that thou in thy life time receyuedst thy pleasure and contraryvvise Lazarus receyued paine But novve hee is comforted and thou arte punished Beyonde all this betvveene vs and you there is a greate space set so that they vvhich vvould go from hence too you cannot neyther may come from thence too vs. Then hee sayde I pray thee therefore Father sende him too my Fathers house for I haue fiue brethren for too vvarne them leaste they come also intoo this place of tormente Abraham sayde vntoo him they haue Moyses and the Prophets let them heare them And hee sayde Nay Father Abraham but if one come vnto thē from the dead they vvil repent Hee sayde vntoo him If they heare not Moyses and the Prophets neyther vvil they beleeue though one rose from death ageine The exposition of the Text. FRom the first sunday in Aduent hithertoo hath bin set foorth the doctrine concerning euery seuerall article of our Fayth Now in the Sundayes folowing vntoo the first Sunday in Aduent agein is intreated of Chrysts miracles and of the nature and true frutes of faith and that too this intent that the truthe of the Gospell might bée confirmed by the doctrin of miracles and that the doctrine of fayth and the frutes of the same might stirre vs vp too good woorkes Chryst teacheth of good woorkes fiue wayes For sometime he is contented with the doctrine alone as whē he sayth Bée yée merciful fal too repentance bring foorth frutes woorthy repentance And sometime he alledgeth himself for an example for his too folow as when he sayth learne of me bicause I am méeke and lowly of hart One whyle he propoundeth parables as of the good steward of the ten virgins of the séede cast intoo the groūd and such others wherof there is store in the stories of the Gospel And another while he vseth threatnings as when he sayth except your righteousnesse excéede the righteousnesse of the Scribes Pharisses yée shall not enter into the kingdome of heauen Also wo bée too you Scribes Pharisies Hypocrites c. And now then he setteth foorth the rewardes and penalties with notable examples lyke as he dooth in this Gospell Too bée short the Lorde leaueth nothing vnattempted wherby he may make his disciples bent too liue honestly Now let vs come too this daies Gospel the summe wherof is that Chryst our Lord by putting foorth two examples discourageth vs from vnmercifulnesse and crueltie towards the poore and encourageth vs too pitie and too constantnesse in suffering the miseries of this life For as by the example of the rich glutton he teacheth what punishment remayneth for the vnmercifull So by the example of poore Lazarus he exhorteth too pitie and honest life in the feare of God The vse héerof therfore shal bée that the rich men which are mercylesse towards their neighbours may beholde as it were in a table what punishment they shall one day abyde if they amend not betimes And ageyne that the poore béeing godly and afflicted in this lyfe may by the example of this poore man Lazarus rayse vp themselues and patiently tarie for their deliueraunce and blissed rest yf they continue in faith vntoo their death The places bée thrée 1 The description of this Glutton with the lessons therof 2 The description of Lazarus with the comforts therof 3 The Lordes saying They haue Moyses and the Prophets ¶ Of the firste THere vvas a certeine riche man vvhich vvas clothed in Purple and fine vvhite In this first place are foure things too bée marked which are 1. A generall rebuke of them that are cruell to the poore 2. The cause of this riche mannes damnation 3. The right vse of riches 4. The state of the wicked mennes soules after this life First therfore when this Glutton is damned in generall are all they reproued that are hard too the poore and whiche flowing in riches them selues are touched with no care of the poore of which sort there bée many in the world This rebuke perteyneth too those also that neither with their counsell nor with their substance doo helpe the ministerie of the world or the néedy members of the church Wherfore let euery man aduise himself wel and take warning by the damnation of this Glutton that he may lerne too bee wise The cause of this Gluttons damnation ar not his riches and the finenesse of his apparell and his deintie fare so they had bin measurably vsed as it appereth by the Gospel it self For poore Lazarus was taken vp intoo the riche Abrahams bosom For if riches had bin y e efficient cause of damnation Abraham also had bin damned Dauid had bin damned and so had many other kings and rich men bin damned But riches and honor and such other things may bée an occasion of damnation namely when men abuse them to the dishonor of God and the contempt of their neighbor too the maintenāce of pride superfluitie But what were the causes why this Glutton was damned Thrée horrible faults which are noted expresly in the text Of which the first was fleshly carelesnesse which had with it these euils that he repented not that he had no féeling of Gods iudgement and wrath that he was touched with no care nor regarde of his duetie For fleshly carefulnesse hath these things continually going with it An other fault for which this Glutton was damned was ryot and surfeting by which bothe mennes bodyes and myndes are ouercharged that they cannot think a whit of the matters of their saluation The third fault for which the Glutton was dāned was the disdeyning of Lazarus which thing sufficiently bewrayeth that he had no faith For wher as is true faith there can bée no crueltie towardes the poore and néedie For these thrée causes was the Glutton damned After whose example many runne daily too assured damnation which with their riches do meynteine carelessenesse surfetting and disdain of Chrysts members Wherfore if we like too be saued let vs amend betimes and let vs take héede that wée abuse not Gods gifts too our owne destruction In the third place it is to be gathered by this example on the contrary part what is the true vse of riches which true vse consisteth in these foure poynts The first is that we employ part of our substance too the mayntenaunce of the ministerie and this vse is confirmed first by the end of man For man was made too the end he should acknowledge and praise God Wherefore the goodes that he hath ought too bée imployed too this ende Secondly this vse is confirmed by the commaundement of God oftentymes repeted For God commaūdeth vs too help the church with our abilities Moreouer this vse is stablished by the examples of godly kings and other holy men who wished nothing so much as with their riches too beutifie and maintain the ministerie of the woord Ageinst this first and godly vse of riches doo many offend among whome bée First suche as conuert their
Chyrst too him intoo the ship Therfore according too Peters example giue thou credit vntoo Chryst bée not slacke but labour in Chrysts name and thou shalt sée how the Lord will blisse theâ— But I sayst thou sée the woorst men commonly most too bée luckie and contrarywise I sée the godly oftentimes most miserable I say no more but marke the end Wherfore consider this answere of Dauids whiche is in the .xxxvj. Psalm I sawe the vngodly sayeth hée lustie and flourishing as the gréene Bay and I passed by and beholde hée was gone and I sought him and hée was not too bée found So all the glory of the vngodly is a vanishing smoke Contrarywise hée that feareth the Lorde shall not bée remoued for euer Wée haue examples I pray you wher are now those glorious Giaâ—ts They are swalowed vp in the floud Where is the rich glutton Hée lyeth in torments On the contrary parte where is Abraham where is Dauid where is poore Lazarus In heauen wher they enioy true blissednesse These mennes examples let vs folow ¶ Of the fourth WHiche thing vvhen Simon savve hee fell dovvne at Iesus feete saying Departe from mee O Lorde for I am a sinner Sée héere what happened too Peter and his fellowes by this taking of fishe Peter is sore afrayd and willeth Chryst too depart from him What ought he not rather too haue sayd Lord tary still with mée that wée may haue good lucke in fishing Like as Peter vppon this miracle acknowledged him selfe a miserable sinner so acknowledged hée Chryste too bée rightuous endued with the power of the Godhead Wherfore hée falleth downe at his féete also Uerely men desire the presence of GOD How bée it as soone as they perceyue him too bée come by and by they flée awaye and are afrayde by reason that their conscience accuseth them of sinne vntill they bée chéered by the voyce of God and féel comfort ageinst the remorse of sinne according as the Lord in this place chéereth vp him that was afrayde saying Feare not from hence foorth thou shalt bee a fisher of men Héere hée not onely chéereth vp Peter but also chooseth him too bée an Apostle that in his time hée may catche men with the woorde of his preaching For as fishes are caught with a net so are men caught by the woord of preaching gathered out of the Sea of their sins intoo the churche of Chryst not too bée killed but too liue blissedly for euer through Iesus Chryst our Lord too whom bée honor praise and power for euer and euer Amen Vpon the .vj. Sunday after Trinitie ¶ The Gospel Math. v. IESVS sayde vntoo his Disciples except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee