his disciples forsooke him What suffered he in the house of Cayphas He was mocked with false witnesses he was rayled vpon beyond measure and he catched a blowe of the preests seruaunt What suffered he in the consistorie of the Préests He was charged with false witnesses he was scoffed at he was spit in the face he was buffetted he was striken blindféeld and bidden gesse who strake him What suffred he in Herods house He was scorned by the tyrant and all his whole court and in token of vtter contempt Herod clothed Iesus in a faire garment and sent him backe agein vntoo Pylate What suffered hée in the common hall There is he accused false witnesses are brought in ageinst him he is demaunded too bée crucified for more despite Pylates men of warre put a purple garment vpon him A crown of thorne is set vpon his head a réede is giuen him in his right hand and in crouching knéeling vntoo him he is scoffed at with this taunt Hayle king of Iewes they spit in his face they buffetted him his most holy head was strikē with cudgels and in y e end at the request of the préest the whole people he was condemned too the crosse a most vile kind of death What suffered he after his condemnation There is laide vpon his shoulders the tymber of the crosse wherevpon he should bée nayled hée is crucified betwéene two théeues too the intent he should bée déenied the wickeddest of them al as he hangeth on the crosse there is giuen him vineger and gall too drink and at length in these most gréeuous torments he dieth Héereby it appereth how bitter punishment the sonne of God our Lorde Iesus Chryst endured But of what things shall the gréeuousnesse of his punishment put vs in minde Sure of many things and specially of foure For first is séene the greatnesse of Gods wrath ageynst sinne For our sinne had so prouoked the wrath of God that it would not bée pacified but by the sonne of god who taking mans nature vppon him supplyeth our roome and satisfieth Gods iustice Secondly héere is séene the filthinesse of sinne For according too the qualitie of the misdéede doo the punishments also varie A traytour is punished vpon the whéele a théef on the galowes a murtherer with the swoorde and a childe offending with a rod. But the sonne of God suffered a moste shamefull death and a death that was accursed in Gods law By which thing is signified howe abhominable sinne is in the sight of God Thirdly is séene the humbling of Gods sonne who was abased beneath all creatures by whiche humbling of himselfe he testifieth his loue towards mankinde for the redéeming of whom he abode so great things Fourthly is séene the horrible and vnappeasable hatred of the Iewes ageinst the Sauior that was sent vntoo them And although nothing is héere doone more than God had determined should bée doone For Chrysts Passion was long time before prefigured and foretold by the holy Prophets of God as Peter sayth in y e first Chapter of the first Epistle yet notwithstanding the Iewes did not this thing too the intent too obey or accomplyshe the purpose of God but too satisfie their owne hatred For the nature of the woorld is such that if any man rebuke the wickednesse thereof any thing sharply it séekes too rid them out of the way too the intent it may sinne the more licentiously Let this bréefe saying suffize for the first part ¶ Of the second WE haue séene of what sort Chrysts passion was now concerning that which I haue promised in the seconde place I will shew what estimation Chrysts passion is of before God and what frute groweth therof What estimation then is it of before God The passion of our Lord Iesus Christ is the sacrifice propiciatorie wherin the euerlasting sonne of God becomming man and being appoynted by God too bée the euerlasting préest offered himselfe by the euerlasting spirite too the euerlasting father that by this his oblation he might pacifie Gods wrath and make amends for the fault and punishment of mankind too the intent that all which beléeue or shall beléeue in him might by him bée sanctified vntoo eternal life according too that saying of Iohn in his .xvij. chapter for these doo I sanctifie my self Héerby is manifested how great is the estimatiō of our Lordes passion and what frute redoundeth thereof too vs men vpon condition that we rest vpon Chryst by lyuely Fayth Chryst béeing ordeined mediator betwéene vs and God doth by his sacrifice that is too say by his death and passion pacifie Gods wrath he himself being the préest offreth himself vp too God and that is too the intent too deliuer vs from deserued damnation ▪ Wée sée therfore that ther be fiue things in this sacrifice First the préest is Chryste himselfe 2. The sacrifice or thing that is offered vp is the Prest himselfe 3. God is he to whom this sacrifice is offred vp 4. The world is it for which this oblation is made 5. The bargain couenant is that this oblatiō turneth too the welfare of the faithfull only But howe can it come too passe that the death of Chryste alone shoulde make sufficient and full amends for the sinnes of the whole worlde Beholde the Lambe of God sayth Iohn which taketh away the sinnes of the world For of the vndiuidable and vnspeakable vnion of the Godhead and māhood in one person groweth the woorthinesse estimation and endlesse merite of all the woorkes and passions of Chryste Therfore when it is sayd The sonne of man hath redéemed vs by the desert of his passion a woork of inestimable price and incomparable value is named bycause the same sonne of man that hath suffered is also God Also the death of the Sonne of man is a satisfaction bicause it is the death of such a man as is God The obedience of the Sonne of man is our rightuousnesse bicause it is the obedience of a man that is GOD. So the sonne of man forgiueth sinnes bicause hée is God The fleshe of Chryst is the foode of life bicause it is the flesh of a man that is God And although the Godhead in Chryst suffred not but his manhood only as sayth Peter Chryst suffred in the fleshe yet his passion extendeth too his whole person In so muche that what so euer reproche is doone too Chrystes manhod the same redoundeth too the reproche of his whole person according too this sentence they haue crucifyed the Lord of glorie In consideration wherof the Churche confesseth the sonne of God too haue suffred bicause hée suffred in the manhod which he had taken vpon him Of what estimation our Lordes passion is before God it is already sayd and also what is the frute therof in general Howbéeit now to the intent the frute of oure Lordes passion may bée séene the better I wil deuide it intoo partes These therfore are the frutes The first is y t obedience
