might haue life and that they might haue it more abundantly The exposition of the text WE herd yesterday of the euerlasting life whiche wée atteine by faith in Christe this day is shewed vntoo vs the true door and the true doore kéeper least any man might stray from the righte gate of eternall life and séeke an other way or door by whiche he cannot come too eternall life Now too the intente wée may the better vnderstand the texte of this Gospel wée must marke the occasion and purpose or drifte therof wherby the effect of the meaning may bée gathered The occasion was this Chryste healed a blinde man that had bin blind from his birth by which déede hée shewed his Godheade and that hée was the Messias whiche had bin promised long agoe But the Pharisies and Scribes who at that time were counted the shepheardes of Gods people were offended as they that enuyed Chryst the honor of the Messias and true shephearde that was promised Ageynst the vngodlynesse of whome Chryste maynteyneth and vpholdeth him selfe too bée the true shepeheard His drift therfore is too shewe the true shéepfolde that is too define the true Churche wherof hée alone is the true shepeherd Thus haue wée the occasion drift of this sermon And the summe of it is that he bothe confuteth the Scribes whiche vaunted them selues too bée the true shepeherds and auoucheth himself too bée the true shepherd in whose shéepfolde bée as many as héere his voice and folow him and depart from strangers that is too say from false shepherds The places are twoo 1 Of false shepeherds 2 Of the true shepeherd and shéepfolde ¶ Of the firste VErely verely I say vntoo you hee that entreth not intoo the sheepefolde at the doore but climbeth in another vvay hee is a theefe and a murtherer This is the description of a false Prophet And by setting foorthe the example of one hée signifieth all false Prophets Hée is a false Prophete that entreth not in at the doore What is it not too enter in at the doore It is too appoint another way too saluation than Chryste onely Then whosoeuer strayeth from Chryste strayeth from the doore is a false shepeherde Arrius denyed Chrystes Godhead therfore did hée stray from the doore for Chryst is very God Photinus denyed Chrystes manhood therefore hée strayed from the doore for Chryste is verye man Sabellius made twoo persons in Chryst therfore strayed hée from the doore for Iesus is both God and man one Lorde and one Chryste The Papistes say wée are not saued by the onely merite of Chryste therefore they straye from the doore for Chryste alone is the Sauioure of the worlde The Pharisies and Papists thrust vpon vs mennes traditions in stéede of the Gospell wherefore they stray from the doore and enter intoo the shéepfolde that is intoo the Church by another doctrine than the doctrine of Moyses the Prophetes the Psalmes and the Apostles for this is too climbe in another waye Wée maye therfore note héerby the true mark of false Prophets which is too climbe intoo the shéepefolde some other way than by the very gospel of Chryst or than by Chryst himself and to take vpon them the office of teching These false techers are théeues and murtherers They are murtherers after a double manner First in that they thought their owne doctrine too bée sufficient too saluation the only doctrine that fed when neuerthelesse there is no vnderstanding of the woorde but if Christ open and as it were vnbolt the doore Secondly for that they deuised also new traditions of their owne brayne which they thought too bée auaylable too saluation according as wée manyfestly sée it to haue bin customably doone by the Papists which haue taught that this work this Masse this Rosarie this praying vnto Saincts and this order deserued saluation They are théeues moreouer first bicause by their craftinesse they take away the true doctrine 2. Cor. 11. lyke as the serpent deceyued Eue by his wilinesse Secondly for that whē they haue stolne away the true doctrine they foyst in a wycked doctrine wherethrough they strengthen the handes of the vngodly and discourage the hart of the rightuous Ezech. 13. But what méeneth it that it foloweth in the text As many as came before mee are theeues and murtherers Came not Moyses Elias Esay Heliseus Ieremie Daniel many others before Chryst If they came before him they wer théeues robbers according as y e lord in this place auoucheth openly They are said too come before Christ y t come without Christ y t come without his doctrine and spirit But the holy prophets of God came with Chrysts spirit and doctrine therfore they came not before Chryst neyther were they théeues murtherers but true shepherds of Chrysts shéepfold Héervpō Austin saith wel They come w t him y t come with gods word I saith he am the way y e truth the life If he bée the truth they come with him y t be true As many then as come w tout him ar théeues murtherers y t is too say they come of their owne heads to y e intent to steale kil They ar théeues bicause they say that that is theirs which is an other mans and they are murtherers bicause they also kill that whiche they haue stolne Soo then how great daunger there is in false teachers They clayme Chrysts flocke to them selues like théeues and they kill them like murtherers Upon good cause therfore dooth Chryst in the Gospel warne all men too beware of false prophets that is of false teachers that bring not with them Gods truth ¶ Of the second BVt hee that entreth at the doore is the shepeherde of the sheepe Héere he entreateth of the good shepherd and defineth him too bée the good shepeherd that entreth in at y e doore There are foure sorts of good shepeherds For first God himselfe is called the shepeherd of his shéepe according too that which is written Hierem. 22. Behold I wil gather the remnant of my flock out of al lands intoo which I had cast them out and will bring them ageine intoo their owne grounds and they shall encrease and bée multiplied Also Psalme 23. The Lorde is my shepeherde I shall want nothing he shall put me in a place of pasture Secondly Chryst God man is also a true shepherd as he himselfe witnesseth in this gospell and as wée haue herd euen nowe I am the good shepeherd whiche thing hée proued by that that hée redéemed his shéepe with his owne life The thirde kinde of shepeherdes are the godly teachers of whom the Lorde speaketh in Hieremie I will rayse vp shepeheardes among them and they shall féede And Chryst maketh Peter a shepeherd when hée sayeth Féede my shéepe The fourth kinde of Shepherds is the ciuill magistrate Wherevpon king Dauid is called the shepeherd of the people and in olde time kings were called shepherds of people Howbeit the Lord in