cannot enter intoo the kingdome of Heauen Yee haue herde that it vvas sayde vntoo them of olde time Thou shalt not kil vvhosoeuer killeth shal bee in daunger of iudgement But I say vntoo you that vvhosoeuer is angry vvith his brother vnaduisedly shal bee in daunger of iudgement And vvhosoeuer sayth vnto his brother Racha shal bee in danger of a counsel But vvhosoeuer sayth thou Foole shal bee in daunger of Hel fire Therfore if thou offrest thy gift at the altar and ther remembrest that thy brother hath oughte ageinst thee leaue there thine offring before the altar and go thy vvay firste and bee reconciled too thy brother and then come offer thy gift Agree vvith thine aduersary quickly vvhiles thou art in the vvay vvith him leaste at any time the aduersary deliuer thee to the Iudge and the Iudge deliuer thee too the Minister and then thou bee cast intoo Prison Verely I saye vntoo hee t thou shalt not come out thence til thou haue payd the vttermoste farthing The exposition of the text THis text is a péece of that sermon that Chryst made too his Disciples in the mountain after he had newly chosen them wherin too speak bréefly hée teacheth them that hée came not too breake the law but too fulfill it And bicause the Phariseys béeing interpreters of the law misconstrued and wrested the law of God Chryst correcteth their errour and interpreteth the law For they thought that the doctrine of the lawe perteyned only too the outward déedes Contrarywise Chryst proueth that it perteineth too the innermost conceits of the hart Afterward in the same sermon Chryst prescribeth a forme of giuing Almesse an order of fasting and the maner of praying All which things tende too this end that men should vnderstand how farre they are off from the perfection of Gods law and how néedfull Chrysts comming was on whom whosoeuer beléeueth is exempted from the power of the law and froÌ„ damnation Thus much concerning the effect of Chrysts sermon in the mount How béeit this parcell of that Sermon which is red in the church this day as you haue herd fyndeth fault with the Pharisaicall rightuousnesse and alledging the fifthe commaundement of the law sheweth how farre the Pharisies ouershot theÌ„selues in interpreting the law For like as these thought it ynough too abstein from killing with the hande so Chryst denounceth them giltie of this lawe not only which commit outward murther but all those that think any thing ageinst their neighbour according as wée shall héer anone The places are two 1 Of thrée sortes of righteousnesse Pharisaicall of the law and Chrysten 2 An exposition of the fifth commaundement ¶ Of the third EXcept your rightuousnesse exceede the rightuousnesse of the Scribes and Phariseys yee shall not enter into the kingdome of heauen Too the intent wée may vnderstande these things aryght wée must néedes speake of thrée sorts of rightuousnesse Of the Pharisaicall rightuousnesse whiche Chryste reproueth héere Of the Ryghtuousnesse that commeth by the law which God commendeth too vs by his owne voyce of the christen righteousnesse through which only we stand before God The Pharisaicall righteousnesse is described Math. 15. of which description these bée the peculiar poyntes First they accuse Chryst so farre is it from their thoughte too acknowledge him for their redéemer Ageyne they doo all things too the intent too bée séene of men They are hypocrites appéering outwardly religious and holy wheras for all that they are enimies of God and all godly men whom they snatch at like mad doggs Also they make Gods coÌ„maundement voyde for mens traditions sake For in place of Gods commaundementes they thruste in mennes deuises too worship God withall whither he will or no. This is the greatest stubbornesse ageinst God that can bée For in this case not only god is despised and more is attributed too mans folly than too Gods wisedome but also through mens traditions the zele of Religion is abolished too godward and the woorks of charitie plucked vp by the rootes Ouermore they preace vntoo God with their lips and their hart is farre from him Besides this they are layde too deuour widowes houses while they draw them to theÌ„selues couetously vnder preteÌ„ce of holynesse
Furthermore they loue the highest roomes wherby is noted their pride Last of all they shut vp the kingdome of heauen before men while by their false interpretation of the lawe they withdraw men from the frutes of Chryst. In conclusion they are like too whytelymde toombes as Chryst sayth for outwardly they séeme holy but inwardly they swarme with vnpure affections Wée haue an example in the Pharisey that went vp intoo the Temple with the Publicane who not onely boasted of his owne good woorkes fasting and Tenths but also backbyted his neighbour So did he openly transgresse the whole lawe of God conteyned in the first second Table and yet neuerthelesse he thought himselfe rightuous and that he had earned heauen with his woorks By these things that haue bin spoken hithertoo wée may gather this description of the Pharisaicall rightuousnesse Pharisaicall ryghtuousnesse consisteth in outwarde woorks voyde of the feare of God and of Faith in God whiche as it looketh for heauen at Gods hande as a reward of his woorks so it hunteth for prayse at mens hands for the visour of counterfet holynesse It is no maruell therefore that Chryst sayeth Except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee shall not enter intoo the kingdome of heauen And thus much concerning the Pharisaicall rightuousnesse Now let vs speake a little of the rightuousnesse that commeth by the law Concerning the rightuousnesse of the Lawe I will say foure things First what it is 2 Whither any man may bée iustified by the law 3 What is the vse of the lawe 4 How the law is abrogated too them that beléeue in Christ. The rightuousnesse of the lawe is a perfect pure and continuall obedience towards the lawe of God Or it is a continuall and perfect louing of God our neighbor For thus sayth the law Thou shalt loue the Lorde thy God with all thy hart with all thy soule with all thy strengthe and thy neyghbour as thy selfe For the lawe of God which is the rule of the rightuousnesse of the law requireth not outward obedience only but it requireth at all men a perfect pure continuall obedience towards God And as it promiseth life and saluation too them that obey so it threateneth euerlasting death too them that performe not this obedience It is not content with the outwarde visoure but it requireth a pure hart thoughts agreable too Gods law and a forwarde and redy will too Godward yea a full and continuall tunablenesse in all the powers both inward and outward agréeable too the will of God That the lawe requireth suche a ryghtuousnesse it appéereth by the interpretation of Chryst and by this saying of Paule The lawe is spirituall but I am carnall therfore requireth it spirituall obedience Wée sée what the rightuousnesse of the lawe is Now in the seconde place is demaunded whither any one in all mankinde may bée iustified by this rightuousnesse of the lawe Too whiche question I answere simply that no man at any time after Adams fall saue onely Chryst became rightuous before God by obedience of the Lawe and that will I proue by foure reasons The first mannes nature is vncleane and stayned with the filthinesse of sin and therfore it can no more yéelde pure obedience towards God than a troubled muddie spring can yéelde pure and cléere water or than a rotten tree can bring foorth good frute Wherevppon Esay 64. cryeth out that all our rightuousnesse is like a most vncleane cloth The seconde All men fynde in them selues that that obedience whiche they perfourme too the lawe of God hath foure poyntes disagréeing with the lawe of God For first mans obedience is but now and then and by startes wheras Gods lawe requireth a continuall obedience Secondly it is defiled for the hart of man is vncleane from whence it procéedeth Thirdly it is vnperfect for it is not performed according too the streyghtnesse of the law And fourthly it is glosed with euill opinions The third the Scripture auoucheth in playne termes that no man is rightuous by the lawe no not one And Dauid sayth Lord if thou looke streightly vpon sinne who shal abyde it Also No man liuing shall bée found rightuous in thy syght that is too wit by the déedes of the law The fourth If men may become rightuous by the déeds of the lawe wée should haue no néede of the rightuousnesse of Chryst. Héervpon sayth Paule Gal. 2. If rightuousnesse come by woorks then hath Chryst died in vayne For he died for our sinnes and rose ageyne for our iustification Héereby it appéereth that no man hath the rightuousnesse which the lawe requireth Nowe foloweth the thirde question concerning the vse of the lawe and what is it Of Gods lawe there bée thrée vses that is too wit Outward Inwarde and Spiritual The outward vse belongeth too this outward man that we may liue honestly in this life whiche vse is common too it with ciuill lawes and ordinaunces of menne The inwarde vse perteyneth too the olde man for the law reueleth Gods wrath vntoo vs by laying oure sinnes before vs. The spirituall vse perteyneth too the new man that through fayth wée shoulde begin too yéelde obedience