Chrystes must as well the godly magistrate as the ouerséers of Gods religion folowe that there be no defiling of Gods religion in the churches of christians Other that haue not this authoritie must be sory and testifie it in woords that they disallow the corruption of gods seruice Thirdly the signification of this déede is too bée weyed For as the temple was defiled so he ment that there should bée a spirituall purging of the temple by his owne death and glorious resurrection Moreouer in the cause of this déede which is expressed by these woords my house shal bee called a house of prayer c. we may lerne twoo things First that the temple is the visible seat of Gods seruice For all be it that euery place bée a temple too the godly in as muche as it is lawfull for them to call vppon God euery where yet notwithstanding the temple or church is the common place wherein we must assemble to pray and too doe other things that perteine to the outward discipline of godlinesse Another is that wée should reuerence the churches that are appoynted too Gods seruice and kéepe them cleane from Idols and Idol seruice But alas for sorow the Popish superstition sticketh so fast too the ribbes of a nuÌ„ber that they cannot abide that an Idol should be pulled out of their church But héerof shal more be spoken at an other time ¶ Of the second THe second part of the things doone by Chryst in the temple is that he healed the lame and blinde that came vnto him By which déed he testifieth first that he is the true Messias For the Prophet Esay foretold that when Messias was come he should woorke such miracles Secondly this déede sheweth that the office of the Messias is to destroy y e workes of Sathan For when Chryst taketh away the disease he remoueth the cause also and the cause of all diseases in sinne Thirdly he sheweth by an outward token how men should vse y e church for the healing of bodily diseases is a representation of the clensing of mennes soules from spiritual filthinesse Therfore the church must be appoynted too this purpose y t we may be purged there froÌ„ our spirituall diseases which thing is then doone when we beléeue the word that is there preached and by beléeuing are washed from our sinnes with the bloud of Chryst according as Iohn sayth The blue of Iesus Chryst clenâ—eth vs from all iniquitie ¶ Of the third parte WHen the children tryed in the temple Hosanna too the Sonne of Dauid and that the Pharisyes chid them Chryst tooke vpon him to stand in defence of the children and iustifieth their doing by record of the Scripture Haue yée not red saith he Out of the mouth of babes and suckelings hast thou made perfect thy prayse Héere wée haue to lerne of both that is to wit of the children and of Chryst. Of the children first let our childreÌ„ lerne too know Chryst and to set forth his praise For séeing that Chryste sayeth that the kingdome of heauen belongeth too children vndoutedly his will is too be praysed and magnified by the faith and by the voyce of children But alas there bée many children which not onely are Ignorant of Chryst but also are so leudly brought vp that they learne nothing but too sweare too lye too talke ribaudry too practise other naughtinesse who shall not onely bée punished themselues one day for their lewdnesse but also their parentes shall bée punished of God for that they haue so wickedly neglected the children that God hath giuen them to bring vp in nurture and godlynesse Ageine we may lerne of the children to confesse Chryst in the middes of his enemies Héere were present the Pharisies and Scribes the chéef Gouernours of this common weale who persecuted Chryste and were angrye with all those that yelded any honor vnto Chryst. Yet could not this cruelnesse so abashe the children but that the more they were forbidden the more they cryed oute For suche is the strength of fayth that whersoeuer it bée it can not bée hidden but always bursteth out intoo the praise of GOD. This dutifulnesse is required at all mennes handes according too that saying of Paule in the .x. to the Romanes with the hart we beléeue vntoo rightuousnesse with the mouthe is confession made vntoo saluation By the dooing of Chryst we may lerne first that he will defend those that beléeue him And secondly that after the example of Chryst according too the state of our vocation wée are bound to defend the innocencie of others and specially too succour maynteyne the godly that they bée not oppressed and troden down by the wicked ¶ Of the fourth parte THe fretting of the Princes the Préests and the Scribes against Chryst was foretold long ago by the voice of god and the Prophets For where as God in the third of Genesis told before hand that it should come to passe that the séede of the woman shoulde treade downe the serpents head hée méeneth that Sathan and his members heathenish and vngodly men should persecute Christ and his Church And Dauid in the second Psalme not onely foresawe in Spirit this fretting of the Iewes ageinst Chryste when he sayth why did the HeatheÌ„ frette and why did the people imagin vaine things But also by the sayd place of Genesis he promiseth it should come to passe that the womans séede that is to say Chryst and all that beléeue in him should ouercome Sathan his members Now in what thing this victorie consisteth Dauid in the â—ame Psalme declareth saying Blissed are all they that put their trust in him Wherefore let vs renounce Sathan and his members and with strong faith leane vpon Chryst the vanquisher of Sathan and giuer of eternall life to whom be honor and glorie for euermore â–ª Of the Lordes supper the first Epistle to the Corinthians and the xj Chapter THat vvhiche I deliuered vntoo you I receiued of the Lord. For the Lorde IESVS the same night in vvhiche hee was betrayed tooke bread and vvhen hee hadde giuen thanks hee brake it and sayd take yee and eate yee this is my body vvhich is broken for you This doo yee in remembrance of me After the same maÌ„ner also he tooke the cup vvheÌ„ Supper vvas doone saying this Cup is the nevv testament in my blud This doo as oft as yee drink of it in remembraunce of mee For as oft as yee shall eate this bread and drink of this cup yee shall shevve the Lords death til he come VVherfore vvho so euer shall eate of this bread drink of this cup vnvvorthely shal be giltie of the body and bloud of the Lord. Let a man therfore examin himself so let him eat of that bread drink of that cup. For he that eateth or drinketh vnvvorthely eateth and drinketh his ovvne damnation bicause he maketh no difference of the Lords body The exposition of the text THe cause why this feast is instituted
