contented too possesse many hartes but hée muste also returne ageine too those from whiche he was expulsed before Whereupon hée sayth I vvill returne intoo my house from vvhence I came By these woords is giuen vs too vnderstand y t he ceasseth not too tempt those that are purged by Fayth but laboureth too enter intoo the hartes of them ageyne too the intent too carrie them away from the kingdome of Christe and if hee bring that too passe the end of that manne béecommeth woorse than the beginning bicause he becometh a new the enimie of Chryste and expulseth the holy Ghoste And hée shal suffer sorer punishement if hée cast not out the Deuil agein by true repentaunce Let vs marke then how perillous a thing it is for them that haue once professed them selues Chrystians too put their necks ageine vnder the Deuils yoke For as suche men doo moste gréeuously sinne against the holy Ghoste so must they also stand in feare of moste gréeuous punishment Therefore they that are touched with any care of their Saluation let them spéedely amende and fight stoutely against Sathan that he cast them not againe hedlong intoo the gulfe of sinne ¶ Of the fourth IT came too passe that as he spake these things a certaine vvoman in the coÌ„pany lifting vp hir voice sayd vntoo him Blissed is the vvombe that c. But he sayde yea rather blissed are they that heare the vvoord of God and keepe it Héer first wée may marke the diuersitie of mennes iudgementes concernyng Gods woord Some wonder at the woorde and loue it as this woman did Some speak euil of it as they did ageinst whom Chryst dealeth héere For there haue bin alwayes suche héerers of the woord froÌ„ the beginning of the world Caine despised the woorde and Abel loued it Noe loued it and all the whole worlde beside despised it In the time of Ieremy fewe or none receyued the woorde of the Prophets with frute but the most part chose rather too return too their olde Idolatrie Héerupon they say too Hieremie When wée made sacrifice too the Quéene of Heauen that is too say too the Sunne all things went wel with vs. Wée had abundance of Corne. c. After the same manner say the men of our time When wée hearde Masse and gaue too Moonkes all things were better cheape the feare of GOD was greater and there was more loue betwéene man and man This is the thanke that the world yeeldeth too God for his wel dooing Hée giueth vs the woord of saluation and wée had leauer haue mens dreames Hée offreth it too vs fréely and wée wil earne it with the geugawes of the Moonkes But let vs leaue these things harken vntoo Chryste Blissed are they sayth hée that héere the woord of God and kéepe it These woordes are few and haue a great promise annexed too them What maner of woord is that woord of GOD It can bée none other than that which the prophets haue deliuered vs Chryste hathe confirmed with his owne bloud and the Apostles haue taught What maner of woorde is that The suÌ„me therof is conteyned in the instructioÌ„ of our childreÌ„ called the Cathechisme and these are they The ten commaundemeÌ„ts the Articles of our beléefe the doctrine of the Sacraments the doctrine which yée héer euery Sunday out of the Gospel that is too wit in one woord the same doctrine that the Prophets Chryste and the Apostles taught This woord will hée haue herd Ergo he wil also that there be ministers pastors that are able too teache this woord For séeing that hée giueth his woord and offreth soule helth whiche is receyued by faith through hearing it is néedfull that there bée persons that can teache this woord How be it for as much as it is not inough that the woord bée taught and herd vnlesse it be also kept the Lord addeth and keepeth it What is too kéepe the woord It is too lerne the word that is herd too hold it too beléeue it and too performe true obedience vntoo God through faith So did our father Abraham He herd the word he held it he beleued it yea and yéelded such obedience too it by faith that he would at Gods appointment rather â—â—ea his onely begotten Sonne than breake Gods commaundementes But who is hée amongst vs that yéeldeth this obedience vntoo God wée will bée called Abrahams children but wée wil not treade in our fathers footsteps What promiseth hée too them that heare it and obey it Blissed are they sayth hee c. They are blissed that is too say set frée from al wretchednesse from sinne and from damnation Blissed that is too say infeoffed in euerlasting life and glorie through Iesus Chryste oure Lorde who with the father and the holy Ghoste liueth one God worlde without end Amen The fourth Sunday in Lent coÌ„monly called Midlent Sunday ¶ The Gospell Iohn vj. AFter these things Iesus vvent his vvaye ouer the Sea of Galilee vvhiche is the Sea of Tyberias and muche people follovved hym bycause they savve his miracles vvhiche hee did on them that vvere diseased And Iesus vvent vp into a mountayne and there hee sat vvith his Disciples And Easter a feaste of the Ievves vvas nie VVhen Iesus then lift vp his eyes and savv a greate companie come vntoo him hee sayde vntoo Phillip vvhence shall vvee buy bread that these may eate This he sayde too proue him for he him selfe knevve vvhat he vvould doo Philip aunsvvered him Tvvoo hundred penyvvorth of breade are not sufficient for them that euery man may take a little One of his disciples Andrevve Simon Peters brother sayeth vntoo him There is a lad vvhich hath fiue barley loues and tvvo fishes but vvhat are they among so many And Iesus said Make the people sit dovvne There vvas muche grasse in the place So the men sate dovvne in number about fiue thousande And Iesus tooke the breade and vvhen he had giuen thankes he gaue too the Disciples and the Disciples to them that vvere set dovvne and likevvise of the fishes as muche as they vvould VVhen they had eaten ynough he sayd vntoo his disciples Gather vp the broken meate vvhich remayneth that nothing bee lost And they gathered it togither and filled .xij. baskets vvith the broken meat of the fiue barley loaues vvhich broken meat remayned vntoo them that had eaten Then those men vvhen they had seene the miracle that Iesus did sayd This is of a truth the same prophete that should come intoo the vvorlde Therefore vvhen Iesus perceyued that they vvould come and take him too make him king he departed agein intoo a mountaine him selfe alone The exposition of the text THe summe of this Gospell is that Chryst dooth héere by his dede and example confirme the doctrine which he taught in the .vj. of Mathewe First séeke ye the kingdome of God the rightuousnesse of him that is to say of God and all things else shall bée cast vntoo you to y e intent
is performed Phi. 2. He humbled himself and became obedieÌ„t euen vntoo the death of y e crosse The seconde is that the Deuil is ouercome For this purpose sayth Iohn appéered Chryst that he might destroy the works of the Deuil according too the first promise The womans séede shall tread down the Serpents head The thirde is that man is saued from sinne and iustified Behold sayth Iohn the Lamb of God that taketh away the sins of the world Also Rom. 4. He dyed for our sins 2. Cor. 5. Him that knew no sin he made sin that wée might bée made the rightuousnesse of GOD in him that is too say he made Chryste a sacrifice for sinne that through his rightuousnesse we might be made rightuous before God The fourth is that the Iewes and Gentiles are made equall according too that saying Ephes. 2. For hée is our peace whiche made bothe one and hath broken down the wall that was a stop betwéene vs and hath also put away through his flesh the cause of hatred that is too say the law of commaundementes conteyned in the law written too make of twaine one new man in himselfe so making peace that he might reconcile both vntoo God in one body through his crosse The fifth is that death is abolished Osée 13. O Death I wil be thy death Too be bréefe Chrystes sacrifice is oure redemption For it is the price payd for vs wherewith God is pacified man redéemed the Deuil ouercome yea all thinges in heauen earth put vnder one head which is Chryste Ephes. 1. ¶ Of the third THe godly helthfull minding of our Lordes passion may bée brought intoo sixe partes whiche Christen folk ought too think vpon not only at this time but all the time of their whole life For the godly minding weying of these partes dooth not onely confute those whiche in the Papacie thinke them selues too haue discharged their dutie if they say ouer so many Pater nosters and Aue maries knéeling before Idols set vp for a supersticious seruice of God but also woonderfully strengthneth and comforteth the godly I wil therefore set out the sixe partes of this minding The first is that therby wil come too our mind how great the wrath of GOD must néedes haue bin for the sinnes of men which could not bée appeased by the woork of any creature but that of necessitie the onely begotten Sonne of God must die too pacifie Gods wrath by making this rightful satisfaction for sinne The second is that therby wil come too our remembrance how vnmeasurable and vnsercheable hath bin the mercie of God the Father who rather would that his onely begotten Sonne should suffer moste bitter death than that mankinde whome hée had created shoulde perishe Peraduenture thou 〈◊〉 â—urmise that God coulde haue deliuered mankinde by some other meanes What art thou that wilt teache God what he might haue done Think thou vpon Gods Iustice and mercy togither For as his mercy moued him too saue so his iustice moued him too looke for rightfull amends of the wrong Man sinned and for so doing he must either perish or make amends Nowe man béeing no more but man could not satisfie Gods Iustice and other than man none ought too doo it Gods wisdome therfore found through mercie a remedie in this case which was that the eternal sonne of God should become man by meanes wherof he both was able too satisfie Gods iustice bicause he was God and ought too doo it bicause he had taken mans nature vpon him Thus in Chrysts Passion appéereth mercie too bée mixte with iustice and wisedome hath tempered them both The thirde is that thereby will come too mynde the moste excellent and vnspeakable loue of the Sonne of God towards mankinde who vouchsaued too turne the wrathe of his Father too him selfe and too abyde so slaunderous a Death and that for his enimies as Paule beareth witnesse Rom. 5. The fourth is that thereby will come too minde the true meane whereby the frute of our Lordes Passion may bée applyed too thee so as it may bée for thy soule health This applying of it is brought too passe thrée wayes by the woord by fayth and by the Sacrament By the woorde as it were by the hande of GOD is the benefite of the Lordes passion offered vntoo thée where and as often as the Gospell of Iesus Chryst is preached and the ministers of the woorde do in Gods stéede shewe the frute of our Lordes Passion too all that héere the Gospell Ageyne when the benefite of the Lordes Passion is thus offered as it were by the hande of God it must bée receyued by Faith as it were a certeyn hande of man the which Fayth the holy Ghost woorketh in men that héere the Gospell and obey it Furthermore it is sealed vp with either Sacramente of Baptim and of the Lordes supper and the strength and vse therof is painted out as it were in tables like as wée heard yesterday Therfore when thou rehersest the Article of thy beléefe concerning the Passion of the Lorde persuade thy selfe firmely and beléeue most assuredly that the sonne of GOD suffered death for thée Which thing if thou doo thou art partaker of the Lords death in so muche that all the whole obedience of Chryst is thy acquitall from sinne and thy righteousnesse But there is a double obedience too bée marked in Christ his obedience of the Crosse and his obedience of the lawe which was his perfect fulfilling of the same Like as his obedience too the crosse is our clensing from sinne so his obedience of the law is imputed to vs for our righteousnesse Rom. 5. The fifth is that when wée bée thus made partakers of the Lords passion through faith it wil come too our remembrance what is the lotte of the godly in this lyfe For like as Christ hath suffered so will he haue the rest of the godly too suffer that they may bée comformable too the image of the sonne of God Whervpon Paule in the sixt too the Romans sayth For therefore doo wée suffer with him that wée may bée glorified togither with him The sixt is that we shal call too minde what thing Chryste who hath redéemed vs with his own blud requireth at our hands For now sith we are redéemed by him wée must obey him What willeth he First that wee should renounce his enimie the diuil SecoÌ„dly y t we should flée sin that we offend not God ageine wittingly and willingly with our sinnes Thirdly that we giue our selues too holinesse and godlinesse and that wée serue him in true feare all the dayes of our life Which thing if wée doo wée shall obteyne the ende of our fayth that is the euerlasting saluation of our soules Whiche God the Father graunt vntoo vs through Iesus Chryst our Lorde Amen Easter day The Storie of the Resurrection of our Lorde Iesus Chryst compiled by laying toogither with the foure Eaangelists AS soone as the Sabboth daye
Angel that Chryste is risen This is the summe of the storie The women are willed not too bée afrayd This is the frute of this benefite and the women séek Chryst raysed from death By the example of whom is commended vntoo vs the helthful vse of our Lords resurrection Wherefore not without cause Paule wryting too Timothie sayth Remember that Iesus Chryste is risen from death For as the same Apostle saith in the .10 too the Romains If thou beléeue in thy harte that God hath raysed him from death thou shalt bée saued How bée it too the intent this Article of oure fayth may be the better confirmed vntoo vs I wil handle thrée places in this sermon whiche are 1 How many wayes there are too proue the Lorde resurrection 2 Why hée arose the third day 3 What is the frute of Chrystes resurrection ¶ Of the firste BY thrée kindes of Testimonies is the Lordes Resurrection confirmed For there are Testimonies that go before and that go with it and that come after it Of which I will speake in order Christ admonisheth vs in the .xxiiij. of Luke that we should aduisedly wey the testimonies that went before the Lordes Resurrection where he sayth So is it written and so ought Christ too haue suffered and risen agein the third day and repentance and remission of sinnes to be preached in his name vntoo all nations But where is this written He himself answereth and saith In Moises and the prophets the Psalmes it is written of mée Therfore in Moyses in the Prophets and in the Psalmes must wée séeke for the Testimonies that go before our Lords resurrection In Moyses there is a double kinde of Testimonie concerning the Lords Resurrection For it is both foretolde in expresse woords shadowed with many figures The expresse woordes are these The womans séede shall breake the Serpents head that is too say Chryst shall ouercome the Deuil which thing could not bée doone but by Chrysts rising ageyn from death ▪ For if Chryst had taried stil in his graue the deuil had had the vpper hand of Chryst. For as long as Chryst lay in his graue Christ had no victorie that is he had no triumph But assoone as our Lorde opened his graue and came out of it aliue he shewed him selfe conqueror and triumpher ouer Sathan Héerevnto also perteyneth this saying In thy séede shall all the nations of the earth bée blissed Now as in death is the curse so is blissing too bée séen in y e life of Christ. Also it is shadowed with figures in Moses Adam dying and afterward being raysed ageyne was a figure of Chryste dying and rysing ageine For thus sayth Augustine Chrystes resurrection was prefigurate in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his séede So Christ rising agein from the dead builded the church out of the wound of his syde Isaac also being laid vpon the altar too bée sacrificed and yet beyng deliuered by the Angell was a figure of Chryste offered vp vpon the Crosse and afterward raysed from death by the power of God Ioseph being cast into prison afterward brought foorth vntoo high honor did betoken the death resurrection of the Lord. In the Prophets also are both sayings and figures of this Resurrection Esai 53. chapter If he giue his soule for sinne he shall sée long lasting seede and the will of the Lord shall prosper in his hand Daniell telleth openly that Chryst shall bée put too death and that he shall reigne for euer Oseas also sayth the thirde day he shall quicken vs. Among many other figures are these Sampson is shut within the Citie and the gates fast locked And our Lord is closed in the graue fast sealed Sampson breaking the lockes and bearing away the gates escapeth without harme And Chryste breaking the powers of hell goeth out frée Like as the shippe should haue perished if Ionas had not bin cast out so should the woorld perish if Chryst had not suffered And like as Ionas was in the belly of the Fishe thrée dayes and afterwarde was cast out on lande So Chryste was thrée dayes in the earth and afterward came foorth aliue out of his graue In the Psalmes also are Testimonies and Figures of Chrystes resurrection The second Psalme entreateth altoogither of the kingdome and préesthood of Chryst. The fiftene Psalme Thou shalt not suffer thy holy one too sée corruption The .xxij. Psalme preacheth the Lordes Passion and resurrection The Cx. Psalme He shall drinke of the brooke by the wayes side therfore shal he lift vp his head The same Dauid doth shadow the death resurrection of the Lord. Dauid fléeing so oftentimes at length being aduaunced too the kingdom was a figure of Chrysts abacemēt by death of his glorificatiō by rising agein Such maner of proofes of y e lords death resurrection there are many in Moises in the Prophets and in the Psalmes but I haue recited but fewe for shortnesse of time To the furtherance héerof cōmeth it also y e Chryste oftentimes forewarned his Disciples of his deathe and resurrection Of testimonies that go with it there be twoo sorts namely expresse woords signes In this Gospel the Angel sayth He is risen he is not heer The signe was séen the graue was emptie there was an Earthquake the Lorde shewed him selfe first too Mary Magdalene afterward too the more part of the Apostles and then too fiue hundred bréethren hée is conuersant with his Disciples fortie dayes and at the ende in the sight of a great number he ascēded visibly intoo heauen from whence the .x. day after his ascencion hée sendeth the holy Ghost according too his promise whiche holy Ghost conuinceth Chryst too haue ascended intoo heauen in déed as triumpher ouer death and hel The testimonies that folowe are of twoo sortes also The preaching of the Apostles whiche is confirmed wyth sundry miracles afterward the recorde of the whole Churche confessing Chryst their Lord and mediator ▪ Besides these there bée other signes also The inward signe is Chrysts spirit in the harte of the beléeuers whiche testifieth vntoo them that Chryste liueth The outwarde signes are Baptime and the Lords supper For by Baptim is figured Chrysts death buriall and resurrection as Paule teacheth the .vij. too the Romaines The Lordes Supper dooth also represente vntoo vs Chrystes resurrection Hee that beléeueth not these testimonies going before it with it and comming after it shall one day sée him comming in the Clouds too be his iudge whome hée acknowledged not too be his Sauiour héer on earth ¶ Of the second WHy arose he ageine the third day Why did he not put it of till the last day that wée mighte haue risen toogyther with him He rose ageine the third day first too fulfil the Prophecies For it was tolde before by the Prophet Oseas and prefigured in Ionas that he should rise ageine the third day Secondly too make
vnderstande that absolution may bée giuen both publickly and priuatly So Peter assoiled thrée thousand men openly also Cornelius priuately in whiche sort the Prophet Nathā also assoyled Dauid The ministers of the woord may vse that generall kinde of absolution as often as they preache the Gospel And they may vse the special kind when reason requires it that is too wit when any man desireth too haue priuate conference with the minister of the woord for the strengthening of his faith 2 It is put in the text Sinnes without any addition Wherfore all kinds of sins are too bée vnderstanded héer which are foure First corruption of nature secondly the boughes that spring out of the euil root thirdly the sinnes committed by error and fourthly wilful sinnes There is no sinne at al but it is forgiuen if forgiuenesse bée desired for Chrystes sake The woorde Release is too bée marked for whiche Mathew hath Loose Chryst commaundeth his Disciples too release loose sinnes Too release them as det too loose them as a pinching burthen For sinnes are dets bicause that like as dets doo bind too paiment so sinnes binde men too satisfaction vnlesse the penaltie bée released Sinnes also are burthens bicause that as a heauie burthen weyeth him downe that beareth it so sinnes wey men downe with the burthen of curse and the sentence of the law vntil Chryst come take vp the burthen vpon him self But what Can mā vnbind release sins God faith in .43 of Esay I am hée I am hée that wipeth out thine iniquities and will not beare thy sinnes in minde This text conuinceth that only God releaseth sinne Ageine wheras the Lord sayth héer whose sinnes so euer yée shal release they shalbée released in heauen I answer ▪ Chrysts saying sheweth manifestly that there is a double releasing one vpon earth by the ministers of the word and another in heauen whiche is doon by God alone Of this latter speaketh Esayas Too be bréefe God releaseth as Lord and owner the ministers of the woord release as seruantes and messengers that declare the wil of their maister whiche release is made by telling the wil of God This is proued Num. 6. wher the Lord saith in this wise The préests shal put the name of the Lord vppon the children of Israel but I wil blisse them Too vnbinde therfore whiche is the duetie of the préest is too declare that God hath released the fault But how doo they withhold sinnes by the word and according too the woord that is too wit what sinnes soeuer ye shall declare too bée withhild by the woord of god they shal be withholden in heuen also I haue spoken more héerof in the feast of the Lords supper and therefore now I passe to the second place wherof I will entreate very bréefly ¶ Of the second COncerning Thomas wée haue two things in this story that is to wit vnbeléefe and confession His vnbeléefe hée sheweth in these woords vnlesse I see the gash of the nailes in his hands I vvill not beleeue He herd the other Disciples telling how they had séen the Lord and yet he being vtterly vnmindful of al the foretellings of the prophets and of Christ beléeueth not So sore doth mannes reason set it self ageinst God and his woord in matters of saluation Hithertoo concerning his vnbeléefe Now foloweth concerning his faith and confession An eight dayes after the Disciples vvere togither ageine in one house and Thomas vvith them And Iesus came vvhen the gates vvere shut and stoode in the mids of them and saide peace bee vntoo you and he said too Thomas bring thy finger hither and see my hands c. And bee not vnbeleeuing but beleeue When he had herd the Lords voice and was cōuicted by the manyfest signe he conceiued fayth out of which he vttred this cōfession my lord my God At Thomas therfore we may lern .ij. things frō whence faith is what is the true confession Faith is of the woord of the signe according whervnto we haue the gospel y e most true woord of Chryst and two most stately signes Baptim and the Lords supper This faith conceiued by the woord confirmed by signe will vtter a true confession suche as this is of Thomas who crieth out héere my Lord and my god This confession of Thomas if it bée well sifted conteineth foure things For first it acknowledgeth Chryst too bée the same man that was slaine a thrée daies before by the Iewes Secondly whereas he calleth him God he acknowledgeth his Godhead Moreouer wheras he sayeth not two Lordes or two Gods but one Lorde and one God he acknowledgeth the vnitie of his person Lastly whereas he sayth my Lord and my God he confesseth his office of redemption vppon whom he also stayed himselfe by liuely faith ¶ Of the thirde BLissed are they that haue not seene and haue beleeued This vniuersall doctrine concerning beléeuers is too bée obserued For héere Chryst by expresse woords pronounceth them blissed that beléeue although they sée not Chryst with their bodily eyes Héerevnto perteineth al the whole Scripture as he sayth But these things are vvritten that you might beleeue that Iesus is the sonne of God and that beleeuing yee might haue life in his name The ende therefore of the Scripture is that we may beléeue The ende of fayth is that the beléeuers should haue euerlasting life to which bring vs Iesus Chryst the author of life too whom with the father the holy ghost bée honor for euermore Amen The second Sunday after Easter ¶ The Gospell Iohn x. CHryst sayd vntoo his Disciples I am the good shepheard a good shepheard giueth his life for the sheepe An hired seruant and he vvhich is not the shepheard neither the sheepe are his ovvne seeth the vvolfe comming and leaueth the shepe and fleeth and the vvolfe catcheth and scattereth the shepe◠The hired seruant fleeth bicause he is an hired seruant and careth not for the shepe I am the good shepherd knovv my shepe and am knovvne of mine As my father knovveth me euen so knovve I also my father And I giue my life for the shepe and other shepe I haue vvhich ar not of this fold Them also must I bring and they shal heare my voyce and there shall bee one fold and one shepheard The exposition of the text THe occasion why this Gospel is set forth in the church at this season is this We herd in y e first holy day after Easter to what ende it be hooued Christ too suffer rise ageine from death that is to wit that in his name repentance forgiuenesse of sinnes might be preached too all nations through which preaching the kingdom of Sathā might bée destroyed the kingdōe of Christ set vp Now in as much as this thing cannot otherwise bée brought to passe than by faithful ministers of the woord whō the scripture termeth shepherds It liked the church as on this day to
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
vp the bréers wheÌ„ he sayth bring yée forth fruts worthy of repentance A like example haue wée in the Prophet Nathan First he did cast downe the mountaine that is to say the hipocrisie in Dauid who hauing coÌ„mmmitted aduoutry and murder liued carelesse as though he had done very well And this did he by propounding a parable of twoo men of whome the one was poore and the other rich The rich man had many Oxen and shéepe the poore man had nothing but only one shéepe which he had bought and nourished and which had growen vp in his house among his owne children eating with hym of his bread and drinking of his cuppe and sléeping in his bosome and was to him as his daughter But when a straÌ„ger came to the rich mans the riche man tooke this poore mannes shéepe and set it on the table for his guest sparing his owne When Dauid heard this he was sore displeased saying he is the child of death that hath done this déede Nathan aunswered thou art the same man Thou hast slaine Urias the Hethite with the sword and hast taken his wife too bée thy wife Behold sayth the Lord I wil raise vp mischief ageinst thée Sée how Nathan chargeth Dauid with his sin taketh away the matter of boasting least he should think he ought not too bée punished bycause he was a king and he threatneth punishmeÌ„t vntoo him Héere is that great mountaine and hipocrisie beaten downe But when Nathan saw Dauid cast downe vnder foote in so much that he sayd with a great outcry I haue sinned ageinst the Lord hée raiseth vp this vallie saying the Lord hath taken away thy sinne thou shalt not dye Afterward also he cutteth vp the Bréers when by prophecying the death of his sonne for a punishment hée kéepeth him in his dutie After the same sort Peter in the Actes of the Apostles first by preaching the law cutteth the combes of the Iewes and maketh low their mountaines He chargeth them with their sinnes he telleth them it bootes them nothing at all too bée of the posteritie of Abraham and he layeth before them the threatnings of punishments vnlesse they amend By and by after when he héereth how they are stricken too the hart and cast downe with consideration of their sinne he rayseth them vp by offering Chryst vntoo them He biddeth them repent and bée baptised in the name of Chryst. And finally he taketh héede that no Bréers grow vp by promising them the holy Ghoste These examples are notable and agree to the conuersion of the first maÌ„ Adam by folowing his new schoolemaster the Deuil wexed proud Him dooth God first cast downe too the ground by rebuking him in setting before his eyes the greatnesse of his sinne Anon after he raiseth him vp ageine by giuing him a promis of the séede that should tread downe the Serpents head Likewise the Lorde abaseth the proude Pharisies and raiseth vp the troubled Mary Magdalene whom he encourageth too godly and holy lyfe saying Thy faith hath made thee whole goe in peace But as for those ministers of the woord which after this sort do neither beate downe the mountaines nor raise vp the vallies nor cut vp the brambles they deâ—e not like the seruants of God but like the bondslaues of the Deuil and of their owne bellye Many make outcries in generall termes ageinst whordome incest vsurie and other vices but there are few that wil chardge a man with his faults too his face as Iohn did Herod the Pharisies and hypocrites as Chryst did to his héerers as Ambrose did to Theodosius And why doo they not so Partly bicause they wey not earnestly whose roome they supply and partly bycause they feare hazarde of their life and goodes But let them ageinst this blindnesse and fearfulnesse set the commaundement of their calling the promis whereby Chryst hath assured his seruaunts that he wil be present with them and that he imputeth doone vntoo himselfe whatsoeuer is doone vnto his ministers Furthermore they must coÌ„firme themselues by the stedfastnesse and example of Iohn of other holy ministers they must from tyme to time pray vnto god to giue them corage that they may bée bolde too doo those things which may make too the furtherance of his glorie too whom bée honor world without end Amen The feast of Christes birth ¶ The Gospell Luke ij THere vvent out a commaundement from Augustus the Emperour that all the vvorlde should be taxed And this first taxing vvas made vvhen Cyrenius vvas liuetenannt in Syria And euery â–ª man vvent vntoo his ovvne Citie too bee taxed And Ioseph also ascended from Galylie out of a Citie called Nazareth intoo Ievvrye vntoo the Citie of Dauid vvhich is called Bethleem bycause he vvas of the house and linage of Dauid too bee taxed vvith Mary his spoused vvife vvhich vvas vvith child And it fortuned vvhyle they vvere there hir tyme vvas come that she should bee deliuered and shee brought foorth hir first begotten sonne and vvrapped him in svvadling clothes and layd him in a maunger bycause there vvas no roome for them vvithin the Inne And there vvere in the same region shepherds abyding in the feeld and vvatching their flocke by night And loe the Angel of the Lorde stoode hard by them and the brightnesse of the Lord shone round about them they vvere sore afrayd But the Angel sayd vntoo them Bee not afrayd For behold I bring you tydings of great ioy that shall come too all people For vntoo you is borne this day in the Citie of Dauid a sauior vvich is Chryst the Lorde And take this for a signe ye shall find the child svvadled and layd in a maunger And streight vvay there vvas vvith the Angel a multitude of heauenly souldiers lauding God and saying Glorie too God on high and peace on the earth and vntoo men good vvil The exposition of the text THYS Storie is a confirmation of the Article of oure beléefe Whiche was borne of the Uirgin Marie Which Article setteth forth vntoo vs hys newe byrth whiche sanctifieth the olde Adamish and corrupte byrth in all them that take holde vppon this CHRISTE by Fayth And albeit that this Article of Chrystes birth oughte too bée throughly knowne euen vntoo the children of the Chrystians yet notwithstandyng the Church for great causes hath appointed a certeine Feast thereuntoo verely that the Storie thereof with his circumstaunces may bée set foorth and learned not onely that wée might bée delighted with the declaration of this most goodlie storie but rather much more that the vse and profite of this most high Article may bée séen in strengthening and raising vp of mens consciences For the holy stories are not too bée red as the stories of men but too the intent wée should continually thinke vppon them and exercise our selues in them for our teaching instruction and comfort and too the intent that by reading the scriptures wée may haue hope Hereof wée wil make
bee vvritten euery one I suppose the vvorlde could nor conteine the bookes that should bee vvritten The exposition of the text THe summe of the Gospell After that Christe had asked Peter thrice whether hée looued him hée commaunded him too followe him meaning thereby that he should glorifie him by his death Furthermore by correcting Peters errour the Euangelist correcteth the opinion of the other disciples who misvnderstanding the Lordes woordes were in a wrong opinion that Iohn should not die Last of al he auoucheth that the Gospel whiche Iohn wrate concerning Christe is true And of this Gospel let vs make foure places whiche are these 1 The talke betwéene Christ and Peter Christs commaundement that he should folow him 2 As euery mans vocation is commended too him so is curiousnesse condemned 3 The correcting of the errour of Christes disciples risen of the mistaking of the Lordes woordes 4 A commendation of the Gospel written by Iohn ¶ Of the first ANd vvhen he had sayd so he said vntoo Peter folovve mee Bicause Peter had denied Christ thrice it was the Lordes wil to restore him too his former estate and Apostleship by his thrice confessing him For it was méete that hée whiche had so often denied his Lord and maister should by this meane and as it were by this discipline bée chastised and tried and that his conuersion should bée made knowen There are thrée things whiche Christ dooth héer with Peter First hée asketh him thrée times whither hée looueth him Too whom Péeter answereth thrice also that by this thrée times confessing hée might washe away his thrice denying of him and so bée restored into his place againe Secondlye hée commendeth vntoo him the office of Apostleship thrice saying Féed my shéepe that is too say bée my Apostle too gather my shéepe vntoo me by the doctrine of the Gospell by my sacramentes and by holy life Here it is giuen vs too vnderstand that the duetie of the Apostleship yea and of all ministers of Gods woord is too féede Christes shéepe Besides this by the metaphor of Shéepe is signified what maner a companie of men that shall bée whiche is figured vnder the name of shéepe First therefore somewhat must bée sayde héere of the manner of féeding and secondlye of the Shéepe Christ féedeth and the apostles and other ministers of the woorde féede but the manner of them all is not alike For Christ féedeth as owner and shepherde of the shéep the apostles féede as his seruantes Christe inwardly by his spirite the Apostles by their outwarde ministerie For suche as in crueltie of cōditiōs were Beares or Lions they make tame through the Lordes woorking inwardly by his holy spirite And so they bring them intoo the shéepfolde of Christ that is too say Christes kingdome and this they doo by putting too the keys of Christes churche giuen them of Chryst the true shepeheard Nothing else are these keys than the woord and Faith The minister applyeth the woorde outwardely and the spirite of Chryste inwardly ioyneth fayth too the preaching For the preaching of Gods woorde concerning the forgiuenesse of sinnes too bée obteyned through Christ is the onely key too open the kingdome of heauen Now if he that heareth ioyneth also thervnto true faith and do verily agrée vnto the Gospell then commeth also the other key With these two keis is the kingdom of heuen opened and forgiuenesse of sinnes obteined That is too say the Ambassage of Chryst sheweth wherein that which is spoken figuratiuely vnder the name of keyes is expressed in cléere and plaine meanyng woordes When hée sayth Go and preach the gospell too all creatures Behold héere haue you the firste key And when hée addeth hee that beleeueth shall bee saued Hée sheweth the other key The woord and fayth therfore are the twoo keys wherewith the kingdome of heauen is opened The woorde is applyed outwardly by the Minister which béeing receyued by the vertue of the spirite engendreth Faythe wherethrough men enter intoo the shéepefolde of Chryst. And when the shepherds haue let in the shéepe into Christes shéepfolde they must féede them with the woord and with his Sacraments When any stray from the shéepfold they must fetch them backe againe wyth theyr shéepehookes that is too say with rebuking them If any bée weake and sickely they must refresh them with chéerfull comforte And they must alwayes kéep watche about their flock least wolues come and breake vp the folde and scatter the shéepe All these things the Lorde committed too Peter and the other Apostles or rather too all the ministers of the Gospell when hée sayd too Peter féede my shéepe But why calleth he them shéep whom the apostles bring vntoo Chryst I finde specially thrée causes Wherof the first is for that it behoueth them too bée méeke which professe Chryste or will bée named Christians For it becommeth not them that will bée registred intoo Chrystes houshold too bée cruel like Lions rauening like Wolues wylie like foxes lecherous like Goats filthy like swine or too shewe them selues in affections like too other wilde beastes The second cause is for that like as shéepe doo know the voyce of their owne shepeherde and flée from a straunger so the godly acknowledge Chryste onely for their teacher and will héere those onely that vtter his woord and not any other how greatly renoumed so euer they bée no thoughe they were Angels from heauen The thirde cause is for that like as shéepe followe their owne shepherde whither so euer he goeth so must the godly folowe Christ in life in persecution and in glorie beholding hys lyfe as a rule too leade their life by bearing his Crosse through pacience as often as néede shall require and afterwarde becomming partakers of his glorie whose companions they had bene in persecution according as Paule sayth If wée suffer with him wée shall also bée glorified with him Hereby therfore may the godly ministers of y e woord learne too féede Christes flock And let the shéepe bée méeke let them héere the voyce of their shepherd only and let them folowe him in life in crosse and in glorie The thirde thing that Christ dooth héere is that he doothe Peter too vnderstand with what kinde of death hée shoulde glorifie God when he sayth VVhen thou vvert yong thou diddest girde thy selfe and vventest vvhither thou vvoldest but vvhen thou art olde thou shalte stretche out thy hande and an other shall girde thee and leade thee vvhither thou vvoldest not It is ment by these woordes that Peter for confessing Christ should one day be crucified which thing Irenaeus and diuers of the auncient writers testifie too haue béene done at Rome in the reigne of Nero. Herevntoo Christ addeth his commaundement vntoo Peter and bids him folow him not deny him any more as he had heretofore done but too shew him self stoutly an inuincible souldier of Christ euen vntoo death And let euery one of vs think the same too bée spoken too him selfe ¶
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
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
that we being instructed by Chrysts woord and miracle shoulde cast off the care of the belly and folowe Chryst intoo the desert leauing all care for our selues vntoo him according too his commaundement cast thy care vpon the Lorde and he shall nourishe thée The méening therefore of all this whole Gospell is too teache that they which héere loue and kéepe the woord shall not perish for want of foode bicause Christ taketh vpon him too care for them The places are these 1 That God hath care for them that folow him 2 The circumstances of this present miracle and the vse therof to vs wards 3 The déede of this people that wold haue made Christ king and of Chrysts fléeing ¶ Of the second IN this first Doctrine many things offer themselues too bée weyed of which euery one dooth minister some Doctrine and admonition As are Chrysts iourneying and woorking the earnestnesse of the people to héere him what moued the people so to do what profit redoundeth therby to the people and what wée ought too lerne by the example of the people and the déede of Chryst. Chryst iourneying is shewed in these woords Iesus vvent his vvay ouer the Sea of Galilee vvhich is the Sea of Tyberias This Tyberias was a Citie builded by Herode néere vntoo Iordan in the honor of the Emperor Tyberias In this iorney of Chrysts there is too bée marked the end and the example therof The end of it was to spred abrode his Gospell by teaching and miracles The example is that we woulde folow Chryst euery man in his vocation not sparing our selues but night and day by land and by sea endeuer to answer our calling And this example is not too bée folowed by the ministers of the woord only but of all men according too the maner of eche mans vocation What dooth Chryst in this iorney Mark in his .6 chapter sayth that Chryst had pitie vpon them bicause they were as shéepe that had no shepherd and that he began to teach them many things ▪ Mathew addeth that he was occupied al day in healing the diseased Héere do foure things offer themselues too bée weyed First Christs loue Secondly the cause of this loue Thirdly what wée be without the ministration of the woord Fourthly what is the end of the ministerie When Christe taketh pitie of the people we are admonished too think how like a father he is minded towards vs as who is sory for our miseries This is it that the Apostle saith too the Hebrues we haue a high préeste that can suffer with vs in our infirmities The cause why he pitied the people is shewed by Marke Bicause sayth hée they were as shéepe that haue no shepherd But what are shéepe without a shepherd Wretched redy too take harme by theeues woolues Now when the Lorde sayd these things the people was by false teachers led away from the true seruice of GOD vntoo sundrie superstitions the frute whereof is the losse of their soules like as wée erewhile tasted vnder y e Popedom wher in sted of the true seruice of GOD there were broughte intoo the churche moste horrible superstitions Praying vntoo Saincts heathenishe abusing of the Sacraments Purgatorie and other bables whiche would GOD did not stick stil in many mennes mindes at this day Héereby therefore wée may lern what men be without the ministerie of the woord namely y t they be as shéepe straying in a wildernesse where they are euery moment in very great danger of théeues and woolues or rather too tell all at one woorde wheras is not the woord of God there is no saluation Also wée may learne héer the end of the ministery of the woorde Men without the woord are as shéep that go astray without a shepheard Ergo the woord is too them as the shepherds staffe wherwith men are gathered toogither out of the wildernesse too their owne shepherd Also it is fodder wherewith they are refreshed and nourished And it is the salue wherewith our soules are healed Too be short it is the immortall séed by which we growe vp new ageine too eternall life when we beléeue the woorde that is preached It is easy then too vnderstand héereby how néedful a thing the woord of God is The earnestnesse of y e people too hear Chryst is also declared héer A great company sayth the Euangelist followed him yea that far intoo a desert place from the Cities wher was neyther meat nor drinke Beholde the excéeding greate earnestnesse where through the people were so ioyful to héer Chryst that they séemed too haue no care at all of their body The day was far spent sayth Mark. Why the people folowed Christ in this wise Iohn declareth in this dayes Gospel when hée sayth bicause they sawe the miracles that he wrought And his miracles were partly a witnesse of the power of the Godhed in Chryst and partly as it were certeine seales of his doctrine and tokens of his excéeding great good wil towards men For the people came too the thinking vpon these thrée things by the signes miracles whiche the Lord wrought The people then by this their folowing after Chryst reaped this profit that they came too the knowledge of their saluation For when he had by woonderful miracles confirmed the doctrine that he had taught them by mouth they gaue credit too his woord by which faith all those were saued that cōtinued in it vntoo their end Besides this many receyued corporall benefites at his hand For he healed suche as were diseased according as the other Euangelists make report How now is this example of the people too bée followed of vs First wée folow the example of this people if wée héer Gods word diligently and beléeue the same as ouercome by Chrystes miracles wherwith hée hath confirmed the truth of his doctrine Secondly wée shall followe the example of the people in this that they obey the rule which Christ giueth in the .6 of Math for thus saith Christ. First séek the kingdome of God his righteousnesse all the 〈◊〉 shall bée cast vntoo you This order is too be obserued diligently of all the godly The first care muste bée for the kingdome of God the righteousnesse of God And then also they must labour according too the state of their calling For thus sayeth the Scripture In the swet of thy browes shalt thou eat thy bread And in the Psalme it is sayd Thou shalt eate of the labours of thy handes Also Paule sayeth He that laboureth let him eate So is laboure appoynted to all men how be it according too euery mannes estate For the laboure of a shepherd is one of a plowman another of a king another and of a Chauncelor and Senator another But all men must beware that they woork not arsiuersie which thing they doo that care first for the belly and last of all for the soule Therefore let him that beareth an office thinke thus My Lord Chryst sayeth
bicause the tumb was nere at hand rolling a great stone to the mouth of the graue they went their wayes And there were presente Mary Magdalene and Mary Ioses sitting against the tumbe and other women which also were come with Iesus from Galilee beholding where and how his body was bestowed And when they came home they prepared spices and oyntments and rested the Saboth day according to the cōmaundement But the next day that foloweth the preparation of the passe ouer the high Preests and Phariseys came togither vnto Pylate saying Sir wee remember that this deceyuer while hee was aliue sayd After three dayes I will ryse agayne Therefore commaund the Tumbe to be garded vntil the third day leaste peraduenture his Disciples doe come and steale him awaye and say vnto the people Hee is risen from the deade and the last errour shall be woorse than the first Pylate sayde vntoo them Yee haue a watche go and make it as sure as yee can Then they went their wayes and garded the Tumbe sealing the stone and setting watchmen about it too keep it The exposition of the text FOrasmuche as no woorke is more woonderful than the work of our redemption which is the passion and death of our Lorde Iesus Chryste according too that saying of Peter in the firste chapter of his first Epistle Yée are not redéemed with transitorie things as Golde siluer but w t the precious blud of the vnspotted vndefiled Lamb namely of Iesus Christ It becometh vs right déer beloued brethren sistern to endeuer by al means possible to knowe the storie of this woonderful woork specially séeing it is betaken vntoo vs in the Articles of our fayth where we professe our selues too beléeue in the sonne of GOD our Lord Iesus Chryst that suffred vnder Ponce Pilate was crucified dead and buryed c. And that too the end that by the knowledge of this storie fayth might bée stirred vp in vs hy the holy ghost wherby it may come too passe that the frute of this woonderful woork may extend vntoo vs. How bée it too the intente I maye the more distinctly and plainly speake of this wonderfull woorke I will deuide the whole doctrine of the Lords passion intoo thrée places or articles whiche are these 1 How many sundry wayes our Lord suffred 2 The estimation and frute of our Lords passion 3 The godly and helthful meditation of our Lords passiō ¶ Of the first BIcause wée haue sinned bothe in bodye and soule and that satisfaction must néeds haue bin made for bothe our Lord Iesus Chryste suffered bothe in soule and bodie Therefore I wil speak of his suffring in bothe namely of the soule and body of our Lord. That he suffred in soule hée himselfe witnesseth bothe in spéeche and in outward apparance In spéeche when hée saith My soule is heauie euen vntoo death and vpon the Crosse My God my God why hast thou forsaken mee Héerunto also dooth pertein the prophecie of Dauid concerning Chryste The sorowes of Hell haue compassed mée aboute that is too say I was striken with excéeding greate sorowes Hée testifieth his sorowe in outwarde appéerance at the graue of Lazarus Iohn the xj and in the garden At the graue when hée thought vpon the Deuilles tirannie ouer mankinde and the miserie of mankinde For all the sorowes of minde that Christe endured by the space of thrée and thirtie yéeres vntoo his death are part of the passion which the sonne of God suffered In the garden hée sheweth that the heauinesse of his minde was excéeding greate when for the bitternesse of sorrowe he sweat droppes of bloud It is a naturall thing for a man too wéep and sometime too sweat in excesse of sorowe at the hearing of some sodaine euill but neuer was any man found yet that sweat bloud for sorowe for no man is able too susteine so great sorowe If yée demaund the causes of this excéeding great sorow yée shall vnderstand that it is not one cause but many whereof the chéefe are these First the thinking vpon the tirannie ouer mankinde and the excéeding great miserie wherwith all men were oppressed for falling from God Secondly the thinking vppon Gods wrath whiche it behooued him too sustaine for our sinnes whiche hée tooke vppon him selfe For all bée it that he were cléere from all sinne yet tooke hée vppon hym the gylte of the synnes of all the whole world Wherevppon Iohn sayeth The Lamb of GOD taketh awaye that is too say beareth in his bodie the sinnes of the world The sonne of God therfore did in very déed féel the wrath of his father Which féeling stirred vp so great sorow in his most holy soule that he swet blud Thirdly y e thinking vpon the punshment which he forsaw he should shortly the next day folowing suffer in his most holy body and the reprochfulnesse that he should bée put vntoo Fourthly the thinking vpon y e vnthankfulnesse of y t most part of the world For he forsaw it should come to passe that many wise men many mē of power diuers others shoulde take scorn of this his punishment which he should sustein too redéeme them yea that they should persecute him his Hée foresaw also y t the gretest part of thē y t beare y e name of christians should through their own wickednesse vngraciously depriue thēselues of this his benefit Which four causes procured most bitter sorow in y e hart of christ Upō this our lordes sorow must wée also thinke y t wée may bée stirred vp too fayth godlinesse least wée perish with y e thanklesse world Let this suffice bréefly too bée spoken concerning the vexation of Chrysts soule Now wil I speake of the punishmēt of his body For although that the vexation of his body began in the Ox stall whē ther was no roome for our lords mother in the Inne and afterward whē at the eight day of his birth he was let blud in circumcising and so foorth vnto the time that he was made a sacrifice for vs vpon the alter of y e crosse yet notwithstanding I will at this time intreate but of that punishment which he endured last of all And although that by the storie which I haue alredy recited a man may easily vnderstande how sundry wayes our Lorde was afflicted in his most holy body neuerthelesse I will gather intoo a short sūme that which is dispersed at large in the story diuide it according too the state of the places in whiche he was punished The places are these The gardin the house of Caiphas the consistorie of the préests the house of Herod the common hall and Galgata that is too say the place without the Citie where offenders were wont too bée put too execution What suffered he in the Gardin He was betraied with a a kisse the souldiers layde hands vpon him hée was apprehended and piniond he was led away like a théefe a murtherer and there also all