vntoo God according too his lawe so farrefoorth at least wise as may be doone in this corruption whiche obedience is acceptable too God for our fayths sake in Chryst. Now foloweth the fourth question For when the godlye minde héereth that the lawe pronounceth them all accursed whiche performe not perfect obedience too the law it beginneth too feare the sentence of the law Héere therefore it is too bée knowne that Gods lawe is abrogated and vtterly abolished too the godly as muche as concerneth the curse therof For so that wée beléeue on Chryste Chryst hath taken vpon him the curse of the law for vs. Wheruppon Paule sayeth Chryste became accursed for vs. And Iohn 3. Hée that beléeueth not in the Sonne the wrath of God abideth vpon him And in his Epistle The bloud of Iesus Chryste clenseth vs from all iniquitie that is from the curse that should haue bin due too vs for oure iniquitie And so haue wée bréefly tolde what is the rightuousnesse of the lawe that no man becommeth rightuous by the woorks of the law what is the vse of the law and how farre foorth Gods law is abrogated Now is a little too bée sayde concerning Chrysten rightuousnesse that wée may vnderstande wherein it is too bée preferred before the Pharisaicall rightuousnesse Christē rightuousnesse is Christs obedience imputed to thē y t beléeue in him For according too the right méening of the gospel he is rightuous whos◠sins God forgiueth too whō he imputeth y e rightuousnes of his son accepteth him fréely too euerlasting life For whosoeuer beléeueth in Chryste for as muche as of a giltie person hée is made vngiltie and of an vnrightuous person is made rightuous through Chrystes rightuousnesse which is imputed vntoo him Hée is sayde
the spirituall circumcision without which saluation neuer falleth too any man God bothe before mannes fall and after his fall before the law and vnder the law and after Christ is sent vntoo vs is alwayes woont too certifie man of his wil by twoo things The one is by a perceiuing minde the other by perceiuing sense that that thing which is offered too the mind too vnderstand may after a sort bée perceiued by the outwarde senses For so liked it God whoo is most mercifull too prouide for mannes weakenesse Untoo the mynd he offereth his woord whereby he discloseth his will vntoo man Untoo the senses he offereth visible signes which teach the same things visibly that the woordes sound and offer to the mind When God had created man he put him in Paradise and gaue him his woord as a witnesse of his wil. Unto the woord he added a double outward signe namely the trée of life and the trée of knowledge of good il After mannes fall he gaue him a promise of the séede wherunto he added outward signes which were sacrifices When y e flâ—â—d was ouerpast he made a promise by woord of mouth and made the Rainbow a signe of the same Untoo Abraham is made a promise of the séede and vntoo the same promise he added the signe of circumcision in perpetuall remembrance of the thing He promised deliuerance from the bondage of Egipt which he performed also but he sealed this promise with the paschal Lamb. He betooke a promise to Moyses but he did as it were signe it and seale it with the blood of a red Cow At length God giueth his own sonne and by him promiseth euerlasting life too them that beléeue which promisse he confirmeth with the two most royall sacraments of Baptim and of the Lords supper Too be short the Lord is woont alwayes to adde some outward testimonie or other too his word too the intent that both with mind and with sense wée may as it were féele what his will is towards vs. For whatsoeuer is perceiued by man that is doone either with minde or with sense or with both toogither Now God too the inteÌ„t wée may bée assured of our saluatioÌ„ setteth his woord before the minde and an outward signe before the sense leaueth nothing vndoon which he thinketh may turn too our saluaâ—ioÌ„ And after this sort is God woont too instruct man of his wil. This foundation béeing layde it is easie too bée vnderstood what maner a signe that carnall and visible circumcision is so that wée set before vs the woorde wherevntoo this signe is added For the signe is nothing else than a certeine effectuall assurance and lawful sealing vp of the promise What then is the woord wheruntoo circumcision is added The Lord in the .9 of Genesis promiseth that he wil bée the God of Abraham and of his séede he requireth of Abraham that he should beléeue this promis He commaundeth him to walke before him too be perfect that is too say too prefer the obedience of him before all thinges and too kéepe fayth and a good conscience Untoo this promis couenaÌ„t betwixt them God him self added outward circumcision too the intent that there shoulde bée in Abrahams fleshe a witnesse of the couenant betwéene God and Abraham For the Lord saith This is the couenant that thou shalt obserue betwéene mée thée and thy séede after thée Euery male childe among you shal be Circumcised yée shall cut of the foreskin of your priuities that it may bée a signe betwixt mée and you c. Wée sée héere how the promis goeth before and the commaundemeÌ„t of the signe foloweth after how the sign is prescribed the beléefe of the promise exacted according too the forme of the couenant Wheruppon it is gathered that there are foure things in circumcisioÌ„ That is to wit the promis the commauÌ„dement of God the visible signe and the beléefe of the promis which the promis requireth of necessitie And these foure thinges are too bée looked vntoo in Circumcision which must be included in the definition therof in this wise The circumcision of the flesh coÌ„maunded by god is a cutting off of the foreskin of a mannes priuities wherby God confirmeth his couenant made with man man on the other side beeing warraÌ„ted by this record of gods fauor raiseth vp him self with liuely faith Therfore dooth Paule in the iiij too the Romaines call circumcision the seale of the righteousnes that is by faith For it is as it were an outward sealing vp of y e promise of Gods frée fauour For the same cause Stephen in the actes of the Apostles termeth Circumcision by the name of a Testament Then for asmuche as the promise goeth of necessitie before faith foloweth after whiche hathe an eye too the promise the couenant runneth indifferently on both sides Circumcision is on the partie of God that promiseth on the partie of man that receyueth the promised grace by faith which faith of the promise is confirmed by an outward signe And this is the true meaning of Circumcision Nowe are twoo other things of necessitie too bée added The one is why the Lords wil was to haue that signe in the member of generation The other is why the same continueth not now also séeing the promise is euerlasting The cutting of the foreskin of that member whiche is the instrument of generation signifieth first that our whole nature as it issueth froÌ„ Adam is altoogither corrupted Secondly it signifieth that the same is too bée shredded and cut of For flesh bloud cannot enter intoo the kingdome of heauen Thirdly it signifieth that the promised séed should come whiche should bring a new birthe wherein men should bée borne the children of God And so if yée looke vpon the generall reason of Circumcision it is a testimonie and sealing vp of grace If yée looke vpon the meaning it is a mark wherby wée are put in minde of our nature whiche is corrupted and too bée clensed If yée look vpon the outward societie or felowship of men it is a badge or cognizance wherby the Churche is discerned from heathenish assemblies But why continueth not Circumcision stil now also sith the promise is not yet ceased Bicause that by Circumcision was signified that one thing was too bée performed which is now performed namely the séede of the woman which is Christ our Lorde borne of the most pure blood of the virgin Wherfore albeit that the thing it selfe which was promised doo continue yet Circumcision the signe therof is chaunged intoo Baptim that like as Circumcision was a figure of Christ too come so Baptim is a witnesse that he is come He therefore that will still bée circumcised looketh for Chryst too come and beléeueth not that he is come alredy By these things which I haue nowe spoken of Circumcision it is easie too iudge what is the méening of the Sacramentes as well of the newe Testament as of the