â—s that the storye of the celebration of the Lordes Supper should as this day bée handled in the church too the intent the true vse of this holy Supper may bée vnderstoode For when Chryst the day before he should suffer instituted this supper he gaue commaundement to his disciples that they should keep this supper in remembrance of him Wherfore it must nedes bée that there are great ◠〈◊〉 causes why it should be nedfull to make great account of the institutioÌ„ of this supper For vnlesse we thorowly and with good héed wey â—he causes of the institutioÌ„ of this supper we cannot sufficiently extol the goodnesse of our sauiour who although he were in most gréeuous sorow for his death which was at haÌ„d would notw tstaÌ„ding institute this supper leaue it too his church for a most assured pledge of our saluation purchased by him wherin the memoriall of the couenant established betwéene God man by the blud of Christ might be preserued for euer Howbeit to y e inteÌ„t wée may be the more distinctly instructed coÌ„cerning this supper I will propounde thrée places which by Gods grace I wyll expounde at this time The three places 1 The circumstaunces of the institution of this Supper and the signification therof wheruppon shal bee gathered the full description of the same 2 The true and lawfull triall of suche persons as méene too vse this Supper to their profit 3 The right vse and lawfull meditation of this Supper ¶ Of the firste THere be many circumstances in the storie of the Institution of this Supper which I wil set forth in order according too the texte The first is of the time For thus lie the words of the text Our Lord Iesus Chryst in the same night that hee vvas betrayed For he instituted this Supper vppon the Thursday late before the next friday folowing that he should bée crucified Wheruppon wée may gather twoo things First how great it must needes bée that Chrystes loue was towards vs whoo although he knew he shold die the next day would notwithstanding institute this perpetuall remembraunce of his benefits Another is that the celebration of this Supper must bée kept by vs in true repentance according as shall be said ageine afterward The second circumstaunce is of the guestes that were at this Supper The maister of the feast was Chryst they that were at it were his disciples good and bad The good surely were very weake and the bad was but only Iudas the traitor Héereby wée are taught that Chryste will alwayes bée present at this Supper and that this Supper perteyneth too Chrystes disciples And although the wicked doo also mingle themselues in among the reast yet notwithstanding thys Supper turneth to their iudgement and damnation as shall bée said ageine héereafter The third circumstance is of blissiing For he tooke bread and gaue thanks If the sonne of God gaue thanks before he vsed things what becommeth it vs too doo The fourth circumstance is of the elements For he vsed bread and wyne in the institution of this supper For as the outward man is nourished with bread and wine so the inward maÌ„ is spiritually fed with the body and blud of Christ. The fift circumstaunce is of the things that are present inuisible at this supper as are the very bodye and the very blud of our lord Iesus Chryst. The sixt circumstance is the coÌ„mandement for he commandeth his Church to kéepe continually the same maner of celebrating his supper Doo this saith he The seuenth circumstance is of the new couenant This Cuppe sayth he is the nevv testament in my blud Why this Supper is called the new Testament it shall bée tolde you afterwarde The eight circumstance is the end for which the Supper was instituted whiche end is expressed in these woords Doo yee this sayth hée in remembrance of mee That is too say As often as ye vse this supper renue yée the remembraunce of my benefits that is to wit of my death and resurrection and shewe yée forth my death till I come The ninth circumstance foloweth vpon the eyght namely that the celebration of this supper belongeth only too them that be of yéeres of discretion that may bée instructed of the Lordes death and that are able too giue thankes openly too the Lord for his benefits These are the circumstances of this supper that are too be weyed diligently Now will I shewe what things are ment by this Supper For as the Pascall Lamb had many significations in the old Testament So also hath this holy Supper of Chrysts which is succéeded in the place of the paschall Lambe Therfore as the Paschall Lambe firste did put the people in mind of the benefite doone in olde time that is too wit of their deliuerance from the bondage of Egipt And secondly confirmed the faith of them that vsed it and thirdly shadowed the sacrificing of Chryst that was to come and fourthly was a figure of the euerlasting couenant betwéene God man So also hath this supper sundrie significations and that partly in respect of the time past partly of the tyme present and partely of the time too come and partly of the euerlastingnesse Whiche significations I will declare as playnly as I can God further both mée in teaching and you in héering that it may turn too Gods glorie too the healthfull instruction of our selues What is the signification of the supper in respect of the tyme past If we looke back too the time past this holy supper is a certeine calling too mynd of the Storie of our Lords passion according too Chrystes commaundement Doo yee this in remembrance of mee As often then as wée come too the Supper or other wise bée present at the celebration of the supper wée must bée mindfull of the death buryall and resurection of our Lord. What is the méening of the supper in respect of the time present First it signifyeth that we are vnited and incorporated intoo Chryste and that spiritually For so teacheth Paule when he sayth The Cup of Blissing vvhich vvee blisse is it not the communion of Chrystes blud The bread than vve breake is it not the communion of Chrystes bodye That is too say the partaking of the body and blud of Chryst maketh vs to haue a certaine coÌ„munion with Chryst. Agein it signifieth that we also are vnited among our selues by y e spirit of Chryst as many of vs as are partakers too gither of this supper Of which communion the one lofe is a token as Paule testifyeth when he sayeth bycause as there is one lofe so wée béeing many are one body For as the lofe is made of many cornes so as many as communicate toogyther doo grow togyther intoo one body spiritually the head wherof is Chryst and this is the cause that Paule calleth the Supper a communion Hereupon one of the holy fathers sayth The supper is called a Communion first for that by it wée communicate wyth Chryst
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
