth them too the lawe and saythe If thou wilt enter intoo life kéepe the commaundementes But those that fall vntoo repentaunce and séeke the way of saluation at Chrystes hand are not sent by Chryste vntoo the law and too Moyses but he taketh them too him self and biddeth them beléeue on him Which thing wheÌ„ they do he grauÌ„teth ouer his owne rightuousnesse vntoo them that they should not be subiect too the curse of the law Wée wil make this more apparant by examples The Pharisie of whom wée heard a late séemed rightuous vntoo him self but he was pronounced vnrightuous by Chryste bicause he had not the rightuousnesse of the law whiche he made his bragges of Contrariwise the Publicane that broughte his sinnes intoo the Temple with him whiche hée there bewayled fléeing too the mercy of God went his way home iustified And in as much as he was iustified and made rightuous he was also made an heir of eternal life In Mathew the lawyer asketh Christe the question saying what shall I doo too get eternall life and Chryste answereth If thou wilt enter intoo life kéepe the commaundements Contrariwise the wretched théefe being a sinner repenteth vpon the Crosse and calleth vpon Chryste by faith too whom Chryst sayth This day shalt thou bée with mée in Paradise that is too wit in euerlasting lyfe In this Gospel coÌ„meth also a Doctor of the law too tempt the Lord sayth what shall I doo too possesse eternal life Too whom our Lord answereth Thou shalt loue the Lorde thy God thy neighbor as thy self which is all one as if hée sayd if thou wilt enter intoo life kéep the commaundements But too the sinfull womaÌ„ Luk. 7. he saith Thy faith hath made thée whole And so Chryst dealeth with twoo kindes of men according too the diuersitie of whom hée sheweth the right way vntoo heauen Why sheweth he the way by y e law sith no man was euer able too come too heauen by y e way Bicause it is the straightest way too heauen according too this The man that doth these things shall liue by them This way therfore doth Chryst shew too them that hold scorn of him For whosoeuer despiseth Chryst eyther hée shall die for euer or else fulfill the lawe which is impossible for him too doo Agein there is another way to heauen which is open too those only that beléeue in Chryst who is the way intoo heauen ¶ Of the thirde THou shalt loue the Lord thy God vvith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver and vvith all thy vvhole thoughte and thy neighboure as thy selfe This is a summe of Gods lawe and an abridgement of the ten commaundements In both of these commaundementes there are foure things too bée considered First the affection that is required too bée in man towardes God and his neighbour 2. The obiect namely God and
Apostles testifie These are the things in generall that are too bée considered in this Gospell Howbéeit too the intente wée may receiue the greater frute thereby I wil propound thrée places whiche I will intreate of in this Sermon 1 What maner of affection Chryste beareth towardes vs. 2 The declaration of this present miracle with the circumstances of the same 3 An Image of all Mankinde ¶ Of the first THe Euāgelist telleth a storie of a certeine yong man that was dead and caryed out too be buryed at the sight wherof our Lord was moued with compassion For when hée behilde the sorowfull moother hée conceyued a déeper thoughte There came too his remembrance the fall of mankinde the tirannie of the Deuil the greatnesse of the miseries wherwith mankind is distressed by reason of sinne He considered it was his office too ouerthrow these fortificatiōs of Sathan For he saw in this womā a paterne of mans wretchednesse whiche did put him in minde of mannes fall and of his owne office Wée may therefore gather twoo things of this place One what wée be and another what Chryst is toward vs. Wée in very déede are miserable in distresse and damned and we cannot of our owne power wrest our selues out of so greate mischéeues Chryste is God and man and came too saue that whiche was loste who in this case vttereth his affection towardes mankinde For hée is none otherwyse mynded towards vs than he was towards this widow Hée is gréeued for hir calamities and he is gréeued for ours He helpeth hir and he wil help vs also This is the very thing that the Apostle sayth writing to the Hebrues we haue a high préest that can bée sory with vs in our infirmities Yea surely hée hathe greater affection and loue towards vs than this widow hath toward hir only sonne whom shée foloweth héer wéeping too the place of his buryall For thus sayeth the Prophete