secondly for that we be made partakers of his flesh and of his Godhead and thirdely for that by it we communicate and are vnited togither one with another Moreouer by this supper is ment that wée are spiritually nourished and susteined or fed with the body and blud of Christ. For like as bread and wine doo nourish encrese preserue and comfort mens bodyes So doth Chrystes body blud nourish encrease preserue and comfort our soules vnto euerlasting life if so be that true fath bée found in vs. What is the signification of this Supper in respect of the time to come This holy supper signifieth that by the power of Chrysts body raised from the dead our bodies also shal one day rise ageyn that they may be made like vnto the glorious body of Chryst. Wherevpon Paule sayth If Chryst bée risen agein wée also shal rise ageine that we may enioy the cōtinual presence of Chrysts body for euermore Whervppon certein of the holy fathers haue termed this Supper conduct money bicause it putteth them that receiue it before their death in mynde that Chryst is vntoo them the passage from these troubles to eternal blisse What is the signification of the Lords Supper in respect of the euerlastingnesie It is a perpetuall warrant of Gods fauour towards men at no time subiect vntoo chaunge and therfore the Lord himselfe calleth this his supper the newe Testament as which shall neuer become olde at any tyme. How be it too the intent this thing may be vnderstood more cléerly I will as bréefly as may be declare what things are most méete in euery Testament and how all those things which ought to méete in euery last wil or testamēt doo méete héere and moreouer what the new testament is In euery testament or last wil there be fiue things First the Testator that maketh the wil. Secondly the goods which the Testator bequeatheth Thirdly the heirs that are made Fourthly the death of the testatour And fifthly the conditions that are to bée kept of them that are made heires by the wil. In this new Testament the testator is Chryst. The heritage is the possession of eternall life The heires are the children of God that is to say al that beléeue in Chryst. The death of Chryst the testator folowed presently after For he died was buried and rose ageine the third day The conditions too bée obserued of the heyres that are named are that they should beléeue in Chryst and obey him and continue in innocencie of life vnto the end And if they fall intoo sinne that they earnestly repent them before their death Héerevppon wée may now in this wise conclude what the new Testament is The new Testament is is an euerlasting couenant stablished by the death of the Testator Iesus Chryste concerning the grace of God the forgiuenesse of sinnes and the frée gift of eternall life promised too all nations people that beléeue in Chryst crucified ¶ Of the second WHen Paule sayth Let a man examine himselfe and so eate of that breade and drinke of that cuppe for hee that eateth vnvvorthely and drinketh vnvvorthely eateth and drinketh his ovvne damnation These woords of Paule confirme foure things First that the vse of the Supper ought too bée in the church Secondly that it is necessary for men to trie themselues before they vse this Supper Thirdly that hée which receiueth thys Supper vnworthely dooth sinne most gréeuously And fourthly that this supper is too bée ministred onely vnto those that are able too examine themselues I will speake of the second only that is to say how euery man ought to examin himselfe that mindeth too vse this Supper too his behoofe How then must he proue himselfe that will vse this supper That doth Paule teach the seconde Epistle too the Corinthians and y e .xiij. Chapter in these woords Examin your selues whither you bée in faythe examine your selues Know yée not your selues that Chryst is in you By which woordes is vnderstoode that rightful triall consisteth in this that true Fayth and the presence of Chryste bée felte in vs that is to say too vse plainer woordes He is tried and cōmeth woorthely too Chrystes holy Supper that commeth too it reuerently in the feare of God in true repentance in true faith and with a Godly purpose And on the contrary parte he that preaseth to it vnreuerently without the feare of god without true repentance without true faith and with purpose to sinne commeth vnworthely not making difference of the body and blud of the Lorde and hée eateth his owne damnation Therfore whosoeuer approcheth too this supper and hath a purpose to continue in his sinnes he is a blasphemer and receiueth the sacrament with Iudas But too the intēt rude people shold not rashly presume to come to this supper the discipline of confession absolution is instituted in our churches too very good purpose For this discipline auaileth greatly to this that a man may orderly examine himselfe Howbeit too y e intent we may iudge aright cōcerning cōfession and absolution first it is too bée known that as there bée two sorts of cōfession so there be two sorts of absolution also One kind of confession is to God only that is too wit when a man confesseth his sin before God acknowledgeth himself to bée a sinner and desireth forgiuenesse for Christes sake without such confession none of ful yéeres is saued In this wise did Dauid confesse himself when he sayd Haue mercie on mée O God for I haue sinned against thée Enter not into iudgement with thy seruant for no man liuing shal bée iustified in thy sight So confesseth Daniel himself when he saith Wée haue sinned and done amisse with our fathers So did y e publican whē he durst not lift vp his face vnto heauen but strake his brest saying O God be mercifull too mée ◠sinner Unto this cōfession aunswereth the absolution that is giuen by only God And this is done when a mā beléeueth his frée promise For whosoeuer beléeueth is iustified from sinne that is to say set frée from sinne For sith that sinne is a falling away from the lawe will of God with a binding vntoo euerlasting death damnation vndoutedly absolution must be the releasing of the beléeuing man from that bonde wherby he is bound to euerlasting death and damnation So was Manasses assoyled so was Dauid so was the théefe vppon the crosse so was Mary Magdalene So are we assoyled dayly when we say with a true heart I beléeue the remission of sinnes and when we pray with faith forgiue vs oure trespasses Let this suffize concerning the first kynd of confession and the absolution of the same An other Confession is of Discipline when a man for counsell instruction and confirmation of his Faith commeth to the minister of the Churche acknowledgeth himselfe a sinner craueth comfort and desireth too bée instructed with Gods woord too the intent his conscience may be made quiet In
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
For they refused too come too this Heauenly Supper For as the swyne makes more account of the myre wherein he berayeth himselfe than of golde and precious stones euen so men that are weltered in theyr owne filthynesse shunne the goodlynesse of so great a supper In which thing thrée euylls are too bée lamented the myserie of mankynde their excéeding great vnthankfulnesse and their corrupte iudgement The miserie is that men being ouer pressed with sinfulnesse and curse do not only not goo about to wind thēselues out of so great mischéeues but also are euen delighted with the filthynesse So farre are they from séeking redresse And this is that Chryste speaketh of No man commeth too mée saue he whom my father draweth The vnthankfulnesse is that men being bidden too a frée supper that is too wit too frée deliuerance from sinne from Gods wrath from the curse of the law from hell and from the diuell too forgiuenesse of sinnes too Gods fauour too rightuousnesse too heauen too God hymselfe too liue blessedly with him for euermore doo notwithstanding refuse too come Who is able too bewaile this vnthankfulnesse sufficiently The corrupte iudgement is that men set more by transitorie goodes than by euerlasting goods by a few than by many by brittle than by durable by earthly than by heauenly by things that maynteyne this life for a small time than by things that maynteyne both soule and body in euerlasting life Is he not coūted foolish that preferreth clay before golde Yes surely most foolishe as one that can iudge nothing aright Muche more foolishe is he yea farre out of measure most foole of all that preferreth death before life sinne before rightuousnesse hell before heauen the diuell before GOD and to be bréefe innumerable euils before innumerable good things Let vs acknowledge this oure moste corrupt iudgement and let vs pray to haue our mindes reformed with newe lighte that wée may rightly vnderstand what things are good in déede and orderly desire the thyngs that wée iudge aryght of and perseuer to the ende in seekyng those things whiche wée orderly desire Now that we haue spoken thus much in general concernyng the great miserie of mankynd the excéeding vnthankfulnesse and most corrupt iudgement of men Let vs looke vppon the text which continueth the sundry maners of their excuses First it sayth And all began vvith one consent too excuse them selues That is to say the greatest parte of the world being thanklesse hild skorne of the benefite that was offered fréely The first therefore sayde I haue bought a farme and I must needes go see it I pray thee haue me excused Héer is described the first kind of men that excuse thēselues Under which kynd are all they conteyned which trusting too theyr owne power refuse too come to this royall supper Yet is not power the efficient cause of this excuse but onely an occasion in those which acknowledge not theyr power too come of God but leane vntoo theyr owne puissance that is too wit too a staffe of réede For when sinne death hell and the diuell assault mans power auayleth not for in this case the power of God only auayleth namely Chrystes Gospell which Paule defineth too bée the power of God too the saluation of euery one that beléeueth And that power and possession of landes is not the efficient cause of refusing too come too this deyntie Supper examples shew Dauid was of power and had greate