¶ A Postill or Exposition of the Gospels that are vsually reâ— in the churches of God vpon the Sundayes and Feast dayes of Saiâ—â—s Written by Nicholas Hemingâ—â— Dane a 〈◊〉 the â—â—spell in the Vniuersitie of Haâ—nie And translated into English by Arthur Golding 〈…〉 of the same 〈…〉 the Ministers of 〈…〉 the continuall agrement of 〈…〉 the doctrine and true worshipping of God â–ª least any being offended at the varietie of opinion◠〈…〉 of sectes might either forsake their profession or do their duetie more slouthâ—â—â—ly ¶ Imprinted at London by Henry Bynneman for Lucas Harrison and George Byshop TO THE RIGHT honorable S r. Walter Myldmay Knight ChauÌ„celour of the Queenes Maiesties Courte of Eschequer one of hir highnesse most honorable priuie Counsell Arthur Golding wisheth helth prosperitie with ful perfection of all Chrystian knowledge and Godlinesse IT is and alwayes hath bin the custome of godly and well disposed Wryters too imploy theyr time and trauaile too the maintenaunce of vertue and Godlinesse and too the furtherance of suche as are willing for too learne Whiche thing appeereth by the manyfolde woorkes of suche as in tymes paste too theyr owne great paynes our ease haue searched out not onely the groundes of those things that naturall reason is able too reache vntoo but also the misteries of suche matters as haue neede of the light and secret woorking of a higher and more diuine power than reason is Whereby they haue lefte vntoo vs a plaine and pleasaunt pathway vntoo all knoweledge and vnderstanding and the neerer that euery of them approcheth vntoo the truthe the greater commendation doothe hee deserue too haue and the greater profit yeeldeth hee too his Reader But neyther is there any certeintie in mortall mennes woorkes so long as they speake but of their owne Neyther is there any assured truthe too bee founde elsewhere than in the woord of GOD. Wherefore like as Gods woorde is the fountayne of truthe the keye of knoweledge and the lanterne of lyghte or rather the very truthe knoweledge and light it selfe So is cheefe or rather only account too be made of their authoritie and doctrine whiche vnderstanding the same arighte doo sette it foorth purely and sincerely eyther by preaching or wryting too the behoofe and commoditie of others For the scripture accounted him a leude seruaunt that hidde his Talent in the grounde and occupyed it not And certeine it is that hee hathe the true vnderstanding and sense of the Scripture whose interpretation beeing alwayes one without varyablenesse agreeth with the groundes of our fayth wyth the meaning of the holye Ghoste vttered in the whole bodye of the Byble and with the vniforme iudgemente and opinion of the Primatiue Churche Of suche teachers hathe GOD at all times raysed vp some and in these dayes hathe giuen many too his Churche whiche labouring like good woorkemen in the Lordes Vineyarde endeuer for too cutte vp the Brambles and Bryers of Ignoraunce Errour Hypocrisie and Superstition nowe long time rooted in the hartes of Christians and in steade of them too plant ageine true knoweledge feare of GOD holynesse and religion vntoo the aduauncement of Gods glory and enlarging of Chrystes kingdome and too the vtter ouerthrowe of Antichryste and Sathans tyrannie Suche a one is the author of this presente woorke Nicholas Heminge a Mynister of Gods woorde in the Vniuersitie of Hafnia in Denmarke who wrate this Postill in Latine for the helpe and furtheraunce of his fellowe Mynisters Wherein hee opening the Gospelles after the maner of our Prophecyings setteth foorth a Confirmation of the Articles of oure beleefe and confuteth the cheefe errours heresies and abuses wherwith the Church is troubled Ageine he teacheth the ryght vse of Chrystes Gospell and Sacramentes and sheweth the frute of the miracles and examples of Chryst and of all holy men Moreouer he toucheth the dueties of all Estates from the Magistrate too the poore afflicted outcast among men and declareth the right vse of things indifferent Finally hee instructeth the minister and comprehendeth the whole summe of Christian lyfe and doctrine And these things doth he both breefly playnly distinctly and orderly which are great helpes of remembraunce And also aptly fully pithely and learnedly which are great furtherances too instruction As for the Doctrine that he teacheth it is sound and wholsome in which respecte he deserueth credit and estimation Besides this he applyeth himselfe too the capacitie and edifying of the simple and weaker sorte whome he rather dieteth with sweete milke than combereth with strong meates And in this respect he dooth as it were glaunce ouer certaine poyntes of deepe misterie leauing them too the consideration of suche as are more profounde in knowledge and vnderstanding and growne too more perfection and ripenesse in Christ. Yet wanteth he not whereby the wyser and stronger sort also may bee furthered For he hath diuers wordes that cary the effect of whole sentences and sentences that conteine large matters By bothe which he oftentimes giueth incling of more too be gathered than is openly expressed and so dooth he bothe sharpen the witte and open the vnderstanding Therfore at suche time as Lucas Harison and George Bishop Stacioners men well mynded towards godlynesse and true Religion taking vppon them too Imprint this woork at their proper charges requested mee too put the same intoo English I willingly agreed too their godly desire bothe for that I hoped it might bee a furtherance and helpe too the simple and vnlearned sorte of our ministers in England of whom would God the knowledge were as great as is their number And also for that I thought it a meete occasion whereby I might testifie my duetyfull good will towardes youre honoure for your great goodnesse extended vntoo mee at the commendation of your deere freende and my speciall well willer Sir Thomas Smith To whome I thinke my selfe in many respects greatly beholding and yet in no one respect more than for procuring mee an entraunce intoo your honorable fauour The continuance whereof God willing I shall not cease too seeke by all wayes and meanes of dutie of which I beseeche you too accepte this Booke as a first hansel and to suffer this my trauell so necessarie behooffull too passe foorth vnder your fauourable protectioÌ„ to the profit of our comon couÌ„trey and the glorie of GOD. Written at London the .xij. of October ANNO. 1569. ¶ Too all the seruaunts of God and Ministers of Iesu Chryst his deere beloued brethren in Chryste within the famous Realmes of Denmark and Norvvey Nicholas Heminge Minister of the Gospell in the vniuersitie of Hafnie wisheth grace mercie and peace from God the Father and from our Lorde Iesu Chryste IT is very behooueful right déere beloued brethren too marke the continuall consent of Chrystes Catholike Churche in the doctrine and true seruice of God specially in this moste great varietie of opinions which maketh many and those not of the woorst sort too bée troubled in