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
who haste promised repentaunce and forgiuenesse of sinnes too them that haue sinned against thée Fifthly foloweth entreatance of forgiuenesse Wherefore I pray and beséeche thée forgiue mée Lorde forgiue mée and destroye mée not toogither with my sinnes neyther bée thou angry with mée for euer for my euil dooings For thou arte GOD I say the God of the repentant shewe all thy goodnesse vpon mée Sixthly hauing prayed in this wise he firmely beléeueth him selfe too bée heard and iustified Wherefore hée addeth For thou shalt saue mée vnworthy person according too thy great mercy Héere Manasses béeing iustified by fayth becōmeth a new creature Seuenthly after this frée iustification ensueth amendmēt in his whole life Whervpon it foloweth in his prayer And I will euermore praise thée all the dayes of my life bicause all the powers of heauen praise thée and vntoo thée bée glory for euer and euer Amen This maner of repenting haue al the saints euer folowed ▪ Dauid acknowledgeth God he acknowledgeth gods iudgement he acknowledgeth his mercy he examineth his owne dooing he is afrayd for sinne he lifteth vp him selfe with confidence of mercie he prayeth forgiuenesse he is iustified by faith and béeing iustified he prayseth God These things are too be séene in the .51 Psalme We haue herd what repentance is how it is doon Now is too be lerned which are the chéef parts of it They are coūted thrée which are sorinesse faith and newnesse of life Untoo sorinesse are required the first thrée things whiche are the knowledging of God the examining of the déede and the terrour of conscience for sinne Untoo faith are required the thrée nexte that is thinking vpon mercy desiring of forgiuenesse and iustification Untoo newnesse of life is required the last thing whiche consisteth in framing the hart the tung and the life according too the law of God ¶ Of the second IT is written in this gospel that Christ put back this woman Why did he so Why sayde hée that hée was not sent but too the lost shéep of the house of Israel Is not he the same Lord that saith Come vnto me all yée that labour are heauy loden c. I answer The Lord did not this without great causes First hée did it that the womans faith might by this delay bée exercised and increased Secondly that shée mighte bée an example of godlinesse againste the stiffnecked Iewes which despised Christe Thirdly that the Lord might shewe how hée would bée ouercome of vs by the importunatenesse of our prayers Fourthly that by this example hée might teach the present beholders a true experiment of godlinesse But the Lord assigneth an other cause why he put back this woman For he sayth I am not sent but too the lost sheepe of the house of Israel I aunswere Chryst sayth not this as though he denyed the Gentiles accesse vntoo his grace For that same woman was an Ethnicke But there are other causes First hée méeneth héere too note the obstinate malice and vnthankfulnesse of the Iewes who acknowledged not Chryst that was sent peculiarly too them The seconde is for that the selfe same Chryst should preache Gods woord to the Iewes before his death who after his death should giue commaundement to preach it too the Gentils For the Lorde had forbidden his Gospell too bée preached too the Gentils before his death But afterward when he was risen from death hée gaue this commaundement too the apostles Go yée intoo the whole world and preache the gospell to all creatures This commaundement dooth manifestlye declare that Chrysts benefites béelong both to the Iewes and Gentiles ▪ that is too say that all as well of the Iewes as of the Gentiles that receyue Chryst and truly repent are partakers of Chrysts benefites so that by his blood all their sinnes are washed away and finally at the last day all shal rise ageine too blissed immortalitie and euerlasting life But they that refuse too receiue christ liuing without repentance they without mercie shall bée punished in euerlasting paines with the diuell For as the Lord hath bin is and wil bée mercifull too al that repent without any respect of persons So hath he bin is and will bée an vntreatable iudge too them that repent not not passing whither wée bée Kings noble men Citizens or countrey folke ¶ Of the thirde A Moste goodly image of Chrysts Churche and of euery member of the same is described in this woman of Cananie For first as this woman of Cananie is ouerwhelmed with misery so also is the Churche and euery member therof Héerevpon Paule sayeth All that will liue godlyly in Chryst must suffer this persecution This doothe Chryste teache when he biddeth vs take his yoke vpon vs. For God will haue vs nowe become lyke vntoo his sonne in afflictions and miseries as well as we shall become like vnto him in time to come in glorie Rom. 8. Secondly the churche in these calamities prayeth for helpe For the church hath none other refuge than prayer vntoo God wherby helpe is obteined Thirdly chryst séemeth too turne away his eare when we doo not out of hand obteine that we would haue Fourthly the church after the example of this woman ceasseth not too pray but continueth in prayer vntil it haue obteined that which it desireth Moreouer euery seuerall member of the churche hath héere too learne by First let euery one of vs acknowledge himselfe too bée a Cananite that is to say vngodly and vnwoorthy of Gods grace Secondly let him crie out with this woman Haue mercy vppon mée haue mercie vppon mée Thirdly if thou bée tried yet continue thou after the example of this woman If he héere thée not to day or to morow yet shall not thy prayers be in vayne but they shall bée herd in déede for chrysts sake if thou pray with fayth as this woman did Fourthly acknowledge thy selfe with this woman too bée a Dog but yet such a dog as is fed with the crummes that fall from his maisters table and therefore continue in prayer Fifthly it will befall too thée as it did too this woman whiche erewhile was called Dog and anone was acknowledged for a daughter So great is the mercie of God to whom bée honour and glory world without ende Amen The thirde Sunday in Lent ¶ The Gospell Luke xj ANd he vvas casting out a diuil and the same vvas dūme And vvhen he had cast out the diuil the dumme spake and the people vvondered But some of them sayd he casteth out diuels through Beelzebub the cheefe of the diuels And other tempted him and required of him a signe from heauen But he knovving their thoughtes sayde vnto them Euery kingdome diuided against it selfe is desolate and one house doth fall vpon another If Sathan also bee diuided against him selfe hovve shall his kingdome endure Because yee say I cast out diuels through Beelzebub If I by the helpe of Beelzebub cast out diuels by vvhose helpe doo your children cast them