lands Nero also was of power and had lands Of which twoo the first béeing bidden too the mariage came the other refused Why so bicause the one vsed his power too the glory of God the other abused it too his owne destruction For being deceiued by it he refused too come too this supper Héer therfore wée are admonished too vse our landes well that they bée not a hinderance vntoo vs for cōming too the heauenly Supper I omit examples And an other sayd I haue bought fiue yoke of Oxen and I go too trie them I pray thee haue me excused Héere is described a seconde kynde of men that excuse them selues that they cannot come too this supper Under this kynde are conteyned the riche men of this worlde Why Are riches the efficient cause of this refusal No surely Abraham was rich and the glutton of whome wée herde of late was riche but Abraham was not letted by his riches For hée made more account of this Supper than of his earthly riches Contrarywyse the glutton was droonken and sotted in his riches and therfore refused too come For when riches are in euill mennes hands they are as a bayte wherby they being enticed are caught and killed Therfore Chryst sayeth they bée thornes hée auoucheth it too bée a hard matter for a rich man too bée able too enter intoo the kingdome of heauen The Philosopher Plato sayd right that riches were blind wythoute wisedome and that they are sharpe sighted when they folowe wisedome So may wée also say that riches are thornes without godlynesse and that they are roses when they folow godlynesse For the godly with their riches as it were with certaine Roses do beautifie the ministerie the cōmon weale and their owne houses Whosoeuer then hathe the riches of this worlde lette him endeuer that godlynesse and charitie maye bée the gouerners of them as wée sée it was in the holy Patriarkes and Kyngs and many other godly and holy men And the thirde sayde I haue maried a vvyfe and therefore I cannot come Héere is discribed the thirde kynde of men that refuse too come too this Supper Under which kynde are conteyned all those which béeing giuen too the pleasures of thys worlde passe not for the Gospell of Chryst. The marying of a wyfe is not of it selfe eyther euill or the cause of refusall but onely an occasion vntoo some men that mysvse the gyft of God Abraham had a wyfe and so had many godly men who notwithstandyng dyd not therfore refuse too obey the Gospell Wherfore let maried couples endeuer too haue Chryst with them and let them beware that they take not occasion of euill at that whiche is good Hythertoo wée haue herd of thrée kynds of men that excuse them selues for comming at thys Supper when they are bidden And by these wée maye vnderstande all thyngs that hynder men from harkenyng to the Gospell ¶ Of the third THe seruant returning home brought the master of the house woorde what answere they made and béeing sent foorth ageyn when he had gathered toogither a greate number of poore folke and cripples he is commaunded too compell men too come in that the house of his feast may bée filled In this compulsion is set forth vntoo vs a singular comfort For GOD not only promiseth not onely biddeth not onely commaundeth but hée also enforceth and compelleth folke to come in too his Supper But howe compelleth hée Surely many wayes Parents and housholders shall compell their houshold and by familiar nurture and awe accustome
calling vppon God For whatsoeuer thou hast as thine owne is another bodies and vnlawful vnlesse thou desire it of him Héervppon it is that Chryst teacheth his seruants too pray Giue vs this day our daily bread Sée héer The selfe same bread is called oures and Gods It is oures when wée get it by iust trauell And it is Gods bycause it is his creature which it is not lawful for thée too vse except thou aske him leaue before Therfore Paule addeth also for it is sanctified or made holy by the woord of God and by prayer It is sanctified that is too say the vse of it is made pure and lawfull vntoo vs that wée may vse the creature with a good conscience But by what meanes is it sanctified By the woord and by prayer By the woord vnderstand thou faith which the word requireth For by the woord taken holde on by fayth we professe our selues too beléeue two things The one is that the Lorde according too his vnmeasurable and infinite wisedome hath created all things for mannes sake The other is that we are of y e number of those who through grace in Chryst haue recouered that right of lordship ouer al other liuing things which was loâ—â— in Adam that we may mayntayne this lyfe whiche wée ought too imploy too the enlarging of his glorie This profession of fayth is accompanyed with prayer that GOD may graunt vs too enioye the foode receyued at his hande with a good conscience in all feare and reuerence Lastly wée must knit vp our meales with thanksgiuing yea and with repetition of prayers and so are our meats halowed vntoo vs. But they too whom their meats are not halowed in this wise doo double wrong For first they robbe God of his honor in that they call not vpon him nor acknowledge him too bée the giuer of all good things And secondly they vse the creature of God ageinst the will of it Whereuppon Paule sayeth that the creature is made subiect vntoo vanitie From the whiche vanitie God in the second of Osée promiseth that he wil deliuer the creature Now although these things which are already spoken may sufficiently warne vs too vse Gods creatures aright after the example of Chryst yet notwithstanding too the intent our slothfulnesse may be the more reproued I wil recite certeine reasons that may moue vs. The first Chryst himselfe who created all things prayed gaue thankes as often as hée had occasion too vse Gods giftes Muche more then becommeth it vs so too doo who are stark beggers in the Lords sight The seconde The yoong Rauens doo after their maner call vppon the Lord and hée féedeth them Whereupon Dauid sayth that the Lord giueth food to the yoong Rauens that call vpon him For the Rauen acknowledgeth not hir birds for hir owne as long as they bée callowe and therefore shée forsaketh theÌ„ but the Lord bicause they should not starue féedeth them with little wormes til they bée spoone fethered and then their damme commeth ageine and knowing them brings them vp The third The Turks assemble twice a day before dinner and before supper too desire the blissing of the Lord and wée chrysten folkes neglect it The fourth The Heathen men began their meales alwayes with sacrifice and inuocation although they could not call vpon God aright The fifth The church froÌ„ the beginning of the world begaÌ„ with blissing whensoeuer it had occasion to vse Gods gifts For nothing was more rise amoÌ„g theÌ„ thaÌ„ calling vpoÌ„ God For by oure prayers wée bid God too our meales too whom bée honour and glorie for euer and euer Amen Vpon the .viij. Sunday after Trinitie ¶ The Gospel Math. vij BEvvare of false Prophetes vvhiche come vntoo you in Sheeps clothing but invvardly they are rauening VVolues Yee shall knovve them by their frutes Do meÌ„ gather Grapes of thornes Or Figges of thistles Euen so euery good tree bringeth foorth good frutes But a corrupt tree bringeth foorth euil frutes A good tree cannot bring foorth bad fruites neyther can a bad tree bring foorth good fruites Euery tree that bringeth not foorth good fruite is hevven dovvn and caste intoo the fire VVherefore by their fruites yee shall knovve them Not euery one that sayth vntoo mee Lord Lord shall enter intoo the kingdome of Heauen but hee that dooth the vvil of my Father vvhiche is in Heauen hee shall enter intoo the kingdome of Heauen The exposition of the text OF thys Gospell there were twoo causes One was the doctrine of our Lord Chryst whiche hée set foorth in the v.vj .vij. chapiters Another was the vanitie of false teachers among the Iewes who partely corrupted the doctrine of Moyses and the Prophetes and partely abolished it The Lorde therefore commaundeth all men bothe too learne the things that are arighte and too beware of the corruptions of false teachers And in this respect the Lorde who is the Phisition of mennes soules foloweth the maner of faithful Phisitians of the bodie For like as these after they haue ministred true Physicke doo teache what hurtefull things are too bée auoyded So the sonne of God our Sauior Phisitian dooth first and formost appoynt a wholsome medicine for the soule and afterward warneth what things are too bée eschued The effect of this gospell is this That as the false Prophets which are too bée knowne by their woorks are too bée shunned so true godlynesse consisteth not in the bare professing of religion but in true repentance and ameÌ„dment The places are thrée 1 A charge of eschuing false Prophets 2 A description of false Prophets 3 The forewarning of Chryst Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of heauen but he that doth the wil of my father c. ¶ Of the firste BEvvare of false Prophets This charge of Chryste is vniuersall and perteyneth too all men wherefore it is too bée aduisedly weyed and borne away And in this charge thrée things are too bée considered Néedfulnesse Bond and Use. The néedfulnesse surely is muche greater than the coÌ„mon sorte vnderstandeth For the Diuell the enemie of Chryst and of mankind dooth all that he can eyther too abolishe vtterly the kingdome of Christ or too deface it with stumbling blocks For the performance wherof he vseth diuers fetches according too his owne woont For either he laboreth too take the wholsome doctrine quite away as he hath doone in Turkey or else he endeuereth too corrupt it with his trash as he did in Paradise and at all times sithens or else he mangleth and misturneth the Sacraments as he hath doone in the papacie and many other places Or else he poysoneth the manners and liues of men with his venim Then he assaileth the Scripture and the sound Doctrine too the intent too obteyne at least wise one of these four things First too persuade vs that God regardeth vs not Secondly that wée should attempt somwhat ageinst our own vocation Thirdly that we