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
horrible tumultes and of certaine vnaccustomed and vehement windes And hathe not our age séene very many signes of this sort The fourth kind of signes issueth out of the second third which is a pining away for feare and for looking after those things that shall come vpon the whole world The fifth sort is that the powers of heauen shall bée moued that is too say there shalbée vnwoonted sights in heauē and earthquakes in the earth Too bée short both heauen and earth shall after a sort resemble the countenaunce of the angry iudge that sinners béeing moued by these tokens of Gods wrath should repent and turne vntoo the Lord. These signes doth the Lord apply in this wise too the last iudgement Behold the Figtrée all other trées when they haue shot foorth their buddes yée séeing it doo know of your selues that sommer is nye at hand So likewise when yée sée these things come too passe vnderstand yée that the kingdom of god is nye For these signes out of all creatures which are caried vp downe shal bée as it were messengers by whose mouth such men shal bée summoned to appéere at y t dreadful iudgement seat as running at ryot héere in this world haue neglected their owne saluation and like dronken men haue despised Christ the author of saluation Besydes these fiue sortes of signes whereof the text maketh mention there are others also Math. 24. Marke 13. 2. Thes. 2. Daniel 2. 7. Apoc. 17. all which are as it were certaine visible sermons of repentance by which god forewarneth men too flée too his sonne our Lord Iesus Chryste in whom only is saluation The second circumstance is that he which is the sonne of God and man Iesus Christ shalbée a iudge Wherin bothe the godly and vngodly haue to learne The godly too knowe that hée shall bée their iudge who had promised eternall life too all that beléeue in him adding an othe Uerely I say vntoo you all that beléeue in mée shall not perishe but haue life euerlasting This promis confirmed with an othe cannot by any meanes fayle And the vngodly haue too lerne either too repent and forsake the rable of the wicked and so too enioy their saluation purchased by Chryst or else too remember that he whom they haue refused too bée theyr Sauyoure shal adiudge them to endlesse paines that then at least wise they may too their great miserie learne howe horrible a thing it is too fall intoo the hands of the liuing God The third circumstance is that hée shall come in the clouds glorious and terrible not a seruaunt as before but a Lord not too bée iudged but too iudge not now too allure men too repentance but too punish vnrepentant persones with eternall paines and that as a righteous iudge The fourth circumstance is that he shall come mightie with power and great glorie wherby it is too bée learned that he can bothe damne the rebellious is able too rewarde the beléeuers with eternall life The fifth circumstance expresseth the cause of Chrystes comming vntoo iudgement so farre forth as it perteineth too the godly Your redemption is at hād By which saying like as Christ sheweth that his Churche shall not bée wel at ease in this world for before that day it can not be deliuered frō the vanitie of the world so he dooeth too vnderstand that the accomplishment of Chrystes benefits towards his Churche is the ful deliuerance from all euils wherwith is ioyned the perfect fruition of the eternall God with euerlasting ioy These things therfore perteine too the comfort of the godly But as touching the vngodly this day of the Lordes comming shall bée a day of wrathe and sorrowe and not of deliuerance a day of mist and darknesse and not of light a day of moorning and not of mirth a day of destruction and not of saluation And the maner of the iudgement is described in the .25 of Mathew by these words When the sonne of man shal come in his maiestie and all the Angels with him then shall he sit vppon the throne of maiestie and all nations shalbée gathered toogither before him and he shal seperate them a sunder as a shepeherd putteth his shéepe a side from the Gotes and shall set the shéepe on his right hand and the Gotes on his left Then shal the king say too them on his right hand come yée blissed of my Father and possesse you the kingdome prepared for you from the beginning of the world For I was hungry and yée gaue mée too eate c. And vntoo them on his left hand he shal say Away from mée yée cursed intoo euerlasting fyre which is prepared for the Diuell and his Angels For I was hungry and yée gaue mée no meat c. And so the vngodly shall go intoo euerlasting punishment but the rightuous intoo euerlasting life And in the Apocalipse 20. chapt Hée shall sit vppon a great white throne at whose looke the heauen and earth shal flée away and the dead both great and small shall stand in the sight of his throne and then shalbée opened the booke of life and the bookes of consciences they shall bée iudged by those things that are written in those bookes according too their woorks They that haue doon good shal go intoo euerlasting life and they that haue doone euill intoo euerlasting fire Now in the sentence of iudgement twoo things are too be considered On Gods behalfe blissing on mennes behalfe good woorks When he sayth come yée blissed of my Father he méeneth that they are fréely saued through Iesus Chryst whom they haue receiued by Faith For in Chryst only are men blissed receiued intoo Gods fauor fréely iustified But when he calleth foorth too good woorks the Lord dooth it not for that they are causes of saluation but for other respectes Namely for that they are witnesses of true fayth the feare of God and moreouer that by setting before them a recompence of the miseries which they abide in this life hée may the more stirre them vp too godly and holy conuersation ¶ Of the seconde WHy Christ forewarned his disciples of his cōming too iudgement he declareth when he sayth When these things begin too come too passe looke vp and lift vppe your heads c. All these things wil put vs in minde of a certaine continuall repentaunce in this life But what doo wée wée sée the last day redy too light in our necks and yet neuerthelesse wée delay too repent and féede our owne fansies What doo noble men What doo princes what doo learned men what doo vnlearned men what doo townes men what doo countrey folke and too bée short what doo in maner al men What is hée that earnestly myndeth this forewarnyng of Christes Wée make more accompt of a ferme in the countrey than of the kyngdome of GOD. Yea rather who is hée that preferreth not the commodities of this life bée they neuer so slender before the