offended God before Therfore wil I flée vntoo the same Lorde God that hée may take mée intoo fauour also Hée vouchsafed to pardon Péeter after his horrible fall and therfore though I bée falne I wil not dispair for hée is alwayes stable in him self and euermore like him selfe and there is no respect of persons with him The fifth is that euery one of vs should follow the example of the Saincts in our vocation Paule was not quayled with the hugenesse of persecutions but taught the Gospell constantly His example let the ministers of Gods woord folow Iohn feared not the threats of Herod therefore let the godlye preacher learne by his example too set lighte hy the woodnesse of the world Abraham through faith trayned vp his house holylie in the true feare of God and in calling vpon him Therfore let all godly housholders lern at his hād and so let all other examples bée applyed The sixt is that the memoriall of Saincts may bée pleasant vntoo vs and their vertue bée commended for that they vsed well the gifts of GOD for that they are Gods houses and witnesses of him for that they are garnished with great vertues and for that they are vntoo vs liuely examples of conuersion faith repentaunce stedfastnesse pacience and other vertues These sixe causes are the weightiest for whiche bothe the memoriall of the Sainctes according too the example of the auncient Churche is reteyned and their feasts halowed which points béeing rightly obserued all things turn too the glory of God and too the welfare of our selues Now must I speak a litle concerning Stephen in whose storie let vs consider these circumstances his religion his office in the Church the defence of his religion his constancie in confessing it his calling vppon Chryste his comforte and the ende of his life The religion of Stephen Stephen was a christian a man full of faith and the holy ghoste full of grace and manlinesse For where as is true faithe there is the holye Ghoste The greater encreasment that faith taketh so muche the more dooth the holy Ghoste witnesse him self too bée present kindling motions in mens heartes agréeable with the lawe of God Contrarywise where the holy Ghoste is not felt effectuall there also it is manifest that true faith is away Wée haue héere therfore that which we may followe in Stephen that is too wéete an effectuall faith whervntoo the holy ghost beareth witnesse Those men followe not Stephens faith which haue it in their mouth and yet therewithall wallowe in wicked lustes and runne headlong whither soeuer their blinde affections leade them Stephens office in the church was too minister too y e poore and too kéepe the treasure of the church too the vse of the poore sainctes in whiche office no dout but hée was diligent For he had the holy ghoste his gouerner and true faith and charitie as a rule too woorke by Let maisters of Hospitalles and Deacons then set thys man before their faces Firste let them bring faith with them without whiche no charge nor office can be executed as it ought for to bée Secondly in the execution let them shew them selues too bée gouerned by the holy ghoste that they doo not eyther deale too hardly with the poore or laye out the goodes at other mennes pleasure or bée slacke in their dutie or purloyne it away them selues or els bestowe that vppon others whiche of right belongeth vntoo the poore but let them performe all faithfulnesse in their office bearing in minde that God is a looker vppon their dealing assuring them selues that those of whom they haue the chardge are the membres of Christe and beléeuing verily that they ouer whome they are set are the temples of God how muche soeuer they bée brought vnder foote with pouertie diseases and store of biles and botches How Stephen defended the religion that hée professed hée sheweth in the sixt and seuenth chapters of the Acts. He dooth not in daunger forsake his profession hée cloketh it not as many doo But hée is a constant and manfull defender of his religion The multitude of sects whiche at that time swarmed hindred him not at all Hée was not abashed at the authoritie of the Phariseys and great men in Iewry But setting him self manfully against sects he susteyneth the brunt of the people alone and defendeth his religion with a long oration whiche example let vs followe also His constancie in his confession appéereth héereby that he is not feared from his confession neyther by threatnings nor by excommunication nor by stoning but as an inuincible Souldiour holdeth faste his Confession euen in the myddes of peryls This also is set foorth as an example too vs. His calling vpon Christe at suche tyme as hée lay ouerwhelmed with stones bothe sheweth hys fayth and also beareth recorde of the charitie of this man For hée made intercession for them that put him too death and he made not intercession for them in vain For Paule whoo was the kéeper of their garmentes that stoned Stephen was afterward conuerted Comfort is founde in thys inuocation For he sawe the sonne of God for whose sake he suffred these things standing at the right hand of GOD and making intercession for him through which consolation the bitternesse of his punishment was not a little asswaged If wée therfore followe the example of this man in our Crosse or persecution wée shall assuredly féele the present help of GOD comforting vs with his holy spirite The end of his life was moste ioyfull For in this prayer Lorde Iesu receyue my soule he yéelded vp his ghoste and fell a sléepe in the Lorde And so hée bothe finished his race and kept his faith and also as a stout conqueror obteined a garland with glory Let vs therfore at the time of our death also set him for an example before our eyes Now let vs looke vpon the text of the Gospel the summe wherof is this Christ foretelleth the daungers of the ministers of Gods woord and threatneth punishment too their persecuters Wée for instruction sake will entreat of foure places which are these 1 The foretelling of the persecutions of the ministers of Gods woord 2 The aggrauating of the sinne of the persecuters 3 The threatning of punishment 4 The vpbraiding of the vnthankfulnesse of them that refuse Christ when hée allureth them too repentaunce ¶ Of the first BEhold I send vntoo you prophets and vvise men and scribes and of them some yee shall kill and crucifie and some of them you shall vvhip in your synagoges and yee shall persecute them from Citie too Citie Thys speaketh Christ too the Iewes who séemed at that time too bée the very churche of GOD and dooth them too vnderstand with howe greate outrage they shoulde in time too come persecute his Ambassadors the Prophets and Apostles Uerily God sendeth his woord too the intent that such as receiue his woorde and beléeue it might bée saued Nowe that some by meanes therof become worser it