Can a woman forget the Babe of hir owne wombe though shée doo forget yet wil not I forget thée But what are the causes of this vnspeakable louingnesse of Chrystes towards vs that are all too bée dawbed with the filthinesse of many wicked crimes Surely there is no desert of ours ne woorthinesse in vs. Howbéeit there bée foure causes whereby the sonne of God is moued too embrace vs with so great louingnesse The first is his fatherly kindnesse For hée created vs and therefore wée are his by righte of creation And although hée know vs too bée ful of filth and wickednesse yet notwithstāding he findeth somewhat in vs that is his namely that wée bée his creatures Thou hast mercy on all things sayeth the wise man and thou hatest none of the things that thou haste made The seconde is the woorthinesse of our creation Namely for that wée are created too the likenesse of God according too this Let vs make man after our own image and likenesse And bicause this image was for the chéefe part thereof defaced through sinne the Lord himself came too repair it ageine Which thing cometh then too passe when wée beholding him stedfastly by true faith are transformed intoo the likenesse or image of God The third is the ende too whiche wée are created For wée are created too be the temple of God glorifying God And albéeit that this Temple was then vnhalowed through sinne yet the stuffe of it was stil remayning wherof Chryst might buyld vp a new Temple The fourth is the destruction of Sathans kingdome too ouerthrow the which Chryst came intoo this world A certein hansel of this destruction was giuen in this miracle Chryste encountered oftentimes with Sathan and oftentimes didde put him too flight and at length ouercame him when hée rose ageine from death This victorie of Chrystes shall bée séene perfect in the last day whē the last of al enimies death shall bée abolished These foure causes moued oure Lorde too take flesh vpon him and to become man and in the flesh that is in the nature of mā too suffer both in soule body for mankind And although this affection of Chrystes bée oftentimes cōmended vntoo vs in the woorde of God and warranted with many miracles yea and with the obedience of the Sonne of God himself who was obediente too the father euen vnto th◠death of the crosse yet notwithstanding there be thrée things that laboure too persuade vs otherwise That is the law cōscience and the heap of miseries wherwith ▪ we be ouerwhelmed in this life For these things crye vntoo vs that wée are abiects from Chryst. The law sayeth Cursed is euery one that continueth not in all the things that are written in the book of the law And there is no man but hée séeth hée hathe innumerable wayes transgressed y e law Wée look vpon Eue who became subiect to the sentence of cursing for breaking of one cōmaundemēt and what shall become of vs that haue offēded God so often The sentence of this law is confirmed by the fearfulnesse of the conscience whiche is as good as a thousand witnesses as it is sayed in the Prouerbe The conscience is a thousand witnesses Héeruntoo perteyneth this saying of the Poet As eche mannes conscience findeth him so feeles he in his hart a ioyfull hope or dreadful feare according too desert And S. Bernarde sayth The euil conscience of our sinnes is our witnesse our iudge our tormentor and our prison for it accuseth vs it iudgeth vs and it condemneth vs. What can bée more gréeuous I pray you than day night too cary suche a witnesse about vs in our brest Many béeing conuicted by the recorde of this conscience haue abridged their owne liues while they could not endure too heare hir accusing them and bearing witnesse ageinst them Too the furtherance héerof cometh the huge heape of calamities which confirme y e sentēce of the law the conscience Ageinst these .iij. moste gréeuous temptations let vs in true repentance set Christ alone He came intoo the world to take away y e curse of the law too wipe out sin too turn intoo glory al the miseries of those that beléeue in him howbéeit in such wise as al things ar doon orderly This world is a wast wildernesse frō whence wée must passe intoo our countrey The people of Israel came not by by intoo the resting place that was promised them Ioseph came not too so great dignitie in Egipt without imprisonment before Christ entred not into his glory till he had bin first crucified dead buried Wherfore it behoueth vs also to enter into glory by the crosse For thus sayth Paule If we suffer with him we shall reigne w t him also He y t shunneth the encounter looketh for y e garland in vain No mā shal be crouned saith the Apostle but he that contendeth lawfully The same sayth we are made safe by hope Therfore ageinst the cursse of the law let vs set Christ who became accursed for vs. Ageinst our conscience