health of his soule ¶ Of the thirde BIcause Chryst foresaw with what euils the world should ouerflow about the time of his comming hée framed an exhortation partly to the intent they shuld eschue the things which at that time should exclude the greatest part of the world from the promised saluation and chiefly too the intent they should shewe them selues stout souldiers too fight with watching and Prayer against this world vnder the standarde of only Iesus Chryst. And too the intent they may bée the readyer vntoo bothe hée alledgeth reasons too persuade them For hée both telles them that that day shall come vpon the sodain and also declareth plainly that by this meanes they shall bée quite rid from all euils and bée set in the presence of the sonne of God Therfore he sayth Take héede too your selues that your harts bée not at any tyme ouerloden wyth surfettyng and droonkennesse and the cares of this worlde These then are the thyngs that are too bée eschued that is too say surfetting dronkennesse and the care of this world namely vngodly and Heathenish care which quencheth the faith of Christ. In as muche as it is most manifest that all estates of the worlde are wrapped and snarled in these euils so much the more ought this exhortation of Chrystes too bée in our sight least wée perishe béeing deceiued with the euill trades of this world Furthermore where as the Lorde addeth Watche yee continually in Prayer hée teacheth with what things it béehoueth those too bée occupied y e couet too escape the euils that are too come In that summe he requireth the shunning of euill things and the earnest folowing of good things Bothe these the Apostle ioyneth toogither in his Epistle vntoo Titus writing Renouncing all vngodlinesse worldly lusts let vs liue sobrely vprightly and godlily in this world looking for the blissed hope and the coming of the glorie of the great GOD too whome bée praise soueraintie and glorie world without end Amen The thirde Sunday in Aduent ¶ The Gospell Luke xj WHen Iohn being in pryson heard the vvorkes of Christ he sent tvvo of his disciples and said vntoo him Art thou hee that shall come or doo vvee looke for an other Iesus ansvvered and sayd vntoo them Go and shevv Iohn ageine vvhat yee haue hearde and seene The blinde receiue their sight the lame vvalk the leapres are clensed and the deafe heare the deade are raised vp and the poore receiue the glad tidings of the Gospell and happie is he that is not offended by mee And as they departed Iesus begaÌ„ too say vntoo the people coÌ„cerning Iohn VVhat vvent ye out intoo the vvildernesse too see A reede that is shaken vvith the vvind or vvhat vvent yee out for to see A man clothed in soft rayment beholde they that vveare soft clothing are in kings houses But vvhat vvent yee out for to see a Prophet verily I say vntoo you more than a Prophet For this is he of vvhome it is vvritten Beholde I sende my messanger before thy face vvhich shall prepare thy vvay before thee The exposition of the text THis gospel describeth vntoo vs the kingdom of Chryst and peinteth it out in his proper colours so much at least wise as perteyneth too the outward appéerance therof which is séene with outwarde eyes For if yée regard his secrete power with the eyes of faith it is a most bright a most glorious thing In this place therefore is intreated only of his outward shape The foreruÌ„ner lieth in prison Wherby wée are warned y â— Christes kingdome is put vnder the crosse The disciples being in doute are sent foorth howbeit vntoo Chryst only Chryst the king himself is conuersant among the poore the blind the deafe and the leapres These are healed and receiue the glad tydings of saluation which things the mighty noble and wise men of the world despise In fewe woords as this Gospel peynteth out the Kingdome of Chryst so it confirmeth the mynistery of Iohn by assured arguments proueth that Christ is the true Messias that was promised to the fathers Notwithstanding for more plentiful doctrines sake let this Gospell bée distributed intoo foure parts which are these 1 Is shewed bothe the lot and office of the ministers of the woorde 2 The question of Iohn 3 The aunswere of Chryst. 4 The commendation and praise of Iohn ¶ Of the first ANd vvheÌ„ Iohn being in prison heard the vvorks of Christ he sent tvvoo of his Disciples vntoo him Iohn béeing bound in gyues teacheth by his owne example what is the lot of the ministers of the word And the same Iohn by sending his disciples vnto Chryst sheweth the true dutie of the ministers of the worde I will therfore speake of either of them in order and first of their state in this lyfe Iohn exhorteth men to repentance and findeth fault with their wickednesse And what happens to him for it that doth the storie tell Math. 14. for there it is shewed that bycause Iohn reproued Herode and told him it was not lawfull for him to haue his brothers wife he was cast in prison and at lengthe lost his heade This rewarde receiued the holy Baptist at the vngodly tyrantes hande For as a Surgion if he touch the wound of a mad man and go about too cure it can looke for none other thyng but that the mad man should fall vpon him and render euil for good euen so if the minister of Gods woorde reproue the sinne of any vngodly man especially of any tyraÌ„t to the intent he should repeÌ„t and hée heled of the wound of sin let him loke for none other than threats reuilyngs and death How true thys is not only Iohns example techeth but also the storie of the whole Churche and the storie bothe of the olde and newe Testament For this haue so many béen famous through martyrdom For this haue so many Prophets béen put to death for this were the apostles persecuted for this was Paul murthered Peter crucified diuers others diuersly tormented which things doo put vs in mynd of the lot of the sainâ—tes in this life But happy is y e Crosse which Chryst auoucheth too bée noble Blissed is the Crosse whiche is the waye too true and euerlasting victorie by Chryst Iesus And therfore the mynisters of the Gospell must not bée slack in their dutie bycause of persecution but béeing stirred vp by the example of Iohn they must doe theyr duetie manfully which consisteth chéefly in these poynts First let them preache Chryst and shewe the Lambe that taketh away the sinnes of the world Then let them rebuke sinne For they are the instrumeÌ„ts of the holy Gost who by them reproueth the world of sinne as wée sée in Iohn Thirdly let them beautifie their mynisterie by their holy and godly life Fourthly let them despise the threatnings of the world as Iohn did putting them selues in a redynesse too suffer any tormeÌ„ts rather thaÌ„ to séeme slack in their