ascension And thirdly the frute of Chrystes ascension In the comming downe of Chryste from heauen intoo the earth there are twoo things too bée considered the gifte and the Example The gift for that Chryst descended from Heauen and took mannes nature vpon him that by offering him selfe in sacrifice hée might ridde vs of oure sinnes For by the sacrifice of Chryst the father is pacified and for Chryste our mediatours sake so abased all beléeuers are receiued and are the children and heires of God For therefore did the Lorde come downe from heauen therefore did he humble and abase him selfe that wée might ascende from the earth too Heauen and that wée might bée exalted too euerlasting life and glory And the example That wée also should come downe and be humbled 1. Peter 2. Chryst suffered for vs leauing vs an example that wée should folow his steps Of what maner Chrystes ascension intoo heauen was the scripture sheweth He ascended visibly with a bodily and naturall mouing and a cloude tooke him vp intoo heauen Whervpon is saide he ascended aboue all heauens Eph. 4. Neuerthelesse he did not by ascending chaunge his humayne nature intoo his godhead or so shed it out that it shuld bée euerywher with his godhead although the vnion of them bée inseparable The frute of Chrysts ascension is manifolde according as it is easy too gather by diuers places of scripture The first frute therfore is that Chryst is a triumpher ouer his enimies which are sinne death the deuill and hell For these enimies hath he vanquished and triumphed ouer them by his glorious ascension Hée wyped out sinne when he was made a sacrifice for sinne Assoone as sinne was wyped away death was disarmed for sinne is the sting of death When death was once destroyed the deuil lost his force and weapons Lastly for as much as hell deuoureth onely them that are vnder sinne death and the deuill it foloweth that Chryst beyng the conqueror of sinne death and the deuill did also ouercome hell Secondly he ascended too bée our head which ascended into heauen first that he may shew the way vntoo vs whervppon Iohn 14. I go my way to prepare you a place and I will take you vp vntoo mée Thirdly he ascended that hée might from heauen spred the beames of his power ouer all the world Eph. 4. Hée ascended aboue all the heauens that hée might fill all things Then is hée not ascended too bée vtterly away from vs but that with his present power hée may rule heauen and earth and bée present with his Church vnto the ende of the world Fourthly he ascended that he might giue giftes too men Eph. 4. And he hath giuen some Apostles some Prophets some Euangelistes and some teachers That is too say hée ascended that he might bée effectuall in the ministerie confirming it by wonderfull miracles and sealing it in the hartes of men Fifthly he ascended that wée might haue an aduocate in heauen 1. Iohn 1. If any man sinne wée haue an aduocate with God the father Iesus Chryst the rightuous and hée is the propitiation for our sinnes Sixthly he ascended that he might draw our harts vntoo himself Math. 6. Where as is thy treasure there is also thy hart Coll. 3. If yée bée risen agein with Christ séeke the thinges that are aboue where Chryst sitteth at the right hand of the father Our conuersation then must bée in heauen where our Sauiour sitteth in glorie too whom with the Father and the holy Ghoste bée honour prayse and glorie world◠without ende Amen The .vj. Sunday after Easter ¶ The Gospell Iohn xv WHen the comforter is come vvhom I vvill send vntoo you from the father euen the spirite of truth vvhich proceedeth from the father hee shall testifie of mee And yee are vvitnesses also bicause yee haue bin vvith mee from the beginning These things haue I saide vntoo you bicause yee should not bee offended They shall excommunicate you yea the time shall come that vvho soeuer killeth you shall thinke he doth God high seruice And such thinges vvill they doo vntoo you bicause they haue not knovvne the father neither yet mee But these things haue I tolde you that vvhen that houre is come yee might remember then that I tolde you These things saide I not vntoo you at the beginning bicause I vvas vvith you The exposition of the text THis Gospel also is a part of that sermon that Chryste made too his Disciples the night before he suffred the summe wherof wée haue herd a whyle ago This text conteyneth the promis of the Aduocate the holy Ghost whoo shall bée present in the Churche when it suffereth persecution by the wicked worlde For Chryst telleth vs it will come to passe that wicked men and specially the Iewes shall bée caryed with so great woodnesse ageynst the Church that vnder the pretence of Religion they shal rūne with might and mayn vpon the godly yea and persuade the world that it is a certeyne seruice of God too kill the godly and too cast them out of their congregations And he sayeth that the cause of this outrage is ignoraunce and blindnesse that is too wit that they neither acknowledge the wrath of God ageinst sinne nor vnderstande the benefites of Chryst. The places are thrée 1 The office of the holy ghost and of the ministers of the woord in the Church 2 A warning least the godly being offended at the stumbling block shuld renounce that profession faith 3 Of the crosse of y e godly of their glorious deliuerance ¶ Of the firste ANd vvhen the comforter shall bee come vvhom I vvill send you from my father he shal beare vvitnesse of mee yea and you also shall beare vvitnesse These woords contein the first doctrine of this Gospell namely that the holy Ghost and Apostles and their successours must beare witnesse of Chryst. Concerning the holy ghost these things are gathered out of the text First that he is one God with the father and the sonne Secondly that he is a distinct person from the father and the sonne Thirdly that he procéedeth from the father the son And fourthly y t he is giuen too the church by Chryst. And why he is giuen to the church it is héer declared namely that he may bée a comforter that he may bée a teacher of the truth and that he may beare witnes of Christ. Of which offices I will therefore speake the more bréefly bicause the same things are too bée repeted vpon Whitson Sunday Why is he called a comforter or Aduocate Lyke as by this terming of him is giuen an inkling of the persecution and accusing or condemning of the churche by the heathenish world so is it also expresly ment therby that it shall not bée forsaken of Chryst in the time of persecution but that Christ sendeth it an aduocate namely the holy Ghost The properties of this aduocate are foure First that hée bée at hande too his Clyant that is