them that beléeue in the Sonne This is proued by many textes of Scripture Hée that beléeueth sayeth Chryst hath lyfe euerlasting Like as before this â—ayeth goeth forgiuenesse of sinnes so goeth there with it soule health And Peter sayeth that the ende of oure Fayth is the health of oure soules The same thing is mente héere when it is sayd There must repentance bée preached wherthroughe wée sorowe for oure sinnes and flée vntoo Chryste who sayth I came not too call the rightuous but sinners too repentaunce After these things it followeth by whose benefite wée atteyne so greate good things namely for the sacrifice of Chryste that is too wit for Chrystes death and resurrection Wherevppon Paule in the fourth too the Romanes Hée dyed for our sinnes and was raysed ageine for oure iustification And lest any man should think the Gospell too bée a newe learning I added in the definition according vntoo the promise made by the fathers in olde time For both vntoo Adam after his fall was the promise made in the third of Genesis and it was often times after repeated beaten intoo the Fathers heads by the space of foure thousand yéeres til Chryste came in the fleshe In the conclusion are added the endes for which Chryst came first too deliuer vs from the iudgement of the law secondly that they whiche are deliuered shoulde bring foorth frutes woorthie of the Gospel thirdly that they shoulde blaze abrode this so greate a benefite and fourthly that at the last they should obtein ful redemption in eternall life through our Lord Iesus Chryst too whom with the Father and the holy Ghost bée praise honor and glory for euer and euer Amen The first Sunday after Easter ¶ The Gospell Iohn xx THE SAME daye at nyghte vvhyche vvas the fyrste daye of the Sabbothes vvhen the doores vvere shutte vvhere the Dysciples vvere gathered toogyther for feare of the Ievves came Iesus and stoode in the middest and sayde vntoo them Peace bee vntoo you And vvhen hee hadde so sayde hee shevved vntoo them his handes and his side Then vvere the Disciples glad vvhen they savve the Lorde Then sayd Iesus vntoo them ageine Peace bee vntoo you As my Fathet sent me euen so send I you also And vvhen hee had sayde these vvords he breathed on them and sayd vntoo them receiue yee the holy Ghoste VVhosoeuers sinnes yee remitte they are remitted vntoo them And vvhosoeuers sinnes yee reteine they are reteyned The exposition of the text THis Gospel conteyneth parte of the storie that Iohn the Euangelist wrate concerning the resurrection of the Lord in whiche part the Lord testifieth by his visible and fleshely presence by woord déed and miracles that hée is risen from the dead And béetaking vntoo his Disciples the ministerie of his woord hée auoucheth them too bée blissed that shall beléeue in him In the ende of the texte is added the finall cause of all the holye Scripture For thus sayeth hée These things are written that yée may beléeue and that by beléeuing yée may haue life in his name Howbéeit for asmuche as inoughe is spoken already the last wéeke concerning the Lordes resurrection I will not make any more processe about it at this time but wil intreate of thrée other places whiche are conteyned in this Gospel The places 1 Of the ministerie of the woorde and of the power of the Churche 2 Of the confession of Thomas 3 Of the end of holy Scripture ¶ Of the first THe woordes of the texte concerning the ministerie of the woord and the power of the Churche are these Peace be vntoo you as my Father sent mee so send I you VVhen he had sayde this hee breathed vppon them and sayde vntoo them Take ye the holy Ghost vvhose sinnes so euer you release they are released vntoo them and vvhose so euer you vvith holde they are vvith holden Héere haue wée few woordes but they be pithie and conteine a plentiful doctrine whiche all christians ought too knowe Wherefore I exhorte you too giue good ear that you may vnderstand this doctrine And too the intent that may bée doon the more commodiously I wil deuide these woords wherby the ministerie is ordeyned into foure parts The first part peace be vntoo you The second part as my father sent mée so send I you also The third part hée breathed vpon them and said take yée the holy ghost The fourth part whose sinnes so euer you release they are released vntoo theÌ„ and whose so euer you with holde they are withholden Of these foure partes wil I speak in order The first part namely the gréeting Peace bée vntoo you dooth not only comfort the Disciples that were then present but also giueth courage too all that bée and shall be ministers of the woord in the Church He that taketh vpon him the ministerie of the woorde hathe by and by the Deuil his enimie who continually lyeth in wait for his doctrine and life If hée cannot corrupt his doctrine he endeuoreth too staine his life that a man might deny the thing in his works which he teacheth in his words If the Deuil cannot defile his life he layeth a snare for the doctrine that men might be deceyued with erronious doctrine and so bée damned In many hée defileth both life and doctrine Besides that the minister of the woord hath also the world ageinst him which assaileth him eft with Tirannie eft with Hipocrisie and eft with Sophistrie that he might not execute his dutie aright What should the minister of the woorde doo in so great disstresse He shall comfort him self with this saying of Chryst peace bée vntoo you and therwithall he shall pray vntoo God that hée will kéepe him in this peace so as hée hinder not the course of the Gospel eyther by his doctrine or by his conuersation Hée shall set more by the peace of Chryste than by all the delights and freÌ„dships of the world Let this then bée the comfort of the ministers of the Gospel whiche must fighte aageinst the crafts of the Deuil the tirannie of the world hipocrisie and sophistrie The second part is As my father sent mée so send I you How did the father send the sonne The father sent the sonne to destroy the kingdom of the deuil according too that saying The womans séed shall tread down the serpents hed Also Christ appéered too destroy the deuils woords What dooth it not belong only too Chryst too tread down the serpents head Dooth it not belong only too Chryst too destroy the woorks of the deuil Yes surely only vntoo Christ. But in this so greate a woorke there néed twoo engines Sacrifice and Doctrine Christ was sent that he alone by sacrifice should appease his fathers wrath and vanquishe the Deuil Afterward bicause this benefite is offred too men by Doctrine hée destroyed the woork of the Deuil by doctrine also Therefore was Chryste sent for twoo purposes too pacifie God by sacrifice too teach For the first purpose
vvith sorovv that is too say bicause yée haue herd me make mention of my death crucifying yée are striken with sorow For yée vnderstand not what good my death and Resurrection shall bring you But I tell you truth it is expedient for you that I go as if he had saide Yée shal not thinke of my death as of the death of an other man but know yée this that my death my resurrection and my gooing too the father shall bring singuler profite vnto you The profite in effect is this Like as Chryste was borne circumcised offered in sacrifice and a teacher vntoo vs so also was he put too death and raised agein from death for our saluation conditionally that wée leane vpon him by stedfast faith Whervpon is that saying the .x. too the Romans If thou beléeue in thy hart that God hath raysed vp Iesus Chryste from death thou shalt bée safe This profite of Chrysts gooing away his disciples vnderstoode not but onely dreamed of a worldly kingdome wherein Chryst as the highest Monarche shoulde holde the souerayntie For if I go not avvay that comforter shall not come vntoo you as if he had saide I shall suffer for your sakes I shall rise agein for your sakes I shall go too the father for your sakes that from thence I may sende you a sanctifier a comforter and an aduocate In these woords he giueth vs too vnderstande two things the one is that the Church shall haue enemies in this world and that it shal be exercised with the crosse The other is that in the crosse and in persecution it shall haue the holy Ghost a comforter and aduocate whom he shall giue vntoo it For thus he sayth And vvhē I am gone I vvil send him vntoo you All these things tend too this purpose that when the Disciples shoulde sée Chryste betrayed by Iudas caught too be punished and condemned to most shameful death they should by some meanes take hart too them vpon trust of these promises of Chryste From hence also let vs séek comforte as often as we bée afflicted in the kingdome of the worlde and let vs thinke vppon the difference betwéene Chrystes kingdome and the kingdome of the world In that is the holy Ghost an aduocate and comforter whome the Father shall giue too them that aske according too Chrystes promise and hée shall giue the holy Ghoste too them that aske but in this there is affliction and miserie ¶ Of the second IN the seconde parte the texte telleth what the holy Ghoste shall doo in the world VVhen he commeth sayth hée he shal reprooue the vvorlde of sinne of rightuousnesse and of iudgement Of sinne bycause they haue not beleeued in me of rightuousnesse bycause I go too my Father and novv yee shall not see mee and of iudgement bycause the Prince of this vvorld is iudged already These woordes of Chryste are too bée referred vntoo twoo times namely vntoo that time that followed immediately after the Lordes Ascension and too the reste of the whole time vntoo the end of the worlde First therefore wil I shew how these woords are too bée vnderstoode in respecte of the time that followed immediatly after the Ascension of the Lorde when the holy Ghoste was giuen visibly too the Apostles vpon Whitson Sunday First he sayth the holy Ghoste shall reproue the vvorld of sinne that is too say The holy ghost shall manifestly conuince that too bée sinne whiche the world thinketh too bée no sinne For the worlde that is too say mine enimies of whome I am reiected despised and nayled too the crosse béeing conuicted by the manifeste witnesse of the holy Ghoste and their owne conscience shall confesse it selfe too haue doone amisse and also too haue synned very gréeuously in that it hath not beléeued on mée whiche thing héertofore it took too bée no sinne at all How true this is they beare witnesse whome Peter reproueth of murther in the seconde of the Actes For they béeing conuicted of their sinne say Men and brethren what shal we doo Thus are these men compelled too confesse their murther and too acknowledge them selues too haue sinned gréeuously in killing him on whome they ought rather too haue beléeued Secondly hée shall reproue the worlde of rightuousnesse that is too saye the Holye Ghoste shall cléerely conuince that that is rightuousnesse whiche the worlde thinketh too bée no rightuousnesse For the holy Ghoste shall proue openly béefore the worlde that Chryste was rightuous in déede whiche thing the proude Pharisies and the worlde thoughte not but Chryste confirmed his rightuousnesse by his deede That it is so it appéereth by the reason added For sayeth hée I go vntoo my Father and you shall see mee no more that is too say When the worlde shall sée openly in the Church that I haue sheaded the holye Ghoste intoo you it shall bée compelled too confesse that I was rightuous in very déede and not an vngodly blasphemous person in that I sayd I was the sonne of GOD for the holy Ghoste shall beare witnesse of mine innocencie Furthermore the holy Ghoste shall reproue the worlde of iudgemente that is too say the holy Ghoste shall cléerely conuince that that iudgement is already giuen whiche the worlde thinketh not for hée shall beare witnesie that the Prince of this worlde is iudged What is that The worlde whiche called me Chryste in mockage and did bid me come downe from the Crosse shal bée conuinced by the holy Ghoste whome I shall poure out vppon you on Whitsonday that it hath iudged amisse For the holy Ghost shal bring too passe that they shall in very déed vnderstand and knowe how that I hauing vanquished the Deuil by my resurrection doo beare the whole swaye in the worlde when no man shall bée able too withstande you This is the meaning of these woordes if wée referre them vntoo the woorking of the holy Ghoste vpon Whitson Sunday whiche thing wée must néedes doo And yet they belong not so precisely too that time but that they bothe may and must also bée referred too the whole time folowing euen vntoo the ende of the worlde according as I will shew by and by First therefore the holy Ghoste shall reproue the worlde of sinne that is too say shall shewe it too bée giltie of sinne Of what sinne For that sayth hée they beléeued not in mée And are there none other sinnes that the holy Ghost shal reproue than vnbeléefe or not too beléeue on Chryst Yes surely there are infinite and horrible sinnes ageinst the firste and seconde table Why then did hée put this alone Bicause as long as this remayneth the rest also are reteyned with it and when this goeth away the reste are released Therefore like as all other sinnes are where vnbeléefe is so where as is fayth in Chryste all sinnes are forgiuen For euerlasting life is promised too him that beleeueth which should not be done vnlesse the sinnes were forgiuen Héere then wée sée how
glory is too bée preferred before all things And thus muche concerning prayer GOD graunt vs grace that these woords may take roote in our harts through Iesus Chryst too whom bée honor and glory for euer and euer Amen Vpon the day of our Lords Ascension ¶ The Gospel Mark xvj IEsus appeared vntoo the eleuen as they satte at meate and cast in their teeth their vnbeleefe and hardenesse of harte bycause they beleeued not them vvhiche had seene that he vvas risen agein from the dead and he sayde vntoo them Go yee intoo all the vvorld and preache the Gospel too all creatures hee that beleeueth and is baptised shall bee saued But he that beleeueth not shall bee damned And these tokens shall folovv them that beleeue In my name they shall caste out Deuiles they shall speake vvith nevve tongs they shall driue avvay Serpentes And if they drinke any deadly thing it shall not hurte them They shall lay their hands on the sick and they shal recouer So then vvhen the Lord had spoken vnto them he vvas receyued intoo Heauen and is on the right hand of GOD. And they vvent forthe and preached euery vvhere The Lord vvorking vvith them and confirming the vvoord vvith miracles follovving The exposition of the Text. THis feast is ordeyned in the Church for that article of our Créed wherin wée professe our selues too beléeue in Iesus Chryste ascending intoo Heauen when hée had bin conuersaunt with his Disciples fortie dayes after his glorious resurrection In this feast as in others there be thrée things too be weyed First the storie with the circumstances thereof Then the benefite that is bestowed vppon vs And lastly the right vse and minding of the story These thrée things offer them selues in the exposition of this Gospel The summe wherof is that the Lord the fortith day after his resurrection appéered too his Disciples whome hée vpbrayded with their vnbeléefe and hardnesse of hart commaunded them too preache the Gospell throughe oute all the world shewing what frute shall redound of the preaching of it too the hearers so they receiue the Gospel by fayth Moreouer too the intente their preaching may bée credited hée promiseth too confirme their doctrine with miracles When hée had giuen this charge hée ascended visibly intoo heauen and sitteth at the right hand of his father And his Disciples obeying his commaundement went abrode too preach the gospel the which our Lord confirmed with signes ensuing And this is the effect of the Gospel The places are thrée 1 The rebuking of the Apostles 2 The institution of the ministerie of the woord 3 Chrystes Ascension intoo heauen ¶ Of the first THe fortith day after his resurrection he appered to his Disciples and vpbrayded them vvith their vnbeleefe and hardenesse of harte bycause they had not beleeued those that tolde them they had seene him risen ageine from death Hée findeth fault with two things in his Disciples hardnesse of hart and vnbeléefe that is too say the roote and his frute The roote is hardnesse of hart whiche taketh increasement and strength partly of it own originall beginning partly of it own corruption For a man that is not inspired with the holy ghost cannot vnderstand any of those things that are of the spirite of God Of this most naughtie roote there are very many and euil frutes The first is that whiche is rebuked héer namely vnbeléefe Out of this afterward bud moste naughtie brauÌ„ches as disobedience towards God whatsoeuer leudnesse and wickednesse is in this life By whiche the power of the roote vnsuppressed is perceyued and also séene how great increasement vnbeléefe hath taken For this is a moste assured token that whersoeuer sinne reigneth there vnbeléefe as an Empresse possesseth the hart of man Furthermore wée may learne héereby first after the example of the weake Apostles not too despaire of oure selues béeing weake althoughe wée cannot by and by comprehende the heauenly misteries For the Churche hath euermore hir certein woundes for oure Lorde too poure his wine and Oyle intoo Neyther is it reason for any man too hope that hée maye put of all weaknesse as long as hée carieth this mortall body about him But like as in olde time the people of God béeing brought intoo the promised land had their neygbors the Philisâ—ines enimies vntoo them ageynst whom they kept continuall warre So wée béeing brought intoo Chrystes churche haue bothe inward and outward enimies ageinst whom wée must make warre leaste wée were sluggishe thorough idlenesse The other thing that wée haue too learne héere is that wée should consider by the déede of Chryst not casting off his rawe weake Disciples how gentle a high Préest we haue who casteth vs not off for oure weakenesse so there bée any sparke of fayth in vs. And consequently by his example also wée may learne too deale gently fauourably with the weaker sorte ¶ Of the second WHen Chryst béeing ready too ascende intoo Heauen giueth commission too his Disciples saying Go yee intoo the vvhole vvorlde and preache the Gospel too al creatures Hee that beleeueth and is baptized shall be saued and hee that beleeueth not is condemned already hée beginneth the maner of setting vp his kingdome and sheweth the frute of the same kingdome By twoo meanes is the kingdome of Chryste set vppe by woord and by the sacrament the frute whereof is saluation of the people Contrarywise they that be not Citizens in this kingdome are subiect too the sentence of damnation Héere wée sée there is great difference betwéene the aministration of a kingdome of the worlde Chrystes kingdome and no maruel at all For the kingdome of the world is fleshly but the kingdome of Chryste is spirituall That is set vp mainteyned by the lawes of men but this is set vp mainteyned by the woord of God Howbéeit forasmuch as the woord of God conteyneth singular doctrines I will expound them somewhat more largely and distinctly too the intent wée may the better vnderstaÌ„d Chrysts minde towards vs and the benefits of the Gospel First he saith Go intoo the vvhole vvorld Yée sée the commission For hée sendeth his disciples not too any one nation but too all men dwelling abrode through the whole worlde Héerby wée may consider the riches of Gods mercie and the preciousnesse of Chrystes sacrifice It is Gods mercie that al that were damned throughe sinne shoulde héere the voyce of the Sonne of GOD concerning saluation too bée obteyned through Chryst. For it is not too be thought that God would haue the voice of the sonne of maÌ„ sound vnto the world y t the gretest part should be destitute of the frute therof but rather that by héering they shuld liue bée saued through Christ so that they receyued the preaching of the Apostles by fayth This is more playnly declared by this saying Preache yée or proclayme yée Too whom Too all creatures that is too say too all men without any exceptions of
only that wée should learne by the example of this multitude first too séeke the kingdome of God but also that we should bée confirmed concerning the power of Chryst. For Chryst sheweth that he hath a care of those that hée his and he declareth that no man is able too performe any thing in his vocation vnlesse â—e be present with him in his businesse and as it were put to his hand too the dooing of it according as he sayeth Without me yée can doo nothing And the Psalme sayeth Unlesse the Lord build the house in vayne doo they watche that kéepe it The places are foure 1 The néedfulnesse in héering Gods woord is commended by the example of this multitude which was so gréedy too héere Chryst. 2 An Image of the Church and of the teachers hearers of the woord 3 The present miracle and the vse of the same 4 The example of Peter bothe in catching the Fishes and also in the acknowledging of Chryst méete too bée folowed ¶ Of the firste ANd it came too passe vvhen the people preased vpon him too heere him The example of this multitude teacheth vs that the gospell is too bée herâ— desirously For this people would neuer haue folowed Chryst so earnestly if they had not vnderstoode that his doctrine had bin very néedfull This multitude then folowed Christ not too lye in the wynde for him not too take aduauntage of his woords not too laugh him too scorne as the Scribes Pharisies and Hypocrites did but too héer Gods woord too déefed with the bread of saluation For the woord of God is heauenly bread farre swéeter than the Hony and the Hony combe as is said in the Psalm This multitude therefore like a sorte of hungry soules come flocking about him as one that were dealing of some large almesse and not without cause For as the body is susteyned with materiall bâ—â—â—d bicause it is materiall it selfe so is the soule nourished with spirituall bread â–ª which is the woorde of God bicause it selfe is spirituall Ageyne like as the appetite too meat betokeneth health and the lothing of it is a â—oken that the body is faint and ill at ease So the longing after Gods woord 〈◊〉 a sigâ—â— that the soul is in good plight and contrarywise the lothing of Gods woord bewrayeth the disease of a crased soule Therfore if wée lothe Gods woord wée must doo as they doo that are diseased in their body For like as they take counsell of Phisitians that by receyuing a medicine they may recouer health and haue a good stomacke too their meate So wée when Gods woord goeth ageinst oure stomacke and that our soule lotheth it must by Prayer séek too Chryste the Phisitian that hée may make oure soules too like of Gods woorde whiche is the breade of saluation least wée starue for want of Gods woorde For Gods woord is the heauenlye foode That is too say the breade of life and the drinke whereof who so euer drinketh shall not thirst for euer Ihon. 4. How bée it too the intent we may hunger after this bread of life and thirste after this heauenly drinke as this multitude did Wée muste thinke vppon the néedfulnesse of thys foode whiche béeing perceyued there is no man but wil haue an appetite too it vnlesse it bée suche a one as is so blinded bereft of his wits by the Deuil that hée hath no care at all of his soule helth The first néedfulnesse is this that euery soule must néeds die whiche is destitute of this heauenly foode vntoo the ende For firste wée obteine life when wée conceiue fayth by the woord Ageine the woorde is the foode of fayth wherewith it is fed and nourished This néedfulnesse is confirmed by oure Lords saying Hée that beléeueth not shall die for faith coÌ„meth not from else where than by héering the woord of God Rom. 10. Ageine without this food maÌ„ abideth vnder Gods wrath Hée that beléeueth not sayth Chryst the wrath of God abideth vpon him Besides that this is the food that strengthneth too eternall life Héeruppon sayeth Paule The Gospel is the power of God too saluation too euery one that beléeueth Lastly to coÌ„clude all in one woord Gods word is y e vncorruptible séed as the Apostle Peter teacheth wherwith wée who before were the children of wrath by reason of y e sinne of our first Parentes and of our selues are begotten a new borne a new through the grace of the sonne of God Therfore as by nature wée are born the children of wrath that is of damnation vntâ— euerlasting death So by grace through the séed of Gods woorde wée are borne the children of grace that is to say of blissing to eternal life They that beléeue are the children of Abraham and heires of the promisse Wherfore if the helth of our soules if the escaping of death Gods wrath and damnation if the dignitie that wée are called too by being adopted the sonnes of God doo moue vs Let vs bée desirous of Gods woorde let vs héere it and kéepe it and that not onely after the example of this multitude but also of the whole Churche whiche coueteth nothing more than too bée throughly fed with this woord of God ¶ Of the second IEsus vvent intoo a Shippe in vvhiche he sate him dovvne and taught the people standing on the shore In these woordes is the state of the Church militant and floting in the waues of this world very trimly peinted out In which picture thrée things are too bée obserued The ship it self Chryst sitting in the ship and the people standing on the shore The shippe it self is a shadowe of the Churche Chryst betokeneth all true Preachers and teachers The people standing on the shore represent the héerers of the woorde Now like as a shippe is horribly shaken when a tempest riseth on the Sea euen so nothing is more shaken and tossed in the worlde than the church which thing the story of the whole world auoucheth How sorowful was the shaking of this shippe when Cayne slue his owne brother And afterwarde when Lothe was in Sodome and Abraham in his wayfarings Ageine howe sore was Gods Churche shaken firste in Egipte and after that by the space of fortye yéeares toogyther too passe ouer in silence the persecutions whiche the Churche endured at all times vnder the Iudges vnder the kings and in the captiuitie of Babilon And too omit other things and too speake of our time Howe sore is the Churche shaken by them that wil séeme too bée Citizens of the Churche Some assaile it with heresies as with horrible tempests sent out by the Diuell him selfe What is it that the Sacramentaries doo not What is it that the other Sectaries Anabaptistes and Libertines doo not too ouerturne this little ship of Peters The Byshops condemne it of heresie The Iewes iest at it The Turke despiseth it The ciuill Magistrate in many places appeacheth it of sedition as wée reade in the storie of
bycause Chryst sayth that the whole Lawe and Prophetes do rest in these two commaundementes which is for that in them is conteyned whatsoeuer Moyses the Prophets haue taught concerning the true seruice and woorshipping of God I wil speake a litle of the true woorshipping of God that wée may stand vpon a sure ground in that behalfe As touching the first point it is too bée knowne that the second cōmaundement of louing a mans neybour is not said too bée like the first either in order or in obiect or in degrée of louing For in order the first commaundement is the former The obiect or thing wheron the first commaundement resteth is God according as the obiect of the seconde commaundement of man our neybour The degrées of loue require that the chéefest good thing should bée loued most and then all other things eche in their order according too the degrees of their woorthinesse Therfore is not the secōd commaundement like the first in order in obiect or in degrée of loue How then is it like it First in the affection of louing bicause either of them bothe demaundeth vnfayned loue Secondly in bande for both of them binde vs either to obedience or too punishment And lastly in attaynement of obedience for he that sayth he loueth God and hateth his neighbour is a lyer saith Iohn the Apostle And thus much bréefly concerning that the second commaundement is like the first of louing God Nowe will I speake of the true woorshipping and seruice of God bycause the commaundements of louing God and our neighbour conteine the grounde and substance of woorshipping God Therefore too the intent wée may the better vnderstande the doctrin of worshipping God aright I wil speake of foure things in order whiche make too the opening of the matter First I will giue a rule wherby the woorshipping of God is too bée exacted and tryed Secondly I will shew a substancial foundation wherevpon too ground the worshipping and seruice of God Thirdly I wil declare what woorke may rightly he called Gods seruice Fourthly I will shewe what maner of men are able too yeelde rightfull seruice vntoo God These foure poyntes béeing throughly knowne it will appéere vntoo vs manifestly which is the right fashion of woorshipping God Then as concerning the first rule of seruing God let this bée set for a general and vnmouable rule That no worshipping pleaseth God but such as is of his owne appoyntment This rule is not admitted of all men and therefore wée must fortifie it with strong foundations First therfore God in the prophet Esay Chryst in his Gospel confirmeth this rule with these woordes They woorship me in vayne teaching doctrines that are the deuises of men And the holy Ghost by the mouth of Paule Coloss. 2. condemneth al woorshipping that men deuise of their owne braynes And the Lord in Ieremie sayth walke in my preceptes Ageine it is vnpossible too please God without faith But seruice is done too the intent it may please Wherefore it must néedes bée doone by fayth but of fayth it can not bée doone vnlesse it bée warranted by the commaundement and manyfest woorde of God For fayth dependeth of the woorde of God By these moste certeins reasons the seruice of God is in suche wyse confirmed that he that will stande too the deniall of it may bée thought more foole than he that denieth the Sunne too bée vp when it is hygh noone and that the day is at his full lyght Therfore let vs holde this rule fast and not suffer it too bée wrested from vs by any sophistrie The vse of this rule is manyfold First by this rule is stablished the aucthoritie of the lawe maker For in a common wealth where euery man may make lawes at his pleasure the aucthoritie of the soueraine Lord falleth intoo contempt This aucthoritie chalengeth the Lorde too him selfe in the first commaundement when he sayth I am the Lorde thy God c. The seconde vse of this rule is that this rule delyuereth from errour that wée should not erre in woorshippyng God The thirde is that it hindereth the superstitions and malapertnesse of men in deuysing new woorshippings Thus farre concerning the rule of woorshipping GOD namely that no worship pleaseth God but such as is of his owne appoyntment and concerning the confirmation and vse of this rule Nowe will I bréefly speake of the foundation of Gods seruice which is the thing that I purposed in the second place Now this foundation consisteth partly in the true knowledge of God partly in the knowledge of our selues Wée attayn too the knowledge of God by the woord and by the recorde added too the word For both of them teache vs firste that God is the fountayne of all power wisdome rightuousnesse and truth Secondly that all glory is too bée giuen vntoo him Thirdly that he is moste ready too helpe And fourthly that he will haue all men too flée vntoo him in any daunger Wée attayne too the knowledge of our selues by two things that is by considering the Image of God too whiche man was created and by weying our own strength and power as they are now The thinking vpō Gods image directeth vs too the cōsideration of the end for which wée mē were made reasonable creatures and it poynteth vs too the dutie wherin it becommeth vs too be continually occupied namely that we should expresse the Image of God in all holinesse and puritie The weying of our strength and power as they bée nowe enforceth vs too confesse our selues vtterly vnable too perform our dutie as we ought too doo These twoo knowledges therfore tend too this purpose that we should giue all the glorye vntoo God and take from our selues all matter of boasting and this knoweledge sheweth vntoo vs our owne filthinesse and infirmities These things béeing thus opened concerning the rules of Gods seruice and the foundation thereof I wil now come vntoo that whiche I purposed in the third place and I wil cléerely define what the true seruice or woorshipping of God is The seruice of God therefore is a woork commaunded by God done of faith chéefly too the setting foorth of Gods glory Héere first is shewed what woorks are Gods seruice that is too wit those only which God hath commaunded in his law as it euidently appéereth by the rule before giuē Secōdly is added faith out of which y e woork must procéed For faith is y e compasser of all good woorks that is bicause no woork can please God vnlesse the person y t dooth it please him before y t person pleaseth by faith Cain maketh sacrifice Abel maketh sacrifice Both of thē had Gods cōmaundement yet was not Caines sacrifice a woorshipping of GOD as Abels was Why so bicause Caine had no faith but Abel had Cornelius in y e .ix. of the Acts the Pharisie giue almesse Both of them had commaundement so too doo And the woorke of Cornelius was Gods seruice bicause
touch the bile as Chryst did too put him to paine that afterward he may y e more luckily bée healed Now as touching this faultfinding of Chrysts it is to be vnderstood that God rebuketh sometime as a Iudge and sometime as a Father so that there is one fault finding which is iudgelike another which is fatherlike The iudgelike is that wherby he reproueth the vnrepentant persons as a Iudge such as were the Scribes Pharisies Hypocrites after such maner as is in Mathew Wâ— bée too you scribes Pharisies and Hypocrites This is a dreadfull manace of the eternall damnation Too which all the worlde is subiect for despising the Gospel according too this Hée that beleueth not is iudged or condemned alredy The fatherly rebuke is that wherby God chastizeth euery sonne whom he receiueth vntoo him This tendeth too this purpose that wée shoulde not be disappoynted of the promised inheritaunce Al the holy men from the beginning of the world vntoo this day are an example of this rebuking For there was neuer yet any of them but he felt this fatherly rod one time or other It is good for me sayth Dauid that thou hast brought me lowe that I might lerne thy iustifications Both these kindes of rebuking shoulde of duetie put vs in minde too flée sinne that wée fal not intoo the hands of the liuing God and perishe for euer as cast away through our owne fault Héer let vs lifte vp oure eyes and looke vppon the conditions of the worlde Many will séeme as though they were no straungers too godlynesse but yet in hope of long lyfe they delay their repentance from day too day Many are deceiued by their own Stoical imaginations and say If I bée predestinate to eternal lyfe I néede not greatly too take thought whither I liue well or ill for God wil not alter his own decrée for my sins This is an horrible blasphemie First for that this horrible saying dooth excéeding great wrong vntoo God whose will is not that any man should bée damned but that all should bée saued and that by saluation that is too say by Iesus Chryst whom they must embrace by fayth The Lorde did not commaunde the Gospell too bée preached too this man or that man but too al men indifferently and he addeth a condition He that beléeueth shall bée saued and he that beléeueth not shal be damned No destiny is able too alter the decrée of God Therfore wée must thinke in this wise that like as Hector sayth in Homer The best hansell of good lucke that can be is too fight for a mans countrie So is it an vndeceiuable destinie too beléeue the Gospel at lest wise if a man minde too bée saued Another sort bicause they héere that Gods mercie is great doo sin at their pleasure and repent at their leasure This imagination hath ouerthrowen many and ouerthroweth many at this day Paule sayeth bée not seduced God is not mocked What soeuer a man soweth that shall he reape And other some set before theÌ„ the multitude of them that sinne That man sayth he hath a minde too bée saued no lesse than I. God will not cast away so greate a multitude But looke what happened in the flud Chryst in spirit by the mouth of Noe preached too the spirits that is too them whose soules are now in prison But the moste part of the world refused too héere Chrysts spirit preaching in so much as only eyght persons were saued Nought at all booted héere the multitude of the euill Fiue cities whereof the chéefe were Sodome and Gomorre hilde scorne too héere God speake What auayleth them their multitude Did they not perishe euerychone sauing Loth and his two daughters Wherfore let vs beware that the multitude of them that sinne hinder vs not from repentance Let vs shun the wordes of the vngodly that prouoke vs too sin Let vs beare in mind Chrysts saying who can not lye vnlesse yée repent yée shall al perish as they didde ¶ Of the third AND the man beleeued the saying that Iesus spake vntoo him â–ª and vvent his vvay Héere it is firste too bée obserued that Chryst reiected not the Courtier bicause his faith was weake In déede he founde fault with the weaknesse of his faith but he did not cast him of For the Lord did not breake the broosed réede nor quenche the smoaking flaxe but rather he reléeued the one and stirred vp the other Hée chydeth his disciples for their wauering faith yet he putteth them not from him as vnwoorthy persons For he knoweth what our infirmities are he knoweth with howe great engins our faith is assaulted he knoweth that in all mankinde there is horrible douting But Philip sayeth too the Eunuche that deâ—ired Baptim If thou beléeue perfectly Therfore if baptim can not bée bestowed but where as is perfect fayth neither are other benefites too bée looked for Héer are two questions one of douting and the other of the perfection of faith As too the douting I aunswere thus Faithe is bothe strong and weake howbéeit in respect of sundry beginnings For if yée haue an eye too the flesh doutes rise continually one after an other Sara too whom the séede was promysed laughed and according too the vnderstanding of the fleshe did cast great doute So Abraham and many holy men as ofte as they bée touched with the féelyng of the fleshe begynne somewhat to doute For the fleshe is euermore ageinst the spirite neyther can any man looke for so great strength of Faythe but that it shall bée oftentimes battered with the battelrammes of the fleshe But yf yée looke too the Spirite Fayth is strong and casteth no doutes Abraham sayeth Paule stickeâ— not through distrust for that he was forspente with yeares and his wyfe Sara barreyne bothe by nature and age But hée gaue glorie too God in beléeuing that hée was able too make good his promise Howe is fayth perfect dooth it not néede of dayly encreasements It is a perfect faith and yet hath néed of daily encreasments Hée had a perfect fayth which sayd Lorde I beléeue how bée it encrease thou my fayth This may bée shewed by this most goodly similitude A childe that is newly borne is a perfect man And a man ful growne is a perfect man So also standeth the case with faith The faith is perfect which receyueth and taketh holde vppon Chryst perfecte but it hath néede of dayly encreasementes too the intent it may become ful in all his partes Like as a childe though hée bée a perfecte man yet hathe néede of dayly foode and nourishement too the intent hée may come too his full growth and making Euen so hée that beléeueth hath néede too minde Gods woorde continually hath néede of the Heauenly bread and hath néede of the spirituall drinke too the intente hée may from day too day take new encreasement Which thing wée sée in the Apostles Peter had fayth when hée sayde Whither shall wée go thou
be made a iestingstocke too the people his doctrine bée defamed his aucthoritie bée abased and he at last bée haled too punishment as a blasphemer ageinst God an heretike euill dooer Yée sée the drifte of the Pharisies counselling toogither In the thirde place foloweth what manner of deuise they founde out It lyked these good councellers too sende their disciples with Herodes seruauntes A very suttle fetche that they might haue witnesses present too report his errande too Herode if he had sayde ought that afterwarde might scarce bée wel lyked of These their disciples had they noozeled thorowly in hypocrisie that they might bée the fitter too deceyue For none deceyue men â—ooner than those that outwardly pretende holynesse and curtesie when priuily they purpose too beguyle Fourthly the coÌ„munication of those hypocrites is described in this wise Maister vvee knovve that thou speakest the truth and teachest the vvay of the Lorde aright and that thou carest not for any man This is the beginning of their talke which surely if thou looke vpon the woordes is most apt For it conteyneth two things First they acknowledge him too bée their master and afterwarde they attribute vntoo him the vertues whiche a faythfull teacher ought too haue WheÌ„ they acknowledge him too bée their master their méening is too séeme not his enimies but his fréends or rather his disciples and such as had great desire too learne at his hande And when they attribute vntoo him the vertues that a true teacher ought too haue they craftely wynde them selues in with him too the intent he shold beléeue they ment him no harme But there is no deuise there is no wisedome ageinst the Lord. And what are those vertues which they attribute vntoo Chryst The first is the loue of truthe Wée knowe saye they that thou arte true The seconde is certeyntie of doctrine And that say they thou teachest the way of God aright And the thirde is stedfastnesse and stoutnesse of minde And thou carest for no man say they Wherfore Bicause thou respectest not any mans persone and this is the fourth vertue for thou say they regardest not any maÌ„s person These foure vertues are great and are required of all Gods ministers The loue of trueth dryueth away the darknesse of ignoraunce and maketh the truth too shine out cléere The certeintie of doctrine makes vs that wée bée not tossed too and fro with the windes of variable doctrine nor flote in the fondnesse of false reports Stedfastnesse stoutnesse of mynde make a man inuincible in his office When the teacher hathe no respecte of any mennes persones it maketh that the truthe can not bée suppressed for feare or for any other thing These vertues dooth the Lorde attribute too Iohn the Baptist and the sequele shewed that hée was endued with them in déede For when Herode had taken away his brother Philips wife Iohn boldely withstoode him not fearing the persone or state that Herode bare For hée sayd It is not lawfull for thée too haue thy brothers wife For which thing he was put too death within a while after Such vertues had Helias also who resisted the wicked King Ahab and sayd openly too his face It is thou and thy fathers house that trouble Israell But as for those that doo not this are more rightly too be called hirelings than true shepherds Hithertoo concerning the practises of Hypocrites ageynste Chryste ¶ Of the second NOw foloweth their question wherewith they thinke too catche suche hold of Chryst that he cannot shift away froÌ„ them Is it lavvfull say they too pay Tribute vntoo Caesar or no Héere they thoughte that of necessitie and simplye hée must haue aunswered one of these twoo things eyther that it was lauful or not lawful If he had sayd it had bin lawful he should haue displeased the people vpon whom the Emperor had layd this burthen ageinst their willes so the Pharisies might haue had a gap opened to destroy him wheÌ„ the people had abandoned him And if hée had sayd it had not bin lawful Herods seruantes were at hand too cary him foorthwith as a seditious person too bée punished What dooth the Lord then too this questioÌ„ He dooth twoo things First he rebuketh theÌ„ and afterward hee assâ—yleth their question Iesus sayeth the Euangelist perceyuing their vvickednesse sayd vvhy tempt you mee yee Hipocrites Héere they found true by their own experience the thing that they had spoken too him before in the way of flatterie thou respectest not the persons of men The solution too their question hée framed in this wise Shevv mee a peece of the tribute money and they shevved him a pennie VVhose image and inperscription is this sayeth hee They sayd vntoo him Caesars Then sayd he vntoo them Giue therfore vntoo Caesar the things that are Caesars vntoo God those things that are Gods The question is answered in such wise as that neyther our Lord suppresseth the truth nor the Pharisies haue any holde too picke quarels too him Wherfore béeing confounded they wondered went their wayes So little can any deuise or any craftinesse preuaile ageinste the Lord. But what dooth this answere of Chrystes teache vs First it putteth a difference betwixte Cesars kingdome and Gods kingdome that is betwéene the kingdome of the worlde and the Church Ageine it putteth a difference betwéene the persones that are chéefe of these twoo diuers kingdomes Also it teacheth that obedience is too bée perfourmed in bothe kingdomes that is too say that God must haue his seruice in his spirituall kingdome and that due dutifulnesse must bée performed too the ciuil magistrate In this place I should shewe what is due too God and what too the ciuil magistrate Howbéeit forasmuche as I haue often héeretofore entreated of the seruice of GOD I wil now speake héere onely of the Magistrate too the intente wée may bée put in minde how godly opinion wée ought too haue of the magistrate I will therefore say fiue things concerning the Magistrate First froÌ„ whence hée is and what hée is Secondlye what conditions ought too â—elong too a good Magistrate Thirdly what is his dutie and what are the endes of the ciuill gouernemente Fourthlye what right the Magistrate hath vppon the bodies and goodes of his Subiectes And fiftly what the Subiectes owe too their Magistrate The first that I purposed that is too wit from whence and what the Magistrate is is declared by Paule in the thirde too the Romaines where hée teacheth that the Magistrate is of God For there is no power sayth hée but of God and the powers that are are ordeyned of God Which thing truely is too bée vnderstoode of the rightfull gouernement and not of the confusion that is oftentimes séene in states of gouernement for mennes wickednesse Therefore as long as good Magistrates guyde the helme wée sée God after a sort present with vs and ruling vs by the hande of those whom he hath sent ouer vs. Contrarywise where
prophets of whom there were to many in that time and Epiphanius ▪ writeth of them as y e Simonians which were the folowers of Simon the sorcerer who afterward fel downe in the middes of the Citie of Rome and perished After these come the Menandrians which were the folowers of Menander the Saturnilians which hung vpon Saturnilius the Basilidians which folowed Basilides the Nicolaites which folowed the filthinesse of Nicolas that was one of the seauen Deacons the Gnostickes of whome the franticke furies were without number And as for Ebion and Cherinthus whiche were enimies too the Godhead in Chryste I will not speake of them Sée howe manye armies they had of false teachers that would not be content with the singlenesse of the Gospel of Gods Sonne The fourth affliction of the Disciples was the malapertnesse stubburnesse and vnthankfulnesse of the whole people The fourth signe And the Gospel shall bée preached ouer all the world for a witnesse too all nations Paul witnesseth that this was doone when he sayth Herd they not But their sounde went foorth intoo all the worlde Hithertoo concerning the signes that wente before the destruction of Hierusalem Nowe in the texte is described the figure of the destruction VVhen yee see the abhomination of desolation vvhiche is spoken of by the Prophete Daniel standing in the holy place then let them that are in Ievvrye flee vntoo the Mountaynes As if hée had sayde then shall the armie approche whiche shall destroy Hierusalem This abhomination was the wickednesse and Idolatrie of the Iewes wherwith almost all the whole Nation was infected It is called abhomination whiche is as muche too say as lothelinesse bicause GOD lothed it as a moste filthy thing And it was termed the abhomination of desolation for the punishemente that ensued whiche punishement was the desolation and waste of the Iewish people Hithertoo concerning Chrystes aunswere vntoo the former demaunde of his Disciples touching the destructyon of Hierusalem Nowe followeth his answere too the seconde demaunde whiche was concerning his comming wherein foure things are too bée considered Firste that hée byddeth vs beware of false signes If any man saye vntoo you Beholde héer is Chryst or there is Chryst beléeue him not Another is that hée warneth his Disciples that they shoulde not through drousinesse forget his admonishement Beholde sayth hée I haue tolde you of it before As if hée had sayed I would haue you alwayes mindful of this my foretelling lest that forgetting it after the example of others yee renounce your profession The third is that his comming shall not bée in the corners of the world or in the wildernesse but that it shall bée in the open face of all the world Like as the Lightning sayth hée commeth out of the East and flasheth intoo the West Euen so also shall the comming of the Sonne of man bée Therfore there is no cause why you should beléeue them that shall come and falslye take vppon them the name of the Messias The fourth is the gathering toogither of the electe vntoo Chryst. VVheresoeuer the carkasse is sayeth hée thither vvill the Eagles also resort That is too say according too Paules interpretation When Chryste commeth too iudgement wée shall bée taken vp too méete him in the aire and so wée shall bée with him for euer ¶ Of the second FOrasmuche as these things that happened too the Iewes are signes of those things that shall come too passe in the latter dayes before the comming of Chryste intoo whiche dayes it is our hap too light It is méete that wée looke vpon those things that are doone in our age and too sée howe they agrée with these things Among the signes wée haue heard before firste that there shoulde come some that shoulde faine themselues too bée the Messias the like whereof hath happened a few yéeres ago in Germanie For a certeine Hollander named Dauid George tooke vppon him too bée Chryst and deceyued many who afterwarde béeing deade was digged vp ageine and burned There were others also bothe of Iewes and of other nations which came too an euil end bothe they their folowers Ageine as touching warres and brutes of warres Turkie and many other nations doo shew how wel this signe agréeeth too our time and surely sorer things are yet too bée looked for Besides this the dayly reportes that are broughte vntoo vs doo declare how sore the church is persecuted in many realms as in Turkie in Greece in Italy in Spaine in Holland Many sects spring vp from time too time excéeding greate is the vnthankfulnesse of the world towardes the Gospell the manners of moste men are very corrupt Héervntoo maketh also the fourth signe of the Lordes comming vntoo iudgemente that the Gospell is preached well néere ouer all the worlde And although this thing bée not doone openly euery where in publike place yet notwithstanding in al realmes of the worlde there bée some that héere the Gospell Why is it preached for a witnesse vntoo vs and that after a double manner For it is a witnesse of saluation if wée beléeue the Gospel and it shall bée a witnesse of oure iust damnation if wée beléeue not the Gospell Nowe let vs gather the vses of Chrystes forewarning The first vse is that wherof I haue spoken already namely that all these things haue happened for oure instruction also that thereby wée may thinke what hangeth ouer this moste vnthankfull world before the comming of our Lorde vntoo iudgement The second These things set before our eyes the greatenesse and filthinesse of our sinnes they are as it were certeine preparatiues of the punishementes whiche they shall susteine that haue not repented The thirde Wée are admonished héere what vengeaunce abideth for them that defile themselues with the bloud of the Saincts He that persecuteth you sayeth Chryst persecuteth mée Why bicause this persecution is made for the Gospell of Chryste and for professing of him Now some of Chrystes aduersaries reioyce when they haue doone wickedly but the tyme will come that they shall suffer bitter paynes for the blud of the faithful that they haue shed whiche cryeth out frō the earth vntoo God and calleth for vengeance wherwith the iust Iudge shall pay them home in their time according too this text Uengeance too mée and I wil requit it their foote shall slip in time conuenient The Lorde delayeth punishement according too the richnesse of his goodnesse and long suffering prouoketh them too repentaunce For hée is not delighted in the destruction of sinners but hée would rather that all men should amend and liue according as he himselfe witnesseth by his Prophetes in these woords As truely as I liue sayth the Lord I wil not the death of a sinner but that he should turne and liue Notwithstanding hée that abuseth this goodnesse of God dooth hoord vp wrath too himself ageinst the day of vengeance The fourth vse of this forewarning is that it putteth vs in minde of repentance When