in the seuenth Psalme Let his woorke turne vpon his owne head and let his wickednesse light vpon his owne croune But how can this stand with Chrysts commaundement who bids vs too pray for them that cursse vs doo vs wrong The prayer of the Church ageinst hir enimies hath alwaies a condition of Repentance and Conuersion annexed vnto it For the méening therof is eyther that they may bée conuerted vntoo repentance or else that they may bée confounded perish that they may not always crake blasphemies ageinst God and bée troublesome too Gods saincts Wée must therfore pray for our enimies that they may bée conuerted wée must pray ageynst them that they may bée confounded disappointed of their deuises wherby they practise myschéefe ageinst Chrystes Church VVilt thou sayd his seruantes that vvee go and pluck them vp by the roote too vvhome hee sayd No but let them both grovve togither least in gathering the Daâ—nell yee plucke vp the VVheat thervvith â–ª 〈…〉 ¶ Of the fourth ANd in the time of haruest I vvill say too the haruest folke first gather yee toogither the darnell and binde it toogither in bundels too bée burnt but gather the vvheat intoo my barne Here he preacheth of the separating of the godly from 〈…〉 curse of al creatures which punishment how horrible it is no toong is able too expresse Besides this they shal be punished with double fire namely wyth the fire of euil coÌ„science the torment wherof shall neuer haue end and with fire burning the bodie and not consuming it for the bodie being adiudged too eternall torture shall féele euerlasting fire If wée thought vpon these things earnestly wée woulde not bée so colde in matters of our saluation In the sentence giuen vpon the godlie is set forth a double reward namely the blissing of the father his inheritaÌ„ce of Gods kingdome The one is set as contrarie ageinst cursing and the other is set ageinst eternall punishment Wée may therfore gather a double argument héereof One of the punishment of the vngodlie and the other of the rewarde of the godlie And eyther of them both if it bée thought vpon as it ought too bée is effectuall too woorke in vs the feare of God and true and continual repentance By this meanes therefore all the whole Parable ameth at this marke that the vngodly should leaue his own way wherby hée sinneth that the vnrighteous shoulde leaue his thought wherby hée dispaireth of the forgiuenesse of his sinnes and according too the saying of the Prophet bée conuerted too the Lord bicause hée is readie too forgiue In this readinesse nothing wanteth but there is in it almightie mercifulnesse and mercifull almightinesse too whome be glorie for euer Amen The Sunday called Septuagesima ¶ The Gospell Math. xx THe kingdom of Heauen is like vntoo a man that is an housholder vvhich vvente out early in the morning too hire labourers intoo his vineyarde And vvhen the agreement vvas made vvith the laborers for a penny a day he sent them into his vineyard And he vvent out about the thirde houre and savv other standing ydle in the market place and said vnto them Go ye also into the vineyard and vvhatsoeuer is right I vvil giue you And they vvent their vvay Ageine hee vvent out about the .vj. and .ix. houre and did likevvise And about the .xj. hour he vvent out and found other standing ydle and sayd vnto them VVhy stand yee here al the day idle They sayde vnto him Bicause no man hath hired vs. He sayth vnto them Go ye also into the vineyarde and vvhatsoeuer is right that shall ye receiue So vvhen euen vvas come the Lord of the vineyard sayd vnto his Stevvarde Call the Laborers and giue them their hire beginning at the last vntill the first And vvhen they did come that came about the eleauenth houre they receyued euery man a penny But vvhen the firste came also they supposed that they should haue receyued more and they likevvise receyued euery man a peny And vvhen they had receyued it they murmured ageinst the good man of the house saying These last haue vvrought but one hour and thou hast made them equall vvith vs vvhich haue born the burthen and heate of the day But he aunsvvered vnto one of them and sayde Freende I doo thee no vvrong diddest thou not agree vvith mee for a pennie Take that thine is and goe thy vvay I vvil giue to this last euen as vntoo thee Is it not lavvful for me to do as me listeth vvith mine ovvne goodes Is thine eye euill bicause I am good So the last shall be first and the first shall be last For many be called but fevv be chosen The exposition of the text THis Parable setteth before our eyes the image of the Churche For therein is shewed howe the Church which is likened too a Uineyarde is dealte wythall For as the woorkemen are in respecte of a Uineyarde so are men in respect of the Church The workmen are called intoo the vineyard some soner and some later Some labor much and long time some labor little and short time So of men some sooner some later are gathered intoo the Churche by the preaching of the Gospel and they worke some more some lesse Moreouer as the housholder giueth too some their dayes wages vppon couenaunt and vntoo other some as muche of his owne good will so in likewise our heauenly Father is a like bountiful too all that labour in his Churche Ageine as the housholder biddeth the proud and stubborn go their wayes and maketh muche of those that take his liberalitie in good worthe So God the father reiecteth those that séek rewarde of workes whereas hée bestoweth eternall life vppon those that depend vpon his frée and franke good wil. And so the meaning of this Gospel is that no man eyther truste in his owne workes if they be many or despaire if they bée none but onely depend vpon the goodnesse of God walking in the feare of the Lord. And héereof may thrée places be made 1 That euery Christian is hyred intoo the Lordes vineyard too worke 2 A generall doctrine concerning good works and the rewarde of good works 3 Of Chrystes saying So shall the last bée first and the first be last many are called and few chosen ¶ Of the first THe Church of God is in the scriptures oftentimes called the Lords vineyard and that first bicause the Lord hath chosen it and vouchsaued too make a couenaunt of grace and euerlasting saluatioÌ„ with it and bestowed innumerable benefites vpon it and hathe planted and furnished it All the whole Church is a vineyard and all Christians are the vine braunches whiche in an other respect are also called workemen Secondly this naming of it sheweth how muche the Lord estéemeth his Churche for no possession is more precious than a vineyarde Neyther dooth any require greater or more continuall laboure Thirdly when as the Lord calleth his churche a vineyarde 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