prophets of whom there were to many in that time and Epiphanius ▪ writeth of them as y e Simonians which were the folowers of Simon the sorcerer who afterward fel downe in the middes of the Citie of Rome and perished After these come the Menandrians which were the folowers of Menander the Saturnilians which hung vpon Saturnilius the Basilidians which folowed Basilides the Nicolaites which folowed the filthinesse of Nicolas that was one of the seauen Deacons the Gnostickes of whome the franticke furies were without number And as for Ebion and Cherinthus whiche were enimies too the Godhead in Chryste I will not speake of them Sée howe manye armies they had of false teachers that would not be content with the singlenesse of the Gospel of Gods Sonne The fourth affliction of the Disciples was the malapertnesse stubburnesse and vnthankfulnesse of the whole people The fourth signe And the Gospel shall bée preached ouer all the world for a witnesse too all nations Paul witnesseth that this was doone when he sayth Herd they not But their sounde went foorth intoo all the worlde Hithertoo concerning the signes that wente before the destruction of Hierusalem Nowe in the texte is described the figure of the destruction VVhen yee see the abhomination of desolation vvhiche is spoken of by the Prophete Daniel standing in the holy place then let them that are in Ievvrye flee vntoo the Mountaynes As if hée had sayde then shall the armie approche whiche shall destroy Hierusalem This abhomination was the wickednesse and Idolatrie of the Iewes wherwith almost all the whole Nation was infected It is called abhomination whiche is as muche too say as lothelinesse bicause GOD lothed it as a moste filthy thing And it was termed the abhomination of desolation for the punishemente that ensued whiche punishement was the desolation and waste of the Iewish people Hithertoo concerning Chrystes aunswere vntoo the former demaunde of his Disciples touching the destructyon of Hierusalem Nowe followeth his answere too the seconde demaunde whiche was concerning his comming wherein foure things are too bée considered Firste that hée byddeth vs beware of false signes If any man saye vntoo you Beholde héer is Chryst or there is Chryst beléeue him not Another is that hée warneth his Disciples that they shoulde not through drousinesse forget his admonishement Beholde sayth hée I haue tolde you of it before As if hée had sayed I would haue you alwayes mindful of this my foretelling lest that forgetting it after the example of others yee renounce your profession The third is that his comming shall not bée in the corners of the world or in the wildernesse but that it shall bée in the open face of all the world Like as the Lightning sayth hée commeth out of the East and flasheth intoo the West Euen so also shall the comming of the Sonne of man bée Therfore there is no cause why you should beléeue them that shall come and falslye take vppon them the name of the Messias The fourth is the gathering toogither of the electe vntoo Chryst. VVheresoeuer the carkasse is sayeth hée thither vvill the Eagles also resort That is too say according too Paules interpretation When Chryste commeth too iudgement wée shall bée taken vp too méete him in the aire and so wée shall bée with him for euer ¶ Of the second FOrasmuche as these things that happened too the Iewes are signes of those things that shall come too passe in the latter dayes before the comming of Chryste intoo whiche dayes it is our hap too light It is méete that wée looke vpon those things that are doone in our age and too sée howe they agrée with these things Among the signes wée haue heard before firste that there shoulde come some that shoulde faine themselues too bée the Messias the like whereof hath happened a few yéeres ago in Germanie For a certeine Hollander named Dauid George tooke vppon him too bée Chryst and deceyued many who afterwarde béeing deade was digged vp ageine and burned There were others also bothe of Iewes and of other nations which came too an euil end bothe they their folowers Ageine as touching warres and brutes of warres Turkie and many other nations doo shew how wel this signe agréeeth too our time and surely sorer things are yet too bée looked for Besides this the dayly reportes that are broughte vntoo vs doo declare how sore the church is persecuted in many realms as in