secondly for that we be made partakers of his flesh and of his Godhead and thirdely for that by it we communicate and are vnited togither one with another Moreouer by this supper is ment that wée are spiritually nourished and susteined or fed with the body and blud of Christ. For like as bread and wine doo nourish encrese preserue and comfort mens bodyes So doth Chrystes body blud nourish encrease preserue and comfort our soules vnto euerlasting life if so be that true fath bée found in vs. What is the signification of this Supper in respect of the time to come This holy supper signifieth that by the power of Chrysts body raised from the dead our bodies also shal one day rise ageyn that they may be made like vnto the glorious body of Chryst. Wherevpon Paule sayth If Chryst bée risen agein wée also shal rise ageine that we may enioy the cōtinual presence of Chrysts body for euermore Whervppon certein of the holy fathers haue termed this Supper conduct money bicause it putteth them that receiue it before their death in mynde that Chryst is vntoo them the passage from these troubles to eternal blisse What is the signification of the Lords Supper in respect of the euerlastingnesie It is a perpetuall warrant of Gods fauour towards men at no time subiect vntoo chaunge and therfore the Lord himselfe calleth this his supper the newe Testament as which shall neuer become olde at any tyme. How be it too the intent this thing may be vnderstood more cléerly I will as bréefly as may be declare what things are most méete in euery Testament and how all those things which ought to méete in euery last wil or testamēt doo méete héere and moreouer what the new testament is In euery testament or last wil there be fiue things First the Testator that maketh the wil. Secondly the goods which the Testator bequeatheth Thirdly the heirs that are made Fourthly the death of the testatour And fifthly the conditions that are to bée kept of them that are made heires by the wil. In this new Testament the testator is Chryst. The heritage is the possession of eternall life The heires are the children of God that is to say al that beléeue in Chryst. The death of Chryst the testator folowed presently after For he died was buried and rose ageine the third day The conditions too bée obserued of the heyres that are named are that they should beléeue in Chryst and obey him and continue in innocencie of life vnto the end And if they fall intoo sinne that they earnestly repent them before their death Héerevppon wée may now in this wise conclude what the new Testament is The new Testament is is an euerlasting couenant stablished by the death of the Testator Iesus Chryste concerning the grace of God the forgiuenesse of sinnes and the frée gift of eternall life promised too all nations people that beléeue in Chryst crucified ¶ Of the second WHen Paule sayth Let a man examine himselfe and so eate of that breade and drinke of that cuppe for hee that eateth vnvvorthely and drinketh vnvvorthely eateth and drinketh his ovvne damnation These woords of Paule confirme foure things First that the vse of the Supper ought too bée in the church Secondly that it is necessary for men to trie themselues before they vse this Supper Thirdly that hée which receiueth thys Supper vnworthely dooth sinne most gréeuously And fourthly that this supper is too bée ministred onely vnto those that are able too examine themselues I will speake of the second only that is to say how euery man ought to examin himselfe that mindeth too vse this Supper too his behoofe How then must he proue himselfe that will vse this supper That doth Paule teach the seconde Epistle too the Corinthians and y e .xiij. Chapter in these woords Examin your selues whither you bée in faythe examine your selues Know yée not your selues that Chryst is in you By which woordes is vnderstoode that rightful triall consisteth in this that true Fayth and the presence of Chryste bée felte in vs that is to say too vse plainer woordes He is tried and cōmeth woorthely too Chrystes holy Supper that commeth too it reuerently in the feare of God in true repentance in true faith and with a Godly purpose And on the contrary parte he that preaseth to it vnreuerently without the feare of god without true repentance without true faith and with purpose to sinne commeth vnworthely not making difference of the body and blud of the Lorde and hée eateth his owne damnation Therfore whosoeuer approcheth too this supper and hath a purpose to continue in his sinnes he is a blasphemer and receiueth the sacrament with Iudas But too the intēt rude people shold not rashly presume to come to this supper the discipline of confession absolution is instituted in our churches too very good purpose For this discipline auaileth greatly to this that a man may orderly examine himselfe Howbeit too y e intent we may iudge aright cōcerning cōfession and absolution first it is too bée known that as there bée two sorts of cōfession so there be two sorts of absolution also One kind of confession is to God only that is too wit when a man confesseth his sin before God acknowledgeth himself to bée a sinner and desireth forgiuenesse for Christes sake without such confession none of ful yéeres is saued In this wise did Dauid confesse himself when he sayd Haue mercie on mée O God for I haue sinned against thée Enter not into iudgement with thy seruant for no man liuing shal bée iustified in thy sight So confesseth Daniel himself when he saith Wée haue sinned and done amisse with our fathers So did y e publican whē he durst not lift vp his face vnto heauen but strake his brest saying O God be mercifull too mée ◠sinner Unto this cōfession aunswereth the absolution that is giuen by only God And this is done when a mā beléeueth his frée promise For whosoeuer beléeueth is iustified from sinne that is to say set frée from sinne For sith that sinne is a falling away from the lawe will of God with a binding vntoo euerlasting death damnation vndoutedly absolution must be the releasing of the beléeuing man from that bonde wherby he is bound to euerlasting death and damnation So was Manasses assoyled so was Dauid so was the théefe vppon the crosse so was Mary Magdalene So are we assoyled dayly when we say with a true heart I beléeue the remission of sinnes and when we pray with faith forgiue vs oure trespasses Let this suffize concerning the first kynd of confession and the absolution of the same An other Confession is of Discipline when a man for counsell instruction and confirmation of his Faith commeth to the minister of the Churche acknowledgeth himselfe a sinner craueth comfort and desireth too bée instructed with Gods woord too the intent his conscience may be made quiet In