who being armed by Sathan at length slue his owne brother bicause hée was of an other religion than hée was of After him folowed many false Prophetes vntill the flud wherewith bothe the false teachers themselues and also their disciples were punished Anon after the floud Sathan sent false teachers ageine into the church which so wasted the Lordes vineyarde that the truthe of God remayned alonely with a few of the house of Sem. So also froÌ„ thencefoorth vntoo Chryste alwayes false teachers crepte intoo the Church most coÌ„monly they got intoo their hands the chéefe ordering of things as well in lay matters as matters of the Churche After Chrystes resurrection there came moe false Prophetes and at all times they were moste in number At length the Pope who is very Antichryste hathe sente out swarmes of heretickes and chéeflye Monkes whiche haue moste miserably torne Chrystes Church with false doctrine And at this day there bée false teachers euery where In conclusion where so euer Chryste layeth his good séede intoo the ground there by and by Sathan putteth too his séede of Darnel Therfore it is not for nothing that Chryste warneth vs too beware of false Prophets Wée know from whence false teachers come and whyther they goe Now that the greatenesse of the daunger may bée weyed I will reherse certeyne of their names First they are called by a general name false Prophets that is too say suche as séem too be teachers of the truthe hauing ordinarie succession authoritie and yet neuerthelesse are lyers as who in steade of true doctrine doo foyst in deuilishe lyes and mennes dreames of whiche sorte there were store in the papacie 2. Of Iohn the Apostle they bée called euill spirites as well for that they are sent by Sathan who is euill as also an occasion of euill of damnation vntoo many 3. Of Iude the Apostle they are termed Clouds without water like vntoo Caine Balaam and Chore. Woe be vntoo them sayth hée for they haue folowed the wayes of Cain are vtterly giuen too the error of Balaam for lukers sake and perishe in the treason of Chore. Fourthlye Paule calleth them Dogges bothe bicause they teare Gods woord and also bicause they scare Chrystes shéepe from his shéepefolde Fifthlye they bée called euill woorkemen bicause they woorke amisse and the ende of their laboure is bothe the destruction of them selues and the damnation of those that giue eare vntoo them Sixthly The Apostle Iohn calleth them Antichrystes not bicause they denie Chryste but bycause they peruert Chrystes doctrin and are ageinst Chryst in their life Seuenthly Paul calleth them enimies of Christes crosse bycause they impute not the begynning meane and ende of Saluation vntoo Chrystes merite alone In this Gospell they are called woolues but yet masking in shéepes clothing that is too say pretending themselues too bée made men where as that notwithstanding they lyke woolues leape priuâ—lie into Chrysts fold tearing and killing Chrysts shéepe with false doctrine and counterfeyt holynesse But what is the outwarde countenaunce of false teachers They come sayth Chryst in sheepes clothing The Lorde in this place speaketh not generally of all euill teachers but onely of one kinde For there bée some that teache well and liue amisse and some that teach amisse and liue amisse and other some that teache amisse and séeme too liue well Of this thirde kinde of Prophets the Lorde speaketh héere For by them is greatest danger What is their desire That dooth Chryste set foorthe in a trimme image When he termeth them Woolues For as the desire of the Woolfe is first too scare the shéepe from the folde then too harrie them intoo the wooddes and thirdlye too deuoure them and destroy them Euen so the false Prophets endeuer by their wile too withdraw the shéep that is too say the godly and weake persons from the true church and too driue them intoo the wyldernesse where is no foode of Gods woorde too the intent they may get the masterie of them and at the length murther not so muche their bodies as their soules Howe true this it Turkey beareth wytnesse whiche is deceyued by their false Prophet Mahomet So doothe the papacie plunged in errour by the Antichriste of Rome So do many nations whiche are ledde awaye in horrible outrages by the Libertines and Anabaptistes But thou sayst How can I that am a rude and ignorant person discerne in this varietie of opinions who bée the true techers who hée the false Too the intent wée may discerne and iudge the shepherd from the woolfe Chryst sheweth vs the marks of the woolf he draweth out the false teachers in their proper colors They come to you saith he in sheeps clothing If a man looke but vpon their outward visor he wold take them for most holy men or rather for angelles of God But if yée plucke off their visours yée shall fynde them woolues first for that their voyce is not lyke Chrysts voyce yea rather with a strange noyse they scare away Chrysts shéepe from their shéepfold intoo the wildernesse too the intent they may kil mens consciences and destroy their soules And this is one marke Besides this hée addeth an other when he sayeth Yee shal knovv them by their frutes Héere thou must bée well aduysed that thou take not the leaues for the frute An euill trée hath now and then beautiful leaues and ageinâ— A good trée oftentimes hath plentifull frute but leaues not altoogether so fayre too sée too But what are the true frutes of Prophets They are thrée worshipping doctrine and maners comformable too the doctrine The true Prophete hath his maner of worshipping his doctrine and his manners according too the prescript woord of God The false prophet hath a manner of worshipping deuised by men a doctrine of mens traditions and manners too outwarde shewe honest howbéeit sauouring altogither of hipocrisie ¶ Of the third NOt euery one that sayth too mee Lorde Lorde shall enter intoo the kingdome of heauen but he that dooth the vvil of my father vvhich is in heauen he shall enter intoo the kingdome of heauen This saying of the Lorde conteyneth two lessons One concerning them that shal bée damned and an other concerning them that shall bée saued And he speaketh of them that are in the outwarde felowship of the Churche for of the others there is no dout but they bée damned But who are they that be damned They are those that glorie of Chryst and do not the will of the heauenly father Who are those They that brag of Fayth which they haue not that is too wit which professe fayth without repentaunce and godly life These dooth Christ pronounce too bée daâ—â—ed and no maruell at all For such persons sinne horribly First they sinne in lying bycause they lie vntoo God Secondly in dooing reproche bicause they abuse Chrystes bloud whiche was shedde for vs. Therefore let vs not folow the outrages of lustes and tirannie but let vs
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
Hierusalem testifie Thirdly he punisheth spiritually in this life with darknesse and ignorance and after death with euerlasting paynes Greece Turkie and Italie and the greatest most flourishing parte of the whole world are examples of this punishment This dooth the riche glutton testifie who repenting too late and in vayne in Hell is tormented there with endlesse paynes The ninthe Dooth the king for mens vnthankfulnesse breake of the mariage which he had determined vpon No But he sayth too the seruants The vvedding is redy but those that vvere bidden are not vvorthy Although this may bée vnderstood of the vnthankfulnesse of the whole world yet doth Chryst in this place entreat chéefly of the vnthankfulnesse of the Iewes whom in these woords he threatneth too shut out from the mariage of the kings sonne Go yee therefore out intoo the high vvayes and as many as yee finde bid them to the mariage Behold the bountifulnesse of this king He willeth all men too bée bidden too his sonnes mariage without respect of nation or persons For he speaketh of the calling of the Gentiles too the gospel And it is too bée marked aduisedly that he sayth whom so euer you find bid them too the mariage But when was this spoken too the Bridegroomes seruaunts Euen then when Chryst said Go yée intoo the whole world and preach the gospell too all creatures He that beléeueth and is baptised shal be saued and he that beléeueth not is condemned already The tenth And the seruaunts vvent foorth intoo the high vvayes and gathered togither all as many as they could finde both good and hadde and the