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
First séeke the kingdome of God and the righteousnesse of God and afterward séeke the rest of things necessary too liue by I will obey this commaundement of my Lorde assuring my selfe that he wil verily performe that which he hath promised how much so euer reason the whole worlde grudge ageinst it and endeuer too ouerturne this order appointed by Chryst. God féedeth the birdes and why should he not féede mée that am obedient to him He giueth mée a body and why should he not giue me rayment He giueth mée life and why not foode He giueth euerlasting things and why not temporall things Whosoeuer therefore is godly must folowe this rule of Chryst First séeke Gods kingdom and his rightuousnesse and all things else shall bée cast vnto you But alas for sorrow many offende ageinst this rule For first they offende whiche not onely héere not the woorde of God them selues but also are a let vntoo others that they should not héere it Lyke as vngodly husbands doo whiche withholde their wyues from héering Gods woorde for couetousnesse of their owne gayne Thus by their rashe boldenesse they rush intoo Gods office maliciously despise Christes commaundement whereby it commeth too passe that whatsoeuer they go about hath ill successe First they méene too prouide for the body and afterward if they can finde any leysure they haue a little regarde too the soule I gather wyll some saye for my Wyfe and my Children Thou doost well and I allowe thy méening for Nature teacheth and reason perswadeth that the husband should care for his wife and children And Paule sayth He that neglecteth his owne is worse than an infidell But gather thou according too Chrysts rule and the example of this people First séeke the kingdome of God and next be diligent in thy vocation If thou doo otherwise thy children shall haue small ioy of thy labours For thy labour is cursed and cursed is the frute of thy labours and it shall not profite thy children For this is a most true saying The thirde descent enioyeth not the goodes that euill meanes haue got Experience teacheth that the goodes which are euill gotten by the parents are for the most part wastfully and shamefully spent by their children among harlottes in brothelhouses in tauerning in quarelling and brauling Wherfore if wée haue any liking of goodlinesse let vs folowe Chrysts rule and the example of this multitude Which thing if wée doo wée shal féele Gods hand too bée bountifull towards vs. ¶ Of the second NOw let vs looke vpon the circumstances of this present miracle which are many First the Lord sayth to Philip From whence might we buy bread that these may eate Why is this pâ—t 〈◊〉 by the Eâ—angelist And he sayd this too trie him that is too say to prooue what fayth he had who erewhyle hadde séene the water turned intoo wyne at Cana in Galilée But what answer maketh Philip Tvvoo hundreth penyvvoorth of bread vvold not suffise them that euery one might take a little Héere Philip béeing forgetfull of the miracles that he had séene before calleth his owne reason to counsell as if he should say It is a great company and it requireth a great summe of mony to suffise them and we haue in maner nothing For it is too no purpose to make questions of bying bread it is to us purpose to staÌ„d debating this or that where impossibilitie letteth But there 〈◊〉 another Disciple named Andrew and sayth Héere is a boy that hath fiue barly loues twoo fishes But these are nothing for so great a company This disciple is past hope as well as his fellow But what sayth Chryste too this géere He sayth too them make the folke sit downe as if he had sayd for asmuch as it semeth a thing impossible too your iudgement that so great a company should héere be saued from perishing for hunger I whoo haue sayd vntoo them you séeke first the kingdome of God and his rightuousnesse and all things else shabe cast vnto you will shew by déede that my promis is not vain doo you no more but bid the people sit downe too eate Héere the disciples obey their maister and to the nuÌ„ber as it were of fiue thousand men do settle them selues to their repast looking too be fed by miracle When they were set downe Iesus tooke those fiue barly loues and two fishes and first blissing them and giuing thanks distributed as much as he listed to his guestes And after that they were suffised he said too his disciples Gather vp the broken meat that remaineth that nothing be lost And they obeying him gathered vp twelue baskets full of broken meat Ye sée the miracle wherby Chryst confirmeth his diuine power his promis and his office What must wée lerne héereby Many wholsome doctrines may bée gathered hereof First héere is confirmed that which we haue heard in the first place namely that they which folow Chryst shal not perish for waÌ„t of foode according as you haue herd alredy Secondly by this miracle is confirmed Chrystes loue towards them that folow him Of which thing also we haue herd in the first doctrine Furthermore by this miracle wée are assured that Chryste contrary too the iudgement of reason can helpe when he will For like as the kingdome of Christ and the kingdome of the worlde are diuers so maye other things bée doone in Chrystes kingdome than can be doone in the kingdome of the world For hée that is chéefe in Christs kingdome is almightie whose will is a déede For as Dauid sayth he hath done all things whatsoeuer hée woulde both in heauen and earth Therefore when the Gospell setteth before vs the woonderfull woorkes of God concerning the resurrection of the dead the lyfe euerlasting the eternall punishment of the wicked and such other things we must not call our owne reason too counsel to demaund of it what can be done but wée must aske the question at Gods woord only For if God say ought too vs by and by wée must call too mynde his mightynesse and his truth In as much as hée is mighty nothing is too him impossible And bycause he is true whatsoeuer he sayth is assured and stedy For he sayth Heauen and earth shall passe but my woordes shall not passe Wée are taught also by thys miracle and déede of Chrystes that God wil with his blissing encrease the smal thinges of the godly For suffisance consisteth not in the greate abundance of things but in the Lordes blissing whiche only maketh men rich Wherevpon Chryst in the .xij. of Luke sayeth Mans life consisteth not in the abundance of things that he possesseth And Dauid in the huÌ„dred and one twentith Psalme sayeth and there is abundance too them that loue thée Oftentimes it falleth out that some poore man fearyng God is better fed with bread and potage than a wicked rich man with his daintie dishes and sweete wines The poore Lazarus was better fed with the