Iesus saide vnto him Thou hast saide I am Neuerthelesse I say vntoo you hereafter yee shall see the sonne of man sitting on the right hand of power and coÌ„ming in the cloudes of the ayre Then the cheefe preest rent his garments saying he hath blasphemed what neede wee witnesses any more Beholde now yee haue herd his blasphemie what thinke you by it And they all condemned him saying He is woorthy of death Then the men that helde Iesus mocking him did spit in his face and buffeted him with their fistes And other some couering his face specially the seruants clapped him on the face with their hands saying Reed vnto vs Christ who is it that strake thee And many other things sayde they in scorne ageinst him And as soone as morning came all the high Preests and Scribes and elders of the people and the whole counsel assembled and laid their heades toogither ageinst Iesus that they might put him too death And they led him intoo the consistorie saying Art thou the same Chryst tell vs. And he saide too them If I shall tell you yee beleeue mee not And ageine if I shall aske you any question you will not answer mee nor let mee go From this time shall the sonne of man be sitting at the right hand of the power of God And they all sayde vntoo him art thou then the sonne of God who sayde you say that I am And they sayde why seeke we for any further witnesse For we haue heard it of his owne month And the whole company of them rysing vp led Iesus bound from Cayphas intoo the common hall and deliuered him vntoo Pontius Pilate the President And it was early dayes Then Iudas that had betrayed him seeing that he was condemned repented him and brought backe the thirtie peeces of siluer too the cheefe Preests and the elders saying I haue sinned in betraying the giltlesse bloud And they answered what is that too vs Looke thou too that And casting down the siluer peeces in the Temple he went his way and hung him selfe with a halter and as he hung hee burst a sunder in the middes and all his bowels fell out And the cheefe of the Preests taking vp the money sayde it is not lawful too put them intoo the coÌ„mon Treasure bicause it is the price of bloud VVherfore taking counsell vpon the matter they bought with those peeces of siluer whiche were the rewarde of iniquitie a potters feeld too bury straungers in And it was knowen too all that dwelt in Hierusalem in so muche as that feelde was called in their moother tung Akeldama that is too say the feelde of bloud euen vntoo this day Then was fulfilled that whiche was spoken by Ieremy the Prophete saying And they tooke thirtie peeces of siluer the price of him that was solde whom they bought of the sonnes of Israel and gaue the money for a potters feelde as the Lorde hathe appointed mee How bee it the Iewes entred not intoo the common Hall lest they mighte bee deâ—iled but that they might eat the Passeouer Pilate therefore went out vntoo them and sayd what accusation bring you ageynst this man They answered and sayd vntoo him If this man were not an offender wee would not haue deliuered him vntoo thee Then sayde Pilate vntoo them Take him you your selues and iudge him according vntoo your owne Lawe Then sayde the Iewes vntoo him It is not lawfull for vs too put any man too death Too the intent the woorde of Iesus might bee fulfilled whiche hee had spoken signifying what death he should die And the cheefe Preestes and elders beganne too accuse him greeuously and too lay many things vntoo his charge saying VVee haue taken this man peruerting our nation and forbidding too pay Tribute vntoo Caesar and affirming him selfe to bee an anoynted King Then Pilate went ageine intoo the coÌ„mon Hall and calling Iesus examined him saying Arte thou that King of the Iewes Iesus standing before him answered Speakest thou this of thy selfe or haue others tolde it thee of mee Pilate answered Am I a Iewe Thine owne nation and thy cheefe Preests haue deliuered thee too mee what hast thou doone Iesus answered My kingdome is not of this worlde If my kingdome were of this worlde verely my seruants woulde fight for mee that I should not be deliuered too the Iewes But now is not my kingdome from hence Pilate therfore sayd vntoo him Art thou then a King Iesus answered Thou sayest I am a King Too this intent was I borne and for this purpose came I intoo the worlde that I may beare witnesse vntoo the trueth Pilate sayde vntoo him what is trueth And when he had sayde this he came foorth ageine too the Iewes and sayde vntoo them I finde no faulte at all in this man And when the cheefe Preestes and elders accused him hee aunswered nothing And Pilate examining him ageine sayde Answerest thou nothing Beholde Howe many matters they lay vntoo thy charge heerest thou not And he answered him not too any woorde in so muche aâ— the Presidente woondered verye sore But they became more fierce ageinst him saying Hee hathe stirred the people teaching throughe all Iewrie beginning at Galilee euen vntoo this place VVhen Pilate herde speaking of Galilee hee demaunded of him whither hee were a man of Galilee And as soone as he knew that he perteyned too Herods iurisdiction he sent him vntoo Herode who also was at that time at Hierusalem When Herode saw Iesus he was exceeding glad for he had bin desirous of a long time too see him because he had hard muche of him and he hoped he shuld haue sene some miracle wrought by him And he asked him many questions But he made him none answere Also the cheefe Preests and Scribes stood laying sharply to his charge And Herode with his men of warre despised him And when he had mocked him he put a white garment vpon him sent him back again to Pilate And Pilate Herod were made frends among theÌ„selues the same day for before that time there was grudge betwixt theÌ„ Then Pilate calling togither the cheefe Preests the Magistrates and the people sayd vntoo them Yee haue brought this man vnto mee as a peruerter of the people and beholde in examining him before you I find no fault in this man coÌ„cerning those things that you accuse him of no nor Herode For I sent you ouer too him and behold nothing woorthy of death is doone vnto him I wil therfore chastise him and let him go Now at that feast it was of custome that the presideÌ„t must let loose to the people some one prisoner whom soeuer they would demaund Now he had at that time in prison a notorious fellowe namely a murtherer that was called Barrabas who with other fellowes of his faction was cast into prison for coÌ„mitting murther in a tumult whiche he had raysed in a certen citie And the people crying out with one voice whollye togither began to