Turkie in Greece in Italy in Spaine in Holland Many sects spring vp from time too time excéeding greate is the vnthankfulnesse of the world towardes the Gospell the manners of moste men are very corrupt Héervntoo maketh also the fourth signe of the Lordes comming vntoo iudgemente that the Gospell is preached well néere ouer all the worlde And although this thing bée not doone openly euery where in publike place yet notwithstanding in al realmes of the worlde there bée some that héere the Gospell Why is it preached for a witnesse vntoo vs and that after a double manner For it is a witnesse of saluation if wée beléeue the Gospel and it shall bée a witnesse of oure iust damnation if wée beléeue not the Gospell Nowe let vs gather the vses of Chrystes forewarning The first vse is that wherof I haue spoken already namely that all these things haue happened for oure instruction also that thereby wée may thinke what hangeth ouer this moste vnthankfull world before the comming of our Lorde vntoo iudgement The second These things set before our eyes the greatenesse and filthinesse of our sinnes they are as it were certeine preparatiues of the punishementes whiche they shall susteine that haue not repented The thirde Wée are admonished héere what vengeaunce abideth for them that defile themselues with the bloud of the Saincts He that persecuteth you sayeth Chryst persecuteth mée Why bicause this persecution is made for the Gospell of Chryste and for professing of him Now some of Chrystes aduersaries reioyce when they haue doone wickedly but the tyme will come that they shall suffer bitter paynes for the blud of the faithful that they haue shed whiche cryeth out frō the earth vntoo God and calleth for vengeance wherwith the iust Iudge shall pay them home in their time according too this text Uengeance too mée and I wil requit it their foote shall slip in time conuenient The Lorde delayeth punishement according too the richnesse of his goodnesse and long suffering prouoketh them too repentaunce For hée is not delighted in the destruction of sinners but hée would rather that all men should amend and liue according as he himselfe witnesseth by his Prophetes in these woords As truely as I liue sayth the Lord I wil not the death of a sinner but that he should turne and liue Notwithstanding hée that abuseth this goodnesse of God dooth hoord vp wrath too himself ageinst the day of vengeance The fourth vse of this forewarning is that it putteth vs in minde of repentance When
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
the world is signified the triumph of the Iewes kylling Chryst. For when they had put him too death they thought theÌ„selues and their common weale too bée out of all hazard And when he addeth Your sorovv shall be turned intoo ioy Hée signifieth that he will rise ageyne from death wherby his disciples shall conceiue ioy This selfe same thing declareth he by the similitude of the woman trauaylyng with chylde whoo as long as she is in hir labor féeleth gréeuous throwes but as soone as shée séeeth the child borne she taketh so great ioye that she vtterly forgetteth the paine that shée felt a little before After the same maner the disciples of the Lord felt gret sorow of mynde when the Lord was dead and buried but anon after when the Lord was raised ageyne from death for ioy they forgate the sorow past And this is it that he sayth And I will sée you agein and your hart shal reioyce bicause you shal sée mée raised from death and no man shal take your ioye from you that is to saye I shall die no more that yée should be cast into heauinesse for my death but I shall liue for euer so instruct you by my spirit concerning the knowledge of God that you shall haue no more néed too aske mée any moe questions Thus haue wée playnly séene the méenyng of the Text. And nowe are all these things too bée applyed too the church of all times whiche in this world shall bée vnder the crosse whyle the vngodly reioyce Howebéeit at length when Chryst appéereth it shall obteyne full perfect ioy wherof shal be none end For these thréedays wherin our Lord suffered and rose ageyn are an image of y e crosse of the church and of the ioy of the world that is to say of the vngodly persecuting Chryste and killing him in his membres of the glorious deliueraÌ„ce of the church which shal at y t time be full wheÌ„ our Lord shalle â—ome in the cloudâ— with glorie and great power and shall take vp those that bée his intoo euerlasting ioy and deliuer the vngodly too the diuell too bée tormented with eternall paines For as muche then as this place