vvedding vvas furnished vvith guests This came too passe after Whitsonday after that the Apostles were armed with the holy Ghost and from thencefoorth vntoo this day by the ministers of the gospell ¶ Of the second ANd the king came too see his guests and vvhen he spyed a man there vvhich had not on a vvedding garment he said vntoo him Freend hovve camest thou hyther hauing not a vvedding garment This place teacheth first that in the visible congregation of the Churche the euill are mingled with the good vntill the last day which thing the Parable of the Darnell declareth also Neither is any such Church to bée hoped for in this lyfe as the Anabaptistes dreame of For the Church is in all poynts like a féeld wherin wheat and Darnell grewe both toogither For like as wheat abideth wheat still although neuer so much Darnel spring vp from time to time So the Church continueth holy though it haue diuers rotten members As many as professe christen religion are members of the Church howbéeit some be quicke and some dead Those bée quicke that haue a liuely fayth and those bée dead which professe the religion without liuely confidence in Chryst. As for those that are out of the visible congregation of the Churche they are enimies of the doctrine and neyther quicke nor dead members of the Churche It foloweth that the King comming in saw a man without his wedding garment What is this wedding garment This is néedful too be known that we may enioy the swéetnesse of Chrystes mariage perpetually At the last day there shall stand in this kings sight twoo kindes of men of whom the one refused too come too this wedding as the Turks and the vngodly Iewes many heathen nations at this daye It is manifest that none of these hath a wedding garment Of whom notwithstāding many doo loue ciuil honestie Wherfore this outwarde ciuilnesse of Aristides Fabritius Fabius Maximus and Cato is not that wedding garment whiche hée requireth And the other sort came too the mariage that is too say they conueyed themselues intoo the outward congregetion of the Churche at the preaching of the Gospell Howbéeit these are not all of one hewe For some trust too their owne woorks and thinke their shamefulnesse too bée couered with the garment of their woorkes Is this the wedding garment No in good sooth For they are thrust out from the mariage but none are thrust out from the mariage that bring a wedding garment with them Others some haue no woorkes but euil woorks howbéeit they bragge of fayth and boast themselues too bée faithfull and they suppose that this their fonde craking is the wedding garment but they are deceyued For of such hipocrits the Lord saith Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of Heauen but he that dooth the wil of my father which is in heauē And other some beléeue a right and these mortifie the fleshe and liue in the spirit repent set their mind too liue blamelesse These only haue y e wedding garment Therfore whither yée call liuely faith or holinesse of life the wedding garment yée shall not take your marke amisse For as the calling too this mariage requireth faith so requireth it also true holynesse And that this is the true wedding garmente it appéereth in Abel Abraham Maudelin and many other Sainctes And it is no maruaile that suche a liuely fayth shoulde bée the wedding garmente For whosoeuer beléeueth his sinnes are released Gods wrath is taken from him and hée becommeth the sonne of God For it is written hée gaue them power too become the sonnes of God as many as beleued in his name Hée that beléeueth on him hathe euerlasting life Moreouer Chrystes rightuousnesse is imputed too the beléeuer wherewith the man béeing apparayled appéereth rightuous in the sight of God But héere thou must beware that thou put not on a visor in stede of the true garment that is too say y t thou boste not of vaine presumption in stede of true liuely faith If thou couet too know the marks of it these they bée Whersoeuer is true fayth there is also repentance with it there is hate of sinne there is true feare and ageine there is comfortablenesse of hart kindled by the holy Ghoste a desire too further Gods glory among men the duties of charitie or too cōprehend all in one woord true holinesse which is none other thing than a sequestring of our selues from the wickednesse of the world by mortifying the fleshe a clinging vntoo God by quickening of the spirit Wheresoeuer this holynesse is it is at continuall strife For the fleshe fighteth ageinst the spirite This holynesse is not made perfect at an instante but groweth all the time of a mannes life which thing the liues of the sainctes may easly teache vs. And thus muche concerning the wedding garment But I pray you what shal be doone too them that haue not this wedding garmente That dooth the Texte tell in these woords Binde him hand fote and cast him intoo vtter darknesse there shall bee vveeping and gnashing of teeth The outer darknesse betokeneth punishment and sorow which are out of the kingdome of God namely in Hel. Intoo this darknesse was the rich glutton cast and so shall all those bée caste that are not found clothed
lost shéepe How largely extendeth this mercy of God The virgin aunswereth from one generation too an other that is too say too all ages and too all nations according too this saying The earth is ful of Gods mercy Héertoo perteyneth this place of y e psalm Gods mercy endureth for euer and euer By Gods Iustice Adam and all his posteritie was made subiect too wretchednesse And by Gods mercy Adam and his ofspring was made partaker of grace so they purchase not damnation too themselues by theyr owne default Héervntoo perteineth that saying of Esay I haue giuen thée too bée a light too the Gentyles that thou mayest bée my Saluation too the vttermoste parts of the earth And Simeon sayth A lyght which thou hast prepared too all people Too whom befalleth this mercy Mary aunswereth Too those that feare him This selfe thing dooth Dauid witnesse in these woords The mercy of the Lord is from generation too generation vpon them that feare him And agein his saluation is néere them that feare him Therfore where as is the true feare of God there also Gods mercy taketh place But what is this fear of God It is true godlynesse and religion wherewith they are endued that leane vntoo Chryst by stedfast faith But héere must discretion bée had betwéene the cause of mercy and the qualitie of them too whom it befalleth Ther is none other cause than Gods fatherly good wil well liking in his déere beloued son according as he him selfe sayth This is my beloued sonne in whom I am well pleased The qualitie of them too whom mercy befalleth is not merite or desert but a marke of Gods children whiche are made his children by faith according too this he haue power too as many as beleeue in his name too become the sonnes of God By fayth only are wée borne the sonnes of God but when wée are become the sons of God wée must as it becommeth Gods children liue in al godlynesse innocencie other vertues the which the blissed virgin cōprehendeth héer vnder y e name of the feare of God 6 He hath shevved strength vvith his arme he hath scattered the proude in the imagination of their ovvne harts 7 He hath put dovvne the mighty from their seate and hath exalted the humble and meeke 8 He hath filled the hungry vvith good things and the rich he hath sent empty avvay Shée setteth out Gods iudgement ageinst the proude and his mercy towards the lowly Héereof are shewed examples without nūber both by y e holy histories by daily experiēce 9 He remēbring his mercy hath holpen his seruant Israel 10 As he promised too our forefathers Abraham and his seede for euer This is too say God hath accōplished his promise of mercy by sending his son Therfore he is sothfast to be praised for his sothfastnesse Too whō bée prayse confession and glory of mercy power rightuousnesse truth for euer euer Amen Vpon the feast day of S. Michael the Archangell ¶ The Gospell Math. viij AT the same time came the disciples vntoo Iesus saying VVho is the greatest in the kingdome of heauen Iesus called a chylde vntoo him and set him in the middest of them and sayd Veryly I say vntoo you except yee turne and become as children ye shal not enter intoo the kingdome of heauen VVhosoeuer therfore humbleth himself as this child that same is the greatest in the kingdome of heauen And vvhosoeuer receyueth such a child in my name receyueth me But vvhoso doth offend one of these litle ones vvhich beleue in me it vvere better for him that a milstone vvere hanged about his necke and that he vvere drovvned in the depth of the sea VVoe vntoo the vvorlde bicause of offences necessarie it is that offences come But vvoe vntoo the man by vvhom the offence commeth VVherfore if thy hand or thy foote hinder thee cut him of and cast it from thee It is better for thee too enter intoo lyfe halt or maymed rather than thou shouldest hauing tvvo handes or tvvo feete bee cast intoo euerlasting fyre And if thine eye offend thee plucke it out and cast it from thee It is better for thee too enter intoo life vvith one eye rather than hauing tvvo eyes too bee cast into hell fyre Take heede that yee despise not one of these little ones For I say vntoo you that in heauen their Angels do