good his owne promises For he promised his Disciples that after hée had bin deliuered too the Gentiles and mocked of them he should be put too death and rise ageine the third day And he preuented not the third day bicause all men might certeinly know that hée was dead in déed Therfore by lying fortie houres in his graue he shewed himselfe too haue bin dead in very déede And why he delayed not his resurrection til the last day there are right weightie causes ready too be shewed The first is bicause it was written Thou shalt not suffer thy holy one too sée corruption For Chrystes body might not rot in the graue First for that it was made of the bloud of the moste chaste virgin by the woorking of the holy ghost Secondly for that as long as hée liued in this world he kept it pure and vndefiled Therfore had it bin vnméet that suche a body should haue become woormes meat The seconde cause why hée delayed not his resurrection is our hope For thus sayeth Peter Blissed bée God the Father of our Lorde Iesus Chryste for begetting vs ageine too a liuely hope throughe the resurrection of Chryste from the dead The third cause is that hée should be the first of them that rise ageine For like as Adam was the firste that appéered in mortall body by reason of sinne so ought Chryste too bée the first that should appéer in immortall body iustifying vs and healing our bodies from eternall death And although wée shal all rise ageine and that others besides Chryst haue risen ageine Yet is there excéeding great difference betwéene the resurrection of Chryste and of other men For first Chryst rose ageine by his owne power whiche thing no man coulde euer doo saue onely hée Secondly the other that were raysed as the widowes sonne the ruler of the Sinagogs daughter and Lazarus and others rose too die ageine But Chryste rose too liue for euermore Besides this Chrysts Resurrection differeth from the Resurrection of other men in frute and efficacie For Chryste by his owne power rayseth vp others which thing was shewed in the Garden where he was buried and rose ageine at the rising of the Sunne Lastly Chrysts rising ageine differeth from oures in time also For as it is already shewed and as we knowledge in our Créede Chryst rose ageyne the third day but our Resurrection shall bée delayed till the last day For then shall appéere the euerlasting life and endlesse righteousnesse which he shall giue too all his that is too say too all them that beléeue in him Thus much concerning the second place why Christ rose ageine the third day and how his resurrection differeth from oures that by the Resurrection of Chryst wée may conceiue liuely hope of the euerlasting and incorruptible heritage in heauen ¶ Of the thirde NOw remayneth the thirde place concerning the frute of Chrysts Resurrection which is more plentifull and abundaunt than that it may bée expressed by mannes tung Paule saythe that by Chryste all things are restored in heauen and in earth For first Chryste by comming out of his graue sheweth himselfe conquerour and triumpher ouer Death Hell and Sathan and so maketh good the promisse vttered concerning him in times past The séede of the woman shall treade downe the Serpents head whiche Prophecie Iohn expounding sayth Chryst appéered too destroy the woorkes of the Deuill How bée it as too vs warde that are men for whose saluation he came downe from heauen was made manne dyed and rose ageyne there are foure sundrye kindes of frutes of Chrystes Resurrection too bée considered For Chrysts Resurrection is first our Iustification Secondly the power whereby sinne is subdued in vs thirdly an example of newnesse of lyfe the cause therof and fourthly the cause of our resurrection and a most assured warrant of the same Of these foure maner of frutes I will speake in order Therfore the first frute of our Lordes resurrection is the iustification of vs of which frute Paule speaketh in y e fourth too the Romanes Hée died for our sinnes and rose ageine for our iustification And Daniell in his .ix. Chapter Iniquitie shal bée taken away and euerlasting righteousnesse shal bée brought in To the intent this frute may bée the swéeter wée must consider of how great value it is Wée are borne in sin and subiect too Gods wrath Ephes. 1. Wée are all by nature the children of wrath The reward of sinne is death Ro. 6. frō this death are wée deliuered by the resurrection of Christ. For by Christ wée are quit from the gilt of sinne and so consequently from eternall death Héervpon commeth that saying in the Apocalips Blissed and holy is he that hath his part in the first resurrection for vpon them hath the second death no power but they shal bée préests of God of Chryst and they shall reigne with him For as the first death is by Adam so the first Resurrection is by Chryst. Héervntoo also perteineth this saying Blissed are they that wash their garmentes in the Lambes blud that they may haue power in the trée of life and may enter in at the gates of the Citie The second frute of our Lords Resurrection is that it is the power whiche is shed intoo the beléeuers which maketh them able too ryse from vices vntoo vertue This power is bestowed vppon vs in Baptim and confirmed in the Lordes Supper so that wée bée not behinde hande with our partes And yet this power is felt in those only that are borne agein of immortall séede 1. Peter 1. The thirde frute is the example For as Paule sayeth Chryste rose ageine too the intent wée might walke in newnesse of lyfe Those therefore that folowe their owne vices liuing wickedly vnclenly doo testifie by their own doing y t they despise Chryste whose Resurrection is set before vs as a glasse to sée how we ought too leade our life For they think that Chryst was scourged crowned with thornes and shed his blud vppon the altar of the crosse too the intent that they may giue ouer themselues too all outragiousnesse tyranny pryde and lusts and after this maner as much as in them lieth they crucifie the sonne God of new agein We therfore who couet not only to be called but also to be the same that we are called that is to say Christians must think vppon the mater as it is in déede namely that Chryst dyed for the clensing of suche mennes sinnes as receiue Faith with him and liue in true repentance by mortifying the old man and quickening the new man There bée foure euils wherewith men are burthened ignorance giltinesse of sinne vices and feare of endlesse damnation Ageinst ignorance Chryste is vntoo vs wisdome whyle he by his Gospel instructeth vs of his will towards vs. For if we were not instructed concerning his will by the woord of god our mind should be wrapped in continual darknesse which darknesse is put away by the