they say euery déed of Chryst is our instruction he fasted .xl. daies Ergo we must folow the example of this déed of Christ. Surely it is true y t they say Euery déed of Chryste is our instruction but it is not true that we must counterfet euery déed of Christs which thing is manifest by the sundry differences of Christes dooings For of Christs dooings some be moral some be maruelous other some bée peculiar His moral doings do instruct our life maners For he is a most perfect paterne of vertues His maruellous dooings among which I reckē vp this fast doo informe confirm our minds of y e truth of Christes doctrine His peculiar dooings or déeds of reconciliation are those whiche perteine too the benefite of our redemption purging from sin These wil foster cherish in vs a confidence of saluatiō And so euery déed of Christes is in déed our instruction yet is not euery of them too bée counterfaited but only so many of them as perteine too life maners according too the tenor of the .x. commaundements Is it lawful then too fast the lenton fast It is lawful so that the condicions be kept in dooing it which as I haue sayd before are too be obserued in the holy and Christian fast And I openly confesse y t at this time of Lent is requisite a singuler sobernesse in minding and musing vpon the benefite of oure redemption whiche at that season is wonte too bée set foorthe daily in our churches in the rehersall of the Lordes passion but compulsion and necessitie must in any wise bée away ¶ Of the second THe tempter comming c. In these tēptations of Chryste a man may sée first how great the boldnes of Sathan is and his desire to destroy the kingdome of Christ. For he spareth not euen the sonne of God but approcheth vntoo him and as he inuaded Gods kingdom in Paradice and gate the vpper hand so practiseth he too destroy the new Paradise the kingdome of Chryst and assayleth the king therof with the dartes of temptations And secondly a man may sée héer how much the sonne of God was abased in that he was not only afflicted with fasting but also assaulted with the temptatiōs of Sathan How bée it too the intent wée may receiue wholesome instruction therby first I wil speak of Chrystes temptations Then wherefore he was tempted And last of all what doctrine comfort is for vs too pick out of Chrystes temptatiōs In euery of Christes temptations whiche in this place are thrée in nūber we may beholde foure things First what is the occasion secondly what is the maner of the temptation thirdly what is the end of it fourthly the maner of y e victory Therefore as touching the firste temptation the occasion thereof is shewed in these woordes of the Euangeliste and vvhen he had fasted .xl. dayes and .xl. nights aftervvard hee vvas a hungred Beholde what an occasion the aduersarie had gotten Chryste had fasted and prepared him self too execute his office but Sathan practiseth another thing and of Chrystes good déede hée séeketh oportunitie too destroy him This hathe béen the continuall endeuour of Sathan too wrest bothe the wel dooings and the sinnes of the Saincts too their destruction But God knoweth who bée his and is able too deliuer them out of temptation The manner of the temptation ensueth for the tempter saith If thou be the sonne of GOD commaund these stones too become bread The end of this tēptatiō was too persuade Christ to make a trial whither God wold by miracle cōfirm his Godhed or no y t if he did not then y e Lord might surmise y t God cared not for him This tēptation therfore fighteth ageinst gods prouidēce wher through he prouideth all things for his children which are necessary too saluation and this present life The maner of the victorie foloweth Too vvhom Iesus ansvvering saide It is vvritten man liueth not only by breade but by euery vvord that proceedeth out of the mouth of God Héere wée sée howe the victorie ageinst Sathan consisteth in the woord of God Sathan would perswade Chryste that he should perish if he made not bread of the stones But Chryst denieth that man liueth only with bread or bodily foode For meat nourisheth not vnlesse there come with it the blissing of God from whence bread taketh his strength For it is written they shal eate and not be suffised This scripture alledged héere by Chryst too this purpose thou hast in the xij of Deuter. In which place Moises comforteth the people in the desert wher was no bread but God gaue them Manna from heauen and water out of the rocke This promis Chryst applieth to himself and to al the godly signifying that it should come to passe that euen in the middes of famin God would succour his people and geue them things néedefull Of this promis wée haue examples in the Israelites in Helias in Helizeus in Moyses and héere in Chryste Héereunto maketh that saying of the Prophet They shall not bée confounded in the euill time and in the dayes of famin they shall bée suffised This promis when it perteyneth too vs is too bée caught hold on by fayth and too bée set ageynst Sathan that he ouerthrowe vs not with temptation of hunger And thus muche bréefly concerning Chrysts first temptation and the vse therof Nowe foloweth the seconde The occasion of the second temptation is described in these woords Then the Diuill tooke him vp intoo the holy Citie and set him vpon a pinacle of the Temple Sée the occasion sée the craft of Sathan whoo of euery thing séeketh meanes of destruction The manner of the temptation is added If thou bee the sonne of God cast thy self dovvn For it is vvritten that he hath giuen his angels charge of thee to take thee vp in their hands least perhaps thou shouldest dashe thy foote agaynst a stone The ende of this temptation is that Chryste should attempt somewhat contrary to his owne vocation and so prouoke Gods wrath ageinst himself as our first parents did For after that this malicious féend saw that Chryst stayed himself vpon the scripture he goeth about to intangle the scripture with his lyes The same Psalme which Sathan citeth entreateth of Gods prouidence that God will preserue euery godly person in his own waies that is too say in his trade of liuing lawful vocation and dooth not cōmaund vs to doo a-any thing rashly cōtrary to our vocatiō But how hath christ quenched this firy dart of Sathan by his word For he saith Ageine it is vvritten thou shalt not tempt the Lorde thy God Wée haue these woords in the .6 of Deu. wher too tempt god signifieth too enterprise any thing through distrust whither it be in prosperitie or aduersitie Wherfore such a temptatiō is cleane ageinst faith and the feare of God For he that in prosperitie liueth carelesse and laieth aside the feare of God surely