too be like in conditions too the Saincts liuing after an honest godly and vpright fashion and renouncing all vngodlinesse and worldly lustes as Paule teacheth in his Epistle too Titus For this purpose let vs thinke that this feaste also was instituted not that wée shoulde call vppon the holy Uirgin which is wicked Idolatrie but too the intent wée may haue wherwith both too edifie our minde and too directe our life too godlinesse and vertue after the example of this moste chaste Uirgin Nowe the summe of this storie is that the Uirgin Mary after shée knewe that bothe hir selfe was with Childe by the holy Ghost â–ª that Elizabeth hir cousin now in hir olde age was great with Childe also went too hir cousin Elizabeth too see howe shée did and that vppon their méeting they talked toogither of that which was hapned and comforted one another And too the intent that Mary might show a token of hir thankfulnesse shee made a Psalme and song it too the praise of God The places are twoo 1 The storie of hir visitation 2 The song of the Uirgin ¶ Of the firste IN the story of the virgin foure circumstances are chéefly too bée considered whiche are Firste the mutuall curtesie betwéene the Uirgin and Elizabeth 2. The Salutation of the Uirgin 3. Elizabeths record of the Uirgins faith 4. The miracle of the Babe springing in his moothers wombe The first circumstance Mary arose in those dayes vvente intoo the Mountaynes vvith haste intoo a Citie of Ievvry and entred intoo the house of Zachary The blissed Uirgin vttereth a moste faire frute of hir Fayth that is too wit loue towardes hir neighbour For shée béeing a yong woman bylde no scorne of Elizabeth béeing an olde woman but wente too hir in halfe too help hir and comfort hir thinking thus Beholde my kinswoman is forespent with yéeres and besides that shée is by miracle become childe bearing whiche thing was denyed by nature Therfore shée hath néede of my helpe Wherefore I will go too hir that wée may take comforte toogither one of anothers talke too doo hir some seruice Héerby may yoong maryed wiues learne howe it becometh them too bée minded toward y e aged women Although Mary were endewed with greater giftes than euer any woman in the world was Yet was shée not proude of it shée thinks not Shall I that am garnished with so great gifts doo seruice too this olde trot But rather shée thinketh that the greater shée is and the more excelling in principall giftes so muche the more is shée bounde too doo other folke seruice Albéeit that Ioseph dreamed that the Sunne and Moone and eleuen starres did woorship him by whiche dreame was signifyed that his Paâ—entes and brethren shoulde one day woorship him as their Lorde yet was hée not proude of it but serued his olde Father and was obediente too him according too the rule of Iesus the Sonne of Syrach The greater that thou arte so muche the more humble thou thy self in all things and thou shalt finde fauour before GOD. Bée gentle too speake vntoo in the company of the poore and humble thy soule vntoo thine elder He that frameth his life after the rule and the exaÌ„ple of Mary shall reape most plentifull frute For first he shall finde fauour in Gods sight For as God resisteth the proude so he giueth grace too the lowly Secondly he shall finde fauour among men For like as all men hate proude folkes so they loue those that bée lowly and gentle too speake vntoo Besides this he deserueth that yong men shoulde honoure him when he is olde For as it is Gods iust iudgement that he which in his youth despised old men should bée despised himselfe when he is old so is it Gods iustice that he which in his youth did reuerence old men and had them in estimation should bée honoured and loued of yong folke when he is olde Also let our maydens learne héereby not too run gadding about too other folkes houses nor too giue themselues too idlenesse but too doo their businesse spéedyly after a godly and womanly fashion except perchaunce they had rather folow the example of Dina who brought home shame with hir thaÌ„ the example of the blissed virgin who brought home honor and an euerlasting report of honestie with hir In old time no treasure was more set by of maidens than shamefastnesse But now a days many shew al maner of shamlesse lightnesse both in apparell and behauior of whom a great number doo iustly abye their vnshamefastnesse The second circumstance is of the Gréeting For the virgin entring intoo Elizabeths house gréeteth hir by and by A fréendly gréeting is a token of curtesie lowlynesse and good will The vsuall maner of gréeting among the Iewes was peace bée too thée and peace bée too this house which maner of gréeting putteth vs in minde of many thinges For first this order of gréeting is a confession whereby wée acknowledge all peace all good fortune yea and all prosperitie too bée of God Secondly it is a prayer For he that with a true méening hart sayth Peace bée too thée it is as muche as if he should say I beséeche thée O heauenly Father too graunt thy peace too this man and too defende him with thy protection ageinst Sathan the vnappeasable foe of thy churche Thirdly this gréeting is an exhortation wherby wée exhort him that wée salute too call vppon God too preserue the man himselfe his house his children and whatsoeuer is his Fourthly his gréeting and wishing of peace is a certeine warning that wée haue enimies that lye in wayte for vs continualle Whereby wée are put in minde not too sléepe but too wake that they fall not vpon vs vnwares Fifthly this godly salutation is a thanksgiuing For when wée wish peace of God too other men wée openly acknowledge that God is the author of peace whom wée prayse in this confession Therfore let vs learne of this virgin too receyue one an other with mutuall gréetings The third circumstance is Elizabeths testimonie concerning the virgins faith And Elizabeth vvas filled vvith the holy ghost and cryed out vvith a loude voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvomb c. Blissed art thou that hast beleeued for all things shall bee performed that the Lord hath spoken vntoo thee Elizabeth is filled with the holy ghost by whom she is certified of the virgins conception For in asmuch as it is ageinst nature for a maid too bée with child it behoued the author of nature too bée the teacher of grace and giuer of the gift whiche happened contrary too nature Agein according as shée was taught by the holy ghost she commendeth the virgins fayth when she saith Blissed art thou that hast beléeued Which short sentence teacheth many things For first it couertly giueth an inkling that al be wretched which are faithlesse Secondly it teacheth that vntoo the beléeuers befalleth the
true blissednesse whiche he is in Chryste Iesu the moste plentyfull welspring of all blissednesse Thirdly it sheweth what is the frute of faith when she sayth For those things shal bée perfourmed whiche the Lorde hath spoken too thée As if she should say Although the experience of all men crye ageinst it although Nature say nay too it although reason determine flat ageinst it Yet shall the thing bée performed that the Lord hath spoken too thée namely that thou being a maid shalt beare a Sonne according too Gods woord Héereby may wée also lerne what is the true inclination of Fayth and after the example of the virgin too giue credite too Gods woord though all the whole nature of things should séeme too warrant the contrary The fourth circumstance At the virgins gréeting the childe sprang in his moothers wombe and by a certeine gesture gaue knoweledge that the Messias was at hād in the virgins wombe Surely this was a greate miracle that a Babe as yet vnborne intoo the worlde acknowledged the repayrer of nature By whiche miracle bothe the fayth of Elizabeth and Mary was confirmed and the goodnesse of God towardes infantes declared who promised Abraham long agoe that hée would bée the GOD of him and of his séede for euermore In assurance of which promise hée established a law that euery male childe of eyght dayes olde should bée circumcised In as much therfore as this promise perteyneth vntoo vs the Anabaptists doo wickedly and shamelesly who will not haue the infants of Christians baptized that is too wit wil not haue them enioy their ensealement whiche are heires of the heauenly grace according too the promise The Anabaptists saye thus Hée that heareth and beléeueth is too bée baptized but an Infant heareth not nor can beléeue and therefore hée is not in any wise too bée baptized But the wretches are deceiued They ought too reason thus rather The Infāts of Christen folkes haue the promise Therefore this promise is too bée sealed vp vntoo them by Baptime as it was sealed vp too the Children of the Iewes by Circumcision The woorde of promise offreth grace and the Sacramente of the promisse sealeth vp the grace and teacheth by outwarde token according as is sayd vppon the day of our Lords supper Therfore let vs set Iohn before vs whoo in his moothers womb béeing full of the holy Ghoste is heire of the grace common too all Infants that haue the promise But they say this was a miracle I confesse it was a miracle and surely a great miracle like as all Gods woorkes in his Churche are miracles Notwithstanding I put too thus muche that this selfe same miracle teacheth vs that Babes are able too receiue the holye Ghoste If they bée able too receiue the holy Ghoste if they bée the Children of Abraham if they bée heires according too the promise If Chryste commaunde them too bée receyued why are they not too bée baptized specially séeing that Baptime is a certeine sealing vp of these things ¶ Of the second WHen Mary had herd Elizabeth talk of the benefit doon too hir by God namely that shée should bée the moother of the Messias shée vttereth the thankfulnesse of hir harte towards God whome shée prayseth in this Psalme partly for that excéeding great benefite whiche happened vntoo hir and also for the mercye might and truthe whiche hée extendeth towardes men while through his mercy hée receyueth them that fear him intoo his fauour iustly punisheth the stubborn and now at length performeth that hée had promised so long ago too the fathers The vse of this Psalme is that knowing Gods mercifulnesse wée shoulde beléeue that knowing his myght wée shoulde feare and that knowing his truthe wée should hope and with pacience wait for the things that God of his grace hath promised setting his mercy ageinst sinne his might ageinst the Deuils tirannie and his truth ageinst all the temptations that the fleshe or the Deuill ministreth And for these causes the auncient Churche hathe ordeyned that euery daye in the congregation of the godly this song of the Uirgins should bée soong Nowe let vs bréefly expound euery verse 1 My soule dooth magnifie the Lord. 2 And my spirite reioyseth in God my Sauyour 3 For he hath regarded the lovvlynesse of his handmayd For beholde from henceforth all generations shal cal mee blissed This is too say I prayse God highly and am altogither set vppon gladnesse and that for God my sauiours sake For he is my ioy bicause he hath bestowed so great fauour vppon me He hath regarded and with frée fauor embraced me his lowly and base handmayde who haue liued hithertoo despysed in base estate and euen after the manner of vyle bondslaues yea and so regarded me that all ages shal frō henceforth accompt me not base and despised as before but blissed to whom so great grace is extended that I shall bée the moother of the Messias who is the sauiour of me of all that beléeue in him By Maryes exāple we may lerne first too acknowledge our own vilenesse to cast our selues down before God in true repentance Secōdly to acknowledge Gods benefits towards vs. Thirdly to praise god for his benefits fourthly too prouoke other too thankfulnesse by our exāple 4 For he that is mightie hath magnified me and holy is his name The chaste virgin maketh héere no boast of merites She attributeth nothing too hir owne power but imputeth all things vntoo God who only is mightie whose only name is holy and therfore deserueth most highly too bée reuerēced For as oft as God is named he ought too bée praysed for his holinesse which shineth foorth in all his woorks with excéeding mercy iust iudgement myghtinesse and truth according as the virgin declareth particularly in hir psalme 5 And his mercy is on them that feare him through all generations This verse teacheth thrée things First that God is mercifull Secondly how largely Gods mercy spredeth it selfe And thirdly too what persons that mercy befalleth Concerning Gods mercy there bée many notable sayinges and exāples I sayth he will bée thy God and the God of thy séede for euer Also I am the God that sheweth mercy And in Esay I am with thée bicause I am thy mercifull Lorde God And the son of Syrach Gentle merciful is God will release sinnes in the day of trouble Héerevpon Paule calleth God the father of mercies saying Blissed bée God the Father of our Lorde Iesus Chryst the father of mercies which comforteth vs in all our troubles The exāples of this mercy that hath bin shewed are many Of which the chéefest is that he hath giuen his only begotten sonne that the worlde might bée saued by him Héervntoo maketh this saying So God loued the world that he gaue his only begotten sonne too the intent that all that beléeue in him should not perish but haue life euerlasting Images of this mercy are the prodigal child the Samaritane and the
falling away from saluation Of the fathers that folowed the times of the apostles wée déeme according too the rule of Ambrose We iustly condemne al new things which Chryst hath not taught bycause Chryst is the way too the faithfull Therefore if wée teache any other thing than Chryst hath taught let vs iudge it detestable And according too this rule of Paules If any man teach any other gospel accursed bée hée But the Papistes to bleare the eyes of the simpler sort doo tell them they must enquire of the auncient wayes and that they must not passe the olde bounds whiche our fathers and anceters haue stablished which thing if it be scarce lawfull too doo in the boūds and buttels of fields howe much lesse shal it be déemed lawful to be doon in the bounds of Religion Surely we passe not the boundes whiche God the first founder of religion hath pitched which the holy Patriarkes and Apostles receiuing by heauenly inspiration maynteined from which the holy Martyrs among whom holy Abel holdeth the first place with inuincible courage of mynd draue back the Bores and Wolues and finally which the son of God hath stablished with his owne precious blud but we abyde within thē constantly As for y e bounds which the old serpent with his broode hath pitched within which is enclosed nothing but mere dānation wée make no conscience too passe them Therfore wée father y e true religiō vpon God who is called of Daniell the auncient of dayes Wherby it wil appéere bothe that the same is the auncientest and that it representeth the nature and disposition of the firste founder of it Wherfore as it is most stedfast euermore so it always continueth like it selfe But whiche is that Religion continually stedfaste in it selfe What is the effecte of it Whiche are the partes Gods woorde and the signe added to the woorde appoynteth the true rule of Religion and seruice of God for God hath alwayes bin woont too vtter his will too men by his woord and by some outward signe For loke what the word putteth into mens eares too be conueyed vntoo the mynde the same thing doth the signe set before the eyes too bée séene to the intent that by them as it were with windowes a certain light myght be conueyed in vnto the soule so as the woord and the signe might bée a double warrant audible and visible the end and drift of which is all one Howbéeit so as the interpretation of the signe is to bée fetched alwayes out of the woord alone What maner of things these be the fiue times in whiche GOD vttered his woorde and gaue signes will shew most openly as are the state of man before his fall the time wherin he was promised recouerie the time of renuing the promise the time of Moyses publike weale and finally the time of the performaunce of the promise by exhibiting Iesus Chryste our Lorde It is too bée shewed by Gods worde and heauenly signes that in these fiue tymes the religion was one selfsame and alwayes agréeable with it selfe in all poynts Before mans fal when Adam was garnished with Gods image God had deliuered too man bothe the worde and the signe The woorde required the knowledge of God and obedience towards him It forbad man too attempt any thing ageinst Gods prohibition vnder a threat of punishment and it had a promise of immortalitie which promise Adam embraced by faith And the trée of life as a visible warrant conueyed the same by the eyes intoo the mynde All whiche things tended too this end that Adam representing Gods Image as it were in a glasse shold cōtinually serue and praise God Wherby it is manifest that the true religion before mans fall was the pure woorshipping of God according too Gods woord the rule wherof was the woord and the signe The parts therof were the acknowledging of God beléefe of the immortalitie that was promised and obedience towards God both inward and outward And the end therof was to represent gods image too praise and magnifie him And in that estate was the seruice of God most perfect such as it shal be after the resurrection sauing that as then it shal bée much fuller not in substance but in degrées This manner of seruing God in such sort as was enioyned too the first man is required of vs also after his fal Neither is ther any alteration made in the maner of woorshipping but there folowed an horrible mayme in all mankinde after the fall of our first Parents insomuche as no man is able too perform this seruice too the ful no nor too begin it vnlesse he haue accesse too the trée of life whiche is Iesus Chryst. Ageine after that mankinde was falne in our firste Parents God eftsoone vttred his wil by woord and signe wherby is learned with what seruice God would bée woorshipped after the fall By the woorde hée rebuketh the transgression of his commaundement by the woorde hée made promise of the Messias who becomming man should pay the raunsome for Adams giltinesse and restore too man the image of God which he had lost by sinning And he added a sign too y e woord which was as it were a certeine visible sermon concerning the Messias The signe was the killing and offering vp of beasts and frutes of the earth Héerevpon it followeth that God requireth the selfe same manner of woorshipping after the fall whiche was before the fall although it haue not the same perfection in his degrées whiche it had before the fall For God requireth héere an acknowledging of him hée requireth an acknowledging of our owne sinne hée requireth an acknowledging of Chryst who is in steade of the trée of life that was in Paradise hée requireth fayth in the Messias hée requireth obedience through Faith too the intent that by little and little Gods Image may bée more and more repayred in man by Chryst that is too say that in the minde may shine assured knowledge of God in the soule holinesse and in all the powers obedience too be perfourmed according too the precisenesse of the woorde These things are bréefly shewed by woorde and signe in the beginning of Genesis For that I may vse Platoes woords the auncient fathers béeing better than wée and dwelling néerer vntoo GOD were better and more substancially taught by shorte grounds and outwarde signes than wée bée taughte by long Sermons For in olde tyme thys manner of teachyng was common and familiar as well vntoo Diuines as Philosophers that what soeuer they hadde vttered in short groundes the same thyng they auouched wyth certeine outwarde signes As soone as man was falne GOD vttered this grounde with his owne voyce The womans séede shall breake the heade of the Serpent The outwarde signe whiche in a certeyne Image purported the same thing was the offering of Sacryfises commaunded too the Fathers by GOD. Therefore when Abell offered hys Sacryfises hée hadde an eye alwayes too the firste grounde that had bin vttered
hipocriste and reiecting the pure vnderstanding of the woord and signe persecuted Abel the folowers of his faith So the Ismaelites sticking in the letter of the circumcision and neglecting the spirituall méening of it persecuted the true children of Abraham whereby it came too passe that the true woorshipping remayneth with very fewe For whyle the Fathers soiourned in Egipte onely the house of Ioseph did after the death of the Patriark Iacob holde still the true Religion whiche being after the decease of Ioseph little better than quite quenched then was Moyses borne In the fourthscorth yéere of whose age being the thrée hundred and fortith yéere after the promise was made vntoo Abraham God renued ageyne the woorde of promise adding thervnto many signes and too the intent the true Religion myghte bée preserued he set vp a kingdom and a presthood And although he betooke the same woord the same sign too Moyses which he had betaken afore too the Patriarks yet notwithstanding he addeth longer sermons mo signes besides according as the state of that age required All which things did leuell at one marke and deliuered vntoo men one selfe same maner of spiritual woorshipping God For in the wildernesse to passe ouer the burning bushe and the pillers of fire cloude the Manna the Rock the brasen serpent were set foorth as signes or sacraments of y e doctrin worshipping of God which thrée things signified Chryst y t was promised lōg ago For y e Manna according to y e interpretatiō of Paul signified y e spiritual foode wherby men being made new by Chryst are sed in Chrysts kingdom The Rock betokened y e spiritual drink wherwith the beleuers ar refreshed The serpent being hanged vp did foreshadowe Chryste that should bée hanged vp vpon the alter of the crosse for the sinnes of the world according as Chryst himself interpreteth this signe The looking vpon y e brasen serpent was a figure of faith wherby mē being iustified quickned doo walk before God and séeke after rightuousnesse But after that the people was brought intoo the lande of promise which was a figure of the heauenly dwelling place there were yet mo signes as it were visible sermons deliuered too them of which I will touche a fewe for my purposed bréefnesse wil not suffer mée for too go through with them all All their whole common weale betokened the Churche the Préesthood Princehood did figure Chryst who with his Préesthood pacified his fathers wrath according too the firste promise and with his soueraintie desstroyeth the Deuilles kingdome sinne and death and with his Préesthood and soueraintie toogither repayreth Gods Image in man according vntoo which man was created that béeing so garnished agein with Gods Imag◠hée might serue him in true obedience and set foorth his prayses Many ceremonies were added of which the ghostly meaning openeth the first promise and setteth out the spirituall woorshipping of God Howbéeit forasmuche as they bée many I wil picke out a few of them and those of the notablest whiche I wil expounde in few woordes The furniture of the Préeste the yéerely oblation of the hyghe Préest the Arke of Couenant the Paschall Lambe the sprinkling of the bloud the washings and the dayly offerings hadde a singular signification of spirituall things all whiche doo swéetely put vs in minde of the conditions of our mediatour and the duetie of the godly The highe Préeste ware a plate on his foreheade and cleane garments The plate of Golde betokened Chrystes Godhead and his cleane garmente betokened his manhood howbéeit pure and cleane from all sinne The going in of the Preest once euery yéere intoo the holy place was a figure of Chryst the high préest who with one oblation should make perfecte all that were too bée sanctified This is shewed plainly in the .38 of Exo. where the Lord sayth that the Lord may bée wel pleased with him Ageine the Préestes rayment betokeneth holinesse wherwith the Lord wil haue his Préestes too bée garnished according as Dauid the interpreter of Moyses expoundeth when hée sayeth Let thy Preestes bée clothed with Rightuousnesse and let thy Sainctes leape for ioye The Arke of couenaunte betokeneth Gods people with whom the Lord hathe made a couenaunt by expresse woords In this Arke were the tables of the lawe which were couered in the Arke with plate of Golde Whereby was none other thing signifyed than is conteyned in the firste promyse The womans séede shall treade downe the Serpentes head sauyng that the outwarde signe expresseth the thyng more pleasauntly For the Table of the ten commaundements is couered in the Ark with a plate of Golde which is called the propiciatorie That is too saye Chryste who is the propitiation for our sinnes doth in his church hide the sinnes of men ageinst the wrath and horrible iudgement of GOD. I pray you what is this else than that the womans séede shall tread downe the Serpentes head Thus dooth Paule the interpreter of Moyses expound this figure in the third vntoo the Romaynes Wée are iustifyed fréely by his grace throughe redemption that is in Chryste Iesu whom God hath set foorth too bée a propitiation thorough Faith in his bloud For as the high Preeste of the Hebrues was woont euery yeare once too embrew the propiciatorie with bloud when hée entred intoo the holy of all holyes So our high Préest Iesus Chryst offered himselfe once vp too his father for the sins of the world and found euerlasting redemption The paschall Lambe had also a secrete meaning wherein the first promise was peinted oute as it were in liuely coloures The figure whereof Paule openeth when hée sayeth And Chryst was offred vp oure Passeouer And whereas this Lambe was taken out of the flocke it signified that Chryst tooke our fleshe vppon him and bare the infirmities of our flesh and that hée was tempted as wée are in all respects sinne excepted too the intent hée might make vs also heauenly that are earthly and spirituall which are carnall And wheras it is sayd of the Lambe And all the multitude of the Children of Israell shall offer hym vp it is ment that Chryste dyed not for one or twoo but for the whole Churche that is too saye for the whole corporation of those that are registred in the booke of life The sprinkling of the bloud hathe a manyfest signification For it was a token of Chrystes bloud shed vppon the alter of the Crosse wherwith our consciences beeing sprinkled are clensed from dead woorks according as the author of the Epistle vntoo the Hebrues expoundeth this figure after a godly maner Too the same purpose perteine their washings and dayly offerings For these things in generall did betoken as well that clenzing wherwith Chryst washeth and purgeth vs cleane from all iniquitie as also the true holinesse wherewith the beléeuers are garnished so as from hencefoorth they may begin too represente Gods Image too his glorie and praise These shadowes of the Lawe
were couert interpretations of the firste promise whiche who so vnderstood with Adam Abel Seth Enoch Noe Abraham c. Those yéelded true and ghostely seruice vntoo GOD not vnlike as in the respecte of the substaunce of the seruice but altoogither like and the very selfe same But what is doone héere Like as Caines brood vnderstoode the promise carnally and of the signe that was added did make a seruice or woorshipping by it selfe Euen so héere the moste part of the Iewes leauing the spirite gazed vppon the letter and determined Gods seruice in these outward ceremonies without fayth whiche errour the Lord reproueth moste sharply in the Prophete where hée sayth What passe I for the multitude of your Sacrifices sayth the Lord And anone after Offer mée no more Sacryfises in vayne your incense is abhomination vntoo mée And streight after he addeth the cause of this matter when hée sayeth Your assemblies are wicked my soule hateth your newe Moones and solemn feasts By these woords GOD dooth vs too vnderstand that hée hath not so ordeyned Ceremonies as though hée required them as a ghostly woorship but that the people should enure themselues in them vntoo godlynesse and strengthen their fayth by them and keepe themselues more and more in the pure woorshipping of God Howbéeit according too mans superstitious nature the moste parte are led away by Hipocrisie from the true vse of Ceremonies and haue grounded the whole weyght of their saluation vpon the obseruation of them Whose errour when the Prophets that were sent did reproue they were drawen too punishement as blasphemous folke ageinst Gods lawe By these things it is manifest that those godly personnes whiche lyued in Moyses common weale agréed fully bothe in Doctrine and Relygion with the holy Fathers before the flud and after the flud vntoo the calling of Moyses and from Moyses euen vntoo Chryste For what is required héere but acknoweledgement of sinne beléefe in Chryste inuocation holinesse obedience and other vertues whiche are required as partes too the reparation of Gods Image in vs Now remayneth the last age wherein the eternall woorde according too the prophesies tooke vppon him the womans séede that is too say mannes nature that hée might tread down the serpentes heade that is too say as Iohn expoundeth it that hée might destroy the woorkes of the Deuill This Chryste béeing interpreter and fulfiller of Moyses the Prophetes did by woorde and outward signes raise vp ageine the same seruice of GOD well néere falne too the ground commaunding repentance and forgiuenesse of sinnes too bée preached garnishing theÌ„ that beléeue in him with his owne rightuousnesse enduing them with his holy spirit stirring vp in them newe motions agréeable vntoo the Lawe and will of GOD and too bée shorte repayring Gods Image according too whiche the firste man was created bidding vs let our light shine so before men that our father may bée glorifyed in Heauen This selfe same seruice coÌ„mendeth hée too his Disciples whiche they bothe taught by woorde and expressed in their life Notwithstanding too the intente the Churche might kéepe this seruice continually hée deliuered them his assured woord put as it were twoo outward seales too the woord namely Baptim and the Lordes Supper The word interpreteth the first promise more cléerly The sacraments are as it were certeine visible sermons which proffer the same thing too the senses which the woord teacheth But what is done in this case Like as in olde time Cains broode Chams broode and the false Israelites corrupted the woorde and by their fleshly foolishnesse patched mens dreames vpon it So the hipocrites fléeting from the woord in this last age of the world haue defiled the seruice of GOD so long tyll through the outrage of heretikes and the tyrannye of Antichryst the sacramentes were partely distayned with mens traditions and partly mangled and the doctrine with the true Religion welnéere ageyne ouerwhelmed Notwithstanding about a fortie yéeres ago God raysed vp a prophet that blissed Luther who brought agein the auncient doctrine and religion which both our first fathers receyued of God and Chryst deliuered too his disciples And that this seruice of God whiche our Church holdeth at this daye is the true and continual seruice of GOD he shall most clerely vnderstand which trieth it by the rule of the Patriarks and of the Apostolike Church But what hapneth vntoo vs Ueryly the same that hapned too our first fathers too the folowers of Abraham and too the Apostolike Churche For the diuell rusheth in with all his force too destroy the Gospell and too abolish the true seruice of GOD. And this dooth he the more outragiously in these our dayes bycause he knowes hée hath but a small tyme too execute his crueltie ageynst Chrystes Churche Now what sleightes this aduersary of Chrystes vseth too wype out the sincere doctrine and true woorshipping of GOD the matter it selfe at this daye openly declareth For firste he hath set vp a kingdome and that a right large one namely of the Turks which openly blasphemeth the name of Chryst. Ageine he hath planted another kingdome whiche men call the Popedome whiche though it professe not it selfe openly too bée agaynst Chryste dooth neuerthelesse with singuler wylynesse and craft step intoo Chrysts kingdom marring the doctrine defiling the sacraments and finally ouerthrowing the true seruice of god For the Pope hauing gotten the primacie vnder colour of the ministerie hath brought all kinde of superstition and Idolatrie intoo the worlde so that since man was created there was neuer yet a more vyolent and intollerable tyranny herd of neyther was there euer any kinde of Idol-seruice whereby was wrought more spytefull derogation too Gods maiestie or wherewith Chrystian mennes myndes haue bin more monstrously bewitched And now that Sathan perceyueth his sleyghtes too bée founde out in this behalfe he taketh no truce but calles toogither the maysters of mischéefe suche as are the Lybertines Anabaptistes Seruetians Antynomians and other whâ—â— with their foule snoutes endeuer too béerays ageyne the purged doctrine and Sacramentes And when he sées he can not by these his practises hinder the course of the Gospell and the pure woorshipping of GOD he goes too it another waye drawing asunder by inwarde debates and setting toogither by the eares among themselues lyke enymies those whome hée perceyued too mynde earnestly aboue others the restorement of the Churche and of true Religion Uerely least by ioyning in endeuer and counsell toogither they shoulde with one minde goe throughe with this so excellent a woorke Besides this from tyme too tyme he chaseth some out of Chrystes campe who becomming forsakers of their order doo excéeding great harme too the Churche among whom there are that inuent new deuyses whereby too bring the pure doctrine in hatred with the weake and vnskilfull For they gather toogither the contraryeties in the sayings of those whose trauell GOD hath vzed too the clenzing of his Churche in this laste olde age of
Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
things then it is too bée vnderstād that Christ came for twoo causes The first is to destroy the works of the diuel and the other too bring the blissyng vpon the children of Abraham y t is too say vpon all that shall receiue Christ by fayth as Abraham did For when Adam had by his fall yéelded him selfe and all his ofspring bondslaues vnder the Tirannie of Sathan and cast them intoo deserued curse the rightuousnesse of God required that either wée should suffer due deserued punishmēt or else that some of mankinde should satisfie Gods iustice Now forasmuch as no meane power was able too vanquish the diuell and pacifie Gods wrath the sonne of God cōmeth foorth of his secret dwelling place he cōmeth intoo y e world he becomes man he taketh our case vpon him he ouerthroweth the kingdome of the deuill and pacifieth his Fathers wrath being made vntoo vs both our sacrifice and our préest This selfe same thing doo many types figurate as the sacrifices of the Fathers the pascall Lambe the sprinklyng of the red cowes blood vpon the people and moreouer the Arke of couenant and all the Aaronical sacrifice with all the rites and ceremonies thereof Innumerable sayings of the Prophetes doo declare these selfe same causes of the Lordes commyng with agréeable consent as Esay 53. He suffered our diseases and bare our sorowes in déede he was wounded for our transgressiōs and was torne for our iniquities The Lord did take vpon him the iniquities of vs al. Many such testimonies as these are in the Prophets which for bréefnesse sake I omit The woordes and woorkes of Chryst at his comming doo proue the same thing Come vntoo mée sayth he all yée that labour and are heauie loden and I will refresh you Also he that beléeueth in mée shall not perishe but haue life euerlasting Also For these do I sanctifie my self that is to say I offer my selfe a sacrifice too God the father for the purgyng of their sinnes Which thing not onely the great numbre of miracles that he did and by which he destroyed the woorkes of the diuell doo assuredly proue but also his very death and his glorious victorie ensuing the same The testimonies of the Apostles who is able to numbre Paule sayth He dyed for our sinnes and rose ageine for our iustification The same man wryteth thus Him that knewe no sinne hée made sinne too the intent that wée might bée made the rightuousnesse of god in him Iohn Baptist cryeth out Behold the Lamb of God that taketh away the sinnes of the worlde Iohn the Apostle Iesus Chryst clenseth vs from al our iniquitie The same apostle making a bréefe summe of Christes benefites writeth Christ appéered too destroy the diuels woorkes Finally the whole Churche of Christ ioyfully through Christes spirit confesseth these selfe same causes of Christes cōming singing thus Thou taking vpon thée to deliuer mā didst not abhorre the virgins wombe Thou when thou haddest ouercome the sharpnes of death didst set open the kingdome of heauen to all beléeuers Now if yée demaund the time of his cōming the Apostle Paul answereth After that the fulnesse of time was come God sent out his sonne borne of woman boūd vnder y e law too the intent he should redéeme them that were giltie of the law that wée might receiue the adoption of childrē He came therfore neither later nor slowlyer than hée ought too come Concerning this time of the Lords comming the Prophets Iacob and Daniell spake before Of which thing more shalbée spoken in the day of the Lordes birth One thing more is yet behind namely the way by which hée commeth This also is too bée sought out diligently that wée may méet him rightly Therfore like as too our saluatiō he came once in the flesh visible so too saue eche mans soule wheresoeuer his woord is thought vpon red or preached hée commeth daily in spirit and inuisible yea rather hée is there alwayes present according too his promise I will bée with you vntoo the end of the world And then againe shal hée appéere visible too iudge the quick the dead too the intent that they which héertofore held scorne too take him for their phisitian and sauyour shall then féele him a most iust iudge and punisher of their wickednesse Of which comming wée shall héere more the next Sunday And thus much bréefly concerning the comming of the Lord. ¶ Of the seconde THe second place which the text of the Gospel conteineth importeth the description of Christ our king and of his kingdom Which description is confirmed by the testimonie of Zacharie which the Euangelist alledgeth that wée may vnderstand how this pomp was not instituted rashly but foreshewed long before according too the wil of God and the secrete counsell of the Trinitie For this pomp teacheth vs many things of the state of Christ our king and of his kingdome First this pomp of Chrystes riding intoo Hierusalem maketh a difference betwéen Christ our king and the kings of the world and sheweth the diuersitie of their kingdomes For this base pompe dooth sufficiently argue that neyther Chryst is a worldly king nor the administration of his kingdom worldly For worldly kings to the intēt they may bée counted honorable of their people are gorgeously apparelled In likewyse the administration of worldly kingdomes requireth gorgeousnesse and sumptuous furniture Secondly this storie teacheth y t vnder this base pompe lieth hid a certeine almightinesse godhead For when hée sayeth loose yée and bring vnto mée and ageine the Lord hath néed of them and also he shall by and by let them go Christ our king giueth vs too vnderstand that by his heauenly power hée is able too bring too passe what hée listeth yea and that hée hath the hartes and willes of men in his hand Therefore although the kingdome of Christ séem dispisable in this world yet notwithstanding if a man look vpon y e power diuinitie of y e king nothing is more stately nothing is more mightie nothing finally is more glorious than it Moreouer the prophecy of the Prophete conteyneth thrée things First an exhortation too the churche at that time cast downe and vtterly vnder foot Be glad saith he and leap for ioy thou daughter of Sion Héereby wée are taught that the Gospel perteyneth too them that are cast down vnder foot and altoogither broken in spirit Secondly this prophecie coteyneth a cōmaundement from God that wée should doo homage too this king like as y e second Psalme exhorteth wher it sayeth kisse the sonne Thirdly this prophecy conteineth a description of the person of Christ namely that he is y e king that was promised too the church Beholde saith it thy king cōmeth As if he should haue said héer is at length that king that was promised thée of whom are written so many testimonies which shall restore the kingdome of God that the diuel hath inuaded destroyed through sinne He saieth that this king is
gentle méek too the intent we should not shu◠him as a cruell Tirant but rather come vntoo him with full confidence and demaund of him the saluation promised And wheras hée setteth him foorth poore that is too bée referred too the state of this present life Whoose will it was too bée poor for this purpose that he might with his spirit enrich vs that are poore and make vs blissed for euer ¶ Of the thirde THe Citizens of this King are described vnder the persons of Christes disciples and of the people whoos 's example wée must followe if wée wil bée reckened among the Citizens of Christes kingdome First therefore let vs with Chrystes disciples bring the Asse vntoo him That is to say let vs too whom the ministration of the woord is committed doo all things that are appointed vs too the glorie of Christe and the enlarging of his kingdome Secondly let vs lay our clothes vpon the Asse whiche thing wée shall then rightly doo when wée employ all oure power and abilities too the preseruation of the Ministerie Also wée must cut downe bowes from the trées cast them before Christe that is too say wée must preache Christe and acknowledge him too bée the eternall king whose kingdome wée shall wishe too flourish for euer like the Palme trée that it may not sinck downe vnder the burthens of the miseries of this world Wée must cry Hosanna that is too say wée must call vpon him with faith and confesse him too bée our King assuring our selues that his kingdome is blissed in the highest And héerevpon wée may bréefly gather what is the right vse and helthfull meditation of this feast concerning the helthful comming of Christe The first vse therfore is to endeuour that this king may come vntoo vs. And how shall that bée brought too passe He is called too vs by true repentance kept by substanciall faith and delighted by pure worshipping The second is too put vs in minde of thankfulnes that wée glorifie him with heart voice confession and behauiour Whoo for our sakes came vntoo vs who béeing made man gaue him selfe for our sinnes too deliuer vs out of this present euil world according too the wil of God our father too whom bée glorie for euer and euer Amen The ij Sunday in Aduent ¶ The Gospell Luke xxj THere shall bee signes in the Sunne and in the Moone and in the Starres and in the earthe the people shall bee at their vvits end thorovv dispaire The Sea and the vvater shall roare and mennes heartes shall fayle them for feare and for looking after those things vvhiche shal come on the earth For the povvers of Heauen shal moue And then shall they see the Sonne of man come in a Cloude vvith povver and great glorie VVhen these things begin to come to passe then look vppe and lift vp your heades for your redemtion dravveth nie And he shevved them a similitude Beholde the Fig tree and all other trees vvhen they shoot foorth their buddes yee see and knovve of your ovvne selues that Sommer then is nigh at hand So likevvise yee also vvhen yee see these things come too passe bee sure that the kingdome of GOD is nie Verely I say vntoo you this generation shall not passe til all be fulfilled Heauen and earth shall passe but my vvoordes shall not passe Take heed vntoo your selues therefore least at any time youre hartes bee ouercome vvith surfetting and dronkennesse and cares of this lyfe and that that day come on you vnvvares For as a snare shall it come on all them that sit on the face of the vvhole earth VVatche therefore continually and pray that yee may obtaine grace too flee all this that shall come and that yee may stand before the sonne of man The exposition of the text LIke as the last Sunday the church celebrated the remembrance of Christs comming in the fleshe so this lesson of the Gospell entreateth of his second coming and belongeth too that Article of our faith wherin wée confesse with hart and mouth that the same Lorde whiche came héeretoofore too bée a mediator and Sauior of them that beléeue in him shall come héereafter too iudge the quick and the dead that they which in this life haue receiued Christe and acknowledged him too bée their sauior should bée raysed ageine in their bodies be rewarded with euerlasting life and that those whiche haue despised him in following their owne affections too the dishonor of God should bée punished euerlastingly with deserued torments Of this Euangelical lesson let there bée made thrée places 1 Of Christes comming too iudgement 2 The vse frute of the forewarning of y e same comming 3 Christes exhortation too his Disciples that they should bée ready without let ¶ Of the first OCcasion of this sermon concerning Christes comming arose vpon the talke betwéene Christe and his disciples in the Temple of Ierusalem For when the disciples woondred at the sumptuousnesse of the Temple the Lorde him selfe answered that the time would come it shoulde bée so wasted one day that one stone should not bée left vpon another His disciples hearing this demaunded him of the time Too whom hée answering declared the tokens that should go before the destruction of Hierusalem strengthning them leaste they shoulde bée discouraged in their mindes for the euils that were at hand Héerevpon taking occasion hée passeth on too the vniuersall and last iudgement and reckeneth vp the signes that shall goe before it Howbéeit too the intent al things may become the cléerer vntoo vs first wée will examine fiue circumstaunces whiche the text comprehendeth And afterward wée wil describe the iudgement it selfe according to the Scriptures The first of the circumstances therfore is concerning the time ▪ For he sheweth the time by signes cōfirmeth y e same by comparison And there are many kindes of signes whiche go before the comming of the Lord vnto iudgement The first signe is séene in the Sunne and the Moone and the starres which what maner of one it shall bée Marke in his .xiij. chapter vttereth in these woords The Sunne shal be darkned y t is too say there shal be many Eclipses of y e sunne And y e moone shal not yéeld foorth hir light namely while she also suffreth eclipse And y e starres shal fal frō heauen y t is too wit shal séeme too fal That many of this kinde of signes are alredy past our present age beareth witnesse For there neuer hapned so many eclipses either of the sun or of y e Moone The second signe of the iudgemēt at hand is the perplexitie of people through despaire the méening whereof is as Mathew and Marke interprete it that nation shall rise against nation and kingdom against kingdom and no place shall bée frée from warres And doth not these dayes testifie the world too bée full of such signes The thirde kinde of signes are of the sea of flouds of the aire of tempests of
the shepherd Christ. For it is more wisedom too enter intoo the Arke with Noe and a fewe other and too bée saued from the daunger of the floud than with the greatest and most florishing part of the world to perish It is better too reioice with Lazarus full of biles in Abrahams bosome than with the riche glutton too bée punished with the torments of hell ¶ Of the fourth AS they departed Iesus began too speake to the people concerning Iohn VVhat vvent yee out intoo the vvildernesse too see c. This commendation of Iohn serueth too this end y t the people should highly estéeme the ministery of Iohn beléeue his voice as that which was heauenly And Christ in this coÌ„mendation ioyneth toogither al the things that béecome a right Apostle and he praiseth him for foure vertues first for constancie for he compareth him too an immoueable rock which is not shaken of the windes as a réede VVent ye out too see a reede shaken vvith the vvind as if hée shold haue sayd Iohn is no such maÌ„ but rather like a firm rocke which yéeldeth too no tempestes nor waues The true preacher of the Gospell therfore must neither for feare of men nor for fauour swarue from the truthe Which thing alas for sorow too many doo now adayes Secondly he commendeth Iohn for his kinde of life that is too wit for that hée liued not a nice life as the flattering courtiers nor sought estimation as they that hunt for the fauor of men but led a life méete for his office and calling suche as neither hindred the seruice of God nor made him slouthful in executing his duetie This generally perteineth also too all the ministers of Gods woorde Namely that they should liue in suche wise as neither nicenesse may be séene in their behauiour nor they them selues bée by other vaine things hindred too doo their dutie Thirdly hée commendeth Iohn for the excellentnesse of his Prophecie for hée preferreth him before all other Prophets Fourthly hée commendeth him for the message that hée commeth of For this is hée of whom it is said Beholde I sende my messenger before thy face whiche shall prepare thy way béefore thée Therfore is Iohn the ambassador of Messias the foreruÌ„ner that maketh way for the king coÌ„ming after by preaching of repentance This mans example must the ministers of the Gospell after a certaine maner of theirs followe They must prepare the way vntoo Christe they muste bring men vntoo Christe They muste shew the only way vnto saluation Christ Iesus Too whom bée honour and glorie for euer So bée it The fourth Sunday in Aduent ¶ The Gospell Iohn j. THis is the recorde of Iohn vvhen the Ievves sent Preestes and Leuites from Ierusalem too aske him vvhat art thou And he confessed and denied not sayde plainly I am not Christe And they asked him vvhat then arte thou Helias and he saythe I am not art thou the Prophet and he ansvvered no. Then sayd they vntoo him VVhat art thou that vvee may giue an ansvvere vntoo them that sente vs vvhat sayest thou of thy self he said I am the voice of a cryer in the vvildernesse make streight the vvaye of the Lorde as sayde the Prophet Esay And they vvhiche vvere sent vvere of the Phariseys and they asked him and sayd vntoo him vvhy baptisest thou then if thou bee not Christe nor Helias neyther that Prophete Iohn aunsvvered them saying I doo Baptise vvith vvater but ther standeth one among you vvhom you knovve not he it is vvhiche though he came after me vvas before mee vvhoose shoo laâ—â—het I am not vvorthy too vnloose These things vvere doone at Bethabara beyond Iordan vvhere Iohn did baptise The exposition of the text THe occasion of this Gospell was this The Phariseys had heard how that Iohn set vppe a new manner of doctrine and broughte in new ceremonies and that without authoritie from the Bishops As how hée â—ad men prepare the way of the Lorde how he receyued all Iewrie vntoo baptisme how he cryed y t the promised king and Messias was at hand The Phariseis being moued at the reporte of these things sent messengers too him intoo the wildernesse too demaunde of him by what authoritie hée did those things This they did not for that they were desirous to giue eare too his doctrine but rather that they might destroye bothe Christe and him that they might kéepe styll their owne gainful ceremonies and that without any regarde had too the welfare of the people committed too their charge they might mainteine their owne authoritie The example of whom our Papists doo lay before them selues folow it stoutly inough The summe therof is this that they enquire of Iohn whether hée bée Christe and that Iohn as a true seruaunt of Christ beareth record vntoo Christ and biddeth them make streight the way of the Lord couertly confirming his own vocation too bée heauenly For instruction sake let this Gospel bée deuided intoo thrée places 1 Iohns recorde concerning Christe 2 The description of Iohn and in him of all godly ministers of Gods woord 3 What it is too prepare the way of the Lord. ¶ Of the first IN the record of Iohn six things are too be considered First whoo are sent and why they are sent Those that are sent are Pharisies and they are sent from Pharisies moste holy men too outward appéerance from moste holy men whiche séemed too them selues the pillers of Gods church which had prerogatiue of succession whiche chalenged too them selues alone the title of the churche But beholde they that séemed too bée the heads of the church are enemies of Christ. Wherby we may lerne that credit is too bée giuen neither to titles nor too successions but only vntoo Gods woord Also we may mark the craft of Sathan which these Pharisies had lerned of their master Sathan For they enquire héere not bicause they fauoured eyther Christ or Iohn as they would séem to haue doone but too the intent too haue destroyed them both as did the Serpent in Paradice 2 Too whome is recorde borne vntoo Christe Whoo beareth record Iohn By this lerne twoo things First that the ministerie of the woorde must shoote at the marke that is too beare recorde vntoo Christ. Secondly that it is the arte of a Christian too stay him self vpoÌ„ the pure confession of Christ ageinst the crafts of Sathan 3 Before whom is recorde borne Before the world and Christes enemies Wherby it is too bée lerned that the godly maÌ„ must confesse Christ before all the whole world with the perill of his estimation his goodes and his life whereuntoo partly the promise and partly the threatning will prouoke vs. The promise is this whoosoeuer shall confesse mée before men him also will I confesse before my heauenly father The threatning is this whoosoeuer shall bée ashamed of mée before men of him also will I bée ashamed before my heauenly father 4 The summe of Iohns record coÌ„cerning
Christ is this That Christe is very man very God the true Messias and the forgiuer of sinnes For when hée sayeth he it is that vvas too come after mee hée sheweth his true manhood and wher he addeth and yet vvas before me hée confesseth his godhead But wheras hée sayeth and hee standeth among you vvhome you knovve not he answereth too their question pronounceth Iesus too bee the Messias The lauer of baptism dooth opeÌ„ly declare y t it is thoffice of the Messias to forgiue sinnes 5 The vse and frute of this recorde is that wée ought too beléeue the witnesse of Iohn and embrace Christe the true forgiuer of sinnes whoo hath washed vs from all our sinnes with his owne blood whereof hée hath deliuered vntoo vs an effectuall signe namely Baptisme of whiche wée wil intreat else where 6 The Phariseis are an Image of disguised Christians that is too say hipocrites which cannot away with the doctrine of true godlinesse but feine them selues godly in outward behauior and pretend too bée most holy whereas they beare another persone inwardlye and thereupon it is that such are called hypocrites For like as they are hypocrites in Enterludes which in apparel and outward gesture represeÌ„t persons absent Euen so the Pharisies set foorth as it were but onely a visor of godlinesse which is farre from them for men to looke vpon where vpon they are called Hypocrites as whoo althoughe in very déede they bée vngodly in their hearts yet doo séeme outwardly moste holy ¶ Of the seconde I Am the voice of a cryer in the desert First Iohn defineth all Prophets Apostles and ministers of Gods woord that they are a voice Secondly that they are not a vain voice but y e voice of a cryer that is to say of a preacher Thirdly in the desert that is too say in the whole world Fourthly the hearers are doon to vnderstand of the woorthinesse of the voice for it is not the voice of man but of God that cryeth c. Fiftly that Iohn alledgeth the testimonie of Esay For the godly preacher must auouch nothing without the testimonie of the holy scriptures This present testimonie is taken out of the .40 Chapter Sixthly the preachers also are warned that they father not another mannes voyce vppon God than his owne For such as doo so are not the ministers of God but the bellowes of the Deuil which kind of men wée ought to flée no lesse than woolues ¶ Of the third TOo make way too the lord is by the witnesse of the same Iohn Baptist too woorke repentance And not without great cause did Iohn vse this figure of spéech which properly perteineth vntoo worldly kingdomes For the wayes where kings shall passe are woont too bée prepared or made leuel ageinst their coÌ„ming too the inteÌ„t they may go without peril and stumbling This dooth Esay expound when he sayth Euery vally shall bée raised and euery mountaine and hil shal bée made leuel and the crooked wayes shalbée made streight and the rough places shalbée made smoothe These things are too bée vnderstoode spiritually concerning all impedimentes bothe inward outward which may hinder the comming of Christ our king vnto vs. Inward impediments are lacke of the knowledge of God lustes leudnesse foolish boldnesse and such like Outward impediments are all stumbling blockes which Sathan casteth in our wayes in doctrine in the Sacraments in coÌ„uersation And too speake the matter in few woords the mountains that is to say whatsoeuer is high in y e world are to be cast down by y e preaching of the law The vallies that is too say such as are broken in spirit are â—o be raised vp by preching of y e gospel Bréers y t is to say euil life leud affections are too bée stubbed vp by new obedience with an earnest desire too frame the life according to goddes woord And too th entent that that may bée doon it is required first y t there bée criers in y e desert Secondly there is néede of wholsom doctrine which is y e laÌ„pe of them y t prepare y e way Thirdly it is requisite that when the Lord commeth that is too say when the grace of God shyneth in our hearts wée yéeld our selues obedient through true repentance and shew our selues too bée gods people by dooing homage vnto Christ our Lord. Lastly it behooueth vs too offer vntoo him gifts and the sacrifice of our lips that is too say too acknowledge him both with mind voice confession and conuersation Howbéeit in as much as these things cannot bée vnderstood without applying of examples We wil bréefly declare the méening of Iohn and of the Prophet by examples The summe of Iohns sermon was this Doe penance and beleue the Gospell which is all one with that which he sayeth out of Esay prepare the way of the Lord. How did hée that He did beate downe the hilles For when he saw many of the Pharisies and Saduces come vntoo his Baptim hée sayd vntoo them Yée generation of Uipers whoo taught you to flée from the wrath that is too come Say not within your selues wée haue Abraham too our Father For I say vntoo you that god is able euen out of these stones too raise vp children vntoo Abraham for now is the axe layd too the roote of the trée Euery trée that yéeldeth not good frute shalbée hewen down and cast intoo the fire Sée héere how Iohn maketh the mouÌ„taines lowe First when hée calleth them the generation of Uipers he findeth fault with their leud hart which was desirous of blood and vnthankful SecoÌ„dly he taketh away the cause of their chéefe boasting For they had a pride in themselues bycause they were the children of Abraham But hée telleth them that this auaileth them nothing For GOD is not an accepter of persones Neither are those by and by the children of Abraham which are borne of the fleshly séede of Abraham but those are Abrahams children which followe Abraham in faith and obedience like as Christ beareth witnesse in the Gospell of S. Iohn calling them the children of the Deuill which boasted themselues too bée the children of Abraham Thirdly hée addeth a threatning vnlesse they amend The ax sayth he is layd too the roote of the trée That is to say Gods vengeance is not farre of that euery euil trée may be cut downe and cast into the fire In likewise must other ministers of Gods word dig downe the mountaines by telling men their faultes by taking away the cause of boasting and by laying before them the punishmeÌ„ts which rest vpon all them that amend not Then shal they also raise vp the vallies and how Euen as Iohn did in shewing Chryst when he sayd behold the Lamb of god that taketh away the sinnes of the world When he sayth behold he allureth them to faith When he addeth the Lamb of God which taketh away the sinnes of the world he expresseth the ground of reconciliation Thirdly he cutteth