his posteritie from GOD by the space of nyne hundred yeres Howe great was the gréefe of Dauids mynde when he sawe the rauishmente of his daughters and the slaughter of his sonnes What should I speake of a few All men féele the byting of the Serpent which byting serueth too none other purpose than that wée should thereby acknowledge Gods moste iust iudgement and flée vntoo him for pardone by true repentance Manasses like a mad man rose vp ageinst the Churche of GOD by the space of .xxv. yéeres toogither and defiled himselfe in horrible wyse neyther hadde it come intoo his thought too repent him if hée had not bin led awaye prisoner intoo Babilon where the streightnesse of imprisonmēt gaue him vnderstanding For béeing nurtured there in the schoolehouse of miserie he bowed the knées of his hart and in humble wise desired pardon of his sinnes whiche thing hée also obteyned The thirde God setteth before vs the examples of other men tragicall factes and horrible punishementes of others that taking warning by them wée may fall too amendment For all the falles of men that are set out in stories eyther of the Scripture or of worldly wryters tende too this ende too make vs héedefull Caine by falling intoo sinne was ouerwhelmed with euerlasting paines Saule fel from God and returned not by repentaunce but was ouerwhelmed with Gods wrath Many in these dayes falling from the Gospell light intoo the Deuilles snares out of whiche they are neuer able too wynde themselues ageine Wherefore taking warning at these mens horrible falles and most dreadful punishment let vs fall too amendment betimes least God cast vs of in his anger and then wée too late remember the saying of the Poet For happy folke we may them take whō others harmes the warer make The fourth Somtime God preacheth by tempests earthquakes and dreadfull sights in Heauen suche as were séene before the destruction of Ierusalem as blasing starres in the likenesse of swoords of which sorte our age hath séene many wherat if wée take not warning too repent and amende wée shall fall intoo moste sore punishmentes The yéere .1561 since Chrysts birth there was séene in the Skie a man nayled vpon a Crosse hauing a Crowne of Thorne vpon his head Of this sight I haue many witnesses whereof diuers are noble men and godly persons right woorthye of credite The same day it rayned bloud and many other things are séene dayly As often then as suche maner of sightes are shewed vs from Heauen let vs knowe that God allureth vs too repentaunce by these tokens of his wrath And wheras the Lorde sayeth Bée not afrayd of the signes of Heauen hée meaneth that we should fall too repentaunce least the euilles which the signe◠threaten should light vppon vs. For all things woorke toogither too the welfare of them that repent The fifth The death of the Sonne of God is set foorth too vs wherin God sheweth that hée is excéeding sore displeased with sin and therwithal prouoketh vs too repētance For hée vpon the crosse stretcheth out his armes bathed in his owne blud and allureth all the whole worlde too repentance and offreth grace too all that repent Therfore whosoeuer maketh delayes too repent hée despiseth Gods sonne and shall suffer dreadful punishement when his time commeth The sixth The end of this life is vncerteine For our life is like a bubble or a floure in the field whiche flourisheth too day and too morow is cast intoo the fire Saint Iames also openeth vntoo vs the frayltie of this life Wée haue séene many that liued without repentance taken away with sodeine death so as they coulde haue no leasure too repente The Axe sayth Iohn is set too the root of the trée And Salomon saith Whither the trée fall too the South or too the North looke in what place the trée falleth there shall it lie That is too saye looke in what case the rightuous Iudge shall finde thée at the houre of thy death suche shalt thou bée iudged too bée Sée howe many wayes the Lorde prouoketh vs too repentance Himself sayth I wil not the death of a sinner but that hée should turne and liue This good-will of his hée declareth vntoo vs in y t he prouoketh vs so fatherly by so many means too repentance which prouocation too repentance doubtlesse perteyneth too all men But Paule sayeth that God hath not chosen many wise men after the flesh nor many mē of power nor many noble men borne and yet the same man sayth God will haue all men saued How then dooth he not choose God is sayde not too haue chosen them not bycause he would not haue them saued but for the sequele of it That is too say bicaus◠the wisdome of this world and power and nobilitie of birth doo like baytes entice and withdrawe many from obedience of the Gospell Dauid was rich and puisant and Nero also was rich and puissant Of which two the first was not enticed by his riches and power too fall from the Gospell but the other by making more account of his present prosperitie than of the glorie of the lyfe too come made his riches an occasion of his owne damnation Isaac was borne of a noble stocke and Ismaell was a noble man borne too But yet both of them were not of like inclination For Ismaell holding himselfe content with the noblenesse of his birth despised the promises wheras contrarywise Isaac by beléeuing the promise was iustified saued By these examples it appéereth euidently that the Lord reiecteth no mā for the gifts that himself hath heaped vpō thē For power riches noble birth are Gods good gifts And happy is he y t vseth them wel But he y t vseth them amisse he by his owne default turneth Gods gifts into instruments of his owne damnation Let vs therfore imbrace Paules counsel if we haue any care of our saluation For thus saith he 1. Cor. 7. Let thē y t vse this world bée as though they vsed it not He would not haue a christen mans mind abused about erthly things so as they shold lead vs away frō the right way of this life He will haue vs so to liue as if we should passe out of this life at euery minute of an hour Therfore in al y e affaires of this present lyfe let vs haue our hartes lifted vp too the consideration and mynding of the heauenly lyfe Héerevnto perteyneth this saying of Paule Séeke the things that are aboue where Chryste sitteth at the right hand of the father ¶ Of the second IEsus sayd vntoo him Vnlesse yee see signes and vvonders yee vvill not beleue Héer Christ findeth fault with the courtier who was in great fauour and one of the chéef about Herod which thing Chryst seldome didde specially for as muche as men came too him in heauinesse too séeke his help Héerby wée must lerne not too bée clawbacks of the Court too speake things that may please but too