alvvayes behold the face of my Father vvhich is in heauen The exposition of the Text. THis feast was appoynted and receyued in the Church too the intent wée might learne Gods benefites towards vs who hath giuen vs his Angels too bée our kéepers Wherefore the congregation is too bée taught this day concerning Angels chéefly Howbéeit forasmuche as the Gospell that is woont too bée red this day conteineth singuler lessons I will first open the Texte of the Gospell and afterwarde speake somewhat concerning Angels The occasion of this Euangelical lesson was the statelynesse of Chrysts disciples who after they had herd Chryst make mention of his departure fell at strife for the soueraintie whom Chryst calleth back from their error sets a child in the middes of them saying Except ye be as children ye shall not enter into the kingdom of heauen Besides this hée dissuadeth them frō ministring occasion of offence cōmendeth children vnto vs that wée should receiue them intoo the churche knowing that of suche is the kingdome of Heauen The places are foure 1 The reasoning of the Apostles about the soueraintie and the reproofe of them 2 The warning too auoyd offence 3 Chrystes commaundement of receyuing Children 4 The nature and office of Angels ¶ Of the first THe Disciples came vnto Iesus saying vvho is greatest in the kingdome of Heauen Héer cometh first too bée marked the blindnesse of Chrysts Disciples vnderstanding not yet what maner a one Chrystes kingdome is They dreamed it should bée a ciuil gouernment wherin Chryst should reign as chéefe souereigne his Disciples as Dukes should rule the whole world vnder him And therfore they demaund which of them should bée chéefe and next vntoo Chryst. So wonderful blindnesse had bewitched their mindes Agein wée may sée héere the Deuils venim which wrought euen in those instrumentes of God namely Chrystes Disciples who were ordeyned too bée Apostles and ambassadours of Chryst our king in his spiritual kingdom What dooth the Deuill hée stayneth them with the moste vgly vice of pride in so much as they fell already too reasoning for the soueraintie that is too say which of them should be Lord ouer the rest What dooth Chryst vntoo this foolishe pride of his Disciples Surely he might iustly haue cast them of as proud vtterly vnméet too bear any sway in the gouernment of his spirituall kingdom yet doth hée not so but admonisheth them fatherly And as he correcteth their error so hée sharply reproueth the vice of pride For thus saith he Iesus called a Child vnto him set him in
the midst of theÌ„ saying Verely I say vnto you Except ye turne become as children yee shall not enter into the kingdome of Heauen Héere hée teacheth by example and doctrine what maner a ones he would haue the ministers of his kingdome too be He wil haue no oddes betwixt them as touching the affection of their minds Hée wil not haue one looke loftely at another but y t they should be louingly minded one too another shewing dutifulnesse one to another He wil not haue theÌ„ in his ghostly kingdom too reign proudly one ouer other after the manner of the heathen For in ciuill gouernements there is an other consideration too bée had Ageine hée maketh héer a difference betwéen his own gouernment and the worldly kingdomes Hée that is chéef in worldly kingdomes wil bée honored and serued of al men Contrarywise hée that wil bée chéef héere must be seruant too all not in woords as the Pope is but in very déede as were Paule Peter the Apostles and other sincere preachers of the Gospel So is he greatest in Chrystes Churche that is most seruant and hée is least that is most lordly Now too the intent Chryst may reuoke his disciples froÌ„ this pride he addeth a most sore threat saying Except yee become children yee shall not enter intoo the kingdome of Heauen But what meaneth the Lorde that he would haue his Disciples like little Children Dooth not Paul séem too teache otherwise when he wryteth too the Corinthians in this wise Let vs not bée children in vnderstanding Chryst wil haue vs like too Children Paule wil haue vs vnlike too Children Bothe are true Wée must be like too Children and ageine wée must bée vnlike too Children Wée must bée like too Children firste in true lowlinesse and denying of our selues as the Lorde sayeth whosoeuer humbleth himself as this Childe Therefore hée that will bée Chrystes Disciple must lay down all pride Héeruntoo perteyneth this saying of Chryst hée that wil folowe mée let him denie him self That is too say he that wil bée my Disciple let him haue a lowly opinion of himselfe and let him take nothing proudly vpon him Ageine wée must bée like vntoo children in respect of merits For like as childreÌ„ cannot boast of their own deseruings ageinst their parents euen so may not Chrystes disciples boast of any merites before God but confesse them selues too bée babes as who are able too do nothing without his fatherly prouidence Thirdly we must be like childreÌ„ in affection For as children coÌ„mit them selues wholly too the regard of their parents so must Chrysts disciples put them selues wholly intoo Chrysts tuition looking for all welfare at his hande Fourthly wée must bée like children in purpose of obeying Good children stande not reasoning what maner a thing it is that their father coÌ„mandeth but they take héede what he coÌ„maundeth folow his wil as their rule too woork by as AbrahaÌ„ did who at Gods coÌ„maundement was redy too slea his only begotten sonne for sacrifice Abraham stood not thinking what shal this déede profite God The death of my sonne is most troublesome vntoo mée and can do no good too God But rather he thought thus Thou my God hast commaunded me this therfore will I folow thy wil as my rule too woorke by and I will obey thée Lastly wée must bée like children in malice that is too wit like as children giue not themselues too naughtie practises nor gather not couetously nor folowe filthy lustfulnesse So must Chrysts disciples absteyne from euill And wée must bée vnlike too children first that wée bée not found like babes séeking after vntoward things as children doo before their senses are setled Secondly that wée bée not weake in faith as childreÌ„ which are not able to conceiue spirituall things for want of yéeres of discretion Thirdly that wée giue not our selues too playing with fleshly affections Fourthly that wée wauer not vncerteynly and vnstayedly like childreÌ„ in the doctrin of godlinesse that as Paul saith wée bée not caried about with euery blast of doctrin but that wée yéelde a holy chyldhoode whervntoo Peter exhorteth vs when he sayth As new borne babes 1 Peter 2. Héervnto he addeth also y e reward of true lowlinesse wheÌ„ he sayth VVhosoeuer receiueth such a child in my name receiueth me Let this be weyed aduisedly First by this saying Christ wil haue vs embrace his childreÌ„ louingly and that for his sake Secondly it witnesseth y t what soeuer is bestowed vpon the godly in his name he estemeth as if it were bestowed vpoÌ„ himself Whom wold not this promise stirre vp too doo y e déeds of curtesy too his brethren specially too the members of Chrysts church On the other side it warns vs of the punishment which they shall suffer that despise any of those that beléeue in Chryst. He that offendeth one of these vvhich beleeue in mee sayth he it vvere better for him that a mylstone vvere hanged about his necke and he drovvned in the botom of the sea This onely threat ought too holde vs within our duetie that wée should not bée so ready too offende others But of this poynt there folow more ¶ Of the seconde WO bee to the vvorlde for offences Needes must offences come Notvvithstanding vvo bee too that man by vvhom the offence coÌ„meth This saying of Chrysts conteineth thrée things The first is a forewarning that the world is full of offences The second is a somwhat darke inkling of the causes of offences The third is a threatning of the punishment that shall light vpon the author of the offence The first teacheth vs warneth vs and confirmeth vs. It teacheth vs what shall come too passe namely that the woord shall bée full of offences Secondly that these offences shall bring wâ— vpon men that is to say punishment vnder which men shall cry wo too themselues by reason of their anguishe This woord wo as Basil sayth is a lameÌ„table mâ—ne wherwithal they that grone vnder the crosse doo vtter their gréefe Thirdly that the Church shall not bée at rest in this life but y t when it shall séeme most quiet then shall stormes arise sodeynly wherwith it shal be wonderously shaken The church shal in this world bée like the bird Halcyon which layeth hir eggs hatcheth them and bringeth vp hir yâ—â—ng ones vppon the sea This bird can neuer warrant hir self one calme day but frameth hir selfe too all hazards When the sea is calme shée and hir yoong birds are glad if any tempest arise shée beares it out with a stoute courage féeding hir minde with hope of a calme So the church is in the world as on the sea where shée bringeth foorth children She can neuer bée in any suretie of the stormes of this world such as are all false prophets the deuil a mans owne fleshe and the lewd maners examples of men When these storms are comming ageinst the Churche then must shée bée in a redinesse ageinst all