things I thought good too touche bréeflye concerning the Godhead of Chryst. The fifth is of the Cradle of Chryst whiche signifieth nothing else than contempt of the worlde and vtter pouertie whiche pouertie it was Christes will too taste of too the intent hée might make vs riche Let proude folkes looke intoo this Cradle and lay downe their loftinesse Let poore men looke into it and cease to despaire as though they were despised for their pouertie Héere is too bée noted the abuse of all things created by God Bethléem serueth for lucre the Inne for guests Christe the King and Lorde of all things is thrust out intoo a stable So also at this day the Church is despised while the vngodly flowe in riches honor and power The sixth is of the appéering of the angels whoo first testifie that the Lord is come and secondly shewe by their very brightnesse what maner of king the new born Christ shuld bée and thirdly they declare by their himne what maner of benefits he shall bestow and what maner of glory is yéelded therby vntoo God The seuenth is of the preaching of the Angels vntoo the shepeherds Feare not for beholde I bring you glad tidings of greate ioye that shal bee among all people bycause there is borne vntoo you this day a Sauiour vvhich is Christ the Lord in the Citie of Dauid And this shal bee a signe vntoo you you shall finde the childe vvrapped in svvadling clothes and layd in a maunger This Sermon is the excellentest of all Sermons that euer were made in the worlde before wherof there are many partes First the Angels forbid the shepherds too bée afraid wherby they shew that Christ came too take away the curse of the law and sinne for which the curse came vpon men The second is the preaching of glad tidings I bring you tidings of great gladnesse When hée saith greate hée putteth a difference betwéen it and the ioy of the world which laâ—teth but a shorte time and is grounded vppon a weake foundation But this ioy whiche the Angels bring tidings of is called greate for foure causes First for the matter or substaunce of it whiche is great namely the reconciling of vs vntoo GOD. Secondly for the continuance and stedfastnesse of it for it endureth for euer and it abideth constant Thirdly for that it dooth not perteine too a few only but vntoo all men that by faith receiue this tidings of the gladnesse Fourthly for that it is spirituall perteyning too the saluation of the whole man The third point is the cause and ground of this gladnesse Bicause saith hée this day is borne vntoo you a Sauioure whiche is Christe the Lord. The fourth he sheweth the place In the Citie of Dauid saith hée that is too wéete Bethléem The fifth a signe is added too the woord For hée sayeth this shall bée a signe vntoo you Yée shall finde the childe lapped vp in clothes and layed in a maunger This signe dooth twoo things First it leadeth them the right way vntoo the Childe least in séeking him they should mistake him For albéeit that all moothers doo wrappe their children in swadling cloutes yet they lay them not in maungers Secondly it putteth a difference betwéene the kingdome of this childe and the kingdoms of this world For the worldly kingdoms haue outward gloriousnesse And these are the partes of the Angels sermon The eyght is of Christes birth First hée is reuealed vntoo the Shepeheardes Whereby twoo things are too bée learned One that Christes kingdome is not worldely Another that Christes kingdome belongeth too the poore according too this saying the poore receiue the glad tidinges of the Gospell The ninthe is of the song of the Angelles whiche is Glorye vntoo God on high in earth peace and too men good vvill This song dooth in a meruelous bréefnesse comprehend the frute of the Lords birth which consisteth in thrée things For first glorie is attributed vntoo God Secondly peace is made vntoo men And thirdly is shewed the good will of God towardes men First therefore when the Angelles say Glorye vntoo God on high Their meaning is that no man can yéelde true glorie vntoo GOD without the true knoweledge of Chryste Uerely man was created vntoo this ende that hée should glorifie his creator But through the fall of our first parentes it came too passe that neyther hee knew GOD aryght nor glorified him aright If thou demaund what it is too giue glorie vntoo God too giue glorie vntoo any bodye is nothing else but too attribute true vertue vntoo him As when some king dealeth iustly wisely valiantly and mercifully his subiectes yéelde him glorie that is too say his subiectes like well of his doings and wyth singular good will doo blaze them abrode And in like wise is glorie giuen vntoo God when his vertues are rightly acknowledged and felt as his wisdome his rightuousnesse his puissance his mercifulnesse his truth and suche others The wisdome of God is séene in this that he repaireth ageine man whom he had created too his glory so as he might by his sonne borne of a virgin recouer ageine the Image of God which he had lost through sinne and so giue glorie too the wisdome of God His rightuousenesse is séene by this that hée would not receiue intoo fauour man that had sinned without amendes made for the wrong that hée had done For whereas it was of necessitie that eyther man muste haue perished euerlastingly for his sinne or else that some one of mankynd must haue made satisfaction vntoo God by abyding punishment for all mankind God gaue his owne sonne whoo taking manhood vppon him hath in the same satisfied the rightuousenesse of God and therefore is the praise of rightuousnesse worthily too bée attributed too God for the birthe of Chryst our Lord. His puissance is commended in that hée hathe through Chryst ouercome the Serpent and his séede yea and rooted out his kingdome so farre foorthe as pertayneth vntoo all them that take holde by fayth vppon thys Iesus that is borne His mercyfulnesse shineth in this that by his sonne and for his Sonnes sake hée taketh ageyne intoo fauoure Mankinde forlorne and oppressed by the tyrannie of the Deuyll and ouerwhelmed wyth excéedyng great myseries calamities death hell and damnation Thys mercyfulnesse of God excéedeth all the woorkes of God whych both the good Angels and the elect men shall set out euerlastingly yea and the verye Deuyls shall acknowledge though against theyr willes His truth is made manifest in this that bearing in minde his promises of olde time hée performeth that which hée had promised long agoe For at such time as our first parents fell intoo sinne hée promysed them the séede of the woman which should treade downe the head of the Serpent and this promise hée fulfilleth now in giuing vs his sonne For these vertues therfore glorie is too bée giuen too God and that specially by those that féele his benefites This
is not too bée imputed vntoo God but too the malice of men which will not followe God that draweth thē by his woord Why the vngodly shall persecute the apostles the Lord sheweth plainly in the tenth of Mathew where he sayeth And yée shall bée hated of all man for my names sake Iohn the .xvj. And the houre commeth that vvhosoeuer sleaeth you shall think he doth God hye seruice And these things shall they doo too you bycause they knovv not the father nor mee Héere hée alledgeth the cause why the vngodly are so mad vppon the godly that is to say bicause they knowe not God which want of knowing God bringeth too passe that the murtherers them selues doo think they offer holy sacrifices vnto God when they put the faithfull too death Yea and they that knowe not God runne hedlong into hipocrisie and out of hipocrisie intoo murther vntill they haue filled vp the measure of their wickednesse What then dooth Christ He commeth too the sicke But they as folke out of their wittes set them selues against Christe whom they couet too dispatch out of the world He by his ministers sheweth them their disease They on the other side will be knowen of no disease and therfore they bothe dispise the Phisitian and persecute his messengers ¶ Of the seconde THat vppon you may come all the righteous blood that is shed vpon the earth from the blood of righteous Abel c. How sore the persecuters of the church doo sinne he sheweth héere For hée sayth that they shall bée giltie of all the blood of the Sainctes that euer was shed no lesse than if they wyth their owne hands had slaine all the godly men and sainctes yea and Christ him selfe For amongst all the vngodly there is a certeine alyance of vngodlynesse whiche maketh their punishementes a lyke gréeuous and their giltinesse a lyke equall ¶ Of the thirde VErely I say vntoo you all these thinges shall come vppon this generation Althoughe these things are peculiarlye spoken of the Iewes béeing persecuters yet generally they perteine to all persecuters of the Church The othe that the Lorde addeth teacheth vs two things First that the vngodly shall one day in déede bée caried too punishment how long so euer hée séeme too delay their iudgement And secondly that the godly which suffer persecution shal one day bée gloriously deliuered and their ennimies bée put too euerlasting torments Whereby the godly may learne not too grudge at the vngodly persecuters but rather too bée moued with compassion for their assured damnation and too make intercession for them that the Lord will turne them that they bée not al damned according as Stephan did as wée haue heard before ¶ Of the fourth O Hierusalem Hierusalem vvhich sleaest the Prophets c. These woordes of Christ calling vppon Hierusalem by name conteine first an vpbraiding Secondly they declare Christes affection towardes them Thirdly they doo vs too vnderstand that they perish through their owne default and lastly they threaten punishment For when he sayth how often wold I haue gathered thée toogither hée vpbraideth them with vnthankfulnesse for that they would neither receiue the benefite that was offered them nor had any regarde of their owne welfare and much lesse would acknowledge the liberalitie of their benefactor or be thankful too him for it Would God that a number of them that heare the Gospell at this day were not like them which thing verily they shew by their frutes The Lord declareth his affection towards them when he compareth himself too a hen which loueth hir chickens most entierly and doth al that shée is able too doo too the intent shée may kéepe them from the foules that are ennimies too them God forbid that it should enter intoo any godly hart too think that Christ determined otherwise with him self concerning the Iewes by some secrete wil than he pretended by his teares and by his spéech For it is a horrible thing too think that there are contrary willes in Chryst who himselfe condemneth a double heart Therefore hée willed their saluation in déede according too the saying of the Prophet I will not the death of a sinner but that hée should conuert and liue In the third place when the Lord sayth And thou vvouldest not ▪ he opēly testifieth that the Iewes peryshed through their owne default and that of their owne malice they striued against Christ who offered them saluation Hée sayeth not And God vvould not receiue thee intoo fauoure but thou vvouldest not Wherfore wée may learne twoo things héereby One is that béeing made warer by the harme of the Iewes wée giue eare too Gods woorde and yéeld our selues obediēt too Christ when he allureth vs that wée striue not against the holy Ghost who stirreth vp the witts of al men that héere the Gospell An other is that whosoeuer héere the woord obey it not doo perishe through their owne fault Whose destruction and damnation is not too bée ascribed too any destinie or secrete will of God as thoughe there were some whom hée would not haue saued Fourthly when he addeth And your house shall bee left desolate vnto you Although this threatning of punishment perteine in speciall too the Iewes that were persecuters too whom he threatneth the vtter ouerthrow of their religion common weale and priuate state yet in generall it perteyneth too al persecuters of the gospell And he thretneth them that at least wise some of them shoulde amende For all the thretnings of the prophets haue a couert condition namely vnlesse yée repent like as wée sée in the Niniuites and as wée héere Chryst witnessing in these woords Unlesse yée repent yée shall perish all toogither Luke xiij Let vs then bée warned by this threatning if wée minde too scape the wrath of God too repent vs in good earnest and too call vpon Chryst our sauiour with true gronings that he may kéepe vs in true faith and inuocation Too whom with GOD the father and the holy Ghost bée praise honour and glorie for euer and euer Amen The third holiday in Christmas commonly called S. Iohn the Euangelists day ¶ The Gospell Iohn xxj IEsus sayd vntoo Peter Folovv thou mee Peter turned about and savv the Disciple vvhom Iesus loued folovving vvhiche also leaned on his brest at Supper and sayd Lorde vvhiche is hee that betrayeth thee VVhen Peter therefore savv him hee sayde vntoo Iesus Lorde vvhat shall hee heere doo Iesus sayde vntoo him If I vvill haue him too tarrie till I come vvhat is that too thee Follovv thou mee Then vvent this saying abroade among the brethren that that Disciple should not die Yet Iesus sayed not too him hee shall not die but if I vvill that he tary til I come vvhat is that too thee The same Disciple is he vvhich testifieth of these things and vvrote of these things and vvee knovve that his testimonie is true There are also many other things vvhiche Iesus did the vvhiche if they should
of our Lord Iesus Christ graunt vs his grace that being confirmed by this miracle wée may in the true feare of God and in faith yéeld true glory too God the father Christ and the holy Ghoste too whom being only the immortall and liuing God bée honour glory and dominion for euer world without end Amen The third Sunday after Epiphany ¶ The Gospell Math. viij WHen hee vvas come dovvne from the Mountaine much people follovved him And behold there came a Lepre and vvorshipped him saying Maister if thou vvilte thou canst make mee cleane And Iesus put foorth his hande and touched him saying I vvil be thou cleane and immediatly his Leprosie vvas clensed And Iesus sayde vntoo him tell no man but goe and shevy thy self too the preest and offer the gyfte that Moses commaunded too bee offered for a vvitnesse vntoo them And vvhen Iesus vvas entred intoo Capernaum there came vntoo him a Centurion and besought him saying Maister my seruant lieth at home sick of the Palsey and is greeuously peyned And Iesus sayde vvhen I come vntoo him I vvill heale him The Centurion aunsvvered and sayde Sir I am not vvorthie that thou shouldest come vnder my roofe but speake the vvoorde onely and my seruant shall bee healed For I also am a man subiecte too the authoritie of an other and haue souldiers vnder mee and I say too this man goe and hee goeth and too another man come and hee commeth and too my seruant doo this and hee dooth it VVhen Iesus hearde these vvordes hee maruelled and sayde too them that follovved him Verely I say vntoo you I haue not founde so great faith in Israell I say vntoo you that many shall come from the East and VVeast and shall rest vvith Abraham Isaac and Iacob in the kingdome of Heauen but the children of the kingdom shal bee cast out intoo vtter darknesse there shal bee vveeping and gnashing of teeth And Iesus sayd vnto the Centurion Goe thy vvay as thou beleeuest so bee it vntoo thee And his seruant vvas healed in the selfe same houre The exposition of the text THis gospel setteth before our eyes the affectiō of Christ towards mankinde especially towards them that flée too him in heauinesse affliction for looke what he promised in woords saying Come vntoo mée all yée that labor are heauy loden and I wil refresh you and yée shal find rest vntoo your soules the same thing dooth hée shew héer by his déede For after that hée had taught his fathers woord on the mountaine hée came down and fulfilled the thing in woork which he had taught in woord confirming his doctrine with miracles For hée woorketh héere twoo miracles With his woord he healeth the Lepre and by his commaundement hée healeth the sonne of the Centurion absent The vse of these miracles is both too prooue Christe too be the true Messias too witnesse that the self same Christe wil helpe the afflicted that call vppon him as wel as hée helped the Lepre and the Centurion that called vpon him Howbéeit too the intent the present miracles may serue too our better instruction I wil intreat of .iiij. places whiche are these 1 A generall doctrine of all Christes miracles 2 Of the Lepre and of his healing and of the circumstances thereof 3 Of the heathen Centurion of his faith and of his care for his seruaunt 4 The praise of this heathen mans faith ¶ Of the first BIcause the Euangelical storie conteyneth many of Christes miracles wherwith hée manifesteth his glory cōfirmeth his doctrine and encreaseth faith in the hearers I wil bréefly set foorth a general doctrine the vse wherof shal serue in all particuler miracles of Christe Why the Lord addeth miracles too his woord it is tolde in the last Sunday euen héer a litle before I haue repeated it in the beginning How be it too the intent wée may haue the ful doctrine of miracles mo things are too be serched out whiche too enclose within number certein I wil put all vnder these .v. questiōs What the persons bée what the ends bée what is the maner what is the vse and why miracles are not wrought at this day The persones are of thrée sortes first suche as are oppressed with diseases and with the Deuils tirannie Then the beholders of the miracles And lastly Christe that woorketh the miracles The ends are many One is that Christ might shew foorth his owne glory Another that he might seale vp his doctrine the thirde that the faith of them that behelde the miracles might bée confirmed the fourth that God might bée glorified by the sight of his woonderfull woorkes the fifth that by little and little the Diuels kingdome might bée destroyed What miracles so euer are doone for any other ende than these are condemned as sleights of the Deuil Math. 24. The manner is diuers for sometime hée woorketh a miracle by his woorde alone as in this place Another time too the intent too shew the preciousnesse of his body he layeth to his hand One while he turneth him selfe to GOD with giuing of thankes before hande and another while hée woorketh by his onely power without his woord as when he turned the water intoo wine Too the manner also perteyneth the faithe of him that is healed by the miracle as is read in this Gospell Miracles serue too thrée vses That hée that is healed by miracle should sinne no more that the beholders should put their trust in the healer and that wée whiche read of the miracles of the Lorde shoulde bée confirmed in the glorye and doctrine of Christe and therewithall conceiue faith in him that he is none otherwise affected towards vs than he was towards them But why are no miracles wroughte now a dayes Hée is starke blinde that séeth no miracles at these dayes The churche of Christe is a little flocke whiche the Deuill the King of darknesse and Antichriste the Pope doe persecute and bend all their force too this end that they may extinguish the true religion of Christe and yet they can not All the whole worlde persecuted that one poore man Luther and yet they touched not one hear of his hed And why God miraculously defended bothe him and also his little flocke This presence of God in his churche is miraculous inough so that wée néede not too séeke other miracles Moreouer miracles and the power of healing mens bodies and the visible giuings of the holy ghost were bestowed onely vpon the primitiue churche too the intent they might confirme Christes glorie his doctrine our faith for euermore in all that should come after The vse of which too vs ward is that wée may know they were certein seales of ful authoritie wherwith God would haue his doctrine confirmed and sealed for euer ¶ Of the second IN the Lepre that is healed ▪ let six things be considered his infirmitie the state of his person his faith his inuocation his pacience and his confession The infirmitie of the
and woonderment too them that beheld it The places that wée will entreat of are these thrée 1 The varietie of the temptations of the godly in this world 2 The exposition of the present storie with the circumstances therof 3 A moste goodly Image of Chrystes Church in this world ¶ Of the first BIcause this Gospel maketh mention of the temptation in the shyp I will bréefly set forth the kindes of temptations wherwith men are troubled and that to the intent that knowing the daungers which inuiron vs round about wée may become the more watchefull least béeing vanquished with temptations wée abandon our confession and fal from grace For lyke as Chrystes disciples were tempted among the waues of the sea with losse of their life so all christians ought almost euery houre too bée afrayde of the shipwrecke of their fayth Of temptations there bée many kindes For either God is the author of the temptation in which respecte it is proprely a triall or proofe and not a temptation or else it procéedeth from the deuil or else it coÌ„meth of men or else the cause of it is in the partie himselfe that is tempted or else they bée things circumstant that trouble him God proueth vs to the inteÌ„t we may bée made more tried too our selues For hée trieth not too the intent too know for nothing is hidden from him but to make vs knowe howe much wée haue profited in Godlynesse And God trieth men in their manners in doctrine and in the signes of his wrath In manners he tried Abraham when he commaunded hym too sley his only begotten sonne Isaac and too offer hym vp too him for a sacrifice And Abraham by obeying God in so hard and difficult a thyng became more tried too him selfewarde and sawe the true frute of his owne fayth whyche is too preferre obedience towards God before all things in the worlde So at this daye the godly are tried by GOD when by settyng béefore theyr eyes the commaundements of God whiche are the moste certeine rules of all vertue and good manners they are made more tried too them selues through willing obedience But on the contrary part those that wyttingly and wyllyngly runne headlong intoo sinne and yéelde vntoo temptation become giltie of Gods wrath vntill they repent and amende Besides this God trieth vs in doctrine when hée suffreth false Prophets too come and too teach diuers erronious opinions Of which kinde of triall Moises speaketh in the .xiij. of Deuteron If there rise vp among you a Prophet or one that sayth hée hath séene a dreame and telleth you a signe or woonder béeforehande and the thing that hée hathe spoken commeth too passe and hée say vnto thée Let vs go and followe strange Gods and let vs serue them that is too say if hée set vp a new maner of woorshipping God thou shalt not herken too the woordes of that Prophet and dreamer bicause the Lord your GOD trieth you and that it may bée openly knowne whither you loue him with all your heart and al your soule or â—o This temptation is ascribed vntoo God in consideration that it is a triall and not a seducing After the same maner hée giueth vs his woorde at this day but hée permitteth many heresies 〈◊〉 spring vppe to the intent hée may by that 〈…〉 whither wée loue him in déede by true and sincere faith Sometime the Lord trieth vs in signes when his setteth foorth the dreadfull tokens of his wrath in heauen in earth and in the sea which signes doo woonderfully shake the minds of the godly Of this kinde of triall speaketh Moises Exod. xx Bée not afrayde for the Lord is come too trie you and that the feare of him might bée in you that yée might not sinne The Deuil tempteth by falling from the doctrine by presumption in office by Idolatrous woorshippings many otherwayes of which I must speake theâ— Sunday in Lent Men as well our enimies as fréends doo tempt vs diuers ways as by doctrine hypocrisie example counsel promis and threatning Also man â—â—ndeth in himselfe whereby too bée tempted as originall sinne and secondly many affections springing out of the same which egge vnto attempt somwhat ageinst god Sometime a man is tempted of the giftes of the minde or of the bodie suche as beautie strength witte woorkmanship and suche other like are Hée that wil not be ouercome by this kind of temptation let him think that all things are bestowed vpon him froÌ„ heauen for the aduauncement of Gods glorie and the commoditie of other men Things circumstant doo also oftentimes tempt and trouble the mindes of the godly of which some things are before vs as the things that hang ouer vs some are after or behind as the things that are past some are at our right handes as the things that are plesant and some at our left handes as the things that are sorowful Before vs death threatneth the dreadful iudgement of God vexeth and hel gapeth with opeÌ„ mouth vpon vs. After vs or behinde vs at our backs are our sinnes past whiche disquiet the conscience of man At our right hands are riches honor and power which things haue throwne many men headlong intoo endlesse destruction At our left hands are pouertie reproche contempt slaunder perils on sea on land at home and abroade These kindes of temptations are moste gréeuous whiche are ouercome by faith inuocation often lifting vp of the heart vntoo God for helpe giltlesnesse of maners and too bée bréefe by continual and earnest repentance Thus much I thought good too speak of temptation in this place that wée might bée stirred vp too watchfulnesse and praying lest wée enter intoo temptation ¶ Of the second IN the storie of this miracle these circumstances folowing are too bée considered 1 The trial of faith The disciples haue y e Lord with them in the ship by reason therof they saile with the more carelessenesse How bee it this carelessenesse was not of very long continuaunce For by meanes of a storme that arose the ship was ouerwhelmed with waues Whereby it came too passe that they which a little béefore were too carelesse are now abandoned too the waues of the sea in a maner redie too despair Wherfore let no man trust too much too prosperitie but in prosperitie let him bée afrayde 2 In this moste gréeuous peril Christe slept partly with stéep too recreate and refreshe his powers that were weried with labours and partly to trie his Disciples faith not bicause that he béeing the searcher of heartes was ignorant of any thing but too the intent the Disciples might bée better knowen too them selues Moreouer it is too bée beléeued that the Lorde sléeped for this purpose also that greater Fayth might bée stirred vp in his Disciples and that his Disciples béeing striken with the greater feare shoulde call vpon him the more earnestly and set the more by his present ayde in the extremity of peril For if Christ had bin
commendeth his own care and earnestnesse towards vs. Fourthly this name signifieth y t we haue néede of continuall looking too and of continuall care and that the Lord had néede too put too his hande if he minde too haue true fruteful vine braunches Fifthly that they whiche are receiued intoo the churche are bound too bring foorth good frute For as the vine branches doo bring foorth good grapes not wilde grapes so Christians must doo the woorks of the spirit not of y e fleshe Now is too be séen how euery Christiā must behaue himself in the Lords vineyard For as there bée sundry duties in a vineyard for one plāteth another watereth another shreddeth another bindeth another vnderproppeth another diggeth and another dungeth the earth So are there sundry vocations and offices in the Church according too the diuersitie wherof men must labour in the Churche The Lord appointeth vntoo euery man his taske according too his owne wil. For like as in a vineyard the housholder giueth to one man a shreddinghook too another a spade and too another a knife or a hatchet So in the churche one is appointed of God too bée a preacher another too be a magistrate the third too be a householder the fourth a teacher in a schoole another to bée a scholler and another too be a craftsman and so foorth But héer euery man in his labor must cōsider thrée things First whither his labour be profitable in the vineyarde and commaunded him by the housholder Secondly what is too be auoyded of him in his laboring Thirdly what and how it is too bée doone Whither thy labor bée profitable cōmaunded thée by the housholder thou maist know by twoo things namely by the commaundement and by thy calling Euery labor that maketh too the planting watering cherishing and preseruing of this vineyard hath a commaundement that is too wit the labor y t serueth too the glory of God the edifying of the church the harbroughs of the church that is too say cōmon weales and housholdes is commanded by God in the first table and in the fourth commandement Besides this it is not inough that thou arte commaunded too labour vnlesse thou bée enabled too labor in lawfull vocation For hée that taketh vpon him too labour in the vineyard without calling is rash and bringeth foorth no frute In labouring thou must béeware firste that thou bée not proud if thou séeme too thy selfe too labor more or also better than another man Secondely that thou haue not an eye too the rewarde of thy labor performed but too the commaundement of the housholder whoo hath set thée in the vineyard too the intent thou shouldest woork Thirdely that thou despise not such as woork lesse than thy self And fourthly that thou grudge not ageinst y e master of the house though he apéer liberall too them that séeme too haue wrought lesse than thou What is to bée looked vnto and cōtinually too bée thought vpon while thou art woorking First it behooueth euery mā too think hée is brought intoo the Lords vineyarde not too bée ydle but too woork For in the Lordes vineyarde there is no roome for slouth and sluggishnesse No man can without displeasing the master of the house put ouer his taske too another man Therefore whoosoeuer is brought intoo this vineyarde let him labor lustily without deceyt For cursed is hée that dooth the Lords woork deceitfully Secondly in laboring let him think he standeth in his masters sight whoo not only beholdeth the outward doings but also féeth the secretes of the hart and estéemeth the work by the méening of the hart rather than by the effect of the woorke Thirdly this looking on of the master shal stir vp the laborer too woork héedfully that hée may with a chéerfull minde beare out the heate and burthen of the day Fourthly an eye is too bée had too nothing else than too the goodnesse of the housholder God which commaundeth too labor and that one thing alone wil encorage a man too go through with his task lustily Fifthly when thou hast doon all that thou canst doo thou shalt say thou arte an vnprofitable seruant For if thou eyther be proude bicause thou camest sooner intoo the Lords vinyard or despise others that may séem too haue wrought lesse than thou or murmur ageinst the goodman of the house whoo is alike liberall too others as too thée thou shalt héer Frend I doo thee no vvrong diddest thou not couenant vvith mee for a penny take that is thine ovvne and go thy vvay Is it not lavvfull for mee too doo vvith mine ovvne vvhat I list Is thine eye euill bicause I am good Thrée things are héer founde faulte with in the murmurer First that hée presumeth vpon the woorthinesse of his woork Secondly that he doth not commend and set forth the liberalitie of the householder but rather blameth him for it Thirdly that hée enuieth other men for the bountifulnesse of the liberall householder towardes them Suche are all they that séeke too iustifie themselues by woorkes béeing vtterly voyde of fayth ¶ Of the second TO the intent wée may the more distinctly vnderstand the doctrine of good workes thrée things are to bée throughly weyed First what things are requisit to the account of good woorks Then what are the causes of good woorks and thirdly why God hath added so many so notable promises vntoo good woorks and why hée voutsaueth rewards vntoo them As perteining too the first fiue things are requisite that a woork doone by man may woorthyly bée called good One is commaundement Another is Chrystes spirit The third is faith The fourth is a right end And the fifth is grace wherthrough the default is taken in good woorth Now that too the ratifying of a good woorke commaundement is required it is manifest by these foure things by our owne state by the commaundement by the forbidding and by the maner of worshipping God Our state is that wée should bée the seruantes of God and hée bée our Lord God Wherfore as it is his prerogatiue too commaund vs what wée shall doo so is it our duty too folow his wil as the moste certeine rule of our dutie The same thing teacheth the commaundement Ezech. 20. Walke yée in my precepts and kéep my iudgements and do them ▪ Esay 48. I am the Lord thy God that teacheth thée profitable things and maketh thée walke in the way that thou walkest Hierem. 33. I haue made thée a watch man ouer the house of Israel thou shalt hear the woord out of my mouth thou shalt doo my message too them from mée The forbidding is manifest Deut. 12. Yée shall not doo euery one of you what séemeth right too him selfe Ezechiel 20. Walke not in the commaundements of your fathers The maner of worshipping God requireth that the work that should please him should bée commaunded by him and therupon the Lorde telleth vs plainly it is too no purpose too woorship him with
the commaundementes and doctrines of men And Esay 29. It is named one of the wickednesses for whiche the Lord threatneth euils vntoo his people that they worshipped him with the coÌ„maundements of men wherfore Paule Col. 2. dooth manifestly condemn all wilworshipping Héereby therefore it is euident that too the ratifying of a good work the commaundement of God is requisite Therefore let the woorde of God bée our lampe too shine before vs in all our dooings Secondly vntoo the ratifying of a good worke is required Chrystes spirit For whosoeuer bée led by the spirit of God they be the sonnes of GOD. The spirit of the fleshe defileth the worke in so muche that they which are in the fleshe cannot please God Then haue wée néed of the spirite that regenerateth vs intoo new men without the which neyther wée nor our woorks doo please Thirdly is faith required For by faith the person is recoÌ„ciled too God and made rightuous Through faith then are our woorks also acceptable For without faith it is impossible too please God For whatsoeuer is not of faith is sinne Fourthly is required a right ende too the goodnesse of the work according as these words of Augustine testifie Knowe thou sayth hée that vertues are too be discerned from vices not in working but in end The working is that which is to bée doon and the end is that for which it is too bée doon Therfore when a man dooth any thing wherein he séemeth not too sinne if he doo it not too that end for which he ought too doo it he is conuinced too sinne And it is méete that the vttermoste end of all our dooings bée the glory of God vnder which many other are often times ordeyned Fifthly too the accomplishment of a good woork is required grace wherebâ— the default is taken in good worthe For although he that is iustified by faith dooth not fulfil the law of God but rather findeth many blemishes in all his woorkes yet doo his woorks please God in déed and what fault so euer is in them that dooth grace couer These are the fiue things therefore that are requisite too the ratifying of a good woork without whiche the woork can in no wise be called good before God Now whiche I promised in the secoÌ„d place I wil recite the causes that may moue throughly too do good and they are in all thrée necessitie dignitie and rewarde Necessitie is of fiue sortes that is too wit of commaundement of det of keping faith of eschuing punishement and of conuersion The first necessitie is Gods commaundement wheruntoo al reasonable creatures ought too obey And Paule sayth This is Gods wil that you should be made holy The second necessitie is dette whereof Rom. 8. wée are detters too GOD and not too the fleshe For we are not masters of our selues but we are his who hathe redéemed vs with his precious bloud The thirde necessitie is faith whiche cannot bée kept as long as wée folowe sinne ageinst conscience Whervppon Paule sayth If any man haue not a care of those that are his and chéefly of those that are of his owne houshold hée hathe renounced the fayth and is worse than an Infidel Fight thou an honeste fighte hauing faith and a good conscience The fourthe necessitie is the eschuing of punishement For their iniquities saith Dauid thou punishest the childreÌ„ of men The fifth necessitie is conuersion As truely as I liue saith the Lord I wil not the death of a sinner but that hée shuld conuert and liue For when a man turneth too amendment hée is quickened ageine and regenerated intoo a newe man that he may from thenceforthe mortifie the déeds of the fleshe by the spirite Rom. 8. The second cause of good works is dignitie For those that be iustified are the children of God they are gods holy temple they are kings and préests annointed of the holy Ghost Who béeing endued with rightuousnesse ought too set forthe God with minde voice confession and conuersation The third cause is rewarde that is too say the recompensing of the patience and obedience of the beléeuers towardes God For God promiseth rewarde whiche wee must looke for by faith not hauing any respecte too the woorks that wée haue doone but too the frée promises So in the eleuenth too the Hebrues Moyses is read to haue had respect to the recoÌ„pensing Therfore when GOD promiseth recompence wée must doo twoo things First we must acknoweledge the vnworthinesse and imperfection of our own work And secondly we must stedfastly beléeue that God the promiser is true of his promises trusting wholy too the goodnesse of him that promiseth and not too the woorthinesse of the work In the thirde place I propounded it as a thing to be thoroughly weyed why God added promises too good workes why he vouchsaueth too rewarde them The causes of this matter are chéefly fiue The first is that they might be testimonies of Gods prouidence For GOD wil haue it knowne bothe that bodily goodes are things by him created and also that they are not scattered by chance but that they are giuen by him and preserued by him for the churche according too this saying Hée filled the hungry with good things and the rich he sent emptie away The second is that they should be witnessings that God wil preserue his churche euen in this life Whereupon 1. Tim. 4. Godlinesse hath promises both of this present life and of the life too come The third is that God wil that both bodily necessitie shall be a putting of vs in minde of Fayth Prayer Hope and thankesgiuing and also that these good things should bée craued by Faithe and wayted for by patience The fourth is that they might put vs in remembrance of the promise of grace For corporall benefites are vnto the faithful a sealing vp of grace The fifth is that God wil haue bothe these things done namely his Churche too bée subiecte too the crosse and also too be preserued euen in the middes of peril in this life Bothe these things are shewed in the .37 of Esay O Lord our GOD saue vs from the hande of Sennacherib that all kingdomes of the earth may know that thou onely art the Lord. ¶ Of the third THis sentence wherewith the Lorde closeth vp this parable is too bée marked with héed So shall the last be first the first be last Why so For many are called and fewe bée chosen The proposition of this sentence which is an aâ—ke thing too reason as it rayseth vp the weake harted that acknoweledge their infirmitie So it casteth downe the proude Hypocrites swelling in opinion of their owne rightuousnesse and holynesse and beateth them flat vntoo the grounde as it were a thunderbolte from Heauen But who are those first and who are the last Those that are first with them selues in their owne opinion and in the estimation of their owne woorkes shall bée last with God that is too say of no value yea rather
pure séed so also wil he haue the same kept pure and in no wise corrupted And this séed hath he left with his Churche too kéepe layd vp in the treasures of the Prophetes and Apostles The frute that this séede bringeth forth foloweth the nature of the séede when it is growen vp For first after it is layed intoo the ground there springeth of it repentance that is too say an amendment of the former wicked life For like as some excellent séed béeing conceyued in the bowels of the earth dooth by his owne power kil the wéeds that ouergrew the grounde before so this séede doothe by true remorse kil the shreud wéedes that is too say sinnes whiche the Deuill hath sowed in mannes harte so as they may not hear deadly frute vntoo damnation as they did before Ageine this séede toogither with helthful repentaunce bringeth forth faith the frute whereof is moste acceptable too GOD. Out of this faith as out of the eare of the corne come forthe séedes that is too say children of GOD according too this saying To as many as beléeued hée gaue them power too become the children of God These as sayth sainct Peter are borne ageine not of corruptible séede but of incorruptible séede by the woorde of the liuing God that continueth for euer The children of God being so borne of Gods incorruptible séede doo bring forth their fruite that is too wit good woorkes and pacience wherwith the Lords fruteful féeld flourisheth euen vntill haruest ¶ Of the seconde BY the manner of the séede layde intoo the grounde a man may gather foure kindes of hearers of Gods woord For the séede that is layde intoo the ground either is not conceyued in the bowels of the earth or else is conceyued wyth frute howbéeit such frute as out of hande withereth and perisheth or else with frute that endureth too the haruest And this varietie happeneth by reason of the nature of the soyle For if the séede light intoo the way it taketh no roote but is either troden downe with féete or deuoured by the byrdes If it light vppon stonie grounde bicause it taketh no déepe roote it perisheth as soone as it coÌ„meth vp If it light among thornes the thornes choke it and it dieth without profit If it light vpon good grounde it beareth frute and that plentuously Héervpon our Lord concludeth manifestly that there bée foure sortes of héerers of which I must nowe speake in order The first kinde of héerers is set foorth in this wise in the Parable Some fell in the highe vvay and vvas troden vvyth feete The Parable is thus expounded by the Lorde Those that are by the high vvay are those that heere the vvoorde and anone commeth the Diuel and taketh the vvoord out of their heartes least they shoulde beleeue and bee saued In this exposition many things doo méete toogither woorthie too bée considered First what is the cause that it beareth not frute namely bicause the grounde is harde and drie that is too say the heartes of the héerers are stonie and harde so as they giue no place too the worde Mennes hartes wex harde by accustoming themselues too sinne by hope of scaping without punishment by Epicurishe thoughtes by innumerable examples of such as sinne and by the craftes of the Diuell And whereas the Lorde sayth that the â—éede was sowed in their hearts it is as muche as if he had sayde that the vice leudnesse of men is the cause why it is taken out of their hartes Therefore they doo God wrong that ascribe their damnation vntoo him For hée being mercyfull vntoo al men casteth his séed intoo the ground that is too say sendeth preachers too teach his gospel but through mens default it coÌ„meth too passe that it is troden vnder foote without frute Secondly it is too bée marked aduisedly that the diuel is sayde too come and take away the worde out of their hartes Whereby wée gather that this enimie of our saluation according as hungrie birdes are woonte too doo in séed tyme as soone as the doctrine commeth abroade is at hande â–ª and steppes in to catche it vppe before it can conceiue moysture and shoote forth That this is the continuall endeuer of Sathan the storie of all tymes teacheth vs and Peter testifieth when hée sayth that the Diuell goeth about like a roaring Lion séeking whom hée may deuour For in like wyse as hée set himselfe ageinst our first parentes and that by taking Gods word out of their hartes so employeth hée himselfe wholly with like endeuer at this day that the worde whiche is preached may abide frutelesse with the héerers Thirdly it is to be obserued that the Gospel is the preching of saluation For when hée sayth that the Diuell taketh the woord out of the hartes of the héerers least any should bée saued hée declareth sufficiently that the woorde of God is appointed too our saluation Fourthly héere is too bée obserued the great prayse of fayth in asmuche as Chryste in expresse wordes calleth it the cause of our saluation leaste throughe beléeuing sayeth hée they might bée saued For as saluation is offered vntoo men by the ministration of the Gospell so by faith only is the offered saluation receyued and reteined wherevpon the Apostle sayeth the Gospell is the power of God vntoo saluation too euery one that beléeueth Fifthly as our great vnthankfulnesse is noted wherethrough wée despise the saluation that is offred vs by the woorde so is their errour too bée detested which go about too depriue the woord spoken of his power whoo doubtlesse are the diuels instrumentes too hinder the saluation of men The second sort of héerers are noted in this parable Other some fell vpon stones and assoone as it came vp it vvithered bicause it had no moysture The Parable is expounded by the Lord in these woords For that vvhich fell vpon the stones are those vvhich vvhen they haue heard the vvoorde doo receiue it vvith ioye but yet they haue no roote but beleeue for a time but go backe in the time of triall As long as the Crosse and persecution troubleth them not they holde not the meanest place in the Churche but assoone as persecution ryseth for the Gospell they giue ouer and fayth dieth vtterly in them without frute and of this sorte of héerers alas for sorowe there are too many Assone as the doctrine of the Gospell was purged in this Realme very many séemed too embrace the Gospell earnestely But when they sawe their fréendes displeased with them for it wheÌ„ they perceiued that no smal péece of their estimation among the Papistes was abated by it and that the crosse touched them somewhat néerly then they forgat the swéetnesse of the Gospell whiche they had héeretofore receyued with ioyfulnesse and shamefully lyke wretches slipt from it too their vtter reproche the horrible destruction of their soules for whom it had ben much better neuer too haue tasted the goodnesse of the Gospell than wyth
so much shame too fal away agein from grace and saluation The third sorte of héerers is painted out in this Parable thus And other some fell among thornes and the thornes grovving vp vvith it choaked it The Lord interpreting this parable sayth That vvhiche fell among thornes are those vvhich haue herd the vvord and going their vvays are choked vvith the cares and the ryches and pleasures of this lyfe so that they bring foorth no frute In this exposition of the Lords many things are too bée considered Firste that this sorte of men is méete to cherishe the séede within that is too say that they turne vnto the Lorde with true repentance that they beléeue and loue the word of god Secondly that the corruption of the séede that is too say of Gods woorde sowen in the hart of man commeth from elsewhere namely of the thornes For as good séede béeing conceyued in good grounde and growne vp is often so marred with the thornes that winde about it that it perisheth before the haruest Euen so many béeing at the first well disposed and woorshippers of God are before the ende of their life choked with thornes I say with the thornes of carefulnesse of riches and of pleasures Thirdly it is too bée obserued in this place that the Lord putteth héere .iij. kinds of thorns which doo choke the heuenly séede after that it is growne vp spindled as are thoughtfulnesse or cares of this world and ryches according as Mathew hath or as Mathew and Marke haue the deceitfulnesse of ryches and the pleasures of this life Séeing then that these bée the thornes wherewith Gods woord is choked and that there is none of all which is not ouergrowen with great store and as it were with a thicke queach of thorns wée must do our indeuer that if we cannot vtterly plucke vp all the thornes themselues we may at least wise breake off their prickes that they perce not thorough Gods crop and destroy it As concerning the first kind of thorns this is the way too blunt them if we wholly renounce this worlde with his lustes and vse this worlde as though wée vsed it not according as Paul admonisheth vs too doo The second kind shal doo no harme if we folow Salomōs counsel who sayth If riches abounde set not thy hart vpon them And also Paules counsel which saith warn the riche men in this world that they bée not proude nor trust too the vncertaintie of their riches but in the liuing God which giueth vs all things plētifully too our vse but that they doo wel and endeuour too bée riche in good woorks and bée liberal towards others The .iij. kind of thorns are the pleasures of this life which consist in delights pompe worldly honor dainty meats fine apparel and chamberwoork which all toogither and seuerally doo choke the séede of God so as it cannot bring forthe the frute of eternall life Let them therfore that haue regarde of euerlasting saluation take good héed of these thornes The fourth sort of héerers is noted in this part of the parable And some séede fel vpon good grounde and sprang vp and bare frute and brought foorthe some thirtie folde some sixtie folde and some a hundred folde This parable is expounded of the Lord in these wordes And that vviche fel vpon good ground are those that vvith a pure and good harte doo hear the vvoord and keepe it and bring forthe frute through pacience In this exposition fiue things are too bée obserued whiche doo define y e good groūd wherinto y e lords séed was cast The first is too receiue the séede and heare the word with a pure good hart The second is too kéep the séed that is too say not too forget y e word that is herd but too think vpon it cōtinually The thirde is too bring forthe frute in true godlinesse holinesse charitie and the duetie of a mannes vocation The fourth is that this frute must be brought forth in patience verely that wée suffer not our selues too bée pulled by any meanes from fayth and from bringing foorth frute The fifth is that all bring not forth alike much frute For the Lord sayth Some thirtie fold another sixtie folde and another a hundred folde that is too say they which beleue the gospel bring forth frute according too the measure of their faith some more and some lesse This oddes in bringing foorth frute dooth bothe teache vs and comfort vs. It teacheth vs that the séede of God must not bée frutelesse if at leastwise wée couet too haue it too our welfare and it comforteth them that bée of a gentle and good hart desirous too bring foorth much frute into Gods barne who notwithstanding doo féele them selues destitute of power and that they cannot yéeld encrease of thrée score folde or of a hundred fold These néed not too discourage them selues for the goodman of the house vouchsafeth euen the baser sort their honour and the commendation of goodnesse Therefore who soeuer is a louer of his owne saluation let him endeuer too bring forthe frute according too the estate of his calling And when he perceyueth him self too bring foorth but a little let him craue helpe of the goodman of the house and trust too his goodnesse which reiecteth not euen him that bringeth neuer so little frute ¶ Of the third AS hée had spoken these things sayth the Euangelist hée cryed out with a loud voice and sayd Hee that hath eares too heere let him heere Now in that the Lorde cryeth out therby is shewed both his affection towards men that hée is desirous too haue them saued and also the deafnesse of men too heare the things that perteine too their saluation Ageine when he sayth He that hath eares too heere let him heere hée giueth vs plainly too vnderstand y t he hath twoo kind of hearers of whom some be deaf not for that they are not able too heare with their outwarde eares but for that they bestowe not the things they haue héerd in the intrails of their hartes How great store of this kinde of héerers there is it is well séene by the lewd behauiour of many whiche haue the faith in their mouth without any frute at all in their life and maners And other some are well eared who bestow in the closets of their hartes that whiche they conceiue by their outward héering and bring forthe frute of the séede according too the measure of their Fayth But this is too bee knowne that no manne by hys owne cunnyng canne make hym himselfe to héere Gods worde frutefully but that his eares must be opened by the Lorde For when the word soundeth outwardly in his eares the holy Ghost is present woorking in the woord who openeth the eares of the hart to héere and receyue the worde so that we through our owne malice striue not against the spirite when he openeth For although that God alonly can open mens eares and that he