office in shewing him selfe ready and chéereful too helpe this man For by this déede hée dooth vs too vnderstande that hée was sente too helpe the afflicted and those that are in miserie Wée haue what Chryst meaneth by his miracles Nowe let vs sée the summe of this present Gospel Chryste healeth the deafe and dumbe man that is brought vntoo him By whiche déede is signified that Chryst came intoo the worlde too helpe suche as come vntoo him according too this texte Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 The example of them that bring this deafe and dumbe man vntoo Chryst. 2 The déede and miracle of Chryst. 3 The frute of this miracle too the beholders ¶ Of the firste DEparting ageine out of the coast of Tyre c. Before wée enter intoo the first doctrine the occasion of this presente miracle is too bée obserued Which was Chrystes iourney and the place from whence hée tooke his iourney His iourneying it selfe declares how busy the Lorde was in his office and howe earnestly hée thirsted oure saluation The place sheweth howe hée mente that the Gentiles also should bée made partakers of his benefites For hée came too séeke that whiche was lost Now let vs sée the first doctrine They brought vntoo him a man that vvas both deafe dumb and besought him that he vvould lay his handes vppon him Héere are twoo things too bée marked first what these bearers of this deafe man doo and secondly what they request what doo they They bring vntoo Chryst a man that is deaf and dumb In these few woords is a christen mans life described Which description it standeth vs in hand too vnderstand aright too the intent we may handsomely folowe the example of them For first they acknoweledge Chryste too bée the true Messias and secondly they beléeue in him bothe whiche things they declare by this déed For no man commeth vntoo Chryste as too a sauiour ne calleth vppon him but hée that beléeueth in him For like as no man beléeueth but hée that heareth so no man calleth vppon him but hée that beléeueth Rom. 10. By this reason fayth béeing conceyued of the woord of life is the soule helth and rightuousnesse of Chrystians Is this fayth idle No. Héere are shewed thrée frutes of it The first is confession for héere by their déede and woord they confesse Chryst. For euen as men beléeue with the hart vntoo rightuousnesse euen so is confession made with the mouthe vntoo saluation The seconde is the calling vppon Chryst For Faith and inuocation are so knit toogither that yée may sooner separate heate from fyre than plucke them asunder one from an other The thirde frute of Faith is brotherly loue which these bearers vtter in hart in woork and in woord by bringing this afflicted and miserable creature vntoo Chryst. Séest thou now what maner of men these bearers were Séest thou the whole lyfe of a Christian peynted out in their déede as in a table But wherfore was this doone and written That both I and thou might haue an example of reuerence towards God and of charitie towards our neibor This is a patern of a true christiaÌ„ life Wee must therfore beléeue in Chryst as these men did Wée must confesse Chryst as these men did and Faith requireth that wée should call vpon him as they did Besides this according too the example of these men it becoÌ„meth vs too loue and helpe our neybor with hart woord and déed I pray you what greater woork of loue can there bée than too bring vntoo Chryst a man in thraldom vnder the power of the diuel wretched a miserable despised and vtterly disdeyned among men and too take so great care for an other mans welfare Héerby let rich and poore noble and vnnoble citizens and cuntriefolk lerne what becommeth them if so be they mind not too beare a face of Christianitie in vayne Let euery man according too the state of his calling endeuer to bring as many as he can too Chryst and too call vpon him and too haue a godly carefulnesse for the welfare of other men Héere ryseth a dout This deafe man had no faith for he could not heare the woord wherby faith is conceiued and yet was he healed by Chryst for the fayth of other men It séemeth therfore y t a man may bée saued by an other maÌ„s faith I answer Chryst loosed the tung of the dumb man then béeing called vpon by the diseased person he gaue him faith vpon the attaynment wherof the diseased person was saued by his owne faith and not by another mans fayth Ageyne there is a difference too bée put betwixt corporall benefites and euerlasting Saluation As for corporall benefites the godly may obtein them euen for the â—â—godly at Gods hand But as for saluation they can not obteyne it for them vnlesse they themselues also haue first conceyued fayth by the woorde of GOD. For except the godly might obteyne corporall benefites for the â—â—godly the world could not stande in this so huge a flud of wickednesse and stumblingblocks Thus much concerning the déeds of these bearers and the profitable example therof Now let vs sée what they desired of Chryst. They besought him sayth the text that he would lay his hand vppon him For they had marked how Chryst by laying on of his haÌ„ds had giuen helth vntoo many afore How béeit too the inteÌ„t we may vnderstand this ceremonie foure things are too bée obserued concerning laying on of hands First how auncient this custome of laying on of hands is Secondly too whoÌ„ it belongeth too lay hands vpon others Thirdly too what purpose and end the laying on of handes serueth Fourthly what is the misticall méening of hands As concerning the antiquitie of the custme of laying on of handes the Scripture teacheth that this custome is taken of the fathers For in the .48 of Genesis wée réede that the Patriarke Iacob layde his hands vpon the heads of Manasses and Ephraim the sonnes of Ioseph Which custome afterwarde was confirmed too the Iewes by lawe and this ceremonie continued vntoo the time of Chryst who also vsed the same and deliuered the vse therof ouer too his Apostles And that too laying on of hands was ioyned prayer it is manyfest by the .xix. Chapter of Mathew where it is written that children were brought vntoo Chryst that he myght lay his hands vpon them and pray Thus haue wée how auncient the custome of laying on of hands is Now let vs sée to whom it belongeth too lay on hands whiche thing is too bée gathered by the laying on of hands of Iacob and others For it was the guyse that the elders should lay their hands vppon the yongers the fathers vpon their children and the Préests vpon the people For it was a solemne ceremonie in the power of those that were in authoritie or degrée aboue others But too what end was this ceremonie ordeined
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