admonisheth vs of the Crosse of the Churche and of the glorious deliuerance of the same I will first shew what the Crosse is and how diuers next what are the causes of the Crosse Then the difference betwéene the crosse of the Godly and the punishments of the vngodly Also with what minde the Godly may beare the crosse and lastly from whence comfort is too bée sought vnder the Crosse. What is the Crosse It is any affliction whereunto the meÌ„bers of Chrysts Church are subiect in this world wherof there seme to be foure differences For the crosse of a godly person is first either a gréefe of mynd and affliction of body and that for sundry causes as for the receiuing of some losse for the sorowfull mischaunce of some fréend for thirst nakednesse imprisonment or torture as holy Iacob had exceding gréefe of mynde for the losse of his sonne Ioseph Ioseph suffred affliction of body in y e prisoÌ„ Lazarus felt hunger and the peyne of his byles at the richmans gate and many are exercised at this day with sundry troubles and gréefes both of mind and body 2 Or iâ— is a most sharpe fight betwene the fleshe and spirite in the Godly For the fleshe lusteth alwayes ageynst the spirit and now and then getteth the vpper hand séeming to giue the spirit an vtter ouerthrowe as wée sée in Dauid who being ouercome with the concupiscences of the fleshe felt intoo the most heynous offences of murther and aduoutrie and had perished for euer had he not bin called back too repentance and the flesh subdued agein vnder obedience of the spirit Heervpon Paule cryeth out whoo shal deliuer mée from the body of this death The grace of God through Iesus Chryst. 3 Or it is a hardnesse and distresse of vocation in household state ciuil state or ecclesiasticall state that is too say of priuate publik ecclesiastical state How great a crosse euen the godly husbands wiues féele in bringing vp their children and in séeking néedefull things whereby too liue they know that haue had the triall of it Such as beare office as kings noble men counsellors and presidents are not frée from the crosse at least wise if they bée godly So also godly bishops parish préests and the other ministers of the Churches doo oftentimes féele a crosse by reason of the difficultie of their office 4 Or else the crosse is a punishment for some certayne fault Like as there bée many causes of the troubles of the Church of which causes I will now intreate What then are the causes of the crosse of the church Certein causes of the crosse are within vs and certein without vs. Within vs are thrée causes of the crosse whereof the first is sinne inhabiting in vs that is too say originall sinne If this sinne were not brydled it woulde bring foorth damnable frutes The seconde is Concupiscence shooting out of the same as a flame out of fire which flame vnlesse it were quenched with the water of the Crosse woulde kindle the fire of hell The thirde cause is that there bée in vs daylye backslydings which originall sinne procureth by his concupiscences Seuen times in a day sayth Salomon dooth the righteous man fall and riseth ageine These dayly fallings dooth the crosse stay that is layd vpoÌ„ vs by God too the intent wée should not bée damned with the world in our sinnes Besides these there are also causes of the crosse without vs but of an other nature For God of his fatherly goodnesse visiteth vs with his rod. For whomsoeuer hée receyueth him hée chastiseth with none other affection than the good father Agein the diuil lies in wait for the church as wée sée in Iob but God appointeth him bounds beyond which he is not able too raunge Moreouer the limmes of the diuell that is too say tyrants and euill men in this world which trouble the Church in this life Also there bée other causes of the crosse which I will let passe and speake of the difference betwéene the crosse of the godly and the punishment of the vngodly What is the difference then betwéene the Crosse of the godly and the punishment of the vngodly sith wée sée as wel the godly as vngodly striken with gréeuous miseries in this world surely there bée many differences The first difference is taken of the efficient causes For as the affection of the godly procéedeth of the fatherly loue of the heuenly father towards his children so the punishments of the wicked procéede of the wrath and sore displeasure of the iust iudge god who punisheth the wicked as his enemies and aduersaries The second difference is taken of the finall causes for the godly are exercised with the crosse too their good but the vngodly are striken with punishementes too