offereth himself redily too al men yet doth he open the eares of none but such as resist not the Lord through their own stubbornnesse Wherfore it is our duetie to crie vntoo the Lorde with continuall gronings that he may open our eares prepare our hartes and clense our affections so as wée may héere his woorde to our owne saluation the glory of God to whom bée honour and glorie for euer Amen The Sunday called Quinquagesima or Shroue Sunday ¶ The Gospell Gath. iij. THen came Iesus from Galilee too Iordan vntoo Iohn too bee baptized of him But Iohn forbad him saying I haue neede too bee baptized of thee and commest thou too bee baptized of me And Iesus aunsvvering sayd vntoo him Let bee novve for so it becommeth vs that vvee may fulfill all rightuousnesse Then hee let him alone And Iesus beeing baptised came by and by out of the vvater and beholde the heauens vvere opened vntoo him and hee savve the spirit of God comming dovvne like a doue and lighting vpon him And behold a voice from heauen saying This is my vvell beeloued sonne in vvhome I am vvell pleased The exposition of the text THis feast is solemnized in our Churches for the storie of Christs baptim which storie conteineth the chéefest déede that euer hapned in the worlde neither shall any greater euer happen vntill wée sée Chryste comming in the cloudes with his angels and with great power If then wée bée delighted in stories of great mightie princes wée haue héere the storie of the greatest Prince whiche not only with the pleasantnesse thereof delighteth the mindes of the readers but also it selfe alone bringeth more commodities than all the stories of the world can bring But before wée go too the exposition of this storie wée must discusse two questions Of whiche the first is for what cause this feast is instituted in the Ecclesiasticall ordinance of our Churches and the other is why it is appoynted at this time of the yéere rather than at any other Too the former question I aunswer The storie of Chryst is framed for our saluation and therefore wée Danes in our Ecclesiasticall ordinaunces would not omit this chéefest part of the storie but set it foorth at a time certeyne in the yéere Untoo the later question I say that this time was most conuenient for this storie too bée intreated off and that for twoo causes First for the order and continuance of the story For hythertoo wée haue herd in order first of the birth of the Lord. Secondly of his circumcisiō Thirdly of his appéering Fourthly of the offering vp of him in the temple Fifthly of his disputing in the temple when hée was a twelue yeres of age What hée did from the said twelfth yéere vntoo his nine and twentith yéere there is nothing written but that hée was at the commaundement of his parents Sixthly of his baptim which is very well recited in this time of the yéere Seuenthly foloweth of his fasting Eyghtly of his temptation Nynthly of his doctrine and miracles Tenthly of his passion Eleuenthly of his resurrection Twelfthly of his ascention intoo heauē Thirtéenthly of the sending of the holy Ghost wherby Chrysts doctrine was cōfirmed Fourtéenthly folow in the rest of the yéere sundry sermons wherin the benefits of Chryst are commended to his Church examples of godlinesse are set forthe and men are exhorted too godly holy life And fiftéenthly is intreated of the last iudgement of the rewards of the godly and the punishement of the vngodly These are the chéefe members of the storie of Christe which in very good order according as the things were doon are euery yéere handled in our Churches There is besides these another cause why our Churches intreateth of Chrystes Baptim this time of the yéer namely that men may bée taught what maner of garment becommeth Chrystians too were against that deuilish and heathenish furie and manner of belly chéere that hithertoo hath bin practised in many places of Christendome not without greate offence towardes God And let these things suffise too bée spoken concerning this present feast The places therof are thrée 1 The storie of Christes baptim with the circumstances thereof 2 The vse of this storie in the Churche 3 The maner and vse of our Baptim ¶ Of the first IN the Baptim of our Lord many circumstances are too bée weyed specially these fiue First what persons are the dooers in this case 2. The place 3. The talke betwéen Chryst and Iohn 4. The baptising of Christ. 5. The sequele that is too wit the thing that hapned too Chryste when he was baptised Of these fiue circumstances I wil speak in order The firste Then came Iesus from Galilee vntoo Iohn Héere wée haue twoo persons Iohn who was sent in the spirit of Elias too prepare the way of the Lord In respect wherof his father Zacharie by the spirit of prophecie sayd of him béeing yet but a babe And thou child shalt be called the prophet of the highest for thou shalt go before y e face of the Lord too prepare his wayes And for the same cause Chryste himselfe auoucheth Iohn too bée more than a Prophete as than whiche there was not a greater borne of a woman Ageine wée haue héere an other person namely Chryste him selfe God and man Héere therefore are twoo persons than the whiche the whole world hath not any thing more excellent Iohn was the most high Prophet of God Christe was the euerlasting sonne of the euerlasting God Of bothe whome in as much as the dignitie and authoritie is moste excellent wée haue thereby an inkling giuen vntoo vs how greate the woorthinesse and authoritie of Baptim is whiche procéeding from God is solemnized by them that are the most excellent of all the world The second He came too Iordan Héer is shewed wher the baptim was celebrated It is not for nothing that the Euangelist maketh mention of Iordan For his meaning is that wée shuld haue an eye too the former miracles that were doon long ago in Iordan that thereby wée may gather how great force and effect spirituall baptim is of The first miracle therfore that commeth too minde is that which hapned when the people vnder the conduct of Iosua entred intoo the land of promise For the riuer of Iordan cōtrary too the nature of water stood at one side like a wal and gaue way too Gods people too passe through so as they passed drie shod folowing the Ark of the Lord whiche the Préestes of GOD caryed before the people By this tipe is signified that wée are conueyed out of the kingdome of Sathan intoo the kingdome of God by baptisme Christe going before vs who is the true Arke of propiciation Helias deuided Iordan with his cloke and passing the riuer was lifted vp intoo heauen Naaman the lepre of Syria washing him selfe in Iordan at the commaundement of the Prophet was made whole and sounde Nowe as the déede of Helias dyd
he tempteth God contrary to the first cōmaundemēt Ageine he that in aduersitie giueth ouer as though God had no care at all of vs he also tempteth God by doubting of his promisses The church at this day is vexed with persecution féeleth outwardly battel inwardly fearfulnesse yet certeinly is not god to bée tempted in this case Wée must not say if wée bée his people if this which we professe bée his very gospell why dooth he not help vs at this time Why suffereth he all things too fall out soo luckely with our enemies But let vs in this case say boldly with christ Thou shalt not tempt the Lord thy god Now ensueth the third temptation The occasion of the thirde temptation is shewed in these woordes Ageine the Diuell tooke him vp intoo an exceeding hygh mountayne and shevveth vntoo him al the kingdomes of the vvorld and the glory of them Sée in this first temptation he abuseth chrysts affliction to tempt him with Now he setteth out too him the kingdoms of the world that he might be dazeled with the glory of them and so fall ageinst God His temptation is this All these things vvill I giue thee if thou vvilt fall dovvn and vvorship me The end of this temptation was that Christe should become an Idolatrer How bée it ageinst this temptation the Lord preuayleth first by driuing Sathan away that durst chalenge godly honor too him selfe secondly by striking him through with the swoord of God saying It is vvritten thou shalt vvorship the Lord thy God him onely shalt thou serue This scripture is had in the .6 of Deut. in whiche scripture are twoo things a commaundement and a prohibition For it commaundeth vs too worship the one God and too serue him with godly reuerence according too the first table And it forbiddeth vs too attribute this honor too any creatures whither they bée Deuils or men or Angels Let this rule bée continually in our sight ageinst all the wiles of the Papists But wherfoore was Chryst tempted First that when we are tempted we may know wée have a high Bishop y t was tried in all things Secondly that his example may teach vs not to suffer the Diuel to withdraw vs by any meanes from the true feare of God Therfore if he go about to persuade vs that we are not regarded of God when wée bée distressed with the Crosse and with many miseries let vs haue an eye to the sonne of God and let vs represse our enemie with the same swoord that he vsed When he prouoketh vs to doo any thing contrary too our vocation wherby we may be brought in daunger of our saluation and life let vs set the sworde of God against him When he enticeth by great rewards vnto Idolatrie let vs beware that he draw vs not with these bayted hookes intoo the net of damnation ▪ Too be short in all our whole life let vs endeuer too growe stil in y e true knowledge of God and too be armed ageinst Sathā with the presence of Gods sonne too whome our victorious Champion toogither with the father the holy Ghost be glory for euer So bee it The second Sunday in Lent ¶ The Gospel Math. xv IESVS vvente thence and departed intoo the coastes of Tyre and Sydon and beholde a vvoman of Canaan vvhiche came out of the same coasts cryed vntoo him saying haue mercie on me O Lord thou sonne of Dauid My daughter is piteously vexed vvith a Deuil But he ansvvered hir nothing at all And his Disciples came and besought him saying send hir avvay for shee cryeth after vs. But hee ansvvered and sayde I am not sent but too the lost sheepe of the house of Israell Then came shee and vvorshipped him saying Lorde helpe mee Hee ansvvered and sayde It is not meete too take the Childrens bread and cast it too Dogges Shee ansvvered and sayd truthe Lord for the Dogges eate of the crummes vvhiche fall from their maisters table Then Iesus ansvvered and sayd vntoo hir O vvoman great is thy fayth be it vntoo thee euen as thou vvilt And hir daughter vvas made vvhole euen the same time The exposition of the text THe Gospel perteyneth specially too vs that bée Gentiles For the example of this heathen woman teacheth that the Gentiles are receyued For as he receyued and helped hir when she did call vpon him so will hée also receyue vs. For there is no accepting of persons before GOD according as Peter sayeth Of a truthe I perceiue that God is no accepter of persons but in euery nation whosoeuer feareth the Lord and woorketh righteousnesse hée is accepted with him And this is the vnchangeable decrée of God that as hée casteth away and damneth all impenitent persons so as many as repent by faith call vpon God are receyued through the only mediator Iesus Chryste and saued by the onely goodnesse of God Of whiche decrée wée sée an example in this woman who béeing vnder the crosse calleth vpon Christ and is herd and béeing iustified by fayth is saued according too this saying of Ioell Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 What is true and wholesome repentance 2 Why Chryst put back this woman 3 A liuely image of the Churche ¶ Of the first IT is in any wise necessary that men be taught rightly cōcerning true repentance For vnlesse true repentaunce bée in place no man can bée saued Therefore wil I tel cléerely and distinctly what helthful repentance is how it is made and of what partes it is made perfect Christian and helthfull repentaunce is out of all dout the turning of man vntoo God that he may become a new creature too liue according too his will as muche as may bée in this infirmitie Or too speak more plainly helthful repentance is a true sorynesse for displeasing GOD with a desire and hope of forgiuenesse for the sacrifice of Gods sonne and with singuler wil and endeuer too eschue sinne from thencefoorth and too make his whole life afterward allowable béefore God That this is the true definition of helthful repentaunce it may bee shewed by the onely testimonie of Ezechiell For this Prophet in his .xviij. chapter sayth thus Turne and repent yée of all your iniquities and your iniquities shall not bée too your decay Cast from you all your vngodlynesse and make vntoo your selues a new hearte and a newe spirite In this testimonie are conteyned thrée things The firste is a calling too repentance No man shall come vntoo mée sayth the Lorde but hée whom my Father draweth The seconde thing is the promise Youre iniquitie shall not bée youre decay The third is the description of repentance Doo yée penance or repent yée saith hée His méening is therfore that wée should bée sory for Gods displeasure Cast from you all your vngodlinesse by this he requireth a shūning hatred of sin When hée saith Turn yée vntoo God he requireth faith
without the which no mā can turne vntoo God For by faith as saith Paul we haue accesse vntoo God Moreouer where as is added make too your selues a new harte and a new spirite hée requireth that wée should become a newe creature liuing according too Gods wil. Héereupon it is gathered that the true and helthful repentaunce is a hartie sorinesse for Gods displeasure with a desire and hope of forgiuenesse and an earnest endeuer too eschue all sin and too make the whole life from thencefoorth allowable before God This thing we may sée plainlier in this notable example Dauid after his horrible fall intoo aduoutrie and murther repented him according too the fashion expressed in the Psalm First he saith Haue mercy vpon mée O God according too thy great mercy Héer hée both soroweth for his owne miserie that he had so lewdly offended God and also acknowledgeth God too bée merciful Wherby there was in him desire and hope liuely trust of the Messias Now how great his sorow was and how great his faith was whereby he ouercame the sorowe the same Psalme declareth in many woordes And where as hée addeth in the same Psalme Create a new spirite in my bowels hée desireth too become a new creature Such examples as this there bée many as of Adam Manasses Peter the théefe and Mary Magdalene and others whiche things it behoueth vs too thinke vpon that by their example wée may bothe bée taught what true repentaunce is and also repent vs earnestly as they did Although that by the things whiche wée haue said it may bée méetly wel vnderstood how true repentance is doone yet wil I shew it more distinctly For nothing is more necessary too man than by true repentāce too bée reconciled too God and too bée saued Too the intent therefore that wée may knowe how true repentance is doone seauen pointes are too bée obserued First the knowledge of God who requireth obedience This is fetched out of the table of the ten commaundementes I am the Lord thy god that brought thée out of the lande of Egypt c. Héere god requireth an acknowledging of him selfe Secondly foloweth what maner of obedience he requireth Thou shalt haue no strange gods before me Thirdly the threatnings that are added doo testifie that he condempneth disobedience Uisiting sayth he the iniquities of the fathers vpon the children vntoo the third fourth generation Lastly also it is too bée knowne concerning God that hée is mercifull according to the voyce of the gospell Therfore before the entrie bée set open too true repentauuce there is required the knowledge of god who looketh for obedience iudging and condemning disobedience in good earnest and agein pitying and receyuing sinners intoo his fauor for the mediators sake 2 After this knowledge must folow an examinatiō of our dooings by y e law of god and euery precept is to be considered seuerally by himselfe First therfore in this examination sée whether thou make such accompt of God that thou trust too him only sée whither thou feare him loue him worship him with all thy powers sée whither thou halowest his name whither thou extol him praise him and cal vpon him according as the precepts of the first table cōmaund thée After the same maner must thou make thine examination in the secōd table concerning thy neibor c. By this examination thou shalt come to the knowledge of thine owne filthinesse iust damnation for offending God And such an examination demaundeth God at our hands as oft as the Scripture exhorteth vs too repentaunce 3 This examination béeing made by y e knowledge of sin y e iudgemēt of god ther ariseth a great fearfulnesse in y e cōscience which fearfulnes is augmēted by y e circūstāces of Gods iudgemēt which are these present calamities the tiranny of the diuell the paines of hell eternall death and damnation 4 In this great terrour infinite persons should perishe if Fayth rescued them not For in this terror by the beholdings of Gods mercy promised for Christs sake is conceiued trust of remission of sins And so man wresteth himselfe as it wer out of hell and taketh holde on the hande of Gods sonne who haleth him out of hell Héere the minde thinketh vppon Gods promises looketh vpon the sonne of God hanging on the crosse for thy sinnes and mine héereth the voyce of Ioel most full of comfort saying turne too the Lorde your God bicause he is gracious and mercifull slow to wrath swifte too pitie and one that beareth with your naughtinesse Let the examples of these promises bée considered that wée may bée strengthned by them 5 The sinner knowing this mercie of GOD conceyueth hope of forgiuenesse and begynneth openly too bewayle his sinne he confesseth his lewdnesse vntoo God and with earnest prayer and a feruent hart fléeth vnto Gods mercy 6 He that in this wise ascendeth by these degrees first acknowledging Gods iudgement and mercie according as is alreadie set foorth he by this confidence is assoyled of his sin and iustified before God not through his owne righteousnesse but through Chrysts whiche is imputed to euery one that beléeueth For our true iustification is the absolution from sinne of the person that beléeueth in Chryst the imputation of Chrystes righteousnesse vntoo him and the accepting of him fréely vnto life euerlasting for Chrysts sake 7 He that is iustified by fayth and adopted the Sonne of God and regenerate yéeldeth thanks too God extolleth god and amendeth his whole life from that time forwarde Howbeeit too the intent these things may bée the cléerelier vnderstoode of vs I will propounde an example of helthful repentance whereof you haue heard and that shall be Manasses king of Iuda in whose helthful repentance all these things are too bée séene according as it appeareth in his Prayer For first when he sayth O Lorde almightie the God of our fathers Abraham Isaac and Iacob whom all men fear and tremble at the countenance of thy maiestie Importable is the wrath of thine indignation vpon sinners but vnmeasurable and vnserchable is the mercy of thy promise for thou art the moste high Lorde gracious merciful and ful of compassion and sory for the naughtinesse of men In these woords of Manasses is first an acknowledging of God 2. A testification of due obedience 3. A confession of gods iudgement against sinners 4. An acknowledging and setting foorth of his mercy Then foloweth the second thing that is too wit the examination of Manasses his dooings by the rule of the lawe For thus he saith I haue sinned aboue the numbre of the sand of the sea my sinnes are multiplyed O Lord. Thirdly how great terrour was in his harte hée sheweth when hée sayth And I am not woorthie too beholde and looke vpon the high heauen for the multitude of mine iniquities Fourthly in these terrours he rayseth him self with thinking vpon Gods mercie and sayeth And nowe I bowe the knées of my hart praying vntoo thée O Lord
bicause Sathan and his seruantes hate the truth Chryst confirmed his doctrine by innocencie of life the recorde of the Prophets and sundry miracles so as the Iewes might haue knowne hym too bée the true Messias and also haue beléeued in hym too theyr saluation Therfore when as they through the instinct of Sathan for hatred to Chryst ward and of loue too their own false doctrine whiche they had receiued of their forefather did with all their power set themselues agaynst Chryste Chryste on the other syde thirsting mannes saluation defended his owne innocentnesse doctrine and office too the intent he might at least wise yet win some of his foes vnto God and call them backe from falling headlong intoo damnation First therfore he asketh if any man can finde faulte with his conuersation VVhich of you sayth he can reproue mee of sinne As if he had sayd I haue liued openly amōg you without faulte from my cradle so as none of you is able too reproue mée of any sinne Nowe séeyng that so to do is the propertie of the Messias why do you not acknowledge mée too bée the Messias that was promised long agoe For none is cléere withoute Synne but the Messias onely In as muche then as none of you is able too conuicte me of sinne yée doo foolishely not onely for that yée acknowledge mée not too bée the Messias but also for that you condemne mée of sinne Héerevntoo he addeth concernyng his doctrine If I speake the truthe vntoo you vvhy beleeue you mee not As if he had sayd In asmuch as I do by innocencie of lyfe by record of the Prophets and by many miracles cōfirme my doctrine too be so true that whither you will or nil yée confesse it to be true why beléeue you mée not Hée is woorse than mad that persecuteth that thyng as false whiche he knowes to be true But this is the nature of men He that is noozeled in naughtynesse of a childe is hardly reclaimed from his errour So great a mater it is too bée enured too a thing from the shell But what may wée lerne héer of Chryst and the Iewes Of Chryst all ministers of the woorde may lerne so too frame their life and doctrine that no man may haue aught too reproue eyther in theyr lyfe or in their doctrine For albeit that only Christ was pure from all sinne yet notwithstanding those that will teach his gospel with frute must be cléer from opē crimes For the Poet sayeth aright It turneth too the teachers shame When hee hymselfe is found too blame For how I pray you can a tippling Préest fynde fault with tiplers How dare a whoorehunter chasten whooremongers and aduoutrers Howe shall a couetous person condemne couetousnesse or an vsurer vsurie or a quareller quarels or a proud man pride In fine he that will rebuke others must be fautlesse himselfe As for those that say doo as I teach but doo not as I doo they are not the ministers of Chryste but of sathan For no man is too be accounted too teache vnlesse hée expresse the same thyng in hys life that hée teacheth in his woordes For so doothe Paule teache Timothye Bée thou sayeth hée a paterne too the flocke That is to say expresse the thing in life that thou teachest in woord that the héerers may behold in thée a liuely example of thy doctrine Wherevpon Paule sayeth of himself Be yée folowers of mée lyke as I am of Chryst. Moreouer they that héere the Gospell must learne somewhat of these Iewes Not too set them selues ageynste Chryst and their teachers as they did but to take warning at their damnation and so too repent that they may be saued by the benefit of Chryst. On the other part of the first lesson the text speaketh in this wise He that is of God heereth the vvooord of God and the cause vvhy you heere not is for that yee are not of God He assigneth the cause why the Iewes so maliciously despised Chrystes doctrine that is to wit for that they were not of God but of Sathan He speaketh not héer of mans nature which in very déede is of God but of mens maliciousnesse which is of the diuell For this maliciousnesse maketh men vnwilling to héere Gods woord Héer let euery man examin himselfe and déeme of himselfe whither hée bée of God or of the Diuell For he that with a good will héereth Gods woord hath Chrystes recorde that hée is of God Contrarywise he that despiseth the woord and persecuteth it is vndoutedly of the Diuell though the vngodly are not willing too héere of this But in lyke maner as the Iewes doo héere persecute and slaunder Chryst that told them this so in lykewise are the ministers of the Gospell persecuted at this day by those whome in their sermons they declare to be of the Diuell What then say the Iewes héere They aunswered and sayd vnto him Say vvee not vvell that thou art a Samaritane and hast a Diuell This is the craft of Sathan when he can not deny the truth he falleth to flat rayling So also standeth the case at this day when men are not able too denie but that it is Gods woord wherby their wickednesse is reproued by and by they fall too rayling and séeke for somewhat too carye at in the ministers of the Gospell But what dooth Chryst héer He answered I haue no diuell but I honor my father and you dishonor mee And I seeke not myne ovvne glorie but there is one that seeketh and iudgeth In this aunswer Chryst first denyeth himselfe to haue a diuell whiche thing the Lord confirmeth héereby that he séeketh Gods glorie which they doo not that haue made a couenant with the diuell Afterward hée turneth the slaunder vpon the Iewes when he sayth And you haue dishonored mee that honour God For those that rayle vpon them that honor God must of necessitie bée led by the Diuell Further more when he addeth I seeke not myne ovvn glorie but there is one that seketh and iudgeth Hée remoueth from himselfe the desire of vainglorie and in his dutifulnesse commendeth himself to his father By this aunswere of Chrystes the ministers of the woord may lerne thrée things First as much as may be too defend themselues from the slaunders wherwith they are charged least their ministery should be abased when they themselues are brought in contempt Secondly to cast those railers in the téeth with their owne sinnes bycause they make warre not so much against men as against God him selfe And thirdely not to séeke their owne glorie but the glorie of God and to persuade thēselues assuredly that God defendeth their innocencie ¶ Of the second OF the seconde lesson the Lordes woordes speake in thys wise Verely I say vntoo you if any man keepe my sayings he shall not see death for euer These woords are too hée throughly well weyd as which conteine the highest benefite of Chryst towards men that is to wit that he which
this case the minister of the woorde must instructe hym that so confesseth hym selfe And if he knowe him hée muste lay before him the sinnes that hée hath perceyued by hym He muste shewe him the greatenesse of Gods wrath towarde vnrepentant persons And on the other side if in confessing himselfe he bée sorie for his sinne and promise amendement he must comfort him with the promises of the Gospell And if he say hée beléeueth the promises the minister must in Chrystes name assure him that GOD is at one with him and denounce vntoo him the forgiuenesse of hys sinnes in the name of the Father and of the Sonne and of the holy Ghost warnyng hym earnestly too shun sin héerafter that the end of him become not worse than the begynnyng And thus much concerning the seconde kinde of confession and the absolution that answereth the same As concerning the publike confession and absolutiō I must entreat therof at another time also of the Confession y t is made to the brethren whom we haue offended ¶ Of the thirde NOw remaineth that we tell whiche is the right vse and lawfull meditation of this holy Supper Then sith this holy Supper of Chryst is the Sacrament of our redemption by the sacrifice of Chryst these things are orderly too bée consydered and earnestly weyed in the receyuing of this holy Supper Fyrst the Communicants must call too minde the cause of Christes death namely the synne of mankynd Rom. 4. He died for our sinnes Esay 43. He smote him for oure iniquities The seconde thing that is too be thought vpon is the ende of Chrystes sacrifice whiche is the redéemyng of vs from the bondage of sin and death 2. Corinth 5. For he hath made him too be sinne which knew no sinne that we by his meanes should bée that rightuousnesse whiche is allowed before God 1. Iohn 1. The blud of Iesus Chryste clenzeth vs from all iniquitie Iohn the first Chryst is the Lamb of God that taketh away the sinnes of the world Thirdly by the excellencie of this sacrifice we must consider how greate the wrath of GOD must néedes haue bin ageynst Synne which could not bée appeased by any other sacrifices than the one sacrifice of the only begotten sonne of God Fourthly the excéeding greate mercie of GOD is too bée thought vpon who would receiue vs wretched sinners intoo fauour for the satisfaction of his sonne Fifthly the great loue of the sonne of GOD is too bée thought vpon who taking mans nature vpon hym was cōtent to become a sacrifice for vs and too remoue gods wrath vntoo himselfe and satisfie Gods iustice with the punishmēt of the crosse All these things will the sonne of God haue vs too thinke vpon when he biddeth this supper too bée made in remembrance of hym When wée thus muse vpon these things beholdying Gods wrath there riseth vp a sorowfulnesse and by thinking vpvon Gods mercie and the propiciatorie sacrifice there springeth vp faith out of both which there issueth thankfulnesse confession pacience and other vertues of which this supper putteth vs in minde Too bée short as the Sonne of God maketh a couenaunt with vs too receiue vs mercifully so let vs on the other side make a couenaunt with him too beléeue him and to receiue his benefits thankfully Whiche thing that wée may vnfaynedly doo Iesus Chryst the maker of this supper graunt vntoo vs. And vntoo him with the father and the holy ghost bée honour and glorie for euer Amen The Passion of our Lord Iesus Christ according too the order of the storie compiled by laying the foure Euangelists toogither ANd vvhen they had sung an hymn Iesus going out vvēt as he vvas vvōt ouer the broke Cedron intoo mount Oliuet and his Disciples folovved him Then sayde hee vntoo them All you shall suffer offence by mee this night For it is vvritten I vvil strike the shepperd and the sheepe of the flock shall bee scattered But vvhen I am risen ageyn I vvil go before you Intoo Galilee And Peter ansvvering sayd vntoo him Though al be offended by thee yet vvill I neuer bee offended Iesus sayd vntoo him verely I say vntoo thee that this night before the Cocke crovve tvvice thou shalt denye mee thryce But he sayd more earnestly No though I should dye vvith thee yet vvill I not denie thee In likevvise also sayde all his other Disciples Then came Iesus vvith them intoo a tovvne that is called Gethsemany vvhere vvas a garden intoo vvhich he entred and his disciples with him And Iudas the traytor knew the place bycause Iesus had oftentimes resorted thyther with his Disciples Then Iesus sayde vnto them Syt yee here while I goe and pray yonder And taking with him Peter Iames and Iohn the two sonnes of Zebedee hee began too be abashed and too bee heauy and too bee greeuously vexed And hee sayde too them my soule is heauie euen vntoo deathe Tarry yee heere and watche with me and pray that yee fall not into temptation And he went from them as it were a stones cast and kneeling downe fell flat too the ground vppon his face and prayed that if it were possible that houre might passe from him saying Abba father All things are possible too thee Let this cup passe from mee Neuerthelesse not as I will but as thou wilt And he came to his Disciples and findyng them a sleepe sayd vnto Peter Simon art thou a slepe Couldest thou not do so much as watch one houre with mee Awake yee and praye that yee enter not intoo temptation Verely the spirit is ready but the fleshe is weake Ageine hee went away the second time and prayed saying Father if this cup can not passe from mee but that I must needes drinke of it thy will bee doone And returning hee found them ageine asleepe For their eyes were heauie and they wist not what to answere Then leauing them hee went his way ageine and prayed the thirde tyme the same woords saying If thou wilt thou canst remoue this cup from me Neuerthelesse thy will bee doone and not myne And there appeered to him an Angell from heauen that comforted hym And being striken wyth sorowe hee prayed very long and his swet was as droppes of blud tricklyng downe vppon the grounde And when hee was risen vp from his prayers and was come ageyne too his Disciples he found them a sleepe for very pensiuenesse And hee said vntoo the Sleepe yee from henceforth and take your rest VVhy sleepe yee it is ynough Beholde the houre is at hande and the Sonne of man is deliuered intoo the handes of sinners Vp let vs go he is at hand that betrayeth mee But pray yee least yee enter intoo temptation And by and by while he was yet speaking Beholde Iudas one of the twelue hauyng taken a band of men and officers of the high Preests and the Phariseys and the elders and the Scribes with a greate company folowing him came thither with lanternes and torches
with svvoords and clubs Novve this traitour had giuen them a common watch woord saying VVhomsoeuer I kisse hee it is Lay hands vppon him cary him away warely Iesus therfore knowing al things that should happen vnto himself went foorth said VVhom seeke yee They answered vnto him Iesus of Nazareth Iesus sayd vnto them I am hee And Iudas that betrayed him stood amōg them As soone therfore as he had sayd to them I am he they went backe and fell downe too the ground Then asked hee them ageyn whom seke yee And they sayd Iesus of Nazareth Iesus answered I haue told you that I am hee Therefore if yee seeke mee let these men goe their ways that the woord might be fulfilled which he hadde spoken Of them whom thou hast giuen mee I haue lost none And Iudas stept out vntoo Iesus too kisse him and cōming foorthwith vntoo him sayd Haile maister kissed him And Iesus sayd vnto him Frend wherfore cōmest thou Iudas betrayest thou the son of man with a kisse Thē came they too Iesus layd hāds vpon him toke him And they that were about him seeing what was toward said vntoo him Sir shal we strike with the sword Simon Peter therfore hauing a sword drew it and smote the seruant of the high preest cut off his right eare And the seruāts name was Malchus And Iesus answering sayd Giue me leue thus farre foorth And he sayd vntoo Peter Put vp thy swoord intoo the scaberd For al that take the sword in hād shall perish with the swoord Dost thou not think that I can now pray too my father he will giue mee mo than twelue legiōs of angels Shall I not drinke of the cuppe whiche my father hathe giuen mee How then shal the scriptures be fulfilled for so it must needes come too passe And as soone as he had touched the seruaunts eare he made him whole And in the same houre Iesus sayde vntoo them that were come too take hym namely too the cheef preests and the officers of the temple and the elders Yee come out vntoo mee with swordes and clubbes as it were too take some theefe I sate dayly among you teaching in the temple and ye stretched out no hand agaynst mee But thys is your very houre and the power of darknesse that the scripturs may bee fulfilled And all this was doone that the writings of the Prophetes might bee fulfilled Then all his disciples forsaking him fled And a certaine yong man folowed him being naked sauing a sheete cast about him and the yong men caught hold of him But he leauing his sheet behind him fled away naked from them The band of men therefore and the petycaptaine and the officers of the Iewes tooke Iesus and bound him and led him away too Annas first Annas was father in law too Cayphas who was high preest for that yeere And Cayphas was he that gaue the counsell too the Iewes that it was expedient that one man shoulde die for the people And they ledde him too Cayphas the high preest where all the high Preests the Scribes and the elders were assembled And Simon Peter and that other disciple folowed Iesus aloofe vntoo the Bishops palace And that other disciple was knowne too the high preest and entred with Iesus intoo the Bishops palace But Peter stoode without at the gate That other disciple therfore whiche was known too the high preest went out spake too the wench that kept the doore and brought-in Peter And the seruants and officers stoode warming themselues at a fyre of coles beneath in the middes of the hall for it was colde And Peter also was standing with them and warming himselfe too see the ende The wench therfore of the high preest which was the dorekeper beholding Peter warming himselfe by the fire looked earnestly vppon him and sayde Thou also wart wyth Iesus for thou art art also one of this mans Disciples But hee vtterly denyed it before them all saying VVoman I am not I know him not nor I wote not what thou sayest Then the high Preest examined Iesus of his disciples and of his doctrine Iesus aunswered him I haue spoken openly vntoo the world I haue alwayes taught in the Temple and in the Synagoge whereas all the Iewes resorte and in secrete haue I spokē nothing VVhy askest thou me Aske them that herd me what I haue spoken too them Beholde they knowe what I haue sayde vntoo them VVhen he had sayde these woords one of the officers standing by gaue Iesus a blowe saying Answerest thou the high Preest so Iesus answered If I haue spoken euill beare witnesse of the euill but if I haue spoken well why doost thou smyte mee Annas was he that had sent him bound to Cayphas the hye preest And Simon Peter stood warming him in the porche And anon after his first deniall as he went out intoo the porche the Cocke crew And an other wenche sawe him and began ageine too say too them that stood by this man also was with Iesus of Nazareth and herevpon they sayd vntoo him Art not thou also one of his disciples and another sayd Thou also art one of them And he denyed it ageine with an othe saying Man I am not neyther doo I knowe the man And a while after about the space almost of an houre a certeyne other man auouched with them that stood by saying Verily thou also art one of them For thou art both a Galilean and thy speeche bewrayeth thee One of the high Preests seruaunts the Kinsman of him whose eare Peter smote of sayd vntoo him Did not I see thee in the gardein with him Then began he too curse and forsweare I knowe not this man of whom you talke And immediatly as he was yet speaking the Cocke crewe ageine And the Lorde turning him selfe about looked vpon Peter And Peter remembred the woordes of the Lorde Iesus whoo had sayd vntoo him before the Cocke crowe twise thou shalt deny mee thryce And he went out of the gate and wept bitterly And the cheefe preests and elders and the whole counsell sought false witnesse ageynst Iesus that they might put him too death and they coulde not bring it too passe no not when many false witnesses came in for their allegations were not sufficient At the last there came two false witnesses and bare false witnesse agaynst him saying VVe haue heard him say I can and will destroy this temple of God that is made with handes and in three dayes will builde vp another made without hands And yet were not their witnesses sufficient so And the cheef preest rising vp in the middes examined Iesus saying Answerest thou nothing VVhy do these men beare witnesse ageinst thee But Iesus helde his peace and answered nothing at all Ageine the high preest asked him and sayde Art thou that Chryst the sonne of the blissed I adiure thee by the liuing God to tell vs whither thou art Christ the sonne of the liuing God
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
was paste Mary Maudelin and the other Mary whiche is called Iacobie and Salome and Ioanne and the other women that were with them whiche came with Iesus out of Galilee broughte and made readye sweete odours that they mighte come and anoynt Iesus For they had rested the Sabboth daye according too the commaundement At euentide of the Saboth whiche dawneth toward one of the Sabbothes that is too say very early in the morning before the breake of the day while it was yet darke the firste daye of the weeke they wente foorth and came too the Tumbe by the Sunne rising bringing with them the odours whiche they had prepared And beholde there was a greate earthquake For an Angell of the Lorde came downe from Heauen and comming too the Tumbe rolled the stone from the mouth of it and satte downe vppon it And his countenaunce was lyke lyghtening and his raymente as white as Snowe And the watchemen for feare of him were astonnied and became as deade men And the women sayde among them selues VVho shall rolle vs the stone from the mouth of the graue For it was an exceeding greate one And when they had looked backe they sawe the stone was rolled from the graue And entring intoo the graue they founde not the bodye of the Lorde Iesus Mary Magdalene therfore ran too cary tidyngs of these things And it came too passe that while the women were amazed in their minde at the matter bycause they hadde not founde the body of Iesus Beholde two men stood by them in bright rayment and when the women were afrayde and cast down their countenaunce too the ground they sayde vntoo them VVhy seek yee the lyuing among the deade Hee is not heere but is rysen Remember what he tolde you while he was yet in Galilee saying That it behoued the Sonne of man too bee betrayed intoo the handes of sinners and too bee crucifyed and too rise ageyne the thirde day And they remembred his woordes and departing backe from the Tumbe they afterwarde reported all these things too the eleuen and too all the reste And when they tolde these things too the Apostles their woords seemed too them too bee doting fooles and they beleeued them not VVhen Mary Magdalen ran away as it is sayde shee came too Simon Peter and too that other Disciple whom Iesus loued and sayde vntoo them They haue taken away our Lord out of his graue and wee knowe not where they haue bestowed him Peter therefore rose vp and that other Disciple and went too the graue And they ran bothe toogither and that other Disciple outran Peter and came firste too the graue and when hee had bowed him selfe downe hee saw the linnen clothes lapped vp yet wente hee not in Then came Simon Peter following him and entred intoo the graue and sawe the lynnen clothes lie and the napkin that was aboute his heade not lying with the lynnen clothes but wrapped toogither in a place by it selfe Then wente in also that other Disciple whiche came firste too the Sepulchre and hee sawe and beleeued For as yet they knewe not the Scripture that hee shoulde ryse ageyne from the deade The Disciples therefore went ageyne too their owne home And Peter maruayled at that which had happened Mary stoode without the Sepulchre weeping And as shee wept shee bowed hir selfe intoo the Sepulchre and sawe twoo Angelles in white sitting the one at the heade and the other at the feete where they had layde the body of Iesus And they sayde vntoo hir woman why weepest thou Shee sayde vntoo them For they haue taken awaye my Lorde and I wotte not where they haue layde him VVhen shee had thus sayde shee turned hir selfe backe and sawe Iesus standing and knew not that it was Iesus Iesus sayde vntoo hir VVoman why weepest thou whom seekest thou She supposing he had bin the Gardener sayde vntoo him Sir if thou haue borne him hence tel mee where thou hast layed him that I may fet him Iesus sayde vntoo hir Mary Shee turned hir selfe and sayde vntoo him Rabboni which is too say maister Iesus sayd vntoo hir touch mee not for I am not yet ascended too my Father But go too my brethren and say vnto them I ascend too my Father and your Father too my GOD and your God This is that Mary Magdalene out of whom Iesus had cast seauen Deuils to whō when hee was rysen hee shewed him selfe first in the morning the first day of the weeke Shee going hir way tolde the Disciples that had bin with him mourning and weeping that shee had seene the Lorde and that he had spoken suche things vntoo hir And when they heard that he was aliue was seen of hir they beleeued it not And the women entring into the Sepulcre sawe a yong man at their right hande clothed in a long white garment and they were afrayde For it was an Angel of the Lorde And hee sayde vntoo them Bee not afrayed for I knowe that yee seeke Iesus that was crucified hee is not here hee is risen as hee said come and see the place where the Lord was put and go quickely and tell his Disciples that hee is risen from death And beholde hee wil go before you intoo Galilee there yee shall see him Loe I haue tolde you And they departing quicklye from the Tumbe wente their wayes with feare and great ioy and ran to bring his Disciples woord And they trembled and were amazed and tolde no body anye whit of it for they were afrayed And as they wente too beare woorde of it too his Disciples beholde Iesus met them saying All haile And they came and hilde him by the feete and woorshipped him Then sayde Iesus vntoo them bee not afrayde Go and tell my brethren that they go intoo Galilee and ther they shall see mee VVhen they were gone beholde some of the keepers came intoo the Citie and shewed vntoo the highe Preestes all the things that were happened And they gathered them toogither with the Elders and tooke counsel and gaue large money too the Souldyours saying say yee that his Disciples came by night and stole him away while yee slept And if this come vntoo the Presidents eares wee will appease him and saue you harmelesse And they tooke the money and didde as they were taughte And this saying is noysed among the Iewes vntoo this day The exposition of the text THis feast is the highest of al feasts wherin is set foorth vntoo vs the Article of our Lords resurrection from the dead that the third day according too the Scriptures whoo by his glorious resurrection as hée was conquerour of death sinne and the Deuil so became hée the redéemer of al them that shall not refuse too beléeue in him It is a custome in this feast too entreat out of the storie of the resurrection concerning the benefit or frute of the same of the vse therof all whiche things this present Gospell conteyneth It is tolde by the
light of the Gospell Ageinst the giltinesse of sinne Chryste is vntoo vs rightuousnesse For his obedience is imputed too vs that beléeue so as now wée may appéere in Gods sight not as sinners but as righteous persons Ageinst the vices and lustes naturally bred in our fleshe Chryste is vntoo vs sanctification while by the vertue of the Resurrection he sanctifieth vs through the holy ghost Ageinst the feare of endlesse damnation Chryste is vntoo vs redemption These foure benefites of Chryst doth Paule ioyne togither in the first Epistle too the Corynthians and the first Chapter in these woords God hath made Chryste vnto vs wisdom rightuousnesse sanctification and redemption Hée therefore that desireth this highest and vtmost benefite must spéedely passe foorth vntoo it by the former as by steppes For assoone as any man hath lerned Chryst he must beléeue in him when he beléeueth in him he must be sanctified with his spirite that is to say he must after the example of Chryst risen ageyne lead a new life After this newe life shall at lengthe folow full deliuerance in the last iudgement when he shal render vnto euery man according too his déedes Let this therfore wherof I haue now spoken bée the thirde frut of our Lords Resurrection namely that wée liue a new life after his example Héerevntoo tendeth that saying of Paule If ye be risen ageyn with Chryst sauor the things that are aboue The fourth frute of the Lords Resurrection is that it is bothe the cause and the warrant of oure Resurrection by which the soules of the dead shall be ioyned ageyne too theyr bodyes at the second comming of Chryst when he shal come too iudge the quick and the dead Héerevppon Paule 1. Cor. 1◠chapter disputeth at large and handleth this poynt Christ is risen from the dead Ergo wée shal rise ageyn also 1. Thes. 4. For if wée beléeue that Chryst Iesus died and is risen ageine so shall God also reise vp with him those that are faln a sléepe through him And Iohn in the .v. Chapiter The hour shal come in which all that are in their graues shal héere his voice and come forthe They that haue done good too the Resurrection of life and they that haue done euill to the Resurrection of iudgement Héere is mention made of a double resurrection that is to wit of life and of iudgement The Resurrectiō of life is that which he promised too them that haue done well The Resurrection of iudgement is that which he threatneth to those that haue done euill Héereunto also perteyneth that saying of Paule in the tenthe too the Romanes This is the woord of faith which we preach If thou shalt acknowledge the Lord Iesus with thy mouthe and beléeue in thy hart that God hath raised him from the dead thou shalt bée saued that is to say thou shalt rise ageine to the Resurrection of life and euerlasting saluation And these things are bréefly spoken concerning the Resurrection of our Lorde wherby first of all is to be confirmed our faithe concerning the Article of the Resurrection Secondly is to be confuted the erroure of the Iews which denie Chrystes Resurrection And so shall we be putte in minde of the frute of his Resurrection that by the same wée also may in this life rise from sinne and at length in the last day rise to the Resurrection of lyfe through Iesus Chryst our Lord to whom with the father and the holy ghost be honor praise and glorie for euermore Amen The second Holyday in Easter weeke ¶ The Gospell Luke xxiiij ANd behold tvvo of his disciples vvent that same daye too a tovvne called Emaus vvhiche vvas frō Ierusalē about .lx. furlonges and they talked togither of all the things that had happened And it chaunced vvhyle they commoned together and reasoned Iesus himselfe drevv neere and vvent vvith them But their eyes vvere holdē that they shold not knovv him And he sayde vnto them vvhat maner of communications are these that yee haue one too an other as ye vvalke and are sadde And the one of them vvhose name vvas Cleophas aunsvvered and sayde vnto him art thou only a stranger in Ierusalem and hast not knovvne the things vvhich haue chanced there in these dayes he sayd vnto them vvhat things And they sayd vnto him of Iesus of Nazareth vvhiche vvas a Prophet mighty in deede and vvord before God and all the people and hovv the high preests and our rulers deliuered him to be condēned to death and haue crucified him But vvee trusted that it had bin hee vvhiche should haue redemed Israel And as touching all these things too day is euen the thirde daye that they vvere doone Yea and certain vvomen also of our company made vs astonied vvhich came earely vntoo the Sepulchre and founde not his bodye and came saying that they had seene a vision of Angels vvhich sayd that he vvas aliue And certaine of them vvhiche vvere vvith vs vvent too the Sepulchre and found it euen so as the vvomen had sayde but him they savv not And he sayde vntoo them O fooles and slovv of hart too beleeue all that the Prophettes haue spoken Ought not Chryste too haue suffred these things and too enter intoo his glorie And he began at Moyses and all the Prophets and interpreted vntoo them in all Scriptures vvhich vvere vvritten of him And they drevve nigh vntoo the tovvne vvhiche they vvent vntoo And he made as though he vvould haue gone further And they constrayned him saying Abide vvith vs for it dravveth tovvards night and the day is farre passed And he vvent in to tary vvith them And it came to passe as he sate at meate vvith them he tooke bread and blissed it and brake and gaue to them And their eyes vvere opened and they knevv him and he vanished out of their sight And they sayd betvveene themselues did not our harts burne vvithin vs vvhile he talked vvith vs by the vvay and opened too vs the Scriptures And they rose vp the same houre and returned too Ierusalem and founde the eleuen gathered to gether and them that vvere vvith them saying the Lorde is risen in deede and hath appeared to Simon And they told vvhat things vvere done in the vvay and hovv they knevve him in breaking of bread and they beleued them not And it vvas tovvard euentide the same day vvhich vvas one of the Saboth and the dores vvere shut vvhere the disciples vvere gathered togither for fear of the Ievves The exposition of the text THe summe of this storie is that Christ y e same day y t he arose appéered to two of his disciples as they were going to Emaus now this Emaus was a town almost .ij. miles of frō Hierusalem and commoned with them concerning the Messias Whome when he had instructed and made himselfe knowne too them in breaking of bread he vanished out of their sight And they béeing certified of his resurrection returned by and by too Hierusalem and