certeine reported vntoo Christ how Pilate had mingled the bloud of the Iewes with their sacrifices and that the Toure of Silo falling down had killed eyghtéen men he sayd except yée repent yée shall all perishe likewise For he auoucheth that this was done not onely for those that perished there but also for others that they taking warning at their mischaunce mighte amende Muche more ought the miserie of the Iewish people too put vs in mind of repentance specially séeing the cause is not vnlike For they were plaged cheefly for contempt of religion And I beséeche you what thing is there héere vnlike Wherfore let vs take warning by the Iewes too amend betimes that wée run not intoo the hands of the liuing God sooner than wée looke for The fifth vse is that by the persecution of the Church whiche at that time was very sore wée must lerne that the Citizens of Chrystes kingdome in this world must not floorishe and enioye the outwarde dominion of the world For as the Church of Chryst is not bound too any certeine place so the glory renown therof consisteth partly in the conscience of the godly partly in loking for y e appéerāce of Iesus Chryst. The sixt vse is that wée shoulde ioyne our selues too the citizens of Chrysts kingdome and not bée frayed away with the hugenesse of persecutions For although al that will liue godlily in Christ must suffer persecution yet notwithstanding Chryst pronounceth them blissed bicause that after the present affliction shall folow glory whervntoo there is no way but by the crosse The second is that by the harmes of the Iewes and by their hurts wée shoulde become the warer Therfore too the intent wée go not astray with the Iewes let vs folow the Lampe of Gods woord for this alone can make vs safe from misgoing Thy woord sayth Dauid is a lantern too my féete and a light vntoo my steps And Paule will haue vs too cary before vs the woord of God as a burning cresset The eyght is that wée are admonished too set the name of God which is a most strong toure ageinst al y e misfortunes that hang ouer vs. For thus sayth Salomon The name of the Lorde is a most strong toure too whiche the iust man shal flée and bée saued Some put their trust in chariots saith Dauid and some in horses but wée will call vpon the name of the Lorde By the name of the Lorde is ment an humble prayer which procéedeth of true faith in Chryst this fayth is it that ouercōmeth the world For thus sayth the Apostle This is the victorie that ouercommeth the world euen your faith Why so Bicause they call vpon Chryst the vanquisher of y e world and haue Chryst present ageinst whom hell gates are able too do nothing Let vs pray therfore that neyther our minde may bée dazeled with brainesicke opinions nor our fayth quayle in so great hurlyburlyes The ninth is that wée should fortifie our selues ageinst stumblingblocks wherof there shal bée very many but whē they come wée must remembre Chrysts saying Beholde I haue tolde you before Neither shal these stūbling blocks bée al of one kind For some stumbling blocks shal bée of persecution some of y e fewnesse of thē that professe Christ some of them that fall from Chryste For many in these miseries that are too come shall vtterly renounce Chrysts name his Gospell and submit themselues agein vnto Sathā Many in this smal cōpany shal bée bringers vp of diuers sects and yet they shal professs Christ. Ageinst this géere will Christ haue vs fensed And bicause that harms foreséene doo hurt the lesse Christ would haue his church warned of them before hand The tenth vse is that we liuing in the fear of God should wayt for the comming of our Lord Lesus Chryst who shall bring vs full redemption which redemption is the full and finall ende of all Chrysts benefites vntoo which al other benefites are appoynted For the order of Chrystes benefites is this that is described in .1 Corin. 1. in these woordes God hath made Chryst our wisedome our rightuousnesse our holynesse our redemption too the intent that he which glorieth should glorie in the Lord. He is our wisdom when he reueleth his fathers will vntoo vs in his Gospell He is our rightuousnesse when we by beléeuing his Gospell haue his rightuousnesse imputed vntoo vs. He becōmeth our holinesse when wée béeing iustified are moued with the holye Ghost through whose operation wée henceforth purpose a new lyfe And at length he shall bée our redemption when full saluation shall happen vntoo vs through him too whom with the father and the holy Ghost bée honoure prayse and glorie world without end So bée it Vpon the Purification of Sainct Mary the Virgine The Gospel Luke ij AND vvhen the time of their Purification after the lavv of Moyses vvas come they brought him too Hierusalem too present him too the Lord as it is vvritten in the lavv of the Lorde euery man childe that firste openeth the matrix shall bee called holie too the Lorde and too offer as it is sayde in the lavve of the Lord a payre of turtle Doues or tvvo young Pigeons And beholde there vvas a man in Hierusalem vvhose name vvas Symeon And the same man vvas iust godly and longed for the consolation of Israell and the holy Ghost vvas in him And an ansvver vvas giuen him of the holy Ghost that hee should not see death before hee had seene the Lordes Chryste And hee came by inspiration intoo the Temple And vvhen the Father and Mother brought in the Childe Iesus too doo for him after the custome of the Lavve then tooke he him vp in his armes and sayde Lorde novv lettest thou thy seruant depart in peace according too thy vvoord For mine eyes haue seene thy Saluation VVhiche thou haste prepared before the face of all people A light too lighten the Gentiles the glorie of thy people Israell The exposition of the text IN this feast is handled a part of Chrystes storie namely how he was offred vp in the temple according too the Law and how Simeon a ryghtuous man acknoweledged Iesus the Son of Mary too bée the very Messias yea and that by instinct of the holy Ghoste by whom hée had receyued an answere that hée shoulde not die before his eyes had séene Chryst the Lord. Whō when hée had séene hée tooke him intoo his armes and blissed him Whiche doone hée vttered his thankfulnesse too Godwarde in a song Héere wée muste call too remembraunce what wée haue hithertoo heard concerning Chryst too the intent wée may knowe the continuall storie of him Wée haue therefore herd first of his glorious birth that hée was borne in Bethléem Secondlye of his Circumcision that he was circumcized the eyght daye Thirdly howe hée was acknoweledged and honoured by the wysemen Nowe followeth the offering vp of hym in the Temple whiche offering vp