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
rightuousnesse If they reuile you sayth he wrongfully If they persecute you for hatred of the Gospell If they reporte all euill of you falsly for if they say truth you shall not bée blissed If yée suffer persecution for your sinnes yée shal not therevppon bée happie For as one sayth it is the cause and not the blud that maketh a martyr Reioyce and bee glad for great is your revvarde in heauen Reward is a recompence of obedience yéelded too GOD in persecution The Lorde méeneth not by this saying that wée merit heauen by persecution for heauen is the inheritance of his children But rather he spurreth vs forward to the sufferance of persecution by setting before vs his Fathers clemencie who promiseth a recompence for the troubles that wée endure in this life whiche recompence is founded vppon the crosse of our Lorde Iesus Chryste too whom with the Father and the holy Ghost bée honoure power and glorie for euer world without end AMEN All glorie honour thanks and prayse bee giuen too God alone The Father Sonne and holy Ghost three seuerally in one FINIS ¶ A Table too finde the Gospels conteyned in this vvoorke 1 THe firste Sunday in Aduent fol. 1. a 2 The second Sunday in Aduent 5. a 3 The third Sunday in Aduent 8. b 4 The fourthe Sundaye in Aduent 12. a 5 Christmasse day 16. a 6 Saint Stephens day 21. b 7 Sainte Iohn Euangelistes day 26. a 8 Sundaye in Christmasse weeke 29. a 9 New yeeres day 32. b 10 The Twelfth day 36. b 11 The firste Sundaye after the Epiphanie 41. a 13 The second Sunday after Epiphanie 45. b 14 The thirde Sundaye after Epiphanie 51. b 15 The fourth Sunday after Epiphanie 56. b 16 The fifthe Sundaye after Epiphanie 61. a 17 The Sunday called Septuagesima 65. a 18 The Sunday called Sexagesima 70. a 19 The Sunday called Quin quagesima or Shroue-sunday 75. a 20 The firste Sundaye in Lent 79. b 21 The seconde Sundaye in Lent 84. b 22 The thirde Sundaye in Lent 88. b 23 The fourthe Sundaye in Lent 93. b 24 The fifth Sunday in Lent commonly called passion Sunday 98. b 25 Palme Sunday 103. b 26 Maundy Thursday 106. a 27 Good Fryday 111. a 28 Easter day 124. a 29 The seconde holy daye in Easter weeke 130. a 30 The thirde holy daye in Easter weeke 135. b 31 The firste Sundaye after Easter 140. a 33 The second Sundaye after Easter 144. b 34 The thirde Sundaye after Easter 149. b 35 The fourth Sundaye after Easter 154. b 36 The fifthe Sundaye after Easter 159. b 37 The Ascention day 164. a 38 The sixth Sundaye after Easter 168. b 39 VVhitsunday or Pentecost 173. a 40 VVhitson Monday 178. a 41 VVhitson Tuesday 182. b 42 Trinitie Sunday 186. a 43 The firste Sundaye after Trinitie 191 b 44 The second Sunday after Trinitie 196. a 45 The thirde Sundaye after Trinitie 201. a 46 The fourth Sunday after Trinitie 206. a 47 The fifthe Sundaye after Trinitie 210. b 48 The sixthe Sundaye after Trinitie 215. b 49 The seuenth Sunday after Trinitie 221. b 50 The eyght Sundaye after Trinitie 226. b 51 The ninth Sundaye after Trinitie 231. a 52 The tenthe Sundaye after Trinitie 236. a 53 The eleuenth Sunday after Trinitie 241. a 54 The twelfth Sunday after Trinitie 246. b 55 The thirtenth Sunday after Trinitie 251. b 56 The fourteenth Sundaye after Trinitie 257. a 57 The fifteenth Sunday after Trinitie 262. b 58 The sixteenth Sunday after Trinitie 267. b 59 The seuenteenth Sunday after Trinitie 272. b 60 The eyghteenth Sundaye after Trinitie 278. a 61 The ninteenthe Sundaye after Trinitie 283. a 62 The twentith Sunday after Trinitie 288. a 63 The .xxj. Sundaye after Trinitie 293. b 64 The .xxij. Sundaye after Trinitie 299. a 65 The .xxiij. Sundaye after Trinitie 304. a 66 The xxiiij Sundaye after Trinitie 309. a 67 The .xxv. Sundaye after Trinitie 314. a 68 The Purification of oure Lady 318. b 69 The Annūciation of oure Lady 323. b 70 The Natiuitie of S. Iohn Baptist. 328. a 71 The Visitation of our Lady 332. b 72 Sainct Michaell the Archangel 337. a 73 The feaste of all Sainctes 341. b To the Reader FOrasmuche as this present woorke shall come too the hands of all men as well of the rudest vnskilfullest and vnlearnedst sorte that are vtterly ignorant of the Latin tong and of the right vnderstanding of such wordes as are taken out of the Latin intoo English for the more beautifying of our spéeche better expressing of our myndes as too the handes of the skilfull and learned sort I haue added a bréefe declaration or exposition of certein of those woordes vsed in this my Translation Wherein as I séeke and wish the furtherance of the one sort for too read and not vnderstand would doo them small pleasure so I desire the fauorable acceptation of the other sort whose helpe and ayde I gladly craue too the amendement and gentle interpreting of such faults as haue escaped either me in translating or the Stacioner in printing A ABandon too giue ouer too yéelde vp too leaue or cast vp too forsake too put intoo the hand or power of an other man too submit too an other mans will or vse Absurditie a thing clean contrary or at least wise irksom too reason suche a thing as it gréeueth a man too héere it irksomnesse fondnesse Accessorie that which commeth from elsewhere an appurtenance that is not properly or peculiarly belonging too a thing that which naturally is no parte or member of a thing and yet goeth with it in such wise as it may at all times bée separated from it without impayring the former condition estate and nature of it An accident or extraordinarie Administration the manner of disposing and ordering of things as well in small matters as in gouernement and great affaires Admiration woonderment or maruelling at a thing high commendation and prayse giuen too any thing reioycement or delight in a thing Admonition admonishment warning inkling foretelling of any thing Aduocate a spokesman a counseller such a one as by his aduise and trauell aydeth and comforteth a man in his néede Affected mynded disposed inclined affectioned Aggrauate too make heynous too set out too the vttermoste too burthen a man with a thing too lay sore too ones charge Allegorie is a Sentence or Oration importing in it a méening diuers or straunge from the common sense of the woords and it is as it were a continuall Metaphor Loke Metaphor Aliaunce kinred that commeth in by mariage and by a Metaphor it is the linking knitting or ioyning of folkes willes and consents toogither in any thing Apprehended too lay holde vppon a thing too take holde of a thing too catch a thing too attein too a thing Ardent feruent burning glowing hotte earnest vnfeyned Authenticall that which is of authoritie that whiche caryeth a weight estimation or maiestie substanciall effectuall aucthorized allowed B BArbarous