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
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
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
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
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
tolde al that had happened vntoo the eleuen disciples Now to the intent wée may the eassier vnderstand this story I wil distribute it into four parts which are 1 What these twoo Disciples did before Chryst came vntoo them in theyr iourney 2 The talke betwéene Chryste and his Disciples in the way 3 What hapned in the house 4 What those Disciples did after the Lorde had instructed them These partes haue euery of them their peculiar doctrines and admonishments which we wil declare in the exposition of eche of them by themselues Of the first parte TWoo of them the selfe same day y t the Lord rose went too a towne which was about thrée score furlongs of which make seuen thousand and foure huÌ„dred paces that is to wit about twoo miles somewhat vnder or ouer This was the cause of theyr talke And as they vvere going they talked of Chryst. Héerby we may lerne two things First that occasioÌ„ of exercising godlinesse is not to be neglected Secondly wheÌ„ wee haue gotten this occasion that wée must not breake it of for matter impertinent and trifles In these disciples wée sée thrée things First a token of godlinesse Secondly weaknesse of Faith And thirdly a woonderment at those things that had happened That they talked reuerently concerning Chryste and his dooings it is héerby too be presumed that by this their communication they allure Chryste vntoo them The weakenesse of their faith appéered in that albeit they had herd before of the Prophecies concerning Christ yet were they somewhat slow to beléeue perfectly So the Christen fayth hath his conception and his tendernesse which is to bée cherished with communication of Chryst vntil it may grow too some strength Also they maruelled at those things that had happened For nothing is more woonderfull than for a dead man to come out of his graue aliue This wonderment was mixt with hope and feare or with beléefe and douting For like as the fleshly vnderstanding and iudgement of reason prouoked them too dout so the sparke of Fayth that was in them resisted their douting although very faintly So commeth it often too passe in christen folkes On the one side the flesh assaileth and striueth too drawe a man intoo wanhope On the other side the spirit setteth himselfe ageinst the flesh sometime more faintly and sometime more stoutly How bée it to the intent the spirit yéeld not too the flesh it is to bée quickened vp with talking of Chryste that is too say by minding and héering the Gospell and other godly exercises By this example then is confirmed the saying of the Prophet Esay in his fortie and twoo Chapiter whoo speaketh thus of Chryst. A brused Réede shall he not breake nor quench smoking flaxe but he shall vtter iudgement in truth These twoo similitudes teach howe Chryste dealeth with those that bée his in whom he findeth any spark of godlynesse By the similitude of the brused Réede he méeneth that he will not altoogither breake and crush in péeces those that are halfe broken alreadye but rather ease them and beare wyth them that he may preserue and encrease whatsoeuer good is in them These two Disciples were halfe broken and not farre from a fal so sore were they tossed with the wind of the flesh But to the intent they should not fall Chryste beareth them vp with his grace Ageine the metaphor of the smoking flax is taken of matches which by reason of the smoke that they send foorth doo not lightly go out so there be any body by too put toâ— his hand EueÌ„ so wher so euer there péereth any spark of godlynesse Christe is streight at hand and cherisheth and kindleth it that they may burne more cléerely according as wée sée in these twoo Disciples Héere from may wée drawe most excellent comfort Although we weake men doo stagger and halt although wée be already brused and disioynted yet doth not he by and by cast vs away as vtterly vnprofitable but beareth with vs a long time vntill he haue made vs more strong and stedie so that wée folowe the example of these Disciples ¶ Of the second parte ANd it came to passe that as they vvere talking and questioning one vvith another Iesus falling intoo theyr company vvent vvith them This déede of Christes first coÌ„firmeth Christes promise which is wheresoeuer twoo or thrée bée gathered toogither in my name there am I in the middes of them Although this bée not doone always bodyly yet is it doone in déede spiritually which thing the Lord méeneth too shewe vntoo vs by this bodyly presence Héereby therefore wée may lerne that which I warned you of in the former part of this storie that what soeuer they be that séeke reuerently after Chryst they set open the gate vntoo Chryst to help them and by their godly exercises procure him to be their teacher like as on the coÌ„trary part heathenish men by their vncleane communication foreclose the gate that he can not come at them This thing is auouched not only by this example but also by the saying of the Prophet Esay 66. Unto whom shal I haue respect but too the poore and broken in spirit and him that standeth in awe of my woordes But what méeneth the Euangelist by that he sayth Their eyes vvere hild least they shoulde knovve him Héereby wée are put in mynd of our weaknesse For neither our eyes nor our eares doo execute theyr duetye vnlesse the mercye of GOD doo graunt them the power so too doo And if the case staÌ„d so with the eyes of the body much more true is it in the eyes of the mind Héerby wée may lerne thrée things One is that the powers of our senses or of our mind are none at all but if they bée enabled from heauen Another is that wée abuse not our mynd and our senses too the dishonor of our creator