betwéene man and man but betwéene God man Howbeit too y e intent wée may vnderstand how great a good thing this peace is whiche Chryste offreth to those that bée his I will expounde more at large the things that come too hand in consideration of this peace wherby wée may gather a full description of this peace Bicause peace is stablished betwéene such as were at ods first we must consider who are the parties that are at ods These are two God and man God is happie blissed without man Man is miserable and damned without God Thē had God no néede to séeke peace with man but man without peace with God is in extréeme miserie therfore hath néed◠of nothing somuch as of peace with God Secondely when parties are at variance it must néedes be that there went some offence before This offence taketh his beginning not of God but of man What is this offence Sinne. This sinne was a certaine falling awaye from God to the diuell vnto whome Man made himselfe subiect Now how sore an offence this was it is easie to déeme by y e greatnesse by the manyfoldnesse by the shamefulnesse and by the penaltie therof The greatnesse of it is that the Creature offended and despised his Creator who was the soueraigne goodnesse of man The manyfoldnesse therof is too bée séene by the frutes The shāfulnesse appéereth by the horrible defilement of all mankynd which followed his offence The penaltie was curse and damnation besides innumerable calamities and miseries wherewith mankind lyeth ouerwhelmed in this life The offence being known which hath made vs gods enimies in the third place is too bée considered the mediatour who verily ought to be suche a one as bothe coulde appease Gods displeasure and also make full amends for the wrong that was done Too pacifie the displeasure of GOD no creature was able and too make amends for the wrong God ought not Therfore such a mediator was too bée sought as both coulde by reason of his power and oughte by reason of nature ▪ When such a one was not to be had the second person in trinitie came intoo the world and tooke mans nature vpon him became man Iesus Chryst. This Iesus Chryst is ioyned too God the father in Godhead and too man by his manhoode Wherefore he both coulde as God and ought as man bicause he tooke our case vppon him The mediator hath made amends for the wrong For he hath taken vppon him our gyltinesse for which he hath suffered punishment vpon the alter of the crosse and hath satisfied Gods Iustice. Howbeit forasmuch as wée abide yet still defyled with sinne Chryst during all his whole lyfe in this worlde did continually obey Gods law fully and perfectly whiche Ryghteousnesse of his he imputeth too all beléeuers that they may bée righteous in Gods sighte And so with his oblation he pacifieth Gods wrath and clotheth vs with obedience that wée may appéere righteous in Gods sight Amendes béeing made attonement is begonne betwéene God and man For the father is appeased through the obedience of his sonne Howbeit forasmuche as in all attonements there must néedes passe some couenant betwéene those that are reconciled the same thing is séene also in this place stablished betwéene vs and God For as on the behalfe of GOD there is a franke and fatherly promise of mercy according too this text I will bée thy God and the God of thy séede after thée Also This is my beloued sonne in whom I am well pleased and agein As truely as I liue I will not the death of a sinner but that he should turne and liue so on mans behalfe there is faith wherby the fatherly promise is taken wherby wée are adopted too bée the children of God through his only begotten sonne Iesus Chryst. And forasmuche as in couenaunts seales are wont too bée set too these also are not omitted in this most high couenant For there bée thrée seales The first is Chrysts othe Uerely verely I say vnto you hée that beléeueth in mée hath life euerlasting The second sealing is by the Sacramēts of Baptim and the Lordes supper which are the most assured seales of the couenaunt betwéene God and man and shal neuer bée cancelled vnlesse man through his owne default doo cast away Fayth The third◠seale is the earnestpeny of the holy ghost who beareth witnesse too our spirite that wée are the sonnes of God Héerevnto also perteyneth that saying 2. Cor. 1. He hath sealed vs vp and hath giuen vs the earnest of the spirite in our hartes These are the signes and seales wherewith the peace that is agréed vpon betwéene God and man is sealed and confirmed that it may stand stedfast Furthermore least any man may surmise that this peace perteyneth but too a certeyne fewe the publishing thereof is too bée marked which is vniuersall For Chryste at his going vp intoo heauen gaue commaundement too his Disciples that they should proclayme this peace ouer al the woorld For thus sayth he Goo intoo the whole worlde and preache the Gospell too all creatures This peace therefore belongeth too all that receiue the voyce of the Gospel and beléeue in Chryst continuing so too the ende For thus sayeth the Lord Blissed is he that continueth too the ende For it is not ynough for a man too haue begoon wel vnlesse he procéed forward from day too day If yée enquire after the frutes of this most amiable peace yée shall finde them too bée many both in this life and after the resurrection In this lyfe by the benefite of this peace thou hast accesse too God as too a most méeke father through Iesus Christ. For thus sayth Paule Wée being iustified by fayth haue peace with God through Iesus Chryst by whom also wée haue accesse too this grace in which wée stande The second frute of this peace is a good conscience For before the conscience of sinne vexeth vs but after wée féele this peace our conscience is made good and chereful as was the théeues vpon the crosse when he herd This day shalt thou bée with mée in Paradise After the same maner when wée héere in the Gospell that remission of sinnes is denounced too them that beléeue the conscience of the beléeuers becōmeth quiet With this good conscience is ioyned the ioye of the Spirite whereby it cometh too passe that wée glorie euen in the mids of afflictions as Paul saith Howbeit this glorying and this ioy of Spirite is increased by thinking vppon the woorde by prayer by vse of the Sacramentes and by other godly exercises After this frute followeth also a fourthe namely brotherly loue For when wée perceiue and féele by fayth that God our common father is reconciled too vs by our common mediator wée begin too loue one another as coparteners of this common treasure With this fourth frute there goeth also a fifth whiche is a glad departure oute of this life according as Simeon when he had
séen Chryst the author of this peace sayd Now let thy seruant depart in peace for mine eyes haue séene thy saluation The frute of this peace after the Resurrection shall bée euerlasting ioyfulnesse euerlasting gladnesse and euerlasting fruition of the sighte of GOD and of all the Sainctes that haue liued from the beginning of the worlde too that day This frute is no man able too conceiue sufficientely in this life Now that I haue somwhat largely spoken of those things that méete toogither in this peace I will drawe intoo a bréefe summe or description what this peace is The peace béetwéene GOD and man therefore is a mutuall agréemente of GOD and man Of GOD accepting man intoo fauoure for Chrystes sake and of manne receyuing by fayth the grace that is offered him and promising earnestly his obedience vntoo GOD. Let this suffize concerning the peace which Chryst offreth héer not onely too the eleuen disciples whiche were then present but also vntoo vs and too all that will receiue this peace when it is offered them by the preaching of the gospel ▪ After this peaceable gréeting it foloweth in the text by what means Chryst proued him self too be risē agein frō death in déed And hée sheweth that the same thing was so foretold in Moyses in the prophets in the Psalms But for as much as you haue herd of these things vpon Easter day and yesterday I wil speak onely of the necessitie vse of Chrystes death and resurrection ¶ Of the second SO is it vvritten and so ought Chryst too suffer and rise agein from death the third day and repentance and forgiuenesse of sinnes too bee preached in his name too all nations beginning at Hierusalem First therfore when hée saith so is it written His wil is that not reason but Scripture should wey with vs as often as the kingdome of God cometh in question Where this is written hée addeth saying It must néedes bée y t all things bée fulfilled in the law of Moyses in the Prophets and in y e Psalmes Therfore when any question is put foorth concerning saluation Moyses must bée called too counsell the Prophets must bée read and the Psalmes must bée perused and consequently the wrytings of the Euangelists and Apostles Whatsoeuer is repugnant too these wrytings muste bée reiected as procéeding from Sathan What is written that Chryst ought so too suffer and rise from death the third day When hée saith So ought it importeth a necessitie of Chrystes death and resurrection Why then ought hée First that the scriptures whiche can not lie might bée fulfilled For like as GOD endureth for euer so his woord endureth for euer And Chryste sayeth Heauen and Earthe shall passe but my woordes shall not passe Secondely this thing muste néedes bée doone bicause God hath so determined For it cā by no meanes be auoyded but that that thing whiche God hath certeinly determined muste néedes take effecte Thirdly it was of necessitie that Chryst must suffer for the redemption of man from endlesse punishementes whiche they hadde deserued by their sinnes For had not Chryste suffered wée had abidden in our sinnes vnder the wrath of GOD. Fourthly it was of necessitie that Chryst should suffer for the glorie wherewith hée was too bée crowned afterwarde Fifthly it behooued Chryste too suffer for our instruction comfort Forasmuch as he is our head it behooued him to leade vs the way as well in persecution as in glory Sixtly it behooued Christ to suffer too the intent y e truth might answere the figures For many figures of the old Testament did represent Chrysts death and Resurrection of which is spoken vpon Easter day Bréefly too conclude in one woord Chryst suffered dyed and rose ageyn that Gods displeasure might bée pacified mankinde saued and the diuels kingdome destroyed Thus haue wée of howe great necessitie it was that Chryst should dye and rise agein Nowe let vs héere what is the frute and vse of this wonderfull woorke ▪ Whiche thing the Lorde declareth in these woords And repentance and forgiuenesse of sins too bee preached too all nations in his name By these woords is gathered first what the Gospell is and what is the effect of it The Gospell is a preaching of repentance and forgiuenesse of sinnes for Chrysts sake The effect of the Gospell is that deliueraunce from sinne and saluation happen through Iesus Chryst only Howebeit too the intent it may appéere the more playnly vntoo vs how great benefites are offered vs by the Gospell all which lye hidde vnder these woords of Chryst I wil bring a somwhat more large description out of the Scriptures The Gospell is a generall preaching wherein is vttered the deliueraunce from the cursse of the lawe and Gods wrath and wherein forgiuenesse of sinnes Saluation and Eternall lyfe is proclaymed too them that beléeue in the Sonne of GOD for the Sacrifice of him according too the promyses made in olde tyme too the Fathers that the glorie of Gods goodnesse might continually bée published and that moreouer men béeing delyuered by Chryst might bring foorth frutes méete for the Gospell and at length enioy euerlasting life In this description is fyrst set foorth from what euils wée bée set frée by meanes of the Gospell that is too wit from the curse of the lawe according too that sentence Galath 3. Chryst became accursed for vs that is too say he tooke vppon him the cursse that wée deserued for our sinnes too the intent wée might become heyres of righteousnesse and blissyng This thing also auoucheth Paule 2. Cor. 5. where he sayth thus Him that knewe no sinne he made sinne that wée might bée made the righteousnesse of GOD in him This is as much too say as Chryst whiche was frée from all sinne became giltie for vs. Therefore is it well sayde that deliueraunce from the cursse of the lawe is preached vntoo vs by the Gospell Moreouer bicause Gods wrath was ioyned with the curse of the lawe wée are also delyuered from Gods wrath when wée beléeue the Gospell He that beléeueth not sayeth the trueth the wrath of God abydeth vppon him Therefore he that beléeueth is no longer vnder wrath but vnder grace Nowe where as grace reigneth there the diuels tyrannie hath no power there is no sting of euerlasting death there is no feare of hel from these euils therfore dooth the Gospell preache deliueraunce But what are the good things that it bringeth woord of It bringeth tidings of forgiuenesse of sinnes of saluation and of eternall lyfe Wée béeing giltie of sinne are by nature cursed and damned to euerlasting death But nowe dooth Chryste in his Gospell offer vs Forgyuenesse of sinnes Saluation and euerlasting lyfe Whiche good things hée hath purchased for vs by his death and glorious Resurrection Wée haue heard by what euils wée are set frée by meanes of the Gospell and what good things are offered vs by the same Nowe followeth too whom these good things happen namely too
Chryst only was méet too bée sent for the latter purpose that is too wit too teach were sent in olde time all the Prophets and afterwarde the Apostles and all men that are lawfully called to the office of preaching Therfore as in respect of teaching Chryst sendeth his disciples as hée was sent by the Father Héereby wée may gather twoo things First the difference betwéene the kingdomes of the world and the administration of the churche or betwéen the gouerners of the world and the gouerners of churches For the ministers of the woorde are not sent too bée Lordes on the earth For Chryst tooke no Lordship vpon him neyther are they sent too the pomps of this world which Christ despised but too teach the Gospel too set vp the kingdome of God and too preach saluation vntoo men Secondly héerby is too bée gathered what authoritie y e woord is of whiche they preach that are called to the ministerie As my father hath sent me sayth he so send I you that you may speak not in your own name but in mine Héere vnto perteyneth that saying of the Lorde vntoo his disciples Math. 10. He that héereth you héereth mée and he that despiseth you despiseth mée Héere haue they that teache the woord a comfort and they that héere it a weightie admonition For when those that teache the woord godlily in lawful vocation do suffer any thing at the thanklesse world they haue a comforte in this that they beare the roome of Chryste and that Chryste suffereth wrong with them who wil in time reuenge himselfe And they that héere the woord are admonished first of the aucthoritie of the woorde for they are bounde too héere the woorde none otherwise than if they herd Chryste himselfe speaking Next they are warned too make accompt of the godly ministers of Gods woorde as of Chrysts ambassadours Besides that they are put in minde of the penaltie which they incurre by the iust iudgement of God as many as despise either the word preached or the ministers themselues Also the ministers of the woord must coÌ„sider too what degrée of worship they ar exalted that they doo not either infect the purenesse of the doctrine or estraunge their héerers from them by their euill conuersation The thirde part And vvhen he had said he breathed vpon them and said vntoo them Take yee the holy Ghost These woords coÌ„tein a singuler doctrine For Christ by these woords sheweth from whence the woorde whiche is preached by the voyce of the ministers hath his power and woorking which vndoutedly is not inclosed in the voice of y e minister nor haÌ„geth vpon the holinesse and woorthinesse of man but all the power and woorking of the woord procéedeth of the vertue of Christs spirit For when as Chryst héere breatheth vpon the disicples and biddeth them take the holy ghost he giueth too vnderstaÌ„d y t the holy ghost shal always be present at y e ministery of the word as if he had said behold ye shal be the ministers of the new testameÌ„t which shall build me a church in y e woorld by preaching the gospel and I know how weake you are too go through with so great a woork specially séeing the deuill the world and all mannes reason shal set themselues ageynst you Wherfore I wil that the holy ghost shal be present in this your ministerie by whoÌ„ your labor shall become effectuall For he by his power shall bring too passe that my woord which you shal preach shal not return to you in vaine Héere wée may gather a profitable doctrine and admonition The doctrine is that the holy ghost is tyed too the woord and wil be effectual by it The admonishment or comfort is that therby as wel the techers as the héerers may rayse vp themselues at the presence of the holy ghost ageynst the enemies of their saluation The fourth parte VVhose sinnes so euer yee shall release they are released vntoo them and vvhose so euer yee shal vvithholde they are vvithholden In these woords he ordeineth and establisheth that spiritual power of the church which we cal the power of the keys aud the key is shewed wherwith the kingdome of heauen is opened and shut Notwithstanding too the entent this most profitable doctrine may bée euidently vnderstood of al men I will diuide it intoo certeine points which are these From whence is the power of the church what it is in whom it resteth wherein it consisteth These poynts being well vnderstood there is no man but he shal handsomly perceiue what and what maner of thing the Ecclesiasticall power is From whence then is this power From God by Iesus Christ. For if ye haue an eye no further than on maÌ„ it is but a single ministerie But if ye haue an eye too Chryst it is an high power than the which there is none vpon earth either greater or profitabler or of more woorship For Chryste sitting at the right hand of the father in the throne of his maiestie ordereth and directeth this power He therefore that dispiseth this power both is bereft of the frute therof and also dishonoureth the sonne of God What is the power of the Churche It is the power of releasing withholding sinnes that is too say of preaching the Gospel whiche who so beléeueth too him is the kingdome of heauen opened and he that beléeueth not too him it is shewed that the kingdome of heauen is shut vp In whom resteth this power In the Church For when our Lord gaue the keyes too Peter and the other Apostles he bestowed these keyes vpon the very Churche at the whiche the ministers fetche the keyes as the handmayde hathe the keyes of hir mistresse In what thing consisteth the power of the keyes In the effectuall woorking of the holy Ghoste who in the woorde and by the woord is mightie of operation woorketh faith in the héerers of y e woord So the woord is as it were one key which the minister of the woord occupyeth and faith is another key which the holy ghost putteth too and wheÌ„ these keyes are put too both toogither then is the kingdome of heauen opened Now that wée haue in this wise expounded these things let vs wey the woords of this text somewhat déeplyer Firste therefore when hée sayeth whose so euer stay thy selfe and consider of this woord whose so euer First that the promise of grace is vniuersall Set thou this vniuersall promising ageinst the temptation of particularitie and include thy selfe within the generall promise Nexte set this woord whose so euer ageinst the multitud of sinnes And when thou art teÌ„pted too despaire for the multitude of thy sinnes let this promise of the Lorde come too thy minde whose so euer c. Hée sayeth not if a man commit a few sinnes or many neyther sayth hée if hée be a Iew a Gréek a gentleman a commoner a rich man or a poore man but he saith whose so euer Moreouer this place doâ—th vs too
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
his shéepe home that is to say intoo their own countrey where the Godly shall enioy continuall peace and quietnesse with Chryst. I haue spoken of Chryst the shepherd of his towardnesse care benefits towards his shéepe that is to wit all that beléeue in him Nowe will I adde 〈◊〉 at concerning the shepherds that are ordeined vnder him too haue the charge of the Lordes flocke And it were too bée wished that all hadde lyke Doctrine conuersation and regarde towarde theyr shéepe as had that true shepherd But bicause that is not so there are foure differences kinds of shepherds to be noted One kind is of them that teach wel and liue wel folowing the example of the chéef shepherd Suche were Esay Ieremie Ezechiel and the other Prophets Suche were Paule and Peter Such at this day are all godly parish préests and Bishops which shine before others in doctrine conuersation and profession These are by Dauid and Daniel compared to starres shining in heauen where they be lightened with the euerlasting brightnesse of Chryst. These as Paule sayth are worthy of double honor These build the Citie of God with both their handes The second sort is of them that teach euil and liue euill These are the worst for they pull downe the temple of God with both handes Of which sorte Peter and Iude the Apostles haue told vs that there should bée many in these latter times The third kind is of them that teach well but liue euill Looke what these men build in the churche with their right hand they pul it down againe with their left and they are altoogither like the shipwrights that builded the Arke of Noe for they preparing the Arke for others too saue them frō the flud perished themselues in the middes of the waues Suche one was Iudas in times past many such are found at this day They say doo as we teach but folow not our works Of these spake Chryst saying when the Scribes and Pharisées sit in Moyses Chaire doo as they bidde but not as they doo The damnation of these men is iust For they know teach the things that are to be done and yet they do them not thēselues wheras it is a shame for the teacher to be takē tardie with the fault that he rebuketh in others Therfore sayeth Barnard well Shepherds must fatte their shéepe with their owne exāples rather than with the examples of other men The fourth kind is of them that teach euil but liue well so as they be not subiect too open crimes These bée hipocrits doo most harme of al. For wheras men gaze at the outward appéerāce of conuersation they are easly drawn too embrace their doctrine also Like as many of you in the papacie haue séene Monkes that not only haue séemed holy to themselues but also haue sold their good works vntoo others so lie they in wait both for the soules of men and for their goods Thus I haue spoken concerning the foure kinds of shepherds or teachers in the church of whom the first only is praise woorthy and buildeth Chrystes church too the soul health of many and that according to the doctrine and commaundement of our chéef shepherd Iesus Christ. ¶ Of the second NOw foloweth the second place cōcerning the wolf the hireling Of which y e wolf teareth destroyeth Christes shéep and the other leaueth the shéep in dāger giueth them ouer into the woolues mouth For thus saith the text But the hireling and he that is not the shepherd vvhoo is not ovvner of the sheepe seeth the vvolf comming and forsaketh the sheepe rūneth his vvay the vvoolf catcheth the sheep and scattereth them Héere it behooueth vs to know whoo is that woolf of whom the Lord speaketh after what maner he entereth vpon the shéepe when the hireling is to bée thought to flée Who is then this woolf that the Lord speaketh of héer It is the diuel For assoone as man was created he set vpon him by and by assailed him and threw him too the groūd So goeth he about hungry at this day séeking whō he may deuour neither wil he cease as long as this world standeth By what meanes I pray you setteth hée vppon Chrysts shéepe He setteth not vpon them one way but he hath foure wayes too set vpon them For he is woont to rush in among Chrystes shéepe either by sophistrie or Tirannie or wickednesse or Hipocrisie He setteth vpon them with Sophistrie either whē he disguiseth vices with the titles of vertues or when in stead of Gods truth he foysteth in errors to the intēt he may destroy Chrystes séely shéepe Too call vpon Saincts to erne euerlasting life by our woorks are most greuous sinnes and yet he defēdeth them as good déeds and so of many other things He inuadeth Christes shéepe by Tirannie when he bringeth too passe that they bée destitute of food and other helps of this present lyfe or else when he assaulteth them with open warre too the intent he may either trouble the purenesse of the Gospell or else quite abolish it He inuadeth Christs flocke w t wickednesse stumbling-blockes when he draweth many vntoo naughtinesse where through the holy ghost is shakē of mē agein brought in bōdage vnto sathā How many in these dayes are by this policy ouerthrown ther is no mā y t séeth not In what village reignes not enuie backbiting bibbing whoorhunting such othe horrible wickednesses In as much as we sée these thīgs we haue an assured proof y t sathā inuadeth christes shéepfold Also he inuadeth Chrystes shéepfold by hipocrisie as oftē as he couereth most heinous offences with his outward pretence of holynesse like as was wōt too bée in old time among the Moonks is yet still at this day among them that haue not yet laid away their Pharisaicall fashions Wée haue already by what ways the woolfe whiche is the Deuil inuadeth Christes shéepfold Now wil we speak of the fléeing of the hireling For the hireling is he that is no owner of the shéepe and therfore he runneth away when he séeth the woolf make toward them But did not Chryst now then flée Did he not cōmand his disciples that when they wer persecuted in one city they shuld flée into another Did not Paul himself flée whē he was let down from the wal in a basket Now in as much as it is certein y t neither Christ was a woolf nor the rest of y e Apostles it must néedes folow y t this fléeing wherof y e Lord speaketh héer is not to be vnderstood of euery kind of fléeing But it is to be known y t there is a fléeing of the body a fléeing of the minde The fléeing of the body is sometimes lawfull but the other is not But what is the fléeing of the minde It is when one fléeth from doing his duetie And this fléeing is of foure sortes according to the woolues foure maners of inuading
this present life shall in the end enioy ful glory with Christ so shée continue stedfast in his faith vntoo the end The places are thrée 1 Chrysts forewarning concerning his owne death and Resurrection 2 The weaknesse of the apostles and so consequently of all mortall men 3 The Crosse of the Church in this world and the glorious and ioyfull deliuerance of the same ¶ Of the firste COncerning the death and resurrection of Chryst I will speake somwhat bréefly bicause wée haue herd all thinges alate more plenteously After a vvhyle yee shall not see mee and ageine after a vvhile yee shall see mee for I goe too the father Héere doth Chryst somwhat darkly foreshew them his death and resurrection But his méening is this After a vvhile sayth he yee shall not see mee that is too say I shall lye dead a thrée days in my graue so that you shall not sée mée And againe after a vvhile yee shall see mee that is too say I shall be raised ageine from death and you shall sée mée fortie days before I ascende visibly into heauen and be taken away out of your sight by a cloude And this is it that he sayeth bicause I go to the Father that is too say after my death I shall passe from persecution to the glorie of heauen What is he not present with his churche after his ascension Yes he is present according too his promise euen vntoo the end of the worlde Howbéeit not after a bodyly maner but after a diuine and spiritual maner For Gods woord and the holy Ghost are the glasse â–ª wherin Chryst will be holden and this beholding is sufficient wherwith wée must be contented vntill he himselfe come to iudgement for afterward wée shall enioy the sight of him for euermore But why did hée put his Disciples in minde of his death and resurrection Surely there be many causes of which the chéefe is this which he alleageth in these woords I haue told you of these things before hand that vvhen they bee come to passe you may beleeue For mens minds are gretly strengthned when they sée things fall out â–ª according too that whiche was tolde them before Neither dyd any thing more raise the Apostles than that they saw all things aunswerable too Chrystes foresayings wherby they might bothe vnderstand his Godhead and throughly perceiue his office Moreouer the Lordes will was by the often forewarnings too prouide for the infirmitie of his disciples For this is the poynt of a faythfull maister to haue a consideration of their capacitie whome he taketh vppon him to teache and too remedie theyr rawnesse by often beating the selfe same things intoo their heads Besides this also he therfore foretold his death and resurrection too the intent his disciples shoulde knowe that he knew before of his owne death and resurrection and that he willingly obeyed the father euen vntoo death too the intent he might deliuer vs froÌ„ death This sermon of Chrystes is too bée applyed vnto vs also for not muche vnlike happeneth vntoo vs. Hée sêemeth too bée a whyle from vs when he leaueth vs comfortlesse wrestling vnder the crosse And afterwarde ageyne hée is séene of vs when hée comforteth vs by the Gospell and manifesteth the presence of his spirite in our prayers ¶ Of the second THe rawnesse of Christes disciples in matters of saluation is described in these woords VVhat is it say they that he sayth After a vvhile yee shall not see mee and ageyne after a vvhile yee shall see mee and that I go to the father vve knovv not vvhat he speaketh It is a greater wonder that they being so often warned of the Lordes death and Resurrection not only by types figures and riddles but also by expresse woordes coulde neuer the more vnderstande him What is the cause héerof Surely there are twoo causes One is for that an opinion once conceiued in the mynde is not easly pulled out specially if it haue taken déepe roote The Iewes yea and the Lords Disciples themselues dreamed that Chrysts gouernement should haue bin ciuill so as Chryste himselfe béeing made chéefe Emperor should subdue the whole world and reign ouer it and that his disciples should haue bin next about him whiche thing the moother of Zebedies children declared sufficiently when she made request that the one of hir sonnes might sit at Chrystes right hande and the other at his left An other cause is the dimnesse that is in all mankynd wherby it commeth to passe that no man is able too perceiue the things that pertein too God vnlesse he haue the holy Ghost too bée his teacher Héerby we may leene first too bewaile this our blindnesse Secondly too héere Gods woord more often wherby we may bée deliuered fâ—rom this dimnesse of ignorance and thirdly to craue of God that he him selfe will teache vs according too that place of the .xxv. Psalme Leade me foorth in thy truth and teach mée bycause thou art the God of my saluation Good and rightfull is the Lord therfore shall he teach sinners in the way But wée must take héede that when the Lorde teacheth we shut not the eares of our hert against his voyce lyke as all they doo that héere Gods woorde without frute As for those that so stop their eares against Gods voyce they may at length deserue too be left vp in their blindnesse and ignoraunce for euer God preserue vs that we incurre not this penaltie of vnthankefulnesse wherewith wée sée many to be horribly punished For there are many too bée found that if a man aske them after the héering of a Sermon what they haue brought away haue not a woord to aunswer But if yée question with them of talke had at a feast or in game they can reherse you euery thing so as they will not misse ye a woord What is the reason In some folke the cause of it is mannes naturall dulnesse in matters of Saluation In other some the cause of it is the punishment of sinne also that héering they héere not and vnderstanding they vnderstande not Wherfore right déere beloued let vs fall too amendement of lyfe let vs call vpon God for help and when wée féele in our selues a wéerinesse of héering and learning the woord of God Let vs by and by think that the diuel layeth a snare for vs and let vs forthwith flée vntoo Praier beséeching GOD that he will both teach vs and also by his spirit make roome for his woord in vs. ¶ Of the third VErely verely I say vntoo you that you shall moorne and vveepe but the vvorld shall reioyce And you shall be sadde but your sadnesse shall bee turned intoo ioy He repeteth the same thing that he had spoken a litle before concerning his death and Resurrection For by thrée signes which were set foorth he gaue an inklyng what should come after although somwhat darkly By the moorning of his Disciples is signified the death and buriall of Chryste By the gladnesse of
persons nations or kindes For God is a louer of men and willeth the saluation of all men according too this saying his will is that all men should bée saued and come too the knowledge of his truth But what must the Apostles proclayme The gospell that is too wit glad tidings of the ouercomming of the enimies of mankinde whiche are sinne death the deuil and hell of peace made betwixte God and men and of euerlasting saluation which they that beleeue in Chryst shall obtein by inheritance This is the summe of the Gospel Howbéeit too the intent this summe may bée the better vnderstood I will giue a more plentifull definition the whiche I will also bréefly declare by testimonies of the scripture The Gospel is a doctrine reueled from heauen wherin is shewed deliuerance from sinne curse and Gods wrath and wherin is proclaimed forgiuenesse of sinnes saluation and euerlasting lyfe too them that beléeue on the sonne of God for the sacrifice of the same son of God that the goodnes and mercy of God may bée published that they which are deliuered by the son may by faith in the same sonne bring foorth frutes worthy the Gospel This definition conteineth many things which wée will reherse and confirme in order First I saide that the Gospell is a doctrine reueled from heauen which thing is confirmed by that which is written in the .xvj. to the Romanes where Paule calleth the Gospell a mysterie hidden from the beginning By which woordes he signifieth most manyfestly that the Gospel dependeth not vppon mannes reason For yf reason coulde by any meanes through it own sharpnesse haue perceiued this doctrine it might in no wise haue bin called a mysterie hidden from before all worlds Ageine it is saide in the definition that in the Gospell is shewed deliueraunce from sinne from the curse of the lawe and from Gods wrath For the prophet Danieil sayth that Chryst shall take away sinne And Paul sayth that the curse of the Lawe is abolyshed by the comming of Chryste Also the heauenly father telleth vs from heauen that hée is pacified for his sonnes sake And this thing too bée most true all the godly doo féele hauing witnesse of the holy Ghoste by whom they crie Abba father Which thing vndoutedly they shoulde not doo vnlesse they persuaded themselues for a certeintie that sinne is taken away the curse of the lawe abolished and Gods wrath pacified In the thirde place is added that in the Gospel is proclaimed forgiuenesse of sinnes saluation and euerlasting life For thus sayth the Lord himselfe in the .xxiiij. of Luke So is it written and so it behooued Chryst too suffer and repentance and forgiuenesse of sinnes too bée preached too all nations in his name And in this dayes Gospell hée sayth Hée that beléeueth shall bée saued And the Lorde him selfe sayth Hée that beléeueth on the Sonne shall haue life euerlasting What néedes many woords All the whole scripture promiseth forgiuenesse of sinnes saluation and euerlasting lyfe too all that embrace the Gospell But forbicause these benefits befal not too al mē for Cain Iudas Saule and many others perished and at this day alas the most part of y e world rūneth intoo destructiō therfore is added in the fourth place of the definition that these benefites happen too the beléeuers For the Lord sayth playnly he that beléeueth in mée shall not perish but shal haue life euerlasting And least any man should think that this dependeth vpon the state of woorks Paule writeth that a man is iustified without woorks the same Paul pronounceth y e euerlasting life is the gift of God through Iesus Chryst that is y t it befalleth too them that beléeue in Chryst not for their owne desert but by the benefite of Chryst. In the fifth place is added for the sacrifice of the Sonne of God For thus sayeth Paule through the redemption that is in Chryste Iesu. For the Gréeke woord Apolytrosis whiche Paule vseth signifieth suche a raunsome as is made by paymente of a fine for the pardon of a mannes life Suche a fine payd Chryst for vs when he was made sinne for vs that we might be made the rightuousnesse of God in him 2. Cor. 5. Sixthly is added that the goodnesse and mercy of GOD might bée published Which thing is confirmed by the example of the troope of Angels singing this Himne at our Lords birth Glorie vntoo God on high and on earth peace and vntoo men good wil. Wée must think that this was doon too this end that all that acknowledge this Chryste may by the example of the most pure Angels lern too set out the goodnesse and mercy of God specially séeing that nature calleth vppon vs too render thanks too suche as haue deserued wel Last of all in the definition of the Gospell is added That those which are deliuered by the Gospel should bring foorthe frutes woorthie the Gospel For Paule in the .2 Ephe. sayth Wée are created in Iesu Chryst vntoo good woorks in which wée must walke And the same Paule sayth that wée oughte too walke in the lighte bycause wée are the Children of light For how I pray you stādeth this with reson that wee should bée exempted out of the bondage of sinne and yet serue sinne and bée oppressed with the yoke thereof The grace of God sayth Paule appéered too the welfare of all men too the intent that renouncing all vngodlinesse and fleshly desires we might liue soberly godlyly and rightuously in this world Forasmuche then as wée haue by strong reasons shewed that sinne curse and Gods wrath are taken away by the Gospell and that in their roome doo succéede rightuousnesse saluation and euerlasting life for Chrystes sake as long as wée beléeue in him and that for this benefite God will haue vs set foorth his goodnesse and shew thankfulnesse in all oure whole life It foloweth that the Gospell as I sayd is a doctrine reuealed from heauen wherin is preached deliuerance from sinne from curse of the law and from Gods wrath and wherein is proclaymed rightuousnesse saluation and euerlasting life too all that beléeue in Chryste for the sacrifice of him that the goodnesse and mercy of God may bée set foorth that those whiche are deliuered by the Gospell may bring forth frutes woorthy the Gospel Thus much concerning the Gospel And as for that which is added concerning Baptim wherby the benefite is applyed too the Gospel and sealed vp it is spoken already in the first Sunday in Lent and often elswhere ¶ Of the third NOw foloweth the place whiche is peculiar too this feast For the Euangelist declareth that our Lord ascended in too heauen Wherefore I wil say a little and that as plainly as I can concerning Chrystes ascension intoo heauen which is an Article of our Créede In this article of our Lords ascension there bée thrée thinges too bée specially considered of vs. First his coming down for before hée went vp hée came downe Secondly his
the name of the onely begotten sonne of GOD. These woords conteine a thirde place that is too wit comforte and terrour For it bothe comforteth the godly acknowledging their sinnes and putteth the stubborne in feare that wil not beléeue in Chryste Nowe for as muche as GOD easly sawe what the weaknesse of men was and chéefly of those that earnestly think vppon the sentence of the lawe and saw the wilfulnesse of no small number hée applyed his woord vntoo them bothe For the first sorte when they héere how all that yéelde not ful obedience too the lawe are subiecte too the sentence of death can not but be dismayed at the threatnings of the law Those therefore dooth Chryste comforte and sayeth GOD hath not sent his Sonne too condemne the vvorlde but that the vvorld might be saued by him Hée speaketh of his first comming intoo the worlde whiche was too saue sinners that fall too amendment For hée vsed this swéete allurement Come vntoo mée all yée that labor and are laden and I wil refreshe you Also I came not too call the rightuous but the sinners too repentaunce As many then as obey Chrystes voyce and repente are frée from the iudgement of damnation For thus sayeth the trueth Hee that beleeueth in him is not iudged That is too say with the iudgement of damnation This promisse wil comfort vs ageinst the sentence of the lawe and of our owne conscience For hée that shall bée iudge of the quick and the dead sayeth openly Hée that beléeueth in him is not iudged The trust vntoo this promise shal be néedful for vs in y e houre of death ageinst the thretnings of the law y e dredfulnes of death y e flames of hel the tirannie of the deuil For it cannot come too passe y t the euerlasting trueth should lie Hithertoo concerning the coÌ„fort of them y t beleue CoÌ„cerning the terror of them y t wil not beléeue y e gospel it foloweth but he that beleueth not is iudged alredy bicause he beleeueth not in the name of the only begotteÌ„ son of God what Shal ther theÌ„ bée none other iudgement Yes the son of man shal come too iugement in his time according as he hath promised What méeneth he then by saying He is alredy iudged y t is too say condemned By this saying he sheweth what maner of ones al the childreÌ„ of Adam be without faith y t is without Christ our mediatour namely that they be iudged y t is too say condemned y t is to wit as in respect of y e cause the matter For the cause matter of their daÌ„nation is in themselues which is the transgression of gods law wilfully rebelling ageinst God Besides this the sentence of the lawe spoken long ago when he had first created man afterward repeÌ„ted in mouÌ„t Sinai is that al they are cursed that obey not God according too his commaundement Untoo this curse are all they tyed that bèléeue not in the Sonne of God who alone hath taken vppon him the curse of them that beléeue in him That this is so wee are doone too vnderstande by the things that folowe And this is the iudgement that light is come intoo the vvorlde and men haue loued darkenesse more than light That is too say therfore shall men bée damned bicause they haue not receiued the light of the son of God by faith but rather would abide still in their owne ignoraunce and that by reason their woorks were euill ¶ Of the fourth FOr euery one that dooth euill haâ—eth the light and vvill not come too the light least his vvoorks should bee reproued When théeues will steale they loue the darke so men that are not yet borne agein by faith in Christ too doo wel are caried with might and mayne vntoo naughtinesse and therfore doo hate the light of the Gospell where contrarywise he that dealeth vprightly with a good conscience coÌ„meth to the light that is to say dooth his woorks openly and is not afrayd that men shuld sée theÌ„ That is too wit he that coÌ„meth too the light of Chryst and hath lerned of his spirit too doo wel he abideth no longer in the darkenesse of ignoraunce but endeuereth too walke like the childe of Light Héereby then wée may learne first the difference betwéene them that beléeue and them that beléeue not For the difference is too bée found out by their works as the Lord sayth in an other place A good trée bringeth foorth good frute and an euil trée bringeth foorth euill frute Ageine wée may learne that the light of the Gospell cannot abide that wée shoulde bée wrapped in our olde darknesse Too this purpose make so many exhortations of Chryst and his Apostles In Mathew the Lorde sayth Let your light so shine before men that they may glorifie your heauenly father And Paule sayeth Ye are the children of light walke as in the light After the same maner also speketh Peter Untoo whiche liuely stone reiected of men but chosen and honored of God come you and as liuely stones bée builded vppon it a spirituall house and a holy préesthood too offer spiritual sacrifices acceptable too god through Iesus Chryst. Let no man thinke therfore that the Gospell giueth libertie too sinne The Gospel deliuereth from sinne Wherfore it will not that we should any more yéeld our selues vnder the yoke of sinne when wée are once rid of it If sayeth our Sauiour the sonne haue set you frée yée shall bée frée in déede He that committeth sinne is the flaue of sinne Then sith wée are set frée by Iesus Chryste let vs vse our fréedome in suche wise as wée may bée the seruaunts not of sinne but of God through Iesus Chryst our Lorde Too whom bée honour for euer So be it The third holy day in Whitson weeke ¶ The Gospell Iohn x. VErely verely I say vntoo you he that entreth not in by the doore intoo the shepefolde but clymbeth vp some other vvaye the same is a theefe and a murtherer But he that entreth in by the doore is the shepeheard of the sheepe To him the porter openeth and the shepe heer his voice and hee calleth his ovvne sheep by name and leadeth them out And vvhen hee hath sent foorth his ovvne sheepe hee goeth before them and the sheepe folovv him for they knovv his voyce A straunger vvil they not folovve but vvil flee from him for they knovve not the voyce of straungers This Prouerbe spake Iesus vntoo them but they vnderstoode not vvhat things they vvere vvhiche he spake vntoo them Then sayde Iesus vntoo them ageine Verely verely I say vnto you I am the door of the sheepe All euen as many as come before mee are theeues and murtherers but the sheep did not heare them I am the doore by mee if any enter in he shal be safe and shall go in and oute and finde pasture A theefe commeth not but for too steale kil and destroy I am come that they
this Gospel speaketh not of the first and last kinds of shepherds but onely of the middle sorts of shepherds that is of himselfe and other godly teachers of the Church of whom I will speake somewhat howebéeit bréefly bicause I spake of this matter a while ago A good shepheard therfore in generall is first he that entreth in at the dore that is which cōmeth with Christ and bringeth the true Gospel as the prophets and Apostles did in old time and as all do at this day as many as teache the Gospell purely Secondly he that féedeth the shéepe not with rotten but with wholsome foder namely with the liuely woord of God Thirdly this doorekéeper or porter openeth that is too say Chryst maketh the woord effectuall and auaylable too the saluation of the shéepe For vnlesse Christ open in vayne is the labour taken and the shéepe are not fed too any purpose Fourthly he calleth his owne shéepe by their names that is too say he knoweth his shéepe he loueth them and embraceth them with a singuler care Fifthly he goeth before them How In doctrine lyfe and Crosse. For a good shepherd must be a pattern too his flocke in doctrine life and crosse Sixthly his shéepe folow him that is too wit in purenesse of doctrine in holynesse of lyfe and in patience vnder the crosse But why doo his shéepe folow him First bycause they know his voyce Secondly bicause they flée frō a stranger for they know not his voice We haue here a descriptiō not only of a true shepherd but also of the true shéepe which are in one shéepfold of the chéefe shepherd God What is the shéepfold It is the catholike church Who bée the shéepe All that héer the voice of the shepherd folowing him and fléeing from strange shepherds who in déede are no shepherds but théeues and murtherers Héer are the differences too bée hild betwixt the true Church and the false Church The proper marks of the true Church are these which whoso hath not let him know that he is none of Chrysts shéepfold Which are these marks of the true Church or of Chrysts true shepfold The first is the vncorrupted voice of the heauenly doctrine according too this saying My shéepe héer my voice The second is the right vse of Baptime The third is the vse of the Lords supper according to Chrysts institution The fourth is the vse of the keys according too Chrysts commaundement The fifth is the Crosse. The sixth is mutuall loue among Chrysts shéepe The seuenth is mutuall prayer one for another And the eight is the mayntenance of the ministerie of gods woord These are the true marks of Christes church the which a man may cōprehend in fewer woordes As wée may say that the first mark of Christs shéepe is the vncorrupt voice or preching of the gospel the second the lawfull vse of the Sacraments and the third obedience towards the ministerie of the woord For in these thrée are conteined the other eight that I set Wée haue in generall who is a good shepherd and who bée the true shéepe Now let vs apply them too examples First vntoo Chryst the chéefe shepherd and vntoo his shéepe And afterward too other ministers of the woord who vnder Chryst are also called shepherds Chryst proueth himselfe too bée a good shepherd by that he giueth his life for his shéepe For he came downe frō heauen too séeke that was loste too heale that was diseased and too close vp the wounds which the wolues had giuen his shéepe This shepherd went before his shéep in purenesse of doctrin innocencie of life crosse He féedeth his shéep with the helthful foder of God that is with the woord of the gospel He gathereth togither his stray shéepe He kéepeth away the woolues with his shéepehooke And too bée bréefe he setteth by nothing so much as by the welfare of his shéepe His shéepe are Abel Abraham Isaac Iacob Dauid Ioseph Anna Mary Simeon and many others whiche leauing their errour gaue eare too Chrysts voyce folowing him in doctrine lyfe and crosse whō they shall folow in glorie also in their time For if wée suffer with him wée shall bée glorified with him His shéep at this day are as many as beléeue the gospel and serue Chryst in true profession and godlinesse Now what reward Chrysts shéepe shall looke for at their shepherds hande who is both the doore and the doorekéeper Chryst himselfe sheweth when he sayeth If any man enter by mee he shall bee saued and he shall go in and out and shall finde feeding That is too say if any man leaue the darknesse and followe mée that am the light hee shall go in namely by fayth and hée shall go out by profession godlynesse and charitie and hée shall finde féeding that is too wit by the woorde of life in this worlde and by euerlasting blissednesse in the life too come Besides this good shepherds are all godly ministers of the woorde whiche followe Chrystes example in féeding of their shéepe Suche a one was Helias suche a one was Hieremie suche a one was Esay suche were the Apostles suche now a dayes are all they that preache Chryst sincerely and go before their shéep in doctrine life and crosse whiche flée not the Woolues but kéep them from Chrystes shéepfolde with the swoord of the spirit and ernest prayers These also haue shéep of their owne those that heare their voice and followe them in doctrine godlinesse pacience What doo not their shéepe belong vntoo Chryst only Yes that doo they How then saith hée that they belong too the shepheards that féede them They are their shepheards in respecte of charge but they are onely Chrystes in respect of possession and ownership for hée hathe purchased the shéepe vntoo him selfe with his owne precious bloud But in as muche as we haue lately heard the sermon concerning the shepherde and his shéepe I will say no more of them héer but wil betake you all too our chéefe shepherd Iesus Chryst too whom with the father and the holy Ghoste be honour and glory for euer Amen Vpon Trinitie Sunday ¶ The Gospel Iohn iij. THere vvas a man of the Phariseys named Nichodemus a ruler of the Ievves The same came vntoo Iesus by night and sayde vntoo him Rabbi vvee knovve that thou art a teacher come from GOD for no man could do such miracles as thou doost except GOD vvere vvith him Iesus aunsvvered and sayde vntoo him verely verely I say vntoo thee excepte a man bee borne from aboue he cannot see the kingdome of God Nichodemus sayde vntoo him hovv can a man bee borne vvhen hee is olde can hee enter intoo his mothers vvombe and be borne ageyne Iesus aunsvvered verely verely I say vntoo thee excepte a man be borne of vvater and of the spirite he cannot enter intoo the kingdome of God That vvhich is borne of the fleshe is fleshe and that vvhiche is borne of the spirite is spirite Maruaile not thou that
them too héere Chryste and too liue after a godly and vertuous maner Héerupon is that saying of Paule Bring vp your children in the lawe and feare of the Lord. The Magistrate shall likewise compell his subiectes by good lawes and ordinances by example and by taking away of idolatrie Like as Ezechias and Theodosius did who tooke away the instruments of Idolatrie But of all men it belongeth chéefly to the ministers of the woord too coÌ„pell folke by thretning and rebuking them as wée réede that Chryst the prophetes and the apostles did ¶ Of the fourth NOne of those men that vvere bidden refused too come shall taste of my Supper That is to say All despisers of the Gospell shall be shut out from euerlasting lyfe For the wrath of God abydeth vpon all that beléeue not in the Son This is the effect of the fourth place Howbéeit this dayes Gospell serueth too thrée vses The first is that weying throughly the greatnesse of Gods mercie wée shold giue him thanks by Iesus Chryst. The second is that wée should beware that we withdraw not our selues from obedience of the Gospell vnder no pretence The third is that wée bée not mysseled by the example of men of â—ower rich men and voluptuous men and so fall headlong intoo destruction but rather that wee endeuer by al meanes wée can too bée conueyed intoo this heauenly supper by our Lord Iesus Chryst too whom with the father and the holy ghost bée honor and glorie world without ende Amen Vpon the .iij. sunday after Trinitie ¶ The Gospell Luke xv THEN came vntoo him all the publicans and sinners for to heere him And the Phariseis and Scribes murmured saying Hee receyueth sinners and eateth vvith them But hee putte foorth this parable vntoo them saying VVhat man among you hauing an hundreth sheepe if he lose one of them dooth not leaue ninetie and nine in the vvildernesse and goeth after that vvhiche is loste vntill he finde it And vvhen hee hath founde it he layeth it on his shoulders vvith ioye And assoone as he commeth home he calleth togither his louers and neighbours saying vntoo them Reioyce vvith me for I haue founde my sheepe vvhich vvas lost I say vntoo you that lykevvise ioy shall bee in heauen ouer one sinner that repenteth more than ouer ninetie and nine iust persons vvhiche neede no repentance Eyther vvhat vvoman hauing ten grotes if she lose one doth not light a candle and svveepe the house and seeke diligently till she fynde it And vvhen she hath founde it she calleth hir louers and hir neighbours togither saying Reioyce vvith me for I haue founde the grote vvhiche I lost Likevvise I say vntoo you shall there bee ioye in the presence of the Aungels of God ouer one sinner that repenteth The exposition of the Text. THe occasion of this dayes Gospell is this For as much the goodnesse of our lord was so great that hée disdeyned no man were he neuer so miserable or neuer so great a sinner but rather allured all men vnto him according too this saying Math. xj Come vntoo me all yée that labour and are loden and I will refresh you It came too passe that the very Publicanes â–ª knowing of this mercy and goodnesse of Chryst came too him that they might bée partakers of the grace that was offered most fréely and bountifully too all men And therfore would Chryst not only coÌ„fort them with woordes but also with déedes and with kéeping companye with them Therfore when any of them bade him too a meales meate he came and ate with them and that too this end that he might win them too God the father that is too saye might turne them from their moste naughtie wayes vntoo true and healthful repentance too the intent that being quit from the gilt of cursednesse they might bée made heires of eternall lyfe through Iesus Chryst. The Pharisies marking this dooing of Chrysts as they were a proude sect swelling in their own pharisaicall that is too say false righteousnesse murmured ageinst Chryst and priuily accused him of breaking Gods law But what sayth Chryst too this He techeth them both The Publicans if he coÌ„meth to saue sinners and the Pharisies why he kéepeth company with sinners wherby is gathered y e Chrystes kingdome sighteth ageinst the opinion of the Pharisies the kingdom of SathaÌ„ For as Christes kingdom is mercy forgiuenesse of sinnes in so muche that the angels in heauen reioyce at euery sinner that repenteth so Sathans kingdome is mercylesse crueltie and a certein ouerthrowing of sinne The places are two 1 The murmuring of the Pharisies wherfore Chryste kept company with sinners 2 It is taught by twoo parables why Chryste came intoo this worlde and what wée must doo if wée will bée saued ¶ Of the firste THe Publicans and sinners resorted too him too heare him and the Scribes and Phariseys murmured saying This man receyueth sinners and eateth vvith them Héer are set forth vntoo vs twoo kindes of men and their manners The one is of Publicanes and sinners which come vntoo Chryst too heare him that they might bée gathered intoo his shéepfolde and be saued For after that they herde how Chryst reiected no sinners but offred grace too all so they refused not too amende they douted not too come vntoo him yea and that vpon great hope of saluation The other is of Phariseys and Scribes These disalowed Chrystes dooing and his mercifulnesse towards sinners and therfore murmured saying This man receyueth sinners and eateth vvith them Now of this murmuring of the Phariseys there bée many causes whereof I wil reherse some that we may sée with what spirite they speake and beware oure selues that wée be not attached with the same disease and séeme too hinder the saluation of other men The first cause therefore is enuie or spitefulnesse whiche is proper too the Deuill and his members For this spitefulnesse sticking in their hartes makes them that they cannot abide too sée Chryste and the Publicans in company toogyther â–ª for they enuyed the Publicans so much that they could not finde in their harts that they should bée amended by kéeping company with good men Of this sorte of Pharisies there bée 〈◊〉 at this daye than wil be knowne by the name of Pharisies The seconde cause of murmuring was intollerable pryde in the Scrybes and Phariseys wherethroughe they despised the Publicanes as Dogges in so muche that they eschued too eate meate with them or too enter intoo the house where they were The thirde cause of murmuring was the ouerwéening of their owne rightuousnesse and holynesse For as they vaunted them selues too bée rightuous for kéeping the traditions of their Fathers for their sacrifices as he that sayth I am not as other sinners nor as yonder Publican I fast twice a wéek c. so they stoutlye dispised those that had not this vysour of holynesse as folke accursed and abhominable The fourth cause was their desirousnesse too haue