too bée iustified or too become rightuous And that Chrysts rightuousnesse is imputed too him that beléeueth it is proued by many textes of Scripture Hée that beléeueth on him that instifieth the vngodly vntoo him is his fayth imputed for rightuousnesse And Rom. the .5 Cha. Like as by the disobedience of one man many became sinners so by the obedience of one man Iesus Chryst many become rightuous 2. Corin. 5. Him that knewe no sinne hée made sinne that wée might become rightuous before GOD in him And that too this rightuousnesse of the Gospel the woorks of the law are not required many testimonies proue Rom. 3. Wée suppose that a man is iustified by Fayth without the woorkes of the Lawe And Gal. 2. Wée knowe that a man is not iustified by the déedes of the law but by fayth in Iesus Chryst and wée beléeue in Chryst Iesus that wée might bée iustified by fayth and not by the déeds of the Lawe Héeruppon now is concluded that Chrystian iustification is an acquiting of that person from sinne that beléeueth in Chryst and an imputing of Chrystes rightuousnesse vntoo him and an accepting of him vntoo eternall life freely for Chrystes sake Thus muche bréeflye concerning the thrée sortes of rightuousnesse Nowe wyll I adde a fewe thyngs touchyng the difference And first I will tell how christen rightuousnesse differeth from the ryghtuousnesse of the Lawe and afterwarde how it differeth from the rightuousnesse of the Pharisies The first difference therfore betwéene the rightuousnesse of the Lawe and the chrysten ryghtuousnesse is that the ryghtuousnesse of the Lawe is of the woorkes of the Lawe but the Ryghtuousnesse of the Gospell is wythoute the woorks of the Law The second is that the rightuousnesse of the law is the rightuousnesse of the woorker but the ryghtuousnesse of the gospel is the rightuousnesse of the beléeuer The third is y t the rightuousnesse of the law is not imputed fréely but cōmeth to passe of y e desert of a mās own obediēce but the rightuousnesse of y e gospell is imputed without desert of a mans owne obedience The fourth is that y e rightuousnesse of the law is a formall rightuousnesse as which is framed to a man by his iust dealings but the rightuousnesse of the gospell is an imputed rightuousnesse when the iust dealyngs of Chryst are imputed too him that beléeueth Therefore that man is saide too bée iustified according too the forme of the lawe whiche of an vnrightuous person becommeth rightuous through his owne iust dealing and fulfilling of the law according too this saying The man that dooth these things shall liue in them But he is said too bée iustified af rer the maner of the Gospell who of a giltie person is made not giltie by reason of Chrysts rightuousnesse whiche is taken hold on by Fayth The rightuousnesse of the lawe is a perfect obedience of a man too the lawe of GOD. But the Chrysten or Gospellcuyghtuousnesse is Chrysts obedience imputed too him that beléeueth A rightuous man after the lawe is hée that dealeth iustly and vprightly according too the méening of the lawe But he is rightuous after the gospell too whom God forgyueth his sinne and imputeth Chrystes ryghtuousnesse and whom he accepteth too eternall lyfe freely for Chrystes sake Iustification after the lawe is an abling a man before God for the soundenesse and perfection of his obedience too Gods law but christian or Gospell iustification is an abling of man before God for the soundnesse and perfection of Chrysts obedience too God the father Thus haue wée the difference betwéene the christen rightuousnesse and the rightuousnesse of the lawe Now let vs sée howe the Christian rightuousnesse exceedeth the rightuousnesse of the Pharisies The Chrysten rightuousnesse excéedeth the Pharisaicall in these foure things In cause qualitie effecte and ende The cause of christen rightuousnesse is God Chrystes desert and fayth taking hold of the benefit offered but the cause of Pharisaical rightuousnesse is mans hypocrisie ignorance of Gods rightuousnesse and outward obseruaunce of mens traditions The qualitie of christen rightuousnesse is the obedience and fulfilling of the lawe in Chryst but the qualitie of Pharisaicall rightuousnesse is but only an outward visour of feyned and counterfeyt holynesse The effect of Christen rightuousnesse is newnesse of spirite the feare of God true godlynesse inuocation true humilitie patience and a beginning of obedience towards Gods lawe in so much that a man béeing iustified by fayth desires nothing so much as to obey God Too bée bréefe his chéefe pleasure is in the law of the Lord after he knoweth that damnation is taken away by Christs merit but the effect of Pharisaicall rightuousnesse is pryde glorying before God superstition disdeyne of ones neighbour and too bée short such as the trée is such is his frute For an euil trée can not bring foorth good frute The ende of Christen rightuousnesse is too haue peace with God too haue accesse vntoo God too giue glorie vntoo God and finally too obteyne euerlasting life fréely for Chrysts sake but the end of Pharisaical rightuousnesse is too giue prayse too a mans owne selfe and too take it from God and too vaunt among men vppon whiche at length shall ensue horrible punishment vnlesse there bée a turning too the Lorde Let this suffise concerning the thrée sorts of rightuousnesse the differences of them the which it is behouefull too beare in minde ¶ Of the second THe fifth commaundement Thou shalt not kill the Lorde interpreteth himself too the intent too confute the false interpretation of the Pharisies They thought that only outward murther was prohibited But Chryst looked déepelier intoo the lawe and spyed out thrée of her murthers beside the outward manslaughter Yee haue herd sayth hée hovv it vvas sayde too them of olde tyme Thou shalt not kill for vvho so euer killeth shall bee in daunger of Iudgement That is too saye who so euer shall kyll a man shall bée giltie before the iudgement for in this place hée speaketh of outwarde manslaughter and the punishment thereof whiche is a ciuil condemnation by the Lawe That was called the iudgemente wherein sate thrée men at suche time as the cases were easie too bée discussed For hée that had comitted outward murther with his hand was giltie of death by the sentence of the Lawe whiche sentence few were able too pronounce Héer hée speaketh onely of mannes iudgement by the sentence of the law For the spiritual iudgement which was the curse was sufficiently known Now foloweth the interpretation But I saye vntoo you hee that is angry vvyth his brother is in daunger of iudgement Héere hée putteth anger among the kindes of murther The Pharisies perceyued not that thys was forbidden by the fifth commaundement Wherfore hée sayth But I say vntoo you As if he had sayd The Pharisies holde opinion that he onely breaketh the fifth commaundement that hathe killed a man with his hande But I say vntoo you