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
bicause yée must folow him into the wildernesse wheras is y e crosse famin woolues a thousand deadly daungers but rather that wée lift vp our minds intoo heauen where Chryst sitteth at the right hand of the father in heauenly glory For we that are his meÌ„bers shal by none other way come intoo heauen than by the same that he weâ—â— whoo is our head He in this life endured hunger cold and other distresses let vs also beare the lyke paciently Which thing if wée do wée shall one day bée glorified with him ¶ Of the second ANd the Lord said to his disciples I haue pity of this people bicause they haue folovved me novv these three dayes and haue nothing to eate And if I shal send theÌ„ avvay to their ovvn houses they vvil faint by the vvay In these woords is described the affection of Chryst toward the people y t folowed him He is sory for the hunger of their bodies much more it is to be thought y t he was sory for the hunger of their soules For as the soule is much nobler than the body so y e hunger of y e soul is much more hurtful What theÌ„ dooth the merciful Lord He féedeth the body w t bodily food the soul with ghostly food He féedes the body with earthly bread the soul with heauenly bread y t is with gods woord Héer our reasoÌ„ which wil séeme to haue skil in gods matters though it be but foolish demauÌ„deth What is not Chryst God why then did he not woorke a miracle féede them out of hand or why did he not sustein them without bread He wold not alter y e order or nature w tout a great cause And the order appoynted by God is y t like as the body is fedde with bread so the soul should bée nourished and susteyned by Gods woord And this is it that is spoken in Moyses Man liueth not only by bread but by euery woord that procéedeth out of the mouth of God Therefore it is not his wil y t we should loke for any thing coÌ„trary to this order appoynted by God but that we should leane vnto his heaueÌ„ly mercy looking for help at his haÌ„d in time conuenieÌ„t This order established by God madbraind heads do inuent It is written of two Hermites that fell among théeues and had not aught too eate that when they had endured hunger a great whyle and that one of the Théeues at lengthe taking pitie vpon them gaue them bread too eate The one of them sayd I will eate none vnlesse it bée giuen mée from heauen But the other tooke it with thanksgiuing ate it and anone â—â—ter he that looked for bread from heauen dyed for hunger whereas the other escaped that looked for no miracle but tooke the bread that the théeues gaue him as it had bin at the hand of God The Anabaptists also inuert this order at this day Chryst hath commaunded the Gospell too bée preached that the soule may bée nourished with it as spirituall foode But the Anabaptists despysing the woord looke for new reuelations without the woord Whereby it commeth too passe that they fall into the Diuels snares who turneth himselfe intoo an Angell of light too the intent he may throwe them headlong intoo damnation Therefore bicause Chryst would not inuert the order established by God he delayed the miracle But yet at length the affection that he beareth too those that bée his which is greater than the affection of the father towards his children did ouercome him For what maner of affection Chryst beareth towards those that are his not only the Euangelist sheweth in this Gospel when he sayth I take pitie of this people But also the Prophet Esay 49. setteth it out in a most goodly figure Can the moother sayth he forget hir owne chyld y t she should not pitie the sonne of hir owne wombe Although she should forget yet will not I forget thée Beholde I haue written thée vppon my handes Also the Parable of the prodigal childe peynteth out this affection of Chrysts towards those that bée his What shall I say of similitudes parables Chrysts crosse sheweth what maner affection he had towards his owne For he so loued vs when we were yet his foes that he suffred most reprochfull death too redéeme vs. But too what purpose are all these things First too this purpose that wée should put on a childly affection toward God the father our Lord Iesus Christ. Secondly that by falling intoo consideration of his loue towardes vs we shuld in this life hold nothing déerer nothing swéeter nothing preciouser than too submit our selues wholly too his will and too obey his voyce wherein consisteth the perfection of a Christen man in this life Wee read that our father Abraham did so who after he had herd the Lorde say vntoo him Walke before me and bée perfect receiued a commaundement too offer in sacrifice his only begotten sonne Isaac whom Sara had borne vntoo him in his olde age But what dooth he he obeyed Gods wil without delay making ready a bundel of stickes went about too slea his sonne But the Angell of the Lord withhild his hand This being doone God sayd vntoo Abraham Now I know that thou fearest me We sée héer in our father Abraham how earnest he was too obey God sith he wold not spare his only sonne but wold haue killed him at the commaundement of the Lord. But alas for sorow there are many too bée found that will not kill so much as one of their affections at the commaundement of their most mercifull father God so farre of are they from desire of folowing the example of our father Abraham Furthermore Chrystes fatherly example towards vs must put vs in mind of like good will and loue towards our brethren I haue giuen you an ensample sayth he loue ye one another like as I haue loued you ¶ Of the third THis present miracle wherein God with seuen loues and a few small fishes féedeth foure thousand men serueth too this purpose too confirme the truthe of Chrysts Gospel and too encrease the faith of the people that were present wherof I wil say no more at this time But I wil speake somewhat concerning the right vsage of Gods giftes wherby we may bée stirred vp too thankfulnesse towards God and vse Gods blissing aright First therefore this is too bée obserued that the bread encreaseth in the hands of Chryst as he prayeth and giueth thanks too the heauenly father Wherby we are taught that all blissing is of the Lord according as Paule 1. Timoth. 4. teacheth when he sayth All the creatures of God are good Stay héer a litle consider how the things which thou hast as bread and drink are Gods creature and not thy creature Wherfore thou playest the théefe if thou take any thing froÌ„ him ageinst his wil. Which thing thou dost as often as thou vsest Gods creatures without thanksgiuing and
should bring vp a worshipping of God contrary too his commaundement Fourthly that wée should wallowe in al filth and wickednesse Which so euer of these four things our enimie shal compasse he holdeth men as prisoners For he that denyeth Gods prouidence is condemned for one of Epicures sect He that executeth his vocatiō deceitfully is woorse than an Infidel He that setteth vp a woorshipping contrary too Gods commaundement despiseth God and is rather the Diuels seruaunt than the seruaunt of God He that liueth an vnhonest lyfe is the bondslaue of sinne and the hyreling of Deathe and of Sathan But what remedie is there ageinst these mischéeues Purenesse of Doctrine and absteyning from false prophets For the purenesse of doctrine teacheth vs that God regardeth vs in suche wise that the Lord kéepeth reckening of all the heares of our head The same pure doctrine holdeth vs in our vocation and teacheth vs the true manner of worshipping God Besides that it conteyneth the rule of true holynesse and of leading a blamelesse life The second thing which I admonished folke too consider in this first place is Bond. Now it may be demaunded whither this Bond perteyne too all men or but only too the gouernoures of the Churche For many thinke themselues excused if they obey those that haue the ordinary calling Untoo whom the prophet Ezechiell in his thirde Chapter or rather the spirite of Chryste speaking in Ezechiell answered in these woordes I haue made thee watche man ouer the house of Israell and thou shalt héere the woord at my mouthe and shalt giue them warning from me If I say too the vngodlye thou shalt dye the death and thou tell it him not nor speake vntoo him that he may turne from his wicked way and liue The vngodlye persone shall dye in his owne sinne and I will require his blud at thy hand But if thou giue the wicked man warning and he tourne not from his wickednesse and from his vngodly waye Hée verely shall die in his owne wickednesse but thou haste deliuered thine owne soule This saying of the Prophete sheweth sufficiently that they are farre wide whiche surmise it too bée inoughe for them if they obey their paryshe Curates whyther they teache well or ill If it were so the Turkes and Ethnikes should bée saued of whom many haue obeyed their teachers It is too bée knowne therefore that all men are bounde too flée false Prophetes as pestilent Plagues of their Saluation For Chrystes commaundemente is manyfest whiche héere is giuen too all men for he speaketh too the multitude And Iohn in his firste Epistle fourth Chapter sayeth Beléeue not euery spirite but trie the spirites whyther they bée of GOD for many false Prophetes are gone out intoo the world And Chryst sayeth My shéepe héere my voice But what dooth that tirant the Pope in this case Hée sayeth that the discussing of the doctrine belongeth too him his shauelings I pray you what can be spoken or imagined more shamelesse Is not this as muche as too ouermayster Chrystes spouse and too vsurp Lordship ouer the Lordes inheritance notwithstanding that Peter the Apostle whose successoure hée bosteth him selfe too bée were forbidden too doo it Iohn Baptist professeth him selfe too bée a seruaunt too the spouse but the Pope will bée mayster of the spouse Chryst coueteth too haue his spouse kept chast vntoo him self but the Pope defileth hir with horrible aduoutrie Hée teacheth the doctrines of Deuilles whereby shée may learne too play the strumpet Paule sayeth I haue betrothed you too one man that I may bestowe you a chaste virgin vppon Chryst. This betrothing is made by fayth of the moste pure and moste chaste woorde of GOD. But the Pope who bosteth himselfe too bée Peters successoure bestayneth this virgine with a thousand adulteries when hée leadeth hir away from embracing of hir husband Chryste too sundry Idolatries and woorshipping of Sainctes The third thing that I set out too be considered in this first place is the vse of this prohibition or forbidding Bevvare of false Prophets Whiche vse surely is manifolde For first this prohibition warneth vs that there shall bée false teachers in the Churche Which thing the Lord signified also by the Parable of the man that sowed good séede in his féelde and of the enimie that came and sowed Darnel in the same féelde For the woodnesse of the Deuill is so greate that hée neuer ceaseth woorking too corrupte Gods woorde whiche thing hée began too doo assoone as euer oure firste Parents were created in Paradise And at this daye the more is the pitie he woorketh his feats through the whole world Séeing that wée knowe this wée must bée the more diligent and looke better about vs. Secondly this prohibition Bevvare of false Prophets must stirre vs vp too giue our mindes more earnestly vntoo Gods woorde Wherevppon Paule wisheth that the Philippians may increase in all knowledge And Chryst saith Serch the scriptures and learn of mée If yée abide in my woord yée are my Disciples in déed and yée shall knowe the truthe and the truthe shall deliuer you Thirdly this prohibition proueth that the Churche maye bothe put downe false teachers and set vp true teachers in their steade For it were in vayne too bidde vs shunne false Prophetes vnlesse it were lawfull too displace them from the Office and charge of teaching and too appoynt true ministers in their roumes Praise woorthie therefore are those godly Kings and Princes that are careful for the reformation of the Churches and the maintenance of the ministery of Gods woord Fourthly also this prohibitiō sheweth how the woordes of those y t teach are too bée receiued If they teach the truth they are too be heard no lesse than God himselfe For so sayeth the Lord Hée that héereth you héereth mée and he that despiseth you despiseth mée If they teache amisse they are too bée eschued no lesse than Sathan him selfe For as Sathan seduced Eue with euill doctrine so they that teache lies disappoynt men of the grace of God or rather thrust them oute of the heauenly kingdome according as euery man knoweth too bée doone in the papacie ¶ Of the second WHich come vntoo you in Sheepes clothing but invvardelye are rauening VVolues In the declaration of thys place wée will looke vppon fiue things in order First from whence false prophets come and whither they go Secondly By what names they bée called in the scripture wherby the greatnesse of the perill may bée vnderstoode Thirdly What is the outwarde countenaunce of false teachers Fourthlye What is their desire and intent Fiftly What markes they haue wherby they may bée discerned from true Prophets If yée aske from whence they come and whither they go I answere in fewe woordes they come from Sathan as stirred vp by him and they goe intoo the Lords vineyarde that is intoo the Churche Héereof are many examples Into that little Churche of Adam Eue and Abell there came the false teacher Caine
deale in suche wise as sin may bée wiped out and we made holy vntoo GOD. Thirdly they sinne in thefte bycause they robbe GOD of hys honor Fourthly In murther bicause they kil first themselues through false persuasion and then their neighbor by euill example Fifthly they vnhalow the temple of the holy Ghost Who are saued They that doo the will of the heauenly Father But héere manye stumble and ouershoote themselues First those that say the heathen are saued which liue honestly in this worlde whose opinion this saying confuteth Hée that beléeueth not the wrathe of GOD abideth vppon hym Secondly those that mainteine their own rule too be the wil of God Ageinst whom Chryst sayth They woorship mée in vaine teaching the commaundemēts of men Thirdly those that say the lawe is Gods wil which thing is true in déede But if saluation depended vpon the dooing of this wil then should no man be saued What is the wil then the fulfillers whereof are saued Chryste answereth in Iohn the .vj. This is the wil of the Father that they should beléeue in him whō hée hath sent For thus sayeth the Lorde Hée that beléeueth on the sonne hath life euerlasting This fayth caryeth with it godlynesse and charitie his naturall frutes which the godly bring foorth throughe Iesus Chryste too whome bée glorie world without end Amen Vpon the .ix. Sunday after Trinitie ¶ The Gospell Luke xvj IEsus sayde too his Disciples There vvas a certein riche man vvhyche hadde a Stevvarde and the same vvas accused vntoo him that hee had vvasted hys goods And hee called hym and sayde vntoo him hovve is it that I heate this of thee Gyue accoumpts of thy stevvardshippe for thou mayest bee no longer Stevvarde The Stevvarde sayde vvithin himselfe VVhat shall I doo For my mayster taketh avvay from mee the stevvardship I cannot digge and too begge I am ashamed I vvote vvhat too do that vvhē I am put out of the stevvardship they may receiue mee intoo their houses So vvhen hee hadde called all his maysters debters toogither hee sayde vntoo the firste hovv muche ovvest thou vntoo my mayster And hee sayd an hundred runnes of Oyle And hee sayde vntoo him take thy bill and sitte dovvne quickly and vvryte fiftie Then sayde hee too another hovv muche ovvest thou And hee sayde one hundred quarters of VVheat Hee sayde vntoo him take thy bil and vvrite foure skore And the Lorde commended the vniust Stevvarde bicause hee had doone vvisely For the children of this vvorlde are in their nation vviser than the children of lyght And I saye vntoo you Make you freends of the vnrightuous Mammon that vvhē yee shall haue neede they may receiue you intoo euerlasting habitations The exposition of the Text. CHrist in this Gospel exhorteth his Disciples too doo good too their neighbours and hée dooth it by example of a parable the effect of which is this The stewarde of a certeine very riche man is carefull what shall béecome of hymselfe when hée is put from his office Muche more therefore must Chrysten folke whiche are Gods stewards in sundry giftes bée carefull what shall befall them when they haue made their account that is too witte when they shall bée departed oute of this life But as the stewarde purchaseth hym selfe fréendes with the Mammon of vnrightuousnesse that may receiue him when he is remoued from his office So let Chrysten folke with their goods and with their giftes make the poore beholding too them that they by their recorde maye receiue them intoo euerlasting habitations This is the sūme of this present Gospel Howbéeit too the intent it may turne to our more plentifull instruction I will intreate of foure poyntes Which are these 1 A reproofe of the abuse of Gods giftes 2 Causes of dooing good too the poore 3 A complaynt that the children of this woorld are wiser than the children of light 4 The vse of riches and the desert of good déedes ¶ Of the third WHen as this text setteth before vs a steward that had wasted his maisters goodes in generall the abuse of Gods giftes is blamed For who is he that for the most part abuseth not the giftes that God hath bestowed vppon him After what sort this is I will declare by a fewe examples Wisdome is giuen too some man too help the vnskilful with his counsell and too rule the rude with his discretion but now it is made an instrument of craftinesse to beguile men Riches are giuen too cherish the members of the church with all but now they are spent about vnprofitable shewes and charges The toong is giuen too man that he should vse it in teaching things godly and honest and too beare witnesse too the truthe but what is doone nowe a dayes It serues too slaunder rayle forsweare backbyte blaspheme Strength and power are giuen for the defence of Iustice and of good matters But now they are a maintenāce of y e tyrants who vse them too ouerthrow the truth and too subuert common weales After the same maner other gifts of God are greatly abused which abuses surely issue from these springs folowing and not from else where First the sinne that dwelleth in vs bringeth foorth suche buddes and the lesse it is at commaundement of the spirit so much y e mo euils dooth it bring foorth For it is a moste déepe sink of al euils which can not bée wholly purged in this life Agein our aduersarie the deuill thirsting our damnation lyeth in wayt for men and practiseth a thousande fetches too destroy vs too the intent that either vtterly abolishing Christes kingdome or pestering it vp intoo a streight roome hée may stablish his owne kingdome Besides that the worlde yéeldeth moste lewde examples wherby wée are allured too do the lyke For as one sayeth euill custome is the foode of naughtynesse And Paule sayth A little leuen sowreth a whole lumpe of dough Moreouer this euill is increased by the negligence of gouerners which compel not mē by streighter awe to do their duetie aright Howbéeit wée that glorie too bée called Christians ought too bée kept in our dueties by the remēbrance of these things ensuing First the commaundement of God sticking continually in our mindes ought too put vs in remembraunce of our dutie Secondly honestie it selfe and the renoume of vertue ought too spurre vs forward that wée abuse not shamefully the gifts of GOD. Thirdly the woorthinesse of the thing oughte too bée a spurre vntoo vs. For what is more séemely for the children of God than too make them selues conformable too y e example of their most louing father and fourthly our owne calling For wée bée called too holynesse that wée also might bée holy and that the vse of those things that God hath graunted vntoo vs might bée holy These things must wée thinke vpon earnestly ¶ Of the second FOr as much as all this whole gospell is set foorth too stirre vs vp too do good too our neighboure I will speake these
It may bée gathered by the Scripture that it was ordeined too fiue endes First that it was done of purpose too blisse and pray as in Mat. 19. and Mark 7. is declared Secondely for offering for the Préests were woont too lay their handes vpon the heads of the beasts that were slaine for sacrifice 3. For healing lyke as Chryste did oftentimes lay on his hands when he went about too heale suche as were brought vntoo him 4. That by praying the holy ghost might be bestowed vpon them as wée réede in the Acts of the Apostles Fiftly in giuing orders too the ministers of the woord handes were woont too bée layde vppon those that were receiued intoo the ministerie Nowe will wée adde somwhat concerning the mysticall méening of handes They that blissed folke by laying on of their hands dyd supplie the roome of God The hands signified Gods helpe and fauoure The laying on of hands signified that he on whom the handes were layd was vnder the fauor and protection of God and that hée was blissed of god In their blissings Gods fauour and help were wished for and in sacrifices the hosts were dedicated vntoo God In healyngs Gods hand stretched out it selfe whyle by his power he restored the sicke vntoo helth Likewise in the giuing of the holy ghost the handes signified Gods presence In consecrating the Préests this was ment by laying on of handes that those whiche tooke orders were dedicated vntoo God as sacrifices and wer allowed and appoynted too the seruice of God Thus muche concerning the firste place namely concerning the laying on of handes Now let vs bréefly consider what this place confirmeth what it confuteth and whereof it admonisheth vs. It confirmeth that the children of God are led by the spirite of God and should exercise themselues in godlinesse and charitie It confuteth those that boaste of their emptie fayth voyde of the true feare of God and charitie too their neighbour And it admonisheth vs too performe the woorkes of faith as well inward as outward if wée will bée accounted among the children of God ¶ Of the second THe seconde doctrine that I purposed is concerning the déede and miracle of Chryst. Now too the intent wée may vnderstand this déede certein things are too be noted concerning Chrystes miracles The Prophets Chryst and the Apostles wroughte miracles too assure men that the doctrine which they taught was of God and too the intent that men béeing conuicted of Gods truth by miracles mighte beléeue and by beleeuing bée saued That these are the chéef endes of miracles Iohn the Euangelist beareth witnesse in his seconde chapter where he sayth thus This beginning of miracles did Iesus in Cana of Galilée and manifested his own glorie and his Disciples beléeued on him Héere are twoo endes signified Chrystes glorie and the fayth of the Apostles The glorie of Chryst comprehendeth the power of his Godhead his affection towardes mankinde and his office and the certeintie of his doctrine Howbéeit there is a difference too bée made betwene the Prophets and Apostles and Chryst. The Prophets and Apostles wrought not miracles by their owne power but by the diuine power of Chryste whose spirite spake by the mouth of them But Chryste wrought miracles by his owne power Wherefore lyke as the Prophets and Apostles by their miracles declared them selues too bée the seruantes of Chryst so Chryst by his miracles shewed himself too bée the Lord and God of them And if any man demaund why miracles are not wrought now a dayes by the ministers of Gods woord Thou shalt vnderstand that assoon as miracles had confirmed Christes glory the truthe of God they had discharged their dutie And therefore we must no more looke for miracles but we must holde our selues content with the doctrine of the Prophets and Apostles which God hath confirmed with many miracles lōg ago Thus much cōcerning miracles in generall Now let vs come too the miracle of this day in whiche are many circumstances too be obserued wherof eche one conteyneth a singuler doctrine and admonishement The first Chryst took him aside from the people And why did he so For twoo considerations that is too wit for y e time for the meaning For the time bicause he wold not as yet haue his kingdome published vntoo the whole world For he had not yet accomplished his sacrifice he had not yet broken downe the wall that was betwéene the Iewes and the Gentiles whiche thing was doone afterwarde when hée armed his disciples with this cōmission Go intoo the whole world and preache the Gospel too all nations And for the meaning bicause he that desireth too haue Chryste too bée his Phisitian must departe out of the preace of the malicious persons and repiners For there is no agréement betwéene Chryste and Beliall The second He thrust his fingers intoo his eares Surely this was not doon but for some purpose For by that signe he bothe shewed the preciousnesse of his fleshe which he had taken vpon him that by offring it in sacrifice mankinde might be restored too his former helthfulnesse whiche he had lost by sinne and also giueth vs too vnderstand that his woorde can neither be heard nor vnderstood vnlesse our eares be opened by Chrystes finger that is too say vnlesse the holy Ghoste doo open the eares of our hart The thirde And hee spit and touched his toong By this mysticall maner of dealing hée dooth vs too wit that the abilitie too speake procéedeth of him and that hée will woorke effectually in his churche by meanes The fourth He looked vp intoo Heauen By this gesture hée signifieth that his minde is lifted vp too his heauenly father whom hée prayed vntoo not onely for this man but for all others that are afflicted For prayer is not so muche the sound of the mouth as the humble lifting vp of the hart vnto God which lifting vp of the hart is signified by the outward sign of the eyes looking vp too heauenward Whervpon Dauid sayth I haue lift vp mine eyes vntoo thée that dwellest in the Heauens Of which thing wée also are put in minde when wée say Our father which art in heauen The fifth Hee sighed Surely it must néedes bée a great matter that caused so great a personage too sighe Therefore had he not an eye al only too this dumb man whom he could haue deliuered from his disease with one becke but hée had an eye too these fiue things First too sin which is the cause of all miseries in mankinde 2. Too the tirannie of the Deuil who had so sore oppressed mankinde with whiche tirannie he knew he had too encounter 3. Too the curse of the lawe whiche he should take vpon him self too the intent we might bée cléered of oure giltinesse 4. Too his owne moste bitter death which he should suffer for all mankinde 5. Too the vnthankfulnesse of the greatest part of the world For hée foresaw that many should vtterly holde skorn of his
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
Heathenishe carefulnesse of thyngs perteyning too this lyfe which carefulnesse springeth partly of not knowyng Gods prouidence partly of distrust bred in vs by nature Last of all he prescribeth a certaine rule too those that are his Séeke first the kingdom of God and his rightuousnesse and all thinges else shall bée cast vnto you And least anye man shoulde surmise this saying too be a defence for ydle slouthfulnesse he addeth For sufficient vnto the day is the trauell therof This is the suÌ„me of this Gospell Nowe will we purpose certaine places which are these 1 Our Lords saying No man can serue tvvoo masters 2 How great the prouidence and care of God is for vs. 3 The commaundement and promise of Christ Séeke ye first the kingdom of god and his rightuousnesse and all things else shall be cast vnto you ¶ Of the first NO man can serue tvvoo masters For eyther he shall hate the one and loue the other c. By the twoo maisters whome Christ sayth no man is able too serue wée must vnderstand twoo things which are so cleane contrarie one too another that they cannot bée toogither but that where the one is there the other must néedes bée away Suche as are for examples sake vices and vertues heauenly thinges and earthly things the flesh and the spirite the true woorshipping of God and Idolatrie vnder which is conteyned couetousnesse and God and the diuell Of which Paule speaketh in this wise What agréement is there betwéene Chryste and Beliall Why no man is able too serue such maisters the reason is easie to shewe bicause they commaunde and require contrary things of their seruaunts therefore if thou obey the one by and by thou doest ageynst the other and so contrarywise The people of Israell as we finde in the xviij Chapter of the thirde booke of Kings woulde haue serued the true God and Baal togither Whose error the Prophete Helias reproouing sayeth vntoo them Why halte yée on both sydes If the Lorde bée God followe him and if Baal bée God folow him As if he had sayd You will serue twoo maisters that commaunde you contraries which thing it is not possible for you too doo without the contempt of the one of them For when you serue Baal you offende God with foule whooredome The same vice dooth the Prophete Osee reproue in this people But men wil néedes make such shifts for themselues The Paynims worshipped both God and the diuell peinting the one white and the other blacks And béeing asked why they didde so they aunswered Wée worship God that he should doo vs good and wée worship the diuel bicause hée should doo vs no harm After y e same maner some in these days hold still the popish superstition for y e most part and yet neuerthelesse pretende to embrace Gods woord the true religion In these dayes we wil serue bothe couetousnesse and our belly and yet therwithall we bost our selues too be true worshippers of God but y t can not bée Hée that worshippeth the diuel hath renounced god He that embraceth y e Popish Idoll seruice hath troubled the wel of gods word He that serueth couetousnesse can not bée the seruant of God Which thing the Lorde purposed to shewe chiefly in this Gospel Why so Bicause Paule writing too Timothy sayth They that wil be riche doo fal intoo temptations the snares of the diuel and into many vnprofitable hurtfull desires which drown men in destruction damnation For couetousnesse is y e root of al euil in seking after y t which diuers haue strayed froÌ„ the faith wrapped themselues in many sorows Héer doth Paul cuÌ„ningly peint the nature of couetousnesse which fighteth full but ageinst godlinesse y e seruice of god For they haue coÌ„trary effects He y t serueth couetousnes falleth into the snares of y e deuil but he y t serueth God bursteth the snares of the diuel Couetousnesse drowneth a man into destruction damnatioÌ„ but y e seruing of God deliuereth him Couetousnesse leadeth away froÌ„ faith but the woorshipping of god kéepeth men in faith Couetousnes snarleth a maÌ„ in many sorowes but the seruing of God leadeth a man into euerlasting ioy Couetousnesse is the root of all euil the seruice of God is the welspring of al good It is no maruell therfore y t Christ saith No maÌ„ caÌ„ serue God MaÌ„mon For they fight one ageinst an other are delighted in coÌ„trarie things God coÌ„maundeth thée too séeke the welfare of thy brother but couetousnes counselleth thée to liue to thy self as we sée in y e rich glutton God coÌ„maundeth thée to bestow of thy goods vpon the poore but Mammon bids thée get other meÌ„s goods by hooke or by crook God wil haue thée sober But MaÌ„mon bids thée run to ryot take thy pleasure Howbéeit it is here to be noted that the Lord denieth not but a man may haue riches serue God both at once For Abraham had riches so had Dauid so had Ioseph in Egypt Ezechias Iosias Theodosius Cornelius and manye other who neuerthelesse serued God Why so Bicause they serued not their Riches but made their riches seruants vntoo them Therefore the Lord sayth in expresse words No man can serue God and riches What is it to serue riches It is to set a mans hart vpon them as Dauid sayth It is too heape vp riches by hooke and by crooke It is to kéepe goodes wiâ—h wrong and not toâ— dispose them by Gods commaundement It is too shrinke from the faith and from the feare of God for hoording vp of riches and to deuyse sundry wayes too heape vp riches Howbéeit for as much as the chiefe cause of couetousnesse is Heathennish carefulnesse for the belly Christ endeuoureth to take away this cause For he dealeth like the skilfull phisitions who when they take in hand to cure any disease doo shew the daunger of the disease and first practise to take away the rootes and causes of the disease ¶ Of the seconde BEe not carefull for your lyfe vvhat you shall eate nor vvhat you shall clothe your body vvithall Christe doth not by these woords prohibite godly and holy care but Heathenishe and vngodly care Therefore least any man might imagine that this saying of the Lorde is a maintenance too slouthfulnesse before I fall in hande with the argumentes whereby our Lord endeuereth to call vs from heathennish and vnlaufull care I will speake a fewe things concerning lawfull and vnlawfull care For a man had néede too bée well aduised in this case and diligently to distinguishe the one from the other For as there is no greater plague to the worshipping of God than heathennishe care and vngodly thoughtfulnesse so there is nothing more too bée wished than that euery man shoulde walke carefully in his vocation before God It is to be knowne therefore that there are thrée sortes of care One is wicked and heathenish an other is necessary and holy and the
Apostles testifie These are the things in generall that are too bée considered in this Gospell Howbéeit too the intente wée may receiue the greater frute thereby I wil propound thrée places whiche I will intreate of in this Sermon 1 What maner of affection Chryste beareth towardes vs. 2 The declaration of this present miracle with the circumstances of the same 3 An Image of all Mankinde ¶ Of the first THe Euāgelist telleth a storie of a certeine yong man that was dead and caryed out too be buryed at the sight wherof our Lord was moued with compassion For when hée behilde the sorowfull moother hée conceyued a déeper thoughte There came too his remembrance the fall of mankinde the tirannie of the Deuil the greatnesse of the miseries wherwith mankind is distressed by reason of sinne He considered it was his office too ouerthrow these fortificatiōs of Sathan For he saw in this womā a paterne of mans wretchednesse whiche did put him in minde of mannes fall and of his owne office Wée may therefore gather twoo things of this place One what wée be and another what Chryst is toward vs. Wée in very déede are miserable in distresse and damned and we cannot of our owne power wrest our selues out of so greate mischéeues Chryste is God and man and came too saue that whiche was loste who in this case vttereth his affection towardes mankinde For hée is none otherwyse mynded towards vs than he was towards this widow Hée is gréeued for hir calamities and he is gréeued for ours He helpeth hir and he wil help vs also This is the very thing that the Apostle sayth writing to the Hebrues we haue a high préest that can bée sory with vs in our infirmities Yea surely hée hathe greater affection and loue towards vs than this widow hath toward hir only sonne whom shée foloweth héer wéeping too the place of his buryall For thus sayeth the Prophete Can a woman forget the Babe of hir owne wombe though shée doo forget yet wil not I forget thée But what are the causes of this vnspeakable louingnesse of Chrystes towards vs that are all too bée dawbed with the filthinesse of many wicked crimes Surely there is no desert of ours ne woorthinesse in vs. Howbéeit there bée foure causes whereby the sonne of God is moued too embrace vs with so great louingnesse The first is his fatherly kindnesse For hée created vs and therefore wée are his by righte of creation And although hée know vs too bée ful of filth and wickednesse yet notwithstāding he findeth somewhat in vs that is his namely that wée bée his creatures Thou hast mercy on all things sayeth the wise man and thou hatest none of the things that thou haste made The seconde is the woorthinesse of our creation Namely for that wée are created too the likenesse of God according too this Let vs make man after our own image and likenesse And bicause this image was for the chéefe part thereof defaced through sinne the Lord himself came too repair it ageine Which thing cometh then too passe when wée beholding him stedfastly by true faith are transformed intoo the likenesse or image of God The third is the ende too whiche wée are created For wée are created too be the temple of God glorifying God And albéeit that this Temple was then vnhalowed through sinne yet the stuffe of it was stil remayning wherof Chryst might buyld vp a new Temple The fourth is the destruction of Sathans kingdome too ouerthrow the which Chryst came intoo this world A certein hansel of this destruction was giuen in this miracle Chryste encountered oftentimes with Sathan and oftentimes didde put him too flight and at length ouercame him when hée rose ageine from death This victorie of Chrystes shall bée séene perfect in the last day whē the last of al enimies death shall bée abolished These foure causes moued oure Lorde too take flesh vpon him and to become man and in the flesh that is in the nature of mā too suffer both in soule body for mankind And although this affection of Chrystes bée oftentimes cōmended vntoo vs in the woorde of God and warranted with many miracles yea and with the obedience of the Sonne of God himself who was obediente too the father euen vnto th◠death of the crosse yet notwithstanding there be thrée things that laboure too persuade vs otherwise That is the law cōscience and the heap of miseries wherwith ▪ we be ouerwhelmed in this life For these things crye vntoo vs that wée are abiects from Chryst. The law sayeth Cursed is euery one that continueth not in all the things that are written in the book of the law And there is no man but hée séeth hée hathe innumerable wayes transgressed y e law Wée look vpon Eue who became subiect to the sentence of cursing for breaking of one cōmaundemēt and what shall become of vs that haue offēded God so often The sentence of this law is confirmed by the fearfulnesse of the conscience whiche is as good as a thousand witnesses as it is sayed in the Prouerbe The conscience is a thousand witnesses Héeruntoo perteyneth this saying of the Poet As eche mannes conscience findeth him so feeles he in his hart a ioyfull hope or dreadful feare according too desert And S. Bernarde sayth The euil conscience of our sinnes is our witnesse our iudge our tormentor and our prison for it accuseth vs it iudgeth vs and it condemneth vs. What can bée more gréeuous I pray you than day night too cary suche a witnesse about vs in our brest Many béeing conuicted by the recorde of this conscience haue abridged their owne liues while they could not endure too heare hir accusing them and bearing witnesse ageinst them Too the furtherance héerof cometh the huge heape of calamities which confirme y e sentēce of the law the conscience Ageinst these .iij. moste gréeuous temptations let vs in true repentance set Christ alone He came intoo the world to take away y e curse of the law too wipe out sin too turn intoo glory al the miseries of those that beléeue in him howbéeit in such wise as al things ar doon orderly This world is a wast wildernesse frō whence wée must passe intoo our countrey The people of Israel came not by by intoo the resting place that was promised them Ioseph came not too so great dignitie in Egipt without imprisonment before Christ entred not into his glory till he had bin first crucified dead buried Wherfore it behoueth vs also to enter into glory by the crosse For thus sayth Paule If we suffer with him we shall reigne w t him also He y t shunneth the encounter looketh for y e garland in vain No mā shal be crouned saith the Apostle but he that contendeth lawfully The same sayth we are made safe by hope Therfore ageinst the cursse of the law let vs set Christ who became accursed for vs. Ageinst our conscience
Lord was bidden too dinner by a certein Pharisie vppon the Sabboth day and that a certeine man diseased of the Dropsie was brought before him he demaunded of those that séemed too themselues too bée wyser than other men whither it were lawfull too heale vppon the Sabboth day And the cause why he put foorth this question was for that as the Pharisies had with their gloses corrupted the other scriptures So also had they defaced the kéeping of the Sabboth Howbéeit forasmuche as the question is concerning the Saboth wée wil set foorth the whole doctrine coÌ„cerning the Saboth and speake of foure things in order First wherfore God ordeined the Sabboth day Secondly what is the right vse of the Iewes Sabboth Thirdly what maner of holy dayes ours ought too bée And fourthly of the true Ceremonies of the Church and of the ends of them Why then did God ordeine the Sabboth day There bée rekâ—ened chéefly fiue causes Of which the first is that it should bée a perpetuall Sacrament or remembraunce of Gods rest after the creation of the world which he made in sixe dayes with all the furniture and contentes therof This cause is alledged in the seconde of Genesis where Moyses sayth that the Lord coÌ„maunded the Saboth day too bée kept holy bicause he rested that day froÌ„ creation The same thing also is declared in the .xx. of Exodus in these woords The seuenth day is the Sabboth of the Lord. For in sixe dayes the Lord God made heauen and earth The second cause of the ordeyning of the Sabboth is that it should bée a type and counterfigure of Chrystes Sabboth kéeping For it represented the Sabboth whiche Chryst the true Passeouer and creator of the new Heauen new earth should rest in his graue vpon the Sabboth day and kéep the very Sabboth arighte And therefore hée commaundes the Iewes streightly too kéepe the Sabboth day And by the vnserchable deuise of his wisdome hée ordeyned that Chryste the true Paschall Lamb should bée slaine and put too deathe vppon the very day of the Passeouer and that hée rested the Saboth day folowing in his graue The third cause also why the Saboth was ordeyned was that it should be a pledge of the promisse For God promised his people a Saboth that is too say a rest Esay â–ª the .xiiij. And in that daye when GOD shall giue thée reste from thy laboure and from thy confusion and from thy harde bondage wherein thou didst serue c. The people of GOD looke for thrée kindes of rest The first is from the laboure of the presente troubles in this life The second is from the temptations wherewith oure owne Conscience and the Deuill assaulteth vs. The thirde is from the thraldome of the Deuil so as hée may neuer more bring vs vnder his bondage and hard yoke The fourth cause of the institution of the Sabboth is too the intente there shoulde bée a time certeine for teaching and hearing the woord of GOD or that there shoulde bée a time wherein there might bée an open and common professing of the religion in which the godly might take comfort the ignoraunt bée instructed in godlinesse Esay 58. If thou call a delicate Saboth Then shalt thou delight in the Lord Iob. 22. Then shalt thou delight in the almightie and lift vp thy face vntoo GOD. For the Saboth was not ordeyned too play and drinke in but too pray and praise God in Wherevppon Austin sayeth it is lesse euill too go too plough than too play vpon one of those dayes The fifth cause is for ciuil policie which is commended too Gods people Deut. 5. in these woords Kéep the Saboth day that thy man seruant thy mayd seruant and thy selfe maye rest And afterwarde Thou shalt doo no manner of woorke therein thou and thy sonne and thy daughter thy man seruant and thy mayde seruant thine Oxe and thine Asse and the Straunger that is within thy gate And thus haue wée the true causes and the right vse of the Iewishe Sabboth Now although the Iewish Saboth toogither with other ceremonies of Moyses bée abolished and disanulled so farre foorth as perteyneth too the kéeping of the seuenth day of the wéeke Yet notwithstanding as touching the vse of it it is continuall as a thing ratifyed by the lawe of God and nature For like as God wil be serued and that his woord shal bée preached So nature telleth vs it is vtterlye necessary that there should bée some certeine time appoynted for holy matters Therfore there must néedes bée certaine dayes appoynted for folke too assemble and méet in openly at certein houres that the woord of God may bée taught and learned too the intente all things may bée doone orderlye and after a comely fashion in the Churche according as Paule teacheth the Corinthians Moreouer in oure holydayes twoo things are too bée obserued One is what is to be eschued Another is what is to bée doone Thrée things are too bée eschued The firste is outward labour And that too the intent the minde maye wholly intend too Gods seruice that is too say that it may wholly intend too heare Gods woord too learne it and too consider vppon it And therefore it is the Magistrates duetie too prouide that the seruice of God be not hindered at such times by bodily laboures Howbeit héere it is too bée knowne that there bée foure exceptions which excuse those that laboure at suche a time The first is necessarie For our Lord himselfe excuseth his Disciples for plucking the eares of corne vppon the seuenth day as sayth Mathew in the twelfth Chapter The seconde is the profite of the Church like as the préests did all things vpon the Saboth day which séemed néedfull in the Churche without trouble of conscience for the Saboth The third is the profit and sauegard of our neighbor wherfore our Lord also healed the man that had the dropsie vpon the Saboth day The fourth is the aucthoritie of the superiors too whom wée must bée obedient But let the superiors take héede that they offend not him which is their superior while they hold their inferiors too streight The second thing that is too bée eschued is voluptuous lyfe toogither with all the woorkes of darknesse which fight full ageinst kéeping holy the Saboth day Thirdly thou must eschue the contempt of godly ceremonies soothly least eyther by absenting thy selfe or by despising the holy Ceremonies thou giue others example too become woorse Thus haue we what things are too bée eschued in our holydayes Now let vs sée what is too bée doone in them First therefore in as much as the Iewes were occupied in killing sacrifices and in offering Let vs also slea the sacrifices of our owne bodies and offer the Calues of our lippes Let vs earnestly repent let vs glorifie God with hart mouth confession and behauiour let vs offer the incence of our hart that is too wit faith and hope let vs offer the sacrifice of well doing
sted shall put too his hand too the healing of vs. The third is too reproue the Pharisies by this saying who iudged not aright either of his person or of his office For alwayes there be some y t séeke too picke quarels too the woorks of God Which thing warneth vs that wée should not bée the lesse diligent in dooing our duetie The fourth is that taking hold of this occasion he might instruct vs more fully concerning his owne person his loue towardes men and his office for which he was sent intoo the world by his father Now let vs wey our Lords woords for he sayth too y e Palsieman Sonne be of good cheere thy sinnes are forgiuen thee These bée the woords of the sonne of God wherfore they are to be weyed aduisedly This woord sonne is to be set ageinst despair which this present disease wold haue persuaded him vntoo This saying bee of good cheere is to be set ageinst the cursse which euil conscience weÌ„t about to persuade y e wretch in Thy sinnes sayth he Héer grace surmounteth farre aboue sinne This saying are forgiuen is to be set ageinst y e dreame of satisfaction of merites of rightuousnesse that coÌ„meth by the â—awe Thy sinnes sayth he are forgiuen thée In so saying he applieth the benefite of his grace too the poore wretch Thus haue wée héere the Doctrine of saluation remission of sinnes iustification and adoption For these benefites sticke linked togither so fast continually that they cannot bée plucked asunder He requireth faith to him that beleueth he forgiueth his sâ—nnes whom he hath absolued froÌ„ his sinne him he adopteth too his sonne accepteth him as rightuous and whoÌ„ he hath iustified him also will he glorifie by bestowing euerlasting blisse vpon him neither is ther any other way of obteyning saluation than y â— which is set out vntoo vs in this exaÌ„ple The palsiemaÌ„ dooth .iij. things He acknowledgeth his sin he acknowlegeth himself to be iustly punished for his sin he putteth his trust in the sonne of God Agein Chryst doth iij. things He releaseth sin he adopteth him to be his sonne accepteth him too eternal life Folow y u this exaÌ„ple Acknowledge thy sin in good ernest acknowlege gods iust iudgemeÌ„t and beléeue in the sonne and thou shalt féele sensibly that Chryst will bestow his benefites vppon thée Let this suffise to bée spoken concerning the first doctrine of this Gospel and now foloweth the second ¶ Of the second ANd beholde some of the Scribes saide vvithin them selues This man blasphemeth And vvhen he savv the thoughtes of them he saide vvhy thinke you euill in your hartes Héere the grudging of the Scribes and Chrysts answere doâ— shew in what sort the kingdome of Chryst and the kingdome of Sathan méete one ageinst another Wée haue héere two things of which the one is the accusation of the Scribes accusing Chryst and the other is Chrystes most rightfull defence The accusation of the Scribes was this This man is a blasphemer Wherfore bicause he taketh vppon him too forgiue sinnes which perteyneth onely vntoo God For according too the phrase of the scripture Blasphemie is too attribute that thing vnto a creature which is proper or peculiare vntoo God Now too forgiue sinne is propre vntoo God â–ª which thing is assured by the testimonie of Esay where the Lord by the mouth of the Prophet sayth I am I am he that wipeth away thine iniquities for mine owne sake and I will no more remember thy sinnes Héervppon they thinke they may conclude as by an infallible consequent y t Chryst is a blasphemer after this manner Whosoeuer taketh vppon him that which is peculiare vntoo God is a blasphemer This Iesus taketh vppon him that which is peculiare vnto God Ergo this Iesus is a blasphemer And vndoubtedly it had bin a true argument if Christ had bin like the Scribes that is too wit if he had bin mere man and not God also Sée I pray you how much our Papistes and Monkes are worse than the Scribes The Scribes were taught by the wordâ— of God to defend this proposition No man caÌ„ forgiue sinnes but onely God But the Papistes attribute forgiuenesse of sinnes too the merites of saincts too Masses and too pardons which things they deale not fréely but fel them very déerely Surely a wonderful kinde of chapmen They sel that which they haue not they sell men the smoke of woords take ready Golde for it They promisse their chapmen Heauen and deliuer them Hell But what shall wée saye of the ministers of Gods woord Doo they forgiue sinne They forgiue not of themselues but they pronounce forgiuenesse of sinnes too all that they finde like this man that was sicke of the Palsie They giue not ought of their owne But they offer another mannes by the commaundemente of Chryste For they offer forgiuenesse of sinnes by the voyce of the Gospell As many as receyue this voyce by fayth doo out of all doubte receiue forgiuenesse of sinnes For Chryst sayeth hée that héereth you héereth mée But what sayth Chryst too this accusation VVhen he savv their thoughtes hee sayde vvhy thinke yee euyl in your harts vvhyther is it easier too say thy sinnes are forgiuen thee or too say arise and vvalke Héere Chryst dooth thrée things First hée sawe the thoughtes of them whiche is the propertie of God onely Whereupon the Scribes ought too haue thought that Chryste was more than mere man For no man is able too sée the thoughts of another man For onely the spirit of God searcheth the depth of mennes hartes Secondly hée blameth them vvhy doo yee thinke euill in your hartes As if hée had sayde yée sinne in thinking amisse of mée By this wée may note â–ª that euil thoughtes are sinnes â–ª Thirdly by visible signe he confirmeth his hidden Godhead As if he had sayd you say that hée that taketh vppon him that whiche is peculiar vntoo GOD alone is a blasphemer for hée hurteth Gods name and fame Uerely I confesse this too bée true But in that yée beléeue not mée too bée GOD you doo amisse Wherfore you are blasphemers and not I. And nowe that I may shew and proue my self too be very God I heale this Palsie man with a becke onely whiche surely is peculiar too the power of the Godhead If I can doo this by my diuine power why shoulde I not also forgiue sinne Who can vtterly take awaye a disease but hée that taketh away the cause of the disease Nowe you sée with your owne eyes that I take awaye the disease and why beléeue you not that I am able too take awaye the cause of the disease also which is sinne Thus Chryst appealeth too his owne dooings whiche beare recorde of him For thus sayeth hee in Iohn If yée beléeue not mée beléeue my woorks which bear witnesse of mée Of this seconde doctrine therefore wée maye learne thrée things Firste that there is continuall battaile betwéene the kingdome of
Chryste the kingdome of Sathan For Sathan is euer grudging and deuising of sundry wiles how hée maye enter vppon Chrystes kingdome according too this and thou shalt lie in wayte for his héele Secondly that Chryst by his wisdome and power ouercommeth the power and deuises of Sathan according too this there is no wisdome there is no counsel ageinst the Lord. And thirdly that wée should submit oure selues vnder him acknowledging him too bée very GOD and confessing him with all suche as flée vntoo him in true repentance ¶ Of the third ANd the people seeing it vvere afrayde and glorifyed God Héere wée haue the effect and frute of this miracle in the beholders which frute the EuaÌ„gelist setteth ouer in this storie vnto vs. I haue oftentimes spoken of Chrystes miracles héeretoofore and therefore I will say little héere Chryste by this miracle confirmed the power of his Godhead his owne fatherly will towards men his office which is too saue for whiche purpose he was sent and sealed vp the truthe of his Doctrine as it were with some authenticall and Princely seale Ageine in the héerers was conceyued faith out of faith fâ—owed the fear of God and by fayth they glorified God with hart voyce confession and maners Héereby then let vs also gather these foure things concerning Chryste and toogither with these lookers on let vs conceiue faith feare God glorifie him who is too bée praysed world without end Amen Vpon the .xx. Sunday after Trinitie ¶ The Gospell Math. xxij IEsus sayd too his Disciples the kingdome of heauen is like vntoo a man that vvas a kinge vvhich made a mariage for his sonne and sent forth his seruaunts too call them that vvere bidden too the vvedding and they vvold not come â–ª Ageine he sent foorth other seruaunts saying Tell them vvhich are bidden behold I haue prepared my dinner mine Oxen and my fatlings are killed and all things are ready come vntoo the Mariage But they made light of it and vvent their vvayes One too his Farme place another too his marchaundise and the remnaunt tooke his seruaunts and intreated them shamefully and slue them But vvhen the king heard thereof he vvas vvroth and sent forth his men of vvarre and destroyed those murtherers and brent vp their citie Then sayd he too his seruaunts the Mariage in dede is prepared but they vvhich vver bidden vver not vvorthy Go yee therfore out intoo the hye vvayes and as many as yee find bid them to the Mariage And the seruaunts vvent foorth intoo the hye vvayes and gathered toogither all as many as they could finde bothe good and badde and the vvedding vvas furnished vvith guestes Then the king came in too see the guestes and vvhen he spied there a man vvhich had not on a vvedding garmeÌ„t he said vnto him Frend hovv camest thou in hither not hauing a vvedding garment And he vvas euen speachles Then saide the king too the ministers take and bind him hand and foote and cast him intoo vtter darknesse there shall bee vveping and gnashing of teeth For many bee called but fevv are chosen The exposition of the Text. LOoke what Chryst dooth continually y â— dooth he also in this dayes Gospell For as the good father exhorteth his children too honest lyfe and that sundry wayes So Chryst the Lord and father of the world too come is not conteÌ„ted with one way but assayeth many wayes too kéepe his children in their duetie For sometime he dooth it with fayre woordes as when he sayth in Mathew 11. Come vntoo me all yée that labour and are loden and I will refresh you and sometime with fatherly promisses as wheÌ„ he sayth he that commeth vntoo me I will giue him of the water of life Sometime with rewardes when he bestoweth the present benefites vpon them And sometime with threatnings as when he sayth in the .18 of Marke He shall come and destroy those husbandmen let out his vineyard vntoo others After the same manner in this Gospel he dealeth partly by threatnings putting foorth a Parable for he threatneth destruction too those that shall refuse too come too his mariage clad in wedding rayment and partly by promisses that he wil honorably welcome and wel enterteine those that come are apparelled in wedding rayment Therefore the summe of this Gospell is that Chryst requireth of his a life woorthy â—o holy a calling and threatneth horrible punishment vntoo those that liue in the Church without repentance and sanctification which is that wedding garment y t this bridegroome requireth The Places are thrée 1 The opening of the Parable 2 The blaming of him that sate at the wedding without a wedding garment 3 Chrysts complaynt many are called and fewe chosen ¶ Of the firste THe kingdome of heauen is likened too a man that vvas a king c. Now too the intent this present gospell may become the swéeter too vs Let vs looke vpon the partes of this similitude which are many The first In this place the kingdome of heauen signifieth the Churche gathered toogither by the voyce of the Gospell which of Peter is called a holy nation a kingly préesthoode and a chosen generation The second The man that was a king signifieth God the father of heauen whom Paule calleth the king of kings and Lord of Lordes The third The kings sonne is our Lord Iesus Christ of whom he sayth This is my beloued sonne in whom I am well pleased This sonne of God is called of Dauid the Brydegroome decked with holy decking The fourth Untoo this sonne did the father then make a mariage when he willed him too bée borne of the blissed virgin Marie and he as Dauid saith coÌ„meth as a bridegroome out of his chamber This sonne tooke the Church vnto him as his spouse and betrouthed her vntoo himself according too this saying of the Prophet Oseas I will marry thée too my selfe for euer and I wil marrie thée too me in rightuousnesse and iudgement in mercy and compassion and I will marrie thée too me in fayth and thou shalt knowe the Lorde This Bridale as in respect of all mankind was begon by handfasting assoone as the first man and woman were created For when God made man too the intent he should knowe him and loue him when he garnished our first parents with Originall rightuousnesse when he imprinted the Image of his Godhead in them then did he make this ensurance Notwithstanding this ensurance was brokeÌ„ by and by through the craftinesse of SathaÌ„ who entised man too wicked breach of wedlocke so as he forsooke his true spouse and tooke him too that moste filthie whoremaister the Diuell Which iniurie the despised Bridegroome reuenged when he made the harlot naked by taking away the kings image and spoyling hir of his wedding Iewels Howbéeit O woonderfull goodnesse of the Bridegroome He determined too redeme his spouse that had bin caryed away and most filthily defiled And so the father of this Bridegroome putteth hir foorthwith
thou shalt forgiue their offences after this maner Laying aside all desire of reuenge thou shalt not cease too loue him still but rather requite him with a good turne in stede of iniurie althoughe thou haue an ill opinion of him as hée dooth deserue for when as GOD biddeth wishe well too oure enimies hée dooth not foorthwith require that wée should like wel of those things that hée him selfe condemneth but his meaning is only that our mindes should bée cléere from malice But as touching those whiche as soon as they haue offended come by and by and desire forgiuenesse wée muste receiue them intoo fauoure as our brethren so as wée may haue a good opinion of them and therewithall bée persuaded that the remembrance of that sinne is wiped out before God Moreouer it is too bée knowen that there happeneth twoo maner of offences among brethren by the one of them one brother hurteth another by the other the Churche is hurte that is too wit by some stumbling blocke when some person liueth naughtely and doeth euill althoughe hée doo no harme at all too oure owne person or goodes After this sorte did that incestuous person hurte the Churche of Corinthe whome it tooke too fauoure vppon his amendement This forgiuing or releasement is of twoo sortes Thou shalt lay aside all hatred towardes him and then vppon his submission thou shalt receiue him intoo fauour embrace him as thy brother whom thou didst earste shunne least thou shouldest staine thée with his infections Let this suffise bréeflye concerning the thirde place which requireth mutuall forgiuenesse of y e scapes that happen betwéene man and man and that after the example of the heauenly father who hath forgiuen vs so great a dette for Chrysts sake too whom bée glorie for euermore Amen Vpon the .xxij. Sunday after Trinitie ¶ The Gospell Math. ix THen the Phariseis vvent out and tooke counsaill hovv they might tangle him in his vvordes And they sent out vntoo him their Disciples vvith Herodes seruants saying Master vve knovv that thou art true and teachest the vvay of God truely neither carest thou for any man for thou regardest not the outvvard appearaunce of men Tel vs therfore hovv thinkest thou Is it lavvfull that tribute bee giuen too Cesar or no But Iesus perceyuing their vvickednesse sayde VVhy tempt yee me yee ypocrites Shevv me the tribute money And they tooke him a peny And he sayde vntoo them vvhose is this Image and superscription They sayde vntoo him Cesars Then sayde he vntoo them Giue therefore vnto Cesar the things vvhch are Cesars and vntoo God those things vvhich are Gods VVhen they heard these vvordes they maruelled and lefte him and vvent their vvay The exposition of the Text. THe intente of the holy Fathers that appoynted this gospel to be read in the church was that ther should remaine in the Church a doctrine cōcerning y e difference of the spiritual kingdom of Chryst the kingdom of the world And ageine that the godly might knowe how farre foorth the ciuill Magistrate is too be obeyed Nowe the occasion of this Gospel was the malice of the Pharisies who according too the Prophesie of Dauid tooke counsell ageynst the Lorde and ageynst his annoynted too the intent they might ouerthrow his kingdom and stablish their owne superstitiō The whole gospel is occupied about this question whyther Gods people ought of right too bée subiect too the ciuill and foreine Magistrate and too pay him Tribute too obey him Too this question Chryst answereth thus The Church oweth obedience too all those too whom it is subiect Then in as much as the Iewish people is subiect both vntoo God for he chose it too bée his peculiar people and vntoo Cesar who hath subdued it by force of armes it ought too render vntoo God that which is due too God and vntoo Cesar that which is Cesars This answer serueth too this purpose that he may teach how his Church oughte too bée subiect too the ciuill Magistrate and pay tributes and so long too obey vntill it commaund any thing that is ageinst Gods worde and the lawe of nature The places are two 1 Of Hypocrisie customable vnthankfulnesse towards those that haue deserued well 2 Of the questiō of the Pharisies and of the Magistrate ¶ Of the firste THen the Pharisies vvent their vvay and tooke counsel hovv too take aduauntage of his vvoordes All the whole storie of the gospel beareth witnesse that the Pharisies were Christes enimies And although there wer nothing y t they could find fault with either in his Doctrine or in his life yet séeke they al occasions that may be too trouble him without cause and too rayse a slaunder of him as though he taught euill and liued euil This hath bin a continual practise of Hipocrites in this world We haue an exāple of it in Chrystes churche at this day The Monkes and popish Pharisies knowe well inough that our Doctrine which wée teache is taken out of the wrytings of Moyses the Prophetes and Apostles and they haue nothing that they may iustly find fault with in the behauiour of many godly ministers yet inuent they diuers craftes too defame them and séeke a thousande wayes too deface the gospel and they had leuer sée the Turke reigne than the purenesse of the gospell mainteined Frō whence comes this so great outrage From whence is all his malice They are Sathans champions therfore it is no wonder though they endeuer too breake intoo Chrysts campe Besides this they haue hitherto highly bin estéemed much set by were called most holy fathers But nowe bicause their hypocrisie is discouered they grow out of credit and their superstition is hissed at and despised Therfore bende they all their force too stoppe the course of the Gospell by slaughter bludshed But God bée thanked Chrysts Churche is builded vppon a most firme rocke so as the gates that is too wit the deuises and the powers of hell are not able too preuayle ageinst it Sith then that this is an ordinarie matter it is not too bée maruelled that these Pharisses doo according too their accustomed manner Let vs sée thē by what policies they inuade Chrysts kingdome Our Euangelist appropriateth vntoo them foure policies which they vse before they put too their hands The first is Counsel They tooke counsel sayth he For counsel is the foundation too woork vpon Therfore they méet and conferre their wicked deuises toogither the more mischéeuous that eche of them is in giuing aduise the more is he commended This did the spirite of Chryst in Dauid foresée long before as wée find in the second Psalme Why did the heathen so furiously rage why did the people imagine vayne things They were vayne in déede bicause the Lorde turned their deuises intoo foly Ageine héere is noted too what purpose all their counsels tended Too take him in a trap in his woords sayth the Euangelist that being so taken he might
streightly forbidden by Gods woord Curse not the Prince of the people Under the name of curse are signified all slaunders and backbitings The seconde too obey his proclamations and statutes as wel in paying tributes as also in other things so farre-foorth as thou mayst lawfully without impeachement of religion of the law of Nature Héeruntoo perteyneth this saying of Paul warn thē too submit themselues too rule power too obey the officers and too bée redy too all good woorkes The thirde too pray for Magistrates Exhort them sayeth Paule aboue all things too make prayers supplications intercessions thanksgiuing for all men for kings for all that are in authoritie that wee may liue a quiet and peaceable life in all godlinesse and honestie The fourth not too rush intoo the office of the Magistrate but too refer the discussing of matters too the discretion of the Magistrate if any thing séeme too perteine too the welfare of the Realme And thus muche concerning the magistrate God graunt vs grace that we may yéeld bothe true seruice vntoo God and duetifull obedience too our Magistrates through Iesus Chryste our Lord too whom bée glory for euermore Amen Vpon the .xxiiij. Sunday after Trinitie ¶ The Gospell Math. ix WHile Iesus spake vntoo the people Beholde there came a certeine ruler and vvoorshipped him saying my Daughter is euen novve disceased but come and lay thy hande vppon hir and shee shal liue And Iesus arose and follovved him and so did his Disciples And beholde a vvoman vvhiche vvas diseased vvith an issue of bloude tvvelue yeares came behind him touched the hemme of his vesture For shee sayde vvithin hir selfe If I maye touche but euen hys vesture onely I shall bee safe But Iesus turning him aboute and vvhen he savve hir hee sayd Daughter bee of good comforte thy fayth hathe made thee safe And the vvoman vvas made vvhole euen the same time And vvhen Iesus came intoo the rulers house and savve the Minstrels and people making a noyse he sayde vntoo them get you hence for the mayde is not dead but sleepeth And they laughed him too scorne But vvhen the people vvere put forth hee vvent in and tooke hir by the hand and sayde Damosell arise And the Damosel arose And this noyse vvas abroade in all that lande The exposition of the Text. IN this Gospel it is manifestly described how our Lorde succoureth hys Churche that is vnder the crosse For looke howe Chryste our Sauiour was minded towardes this Ruler and towardes this afflicted woman euen so also is hée minded towardes mée and thée yea and towards all folke that after the example of these persones that is too wit of this ruler and this woman doo flée too him according too that Prophesie of Ioell concerning Chryst All that cal vppon the name of the Lord shall bée saued With this Prophesie doo both Chrysts woords and his déeds agrée His woords are Come vntoo mée all yée that labour and are loden and I will refresh you His déedes are euery where too bée met withall Hée healeth the blinde hée clenseth the Lepers and héereth this Iairus and this womā and hée succoureth those that call vppon him This therefore is the summe of this Storie that oure Lorde woorketh twoo miracles Hée healeth a woman that had bin diseased twelue yeares and hée rayseth the dead Daughter of this Iairus In both these déeds he sheweth what minde he beareth towards all folke The places are thrée 1 The example of this woman hir state faith supplication and healing 2 The example of Iairus the raysing of the dead mayd 3 The mockage wherthrough Chryst was skorned of his enimies ¶ Of the firste ALthoughe that in the Gospell the Ruler Iairus bée mencioned firste for comming too Chryste yet notwithstanding I will speake first of this woman that had the blouddie issue bicause shée is placed in the middes of the Storie of this Ruler Therefore there are in this woman foure things too bée noted First hir estate secondly hir fayth thirdly hir supplication and fourthly the healing of the disease wherewith shée was combered Of whiche things eche one conteyneth a seuerall lesson and admonishement The state of the woman was this first shée was a simple and a feareful woman secondely shée had bin combered .xij. yeares with an issue of blud wherby it is easie too coniecture how sore shée was for spent weakned He that is combered but one mooneth with so gréeuous a disease is miserable and afflicted inough and what shall wée say then of this woman that was troubled so many yeres Thirdly Marke addeth that she had suffered many things at the Phisitians hands of whō some with one medicine some with another had martyred the silie woman piteously And for a vauntage she had by this time spent al hir substance vpon them so that by this most gréeuous disease shée was brought too vtter beggerie yet al those expenses had don hir no good but rather she was euery day woorse than other The remorse of conscience had made this bodily disease of hirs more bitter For wheras the scripture sayth that he which sinneth ageinst the Lorde falleth intoo the hands of the Phisitian What could she thinke else than y e god had cast hir away This was the state of this woman harde inough disease of bodye gnawing of conscience beggerie and contempt But was she therefore an abiect before God Did Christ shake hir off for al that No surely For he came for the afflicted he came for sinners Let vs therfore take courage at this womans example too rayse our selues in our miseries Let vs acknowledge gods iust wrath ageinst vs for our sinnes we haue herd what was this womans state now foloweth hir faith She came behinde him and touched the hem of his garmēt for she thought vvithin hir selfe If I may touch but the hem of his garment I shal be safe This saying of hirs declareth sufficiētly what maner of faith she had She persuaded hir selfe for a certeintie that if she might touch but the hem of his garment she should atteine too health How came shée by so great fayth By the vniuersall promisse whiche shée applyed too hir selfe Doutlesse she knewe this promisse of Chryste Come vntoo me all yée c. Héere she first attributeth too Chryste the prayse of truthe Secondly shée applieth the generall saying too hir selfe in this wyse He calleth all folkes vntoo him he promiseth helpe in generall too all he will refreshe all that are combered I am one of those that are combered I am one of that multitude which he calleth wholy vntoo him Therfore I verely beléeue he will helpe me Wée sée how this woman stirred vp hir faith Now wil wée apply this too vs. As often as the crosse pincheth thée either within or without acknowledge this crosse too bée as a certeyne Sermon whereby thy miserie and damnation is set before thine eyes Secondly beholde the woord of promise and
the examples and thinke that God is no accepter of persons but that he will haue mercie on all men in Chryst Iesu. With this confidence fall vppon Chryst and persuade thy selfe that he will héere thée and graunt thée thy requeste if thou aske not poyson that is too say if thou aske not that which will do thée no good or which may hinder Gods glorie And apply vntoo thy selfe this saying Come vntoo me al. c. which thing when thou hast doone thou shalt féele comfort But this woman had Chryst present and sawe him with hir eyes but he is farre from me This a temptation of the fleshe ageynst which set thou first Chrysts promisse I am with you too the ende of the world And secondly that which the Lord said too Thomas Blissed are they that beléeue and sée not And moreouer that Chryste is no accepter of persones and howe by certeine examples when he was héere in the fleshe he shewed howe he would deale with the rest that should call vpon him But I am a great sinner I beléeue thée But Chryst came intoo the world too saue sinners So sayth he first him selfe I came not too call the rightuous but the sinners too repentance Paule repeting this sayeth It is a sure saying and woorthy too bée embraced of all men that Chryst Iesus came intoo this world too saue sinners Also healthfull grace appéered vntoo all men Then let vs behold the examples of Gods mercie Adam had cast him selfe and all the whole worlde into damnation Neuerthelesse he repenteth and is receiued Paule persecuted Chrystes Churche Peter denyed Chryst and Manasses hadde defyled him selfe with horrible Idolatries and with plentiful bloudshed of the saincts and yet all these vppon their repentance were receyued into fauor Wherby is shewed how true this saying is in the Prophet As truely as I liue sayeth the Lorde I will not the death of the sinner but that hée should turne and liue Héereuntoo make also these earneste assurances of Chryste Uerely verely I say vnto you hée that beléeueth in mée shall not perishe but haue life euerlasting Set thou these sentences and these examples ageinst the thoughte of the greatnesse of thy sinnes and knowe thou that Gods mercye excéedeth the hugenesse of sinne and that grace aboundeth aboue misdéede But I know not whither I am predestinate This is the sorest temptation and commeth euen from Sathan himself Who is falne Adam his posteritie For wée were in him as in y e generall lump of all mankind Who receyued y e promisse was it not Adam Then euen as thou arte falne in Adam so art thou partaker with him of the promisse so that thou wilt giue credite too the woord of promisse Ageine it is a cléer saying of Paule God would that all men should bée saued and come too the knoweledge of his truthe Héereuntoo also maketh it that Chryste giueth a generall commaundement too his Disciples Go yée intoo the whole worlde and preache the Gospel hée that beléeueth and is baptized shalbée saued and hée that beléeueth not shalbée damned But fayth is the gift of God whiche hée giueth too whome hée will Sée howe manye things the fleshe deuiseth too shut himselfe out of the way of Saluation Fayth is Gods gifte but it is bestowed in this wise Hee setteth his woorde foorthe vntoo thée and biddeth thée beléeue it and in thy thought will â—â—e woorke effectuallye But take than héede that wyth the Iewes thou resist not the holy Ghost which thing Stephen chargeth his owne Nation wythall When Chryste looked vppon the Citie of Hierusalem and thought vppon the desolation therof hée wept and sayde How often would I haue gathered thée toogither as the Hen gathereth hir Chickens and thou wouldest not Beholde Chryst wil and hée willeth none other thing than the Father willeth What would hée Gather the children of Hierusalem too his shéepeholde But Hierusalem béeing deceyued by hir owne seducers and false Prophetes woulde not Hierusalem béeing caught with the bayte of riches power pleasures and cares of this worlde would not obey Chryst hir shéepeherd Wherfore as shée perished by y e iust iudgement of god so perished shée by hir own default Wherfore trusting too Gods promises specially being vniuersall and confirming our selues with examples Let vs with this woman flée vntoo Chryste in oure sorowes and afflictions so wil it come too passe that we shal find help in time conuenient Wée haue séene the faith of this womaÌ„ â–ª Now let vs look vpon that which I sayd was too bée considered in the third place concerning this woman namely what maner of prayer or supplication this woman made Shée holdes hir peace shée speakes too hir selfe shée dooth no more but touche the hem of Iesus garmente Héere is no prayer too bée herd of vs. True it is in déed héere are recited no woordes of praying howbéeit héere bée signes of one that prayeth and the effectes of prayer The tokens or signes are that shée commeth too him toucheth the hem of his garment and within hir selfe thinketh of his gentlenesse and from the bottome of hir hart wisheth too obteine mercie Chryst heard this wishe no lesse than if it had bin a moste earnest prayer The effects that ensued it were comforte and healing Wée reade also of Moyses that though hée moued not his lippes yet the Lord sayd vntoo him wherfore cryest thou vntoo mée Wherby we are taught that the prayer whiche perceth the clouds is not a wagging of the lips nor a babling of woords much talke but rather an humble lifting vp of the minde too God in which any thing is desired of God through fayth in Chryste This thing is confirmed by the witnesse of Dauid who saith Too thée O Lord haue I lift vp my soule Moreouer for as muche as there is no greater seruice of God than too call vppon him aright and that it behoueth the godly too bée occupied continually therin I will bréefly say somewhat concerning right inuocation I told a little before what true prayer is nowe will I shewe what conditions praying ought too haue continually There be fiue continual conditions as it were properties of a godly prayer which are these First after what sort our mind must be framed too pray Secondly what shoulde moue vs and prouoke vs too pray Thirdly whom wée ought too cal vpon Fourthly vpon what foundation wée should ground our selues when wée preace intoo Gods sight too pray And fifthly what is too bée sought and when with condition wheÌ„ without condition The first Our mind must bée framed in this wise First wée must put of all thought of glorying in our selues like as this woman acknowledged nothing but filthinesse in hir selfe Secondly wée must féele our néedinesse whiche this afflicted woman felt very great in hir selfe Then lette a man with true repentance cast him selfe down before God that rather in minde than in bodye That this woman did so it appered in that she
of desolation spoken of by Daniell the Prophete standing in the holy place let hym that readeth it vnderstand it Then let them vvhich bee in Ievvry flee intoo the Mountaines And let him vvhiche is on the house top not come dovvne too fetche any thing out of his house Neyther let him vvhich is in the fielde returne back too fetch his clothes VVoe shall bee in those dayes too them that are vvith Childe and too them that giue sucke But praye that your flighte bee not in the VVinter neyther on the Sabboth day For then shall bee greate tribulation suche as vvas not from the beginning of the vvorld too this time nor shall bee Yea and except those dayes shoulde bee shortned there should no fleshe be saued but for the chosens sake those dayes shal be shortned Then if anye man shall say vntoo you Loe heere is Chryste or there is Chryst beleeue it not For there shal arise false Christes and false Prophets and shall doo great miracles and vvonders In so muche that if it vvere possible the very elect shoulde bee deceyued Beholde I haue tolde you before VVherefore if they shall say vntoo you beholde hee is in the Deserte go not foorth beholde hee is in the secrete places beleeue not For as the Lightning commeth out of the East and shyneth intoo the VVest so shal the comming of the sonne of man be For vvhersoeuer a dead carkasse is euen thither vvill the Eagles resorte The exposition of the Text. THis Sermon of our Lords conteyneth a notable admonition verie necessarie in this perillous time For séeing that Paule sayeth whatsoeuer things are written are written for our lerning there is no reason we should think that these things are spoken and written for the Iewes only But rather for vs who are now néerer the latter day than the Iewes were This Sermon is bothe moste dreadfull and also most comfortable For in respect of the vngodly and suche as repent not no Sermon can bée more terrible for it threatneth horrible punishment vntoo them But in respecte of the godly and those that repente this sermon is ful of comfort For it promiseth deliueraunce from all these miseries When yée sée these things sayth he lift vp your heads for your redemption is at hand The occasion of this sermon was a double demaund of Chrysts Disciples who taking occasion vppon his foretelling of the destruction of Hierusalem whereof the Prophesie goeth before in the self same Chapter demaunded of him first when that should come too passe and afterwarde what signe shoulde go before the Lords comming Unto these questions the Lorde answereth not according as their fleshly desire required but according as hée knewe too bée profitable for their instruction too their soule helth The summe of this Sermon is that Chryst foretelleth the time of the destruction of Hierusalem and sheweth the tokens of his comming vntoo Iudgemente The places are twoo 1 Chrystes answere and his foresaying 2 The vse of this Doctrine ¶ Of the first CHrysts answere hath .ij. parts in the first of which he answereth to the first demaund namely wherin y e disciples asked him when Hierusalē shuld bée destroyed in the latter he answereth too the seconde demaund wherin his disciples asked him of his comming to iudgement The former part conteineth the signes that go before the destruction of Hierusalem which being many are reckened vp not only in the text which you haue herd but also in the beginning of this Chapter The first signe is that there shal come false Chrysts that is too wit fond men which shall béely themselues that they are Messiases and Sauioures whiche thing hathe come too passe For there came thrée Archknaues one after another that drew a great multitude of men after thē One Teudas and a certeyne Egiptian and Simon the Sorcerer Teudas in the time that Cuspius was president of Iurie persuaded the people too take their goods and followe him too Iordan For there he bare them in hand he would with a becke diuide the waters that they might passe drishod and so recouer their libertie and set themselues frée from the bondage of the Romanes Too whom the foolishe people obeying when they looked in vayne for the miracle were al slain This Egiptian also promised saluation welfare and rest too them that followed him But they also beyng deluded suffered iust punishment for their rashnesse Simon the Sorcerer when he could not for money buy of Peter the gift of giuing the holy Ghost visibly and herd Peter say Cursed bée thou and thy money too deuised another way which he by his Diuelishe craftes vernished and ouercast with a glosse of godlynesse So he said he was the power of God and through his slightes many were deceyued Now why God suffred this thing Paule too the Thessalonians answereth bicause they had no will too beléeue the truthe God sent them strong illusions that they should beléeue lyes This punishment are they woorthy too haue that wilfully shut their eyes ageynst the cléere light of the Gospell Afterward the text conteineth an admouition For thus sayth Chryst. Sée that noman deceiue you Many shal come in my name saying I am Chryst. This horrible punishment of the Iewish people may put vs in mind to feare God and reuerence Chrysts gospell The second signe that should go before the destruction of Hierusalem Yée sayth he shal héere of warres and of the rumors of warres The stories testifie that many such warres went before the destruction of Hierusalem First were slaine two thousand through the malapertnesse of a souldiour that skoffed at the priuie members of the Iewes Ageine murtherers did set vppon men openly and carying swordes closely vnder their clokes slue all men that they met Besides this there were slayne at Caesarea two thousand At Schythopolis thirtéene thousand At Ascalon two thousand and fiue hundred At Ptolomais twentie thousand At Alexandria fiftie thousand and at Damasco ten thousand Beholde how true Chrysts foresaying was and howe sore the Iewish people was punished for their vnthankfulnesse What shall I say of the famin pestilence earthquake that happened according too Chrysts prophesie All these things do shewe the sinnes of the people and yet they were but certein florishes and fleabitings too the mischéeues that ensued The third signe was the persecution of his Disciples You shal bee hated of all men sayth he for my names sake This persecution began at the death of the most holy martir Steuen and afterward grew dayly more and more Now the affliction of Chrysts disciples was of foure sortes First in their bodies for some were whipped some crucified some put too one torture and some too another The second afflictiō rose of the stumbling block that was cast by those y t fel from the gospel For many being discouraged with the bitternesse of persecutions fel frō the gospel too the excéeding great gréef of Chrysts disciples The third affliction of Christs disciples came by false
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
afterward whither he would haue bin circumcised and suffred death or no. But he y t was frée becam the seruaÌ„t of al to the intent he might make al free or as Austin sayth God became man to y e intent to make men gods Paule saith he was bound vnder the law too the intent he might redéeme those that were vnder the lawe And therefore he béeing the first borne would also bée offered vp in the Temple But how was he the first borne There was neuer any such borne First he was first borne in his Godhead for he was the eternall Sonne of God This day sayth he haue I begotten thée Secondly he was the first born son of Mary in his manhood For she neuer bare any before him nor yet after him Thirdly he was first borne in grace For he was the first man that euer was borne which being offered vp vntoo God was accepted of himselfe Fourthly in power For he was the firste borne of the deade And fifthly that wée might bée borne new men through him Furthermore it is too bée marked that mary offred a paire of yong pigeons wherby is shewed that she was poore For the richer sort did offer a Lamb. Héereby wée may lerne not too bée abashed of our pouertie It was Chrysts will too bée borne poore that he might make vs riche so that wée wyll accept his riches with a thankfull minde ¶ Of the second AND beholde there vvas a man in Hierusalem vvhose name vvas Simeon Héere we haue first a description of Simeon and afterward his blissing First he is commended for his rightuousnesse For he liued so among his people that he was counted of all men for a good and iust man The Euangelist méeneth not by this that he was so rightuous that he had no néede of any other rightuousnesse for in his owne song he confesseth Christ too bée his sauior but that he liued vnblamable among men and honestly so as he did no man harme but good too all men according too his power Suche a one is called of Cicero or rather of al men a iust or rightuous man Secondly he is commended for his godlinesse For he feared God Under the name of fear is comprehended the whole seruice of God For he that feareth God as he eschueth al things wherewith he knowes he shall offend him so also dooth he whatsoeuer he perceiueth too bée acceptable too him This feare hath his beginning of faith There is an other feare of God without faith which is no seruice of God and such a one there is in all the vngodly For they alwayes dread Gods iudgement agaynst them and wold rather that there were no God than too bée punished for their wickednesse The feare that is commended in Symeon was none such For it foloweth that he wayted for the comforte of Israel By which saying is shewed that he longed very ernestly for the comming of Chryst. For he knew that the prophesies of Iacob and Daniel pointed too this time of his Wherfore hée longed for it the more earnestly and wished that his life might bée prolonged vntil hée might sée Chryste present And it is no maruaile that hée wayted so earnestly for Chrystes comming For hée was sayth the Euangelist ful of the holy Ghost Suche was this holy man But what was the reward of this godlinesse Hée receyueth an answer of the holy ghost that he should not sée death before hée had séene the Lordes Chryst and by the motion of the same holy Ghoste hée came intoo the Temple And what did hée there When the Parentes Ioseph and Mary hadde brought in the Childe hée took him intoo his armes and praysed God Nowe hath this holy olde man that whiche hée desired so earnestlye and hée giueth witnesse too Chryste openly protesting this childe too bée the same anoynted Sauiour that was promised too the fathers Wée haue the godlinesse of Simeon what it was now let vs set him before vs. Let old men first and afterward al men learne of him too feare God Let them learne too liue holilye and vprightly among men Let them learne too take Chryste intoo their armes that is too say intoo their hartes Let them set him out praise him and professe him Which thing if thei doo they shall one day with Simeon receiue a plentuous reward in Heauen ¶ Of the third NOw foloweth Simeons song Lord novv lettest thou thy seruant depart in peace according to thy vvord This song hath customably bin soong in the church many huÌ„dred yéeres wée are wont to sing the same when corpses are layde intoo their graues For it coÌ„teyneth a doctrine concerning Chryste it techeth froÌ„ whence chéefe coÌ„fort is too bée sought specially at what time we must depart out of this life Now too the inteÌ„t we may vnderstaÌ„d this song the better I will deuide it intoo two parts In y e first wherof the old man Simeon reioyceth in his own behalf and in the latter part comprehendeth very bréefly the benefits of Chryst towards y e whole world The first part is Lorde novv lettest thou thy seruaunt departe in peace according too thy vvoorde For myne eyes haue seene thy saluation Héere the olde man Simeon reioyseth in his owne behalfe that hée had séene Chryste with his bodily eyes according too the answere that hée had receyued of the holy Ghost For albéeit hée had séene him before with the eye of his faith like as our Lorde saith of AbrahaÌ„ Abraham saw my day was glad yet notwithstaÌ„ding bicause he had receiued a promise of y e holy ghost y t hée should sée Chryst present w t his bodily eyes before he dyed he was gretly delited with his sight with great strength of faith desired streight too be deliuered froÌ„ his body y t he might be gathered to his fathers in peace But sée he receiued a promise that he should sée the Lords anoynted Héer is brought him a poore babe there appéereth héere none other outwarde countenance than of contempte Is hée offended at this outwarde countenaunce No. Whom hée saw too bée leaâ—â— with his bodily eyes him sawe hée too bée greatest with the sight of his faith Whom hée behild base in the shape of a seruant with his bodily eyes him knew he too be King of Kings Lord of Lords And he was not ignoraunt what Zacharie had prophesied of him who sayth Behold thy King cometh poore He knew he came not too take intoo his haÌ„d the kingdoms of the world but too giue the kingdom of God too beléeuers Héerby also wée may lern too beléeue the scriptures and too looke vpon Chryste and his church not only with our bodily eyes but much rather with the eyes of oure fayth And séeing hée desireth too bée let go by and by and to change this miserable life for death hée declareth sufficiently that Chrysts kingdom is not of this world but an euerlasting kingdome whiche consisteth in peace of conscience As if he should
say Graunt mée now that I may die in peace and happily Héereof may wée gather bothe instruction and comfort Instruction that the spirituall beholding of Chryst whiche is by Faith maketh a man too depart ioyfullye oute of this life bicause hée that before his death séeth Chryst in this wise hath a light too guyde â—â—m vntoo lyfe He that foloweth me sayth the Lorde walketh not in darknesse Contrarywise he that séeth not Chryste passeth from the death of this present lyfe vntoo euerlasting darknesse And wée may gather comforte bycause they that sée Chryst at the instant of death haue wherewith too comforte themselues They know they are at the point too bée dismissed in peace They know they shall not goo too darknesse but too euerlasting ioy Bicause the théefe vppon the Crosse not only saw Chryst with his bodily eyes piteously tormented but also saw him conqueror of death with eyes of his faith he herd the Lord say This day shalt thou bée with me in Paradyse So Steuen at his death saw Chryst and with excéeding pleasure and ioyfulnesse of mynde sayde vntoo him Intoo thy hands O Lorde I commit my spirit After this maner thou also when sickenesse brings thée too the pittes brinke looke too Chryst thy Sauiour by Faith and desire of him that he will let thée departe in peace that is too say that he will giue thée leaue too depart out of this lyfe and too enter intoo the rest that is promised too al the faithfull This thought will make vs manfully despise this world and the miseries of this present lyfe and comfort our minde with hope of saluation the whiche he that can not lye hath promised vs. Now ensueth the other part of this song VVhich thou hast prepared before the face of all people to bee a light to lighten the Gentyles and to bee the glory of thy people Israel Héere are bréefly shewed two things The one what are Chrysts benefites the other to whoÌ„ these benefits are appoynted The benefits are saluation light and glorie Without Chryst then the world sticketh stil in damnation darkenesse and shame and that is for sin For Christ taketh away damnation and restoreth saluation he driueth away darknesse sheadeth foorth light he remoueth shame and giueth glorie How great things are these I pray you Surely no man is able too value them sufficiently But 〈◊〉 whom are these benefites appoynted Too all people Iewes and Gentiles howbéeit they must bée receyued by faith For they are offered vniuersally too all suche is the vnserchable goodnesse of God Howbéeit with condition he that beléeueth shal bée saued and he that beléeueth not shall bée damned Wherfore if wée couet these good things let vs with Simeon receiue this our Lord and Sauior Iesus intoo the armes of our hart leane vntoo him with stedy faith To this our sauior be honor glory for euer euer So be it Vpon the Annuntiation of our Lady Sainct Mary the Virgin The Gospel Luke j. AND in the sixth moneth the Angell Gabriell vvas sent from God intoo a citie of Galilee named Nazareth too a virgin spoused too a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas Mary And the Angell vvent in vntoo hir and sayde Hayle full of grace the Lorde is vvith thee Blissed art thou among vvomen VVhen she savv him she vvas abashed at his saying and cast in hir minde vvhat manner of Salutation that shoulde bee And the Angell saide vntoo hir feare not Mary for thou hast founde grace vvith God Beholde thou shalt conceyue in thy vvombe and beare a sonne and shalt call his name Iesus Hee shall bee greate and shall bee called the sonne of the hyghest And the Lord God shal giue vntoo him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall bee none ende Then sayde Mary too the Angell hovv shall this bee seeing I knovv not a man And the Angell aunsvvered and saide vntoo hir the holy Ghost shal come vppon thee and the povver of the highest shall ouershadovv thee Therfore also that holy thing vvhiche shal be borne shal be called the sonne of God And beholde thy cousin Elizabeth shee hathe also conceyued a Sonne in hir age and this is the sixth Moneth vvhiche vvas called barrein for vvith God nothing shall bee vnpossible And Mary sayde Beholde the handmayde of the Lord be it vntoo mee according too thy vvoord And the Angel departed from hir The exposition of the text THis feaste conteyneth the story of the conception of Iesu Chryst which is told vntoo the virgin by the Angel of God For long agoe the thrée thousande nine hundred sixtith yéere before his conception God promised the séede of the woman that shoulde tread downe the Serpents head that is too say which shuld destroy the Deuils woorks sin and death God béeing mindful of this promise sends his Angel too the most chast virgin too whome hée bringeth tidings that shée shoulde conceiue by the holy Ghoste without the séede of man and bring foorth a Sonne that should bée the sauiour of the worlde This is the summe of the story whereof there be fiue principall points and these are they 1 A description of the message 2 The Salutation of the Angel 3 The comforting of the troubled Uirgin 4 An exposition of the Message 5 The maner of the conception ¶ Of the firste IN the description of this Message many circumstances are too bée obserued of whiche wée wil consider euery one seuerally by it selfe too the intente wée may drawe out of it some doctrine too confirme our selues The first is time In the sixth moneth sayeth hée that is too wit after the conception of Iohn Baptist who according too the sayings of the Prophets should bée the forerunner of the Lorde that men myghte prepare the waye ageinste the comming of their King And it was the twentith yéere since the Scepter was taken from Iuda For thus was it Prophecied before by the Patriarke Iacob The scepter shall not bée taken from Iuda â–ª vntill Silo come that is till the séede of the woman come whiche was promised too our firste Parentes Therfore this circumstance of time conuinceth that this son of the virgin is the true Messias For hée was borne the selfe same time that y e holy Ghost had spoken of before by the prophets And as concerning y e day this is woorthy too bée remeÌ„bred that the killing of the paschal Lambe the conception of Chryst the passion of him fel all vpoÌ„ one day of the yéer on which day the holy Fathers supposed that AdaÌ„ was created These things set oute vntoo vs the truthe of Gods promises God delayed too sende his Sonne a great while after the promise was made but yet hée continued true in his promises The Sonne hath promised that hée wil come too iudgement but he maketh delay yet wil hée come when he
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
or of God by meanes that is too wit by men that haue aucthoritie too call too any seruice in the common weale or in the Church Ageinst this example of modestie doo curious folkes offend who without calling climb vp into offices by the windowes or the roofe of the house rather than by the dore Such are they which by fréends or by large giftes hunt for spirituall promotions and that not too serue God and edifie his Church but too féede their bellies which thing commeth commonly too an ill end The sixth circumstance is of his office wherof Luke speaketh in this manner And he came intoo all the coasts about Iordan preaching the Baptim of repentance for the remission of sinnes as it is written in the booke of Esay The voice of a cryer in wildernesse prepare the way of the Lord make streight his pathes c. Wée haue Iohns office namely that he baptizeth and preacheth repentance that he may prepare the way of the Lord and poynt out Christ our Lord. And bicause he was the first minister of God that baptized by Gods commaundement he was called Baptist. And bicause he preached repentance he was called a Prophet And bicause he poynted out Chryst he was called Elias that he might come in the spirit of Elias and prepare the way of the Lord. In this mannes office doo shine many vertues as constancy stoutnesse confession tribulation defence of the truthe earnestnesse and endeuoure too enlarge Chrysts kingdome He feared not Herode he regarded not the Pharisies But he mainteined his office stoutly euen too the death The seuenth circumstance is of Chrystes record concerning Iohn Of this circumstance wryteth Mathewe in his eleuenth chapter where Iohn being cast into prison sendes two of his Disciples too Iesus too know of him whither he were the same that was too come or whither some other were too bée looked for And after Chrysts answere is immediatly put Chrysts recorde concerning Iohn What went yée out sayth he intoo the wildernesse too sée A réede How bée it for as much as this commendation of Chrysts giuen vntoo Iohn is declared in the thirde Sunday in Aduent I will say no more of it héere The eight circumstāce is of Iohns death of those things that happened about his death after his death In his death are these things the occasion of it the cause of it the kind of the death Iohns example The occasion was this Herod tooke away his brothers wife and vsed hir as his owne Bicause Iohn saw this thing too bée ageinst the law of God and the honestie of nature he sayd too Herod It is not lawful for thée too haue thy brothers wife Wherwith Herod taking displeasure did cast Iohn in prison Before Iohn had doon so Herod loued him hée estéemed him as a Prophet and now and then vsed him as a counseller But assoon as Iohn began too reproue him for his incest and vncleane life Herod of his fréend became his enimie cast Iohn intoo prison as an euill dooer This example of Herodes is folowed of many nowe a dayes They make muche of Gods seruants as long as they displease them not and as long as they blame not their vyces But assoone as they bewray their disease by and by like mad men they lay hands vpon their Phisicians The cause of his death was Herods othe For when Herod at a feaste had behild the daughter of Herodias daunsing shée lyked him so well with hir daunsing that hée sware hée would giue hir whatsoeuer shée would aske euen too the one halfe of his kingdome As soone as the Damsel her◠this shée runnes too hir moother and asketh counsell of hir what shée shoulde requeste Hir moother who hated Iohn for finding fault with hir whoredom bad hir aske Iohn Baptists head whiche thing shée obteyned For out of hand a hangman was sente for too cut of Iohns head and so it was deliuered too the Damsell Thus haue wée the cause of Iohns death and the kinde of his death Behold héere at the request of a yong wenche was put too death that noble personage than the which there was not a greater among them that are borne of women according vntoo Chrystes testimonie This verely is the lot of the churche Héere wée see that Chrystes churche is gotten with blud and kept with blud This example of Iohns is too be folowed of all sincere ministers of Chryst Namely rather too choose death than too winke at mennes sinnes assuring them selues y t he which accepted Iohns blud as a moste acceptable sacrifise will also haue regard of them in the mids of the fire Too him therefore bée honor praise thanksgiuing and glory for euer and euer So bée it The Visitation of Mary ¶ The Gospel Luke j. ANd Mary arose in those dayes and vvent intoo the Mountaynes vvith haste into a Citie of Ievvrie and entred intoo the house of Zachary and saluted Elizabeth And it fortuned as Elizabeth heard the Salutation of Mary the babe sprong in hir belly And Elizabeth vvas filled vvith the holy Ghost and cryed vvith a loud voyce and sayd Blissed art thou among vvomen and blissed is the frute of thy vvombe And vvhence happeneth this vntoo mee that the Mother of my Lorde shoulde come too mee For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my belly for ioy And blissed arte thou that beleeuest for those things shall bee perfourmed vvhiche vvere tolde thee from the Lorde And Mary sayde My soule magnifieth the Lord and my spirite reioyseth in God my sauioure For hee hath looked on the poore degree of his handmayden For beholde from hencefoorth shall all generations call mee blissed Bicause he that is mightie hath done too mee great things and holye is his name And his mercie is on them that feare him throughout all generations Hee shevveth strength vvith his arme hee scattereth them that are proud in the imagination of their harts He putteth dovvne the mightie from their seats and exalteth them of lovve degree Hee filleth the hungry vvith good things and sendeth avvay the riche emptie Hee remembreth mercie and helpeth his seruaunt Israell Euen as hee promised vntoo our Fathers Abraham and his séede for euer And Mary abode vvith hir aboute three Moneths and returned ageine too hir ovvne house The exposition of the Text. WHerfore feasts of Sainctes were appoynted in the Church is already shewed bothe at other tymes and also vppon the very daye of Iohn Baptist. The effect of the matter commeth vntoo this ende that wée may haue examples of repentaunce and of Gods mercy or too speake more at large firste that when wée are falne with them wee shoulde not dispaire of forgiuenesse but looke vp for grace repenting vs earnestly of oure sinnes after the example of the Sainctes Secondly that wée shoulde folowe their fayth according as Paule warneth commending Abrahams fayth vntoo vs. Rom. 4. And thirdly that we should endeuer
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