that this lawe requireth more For it also forbiddeth anger whiche procéedeth not of a iust cause and tendeth not too a good end Then addeth hée also another sinne of the fifth commaundement And vvhosoeuer shall say vntoo his brother Racha that is hée that by any signe sheweth him selfe too scorne his neyghboure is in daunger of a counsell Wherein thrée and twentie Iudges satte vppon the hearing of greater cases Furthermore who so euer shall saye vntoo his brother Foole is in daunger of Hell fire That is too saye hée that rayleth and outrageth ageynste his neyghboure is an offender ageynste Gods lawe and consequently in daunger of the paynes of Hell Héere Gods iudgemente is compared too a Senate of thrée score and eleuen Iudges whiche satte vppon the hearing of the chéefest and weyghtiest cases Too bée bréefe by the fifth commaundemente are forbidden firste all thoughtes whereby wée thinke any euill towardes oure neighbour Secondly all signes of contempt of oure neyghbour Thirdly all bitter woordes ageynst our neighboure as raylings or reuilings Fourthlye outwarde murther And contrarywise are commaunded all woorkes that are repugnant too these as too beare a fréendlye harte towardes oure neighbour too shewe our good wil towardes our neighboure by outwarde signes and too defend and saue his person from wrong Howbéeit too the intent that Christ might shew how néedfull is loue towardes one neighbour and how pernicious is iniurie doone vntoo oure neighbour hée giueth twoo counsels whiche conteine twoo arguments The one is taken of the harme whiche a man that dooth wrong too his neighbour runneth intoo before the iudgemēt of God The other is taken of the harme wherintoo hée that hath hurt his neybour falleth before the iudgement of man The firste standeth thus If thou offer thy gift at the altar Hée put foorth an example that agréed too that time and that people while the cōmon weale of Moises was yet standing And the méening of this saying is this GOD accepteth not thy gift if thou hate thy brother that is too say No seruice is acceptable too God which is doon by him that is out of charitie with his neighbor But what is the méening of this rule That God liketh nothing that commeth from his enimy for the gifts of enimies are no giftes And in this respecte Iohn sayth He that sayeth I loue God and hateth his brother is a lyer For the continual and naturall frute of louing God is the loue of a mannes neighbour He that loueth mée kéepeth my commaundements Then wheras this frute is not it is certeine that the trée is euil Therfore whosoeuer loueth not his neighbour dooth offer sacrifice too God in vaine In the Scripture prayer is a sacrifice but thou prayest in vaine if thou hate thy neighbour Thankesgiuing is y e calues of the lippes Now if thou wilt haue them accepted of God first bée at one with thy neighbour and then offer in Fayth The crosse is a sacrifise so it be tēpered with fayth for without fayth it is a iust punishment of sinne The kéeping of the Sabboth is a seruice that pleaseth God yet it is defiled with hatred towardes a mans neighbour Almesse is called in the Scripture a sacrifise of good sent But Paule saith if I spend all my substance vpon the poore and haue no charitie I am nothing And in likewise is too be iudged of euery good work which God requireth Héere let euery man examin himself and not take a deceitful balance The second standeth thus Bee reconciled too thy brother vvhile thou art yet in the vvay c. He that offendeth hurteth his brother falleth intoo the hands of the Magistrate shall bée cast intoo prison from whence hée shal not bée dispatched vntil hée haue made ful amends for his harmes Wherefore too the intent this come not too passe thou must be reconciled too thy neighbour betimes Therfore séeing that without charitie thou woorshippest God in vaine and fallest in daunger of the Magistrate thou art counselled too bée in charitie with thy neighbour Héerwith agréeth the saying of God He that hath not shewed mercy shall féel iudgement without mercy Héeruntoo perteineth also the parable of the detter to whom God forgaue all the det c. But the Papists vpon this place doo builde their Purgatorie wherof they preache at this day in their Churches too whom I answere 1 In these woordes is no mencion made of Purgatorie whereintoo hée that hath hurte his neighbour is caste by the Magistrate 2 Bicause they flée too the Allegorie let them know that they leaue too a weak foūdation For first no Allegorie is too be admitted vnlesse it can bée cōfirmed by the expresse woord of God Secondly no Allegorie is too bée allowed that fighteth with the ground of our fayth Thirdely no Allegorie is too bée accepted eyther wherein there is any absurditie or wherupon ensueth any absurditie Therfore in as muche as no man is able too satisfie this commaundemente fully in all points Let vs repente let vs flée vntoo Chryste and then let vs endeuer too obey God according too this commaundemēt as muche as may bée by the help of Chryste too whome bée glory world without end Amen Vpon the .vij. Sunday after Trinitie ¶ The Gospel Mark viij IN those dayes vvhen there vvas a verye greate companie and had nothing too eate Iesus called hys Dysciples vntoo hym and sayde vntoo them I haue compassion vpon the people because they haue beene novve vvith mee three dayes and haue nothyng too eate And if I send them avvay fasting too their ovvne houses they shall faint by the vvay for diuers of them came from farre And his Dysciples ansvvered hym VVhere shoulde a man haue bread heere in the vvildernesse too satisfie these And hee asked them hovv manye loaues haue yee They sayde seuen And hee commaūded the people too sitte dovvne on the ground And hee tooke the seauen loaues And vvhen hee hadde gyuen thankes hee brake and gaue to his Disciples too set before them And they did set them before the people And they had a fevve small fisshes And vvhen hee hadde blessed hee commaunded them also too bee set before them And they did eate and vvere suffized And they tooke vp of the broken meate that vvas lefte seauen baskettes full And they that did eate vvere aboue foure thousand And hee sent them avvay The exposition of the Text. THis Gospell is set foorth for this time of the yéere bicause it is haruest time and that too the intent too do vs too witte that Corne and frutes of the earth do grow by gods blessing wherby wée shal be put in mind to be thankfull towards God for this his gift We must therefore beléeue without all doubt that God giueth vs the things that grow out of the ground too sustein this life with all which wée must vse reuerently as giftes reached and giuen vntoo vs by Gods owne hand and that too Gods glorie the profit of our neighbor and