For if we doo it is too bée feared least for a punishment he beréeue vs bothe of mind and sense The third is that we desire of him both the lightening preseruation of our wits too his glorie And he sayde vnto them VVhat maner of talke is this that you haue one to another as ye vvalke are sad These woords doo sufficiently shew that which I sayde before namely that thei wauered betwéene hope and feare and had not yet ouercome feare Howbeit the Lord dooth héere strengthen these wauerers according to that saying of Paul The Lord shall not suffer you to be tempted aboue youre power but shall with the temptation make a way for you to get out that you may be able to endure it Héer had those twoo Disciples yéelded and their faith had bin quenched by temptation which thing theyr heauinesse wiâ—nesseth if Chryste had not out of hand stept in and vndershored their downfall Let vs also by these mennes example and by Chrystes déede comfort and raise vp our selues And one of them vvhose name vvas Cleophas aunsvvering sayd Art thou alone a straunger in
Hierusalem and haste not knovvne vvhat hath bin done in these dayes Cleophas maruelleth that he alone knew not that which was knowen too the whole citie and to all the straungers that were resorted thither to the feast of Passeouer To whom he sayd vvhat things as concerning Iesus of Nazareth c. The answere of Cleophas hath .iiij. things in it First it is an acknowledging of Christ a witnessebearing of his innocencie vvho sayth he vvas a Prophet myghty in deede and in vvoord before God and all the people This discription conteines thrée things touching Chryst. First and formoste that Chryst is a Prophete that is too say a teacher of Gods will sente from God Secondely that he is not a Prophet of the baser sorte but mighty in woork woord that is to say excellent in holynesse of life and ablenesse of teaching Thirdly is added before GOD and men wherby is ment that Chryste in suche wise executed the office of a Prophete that hée behaued himselfe holyly in all things as in the eyesight of God This acknowledgyng of Chryst was great although it were not ful and perfect The Phariseys the high Préestes Pilate and Herode did put Chryst to death as a blasphemer These disciples beare witnesse that he was sent of God Wherevpon we may deriue thys doctrine that in religion not the iudgemēt of the great men but the rule of Gods word is to be folowed They wer offended at the outward appéerance of Chryst and these following the truth of God did as much as they could set thēselues against these blasphemers The second thing that is the in answer of Cleophas is the publishing of the Lords passion wherin he declareth both by whom he was condemned and of what kynd of death hée suffred Our high Preestes and Elders sayeth he condemned him and deliuered him to death He openly auoucheth that the high préests and elders are the enimies of Christ. Wherby wée also are admonished to accuse them openly that persecute the Gospell as the Pope doth and many tyrantes in the world Also he sheweth what kind of death he was put vntoo when he sayth And they crucifyed him Thā the which kind of death although there was none more reprochefull in the world yet was not Cleophas therfore afrayd to count him a holy man The third thing that is in the aunswer of Cleophas is the confession of his beléefe in Chryst VVe hoped sayth he that he should haue redeemed Israel Cleophas confesseth openly that he beléeueth vppon Chryst whom the hygh Préests had put to death And this is the nature of true Fayth ▪ For hée that beléeueth vntoo rightuousnesse cōfesseth with his mouth too saluation The fourth thing that is in the aunswere of Cleophas is the strengthning of his weak fayth by the promise of Christ and the witnesse of the women by the vision of the Angels and the recorde bearing of certein of the Apostles For when Cleophas nameth the third day he dooth it for that the Lorde had promised too rise ageyn the thirde day This promise beléeueth hée too bée fulfilled notwithstanding that hée bée tossed betwéene hope and feare But against feare hée taketh vntoo him the nourishment of Faith lest it should bée vtterly quenched And where as he telleth that the body was not founde by the women and that there appéered vntoo them a vision of Angels and that the report which the women had made of the emptie Tumbe was auouched by the witnesse of men these things tende all too this ende too persuade hym selfe fully that Chryst was risen againe So the godly man being doutfull betwéene faith and feare vnderproppeth his faith and to the vttermost of his power wrestleth ageynst feare But what sayth the Lord too thys geare O fooles sayth hée and slovve of harte too beleeue the things that are spoken by the Prophetes Héere first hath our Faith somewhat too learne at Chrystes hande Chryste verely findeth faulte wyth those disciples for their slownesse as well in lerning as in beléeuing yet doth he not cast them off for theyr weakenesse But rather according too his owne custome hée chastiseth them after a fatherly sort and helpeth their weaknesse least being ouercome wyth feare they should quench y e litle fyre of theyr fayth For hée came too bée a physitian of the weake and not to fordoo the weake with feare Héerby wee may lerne that Chryste will not cast off any man that hath a small and weake fayth so he suffer it too bée strengthned and encreased by the woord of God But what thing findeth he fault with in these twoo Disciples with twoo things Ignoraunce or dulnesse in lerning and slownesse in beléeuyng the Prophetes Dulnesse hyndered their vnerstanding and slownesse hyndred their Faith For although they had a very little Fayth yet ought they too haue made greater furtherance in it for that they had not onely herd from their childhod the foresayings of the Prophetes concernyng Chryste but also Chryste hymselfe foretellyng them what kinde of death hée should bée put too and that he shoulde the thirde day after come out of his graue ageyne alyue Héere is our dulnesse also reproued who haue herd the Gospell so many yéeres togither and yet many are too bée found amongest vs that haue not yet learned the Apostles Créede of whom I am sore afrayd vnlesse they amend betimes After that Chryste hath founde faulte with them hée béeginneth to teach Whyche is the poynt of a good schoolemaster And therfore he sayth Ought not Chryst too haue suffered these thyngs and so too enter intoo his glorie Thys is the ground that the Lord teacheth vpon the méenyng wherof is this Chryst according too the foresaying of the prophetes ought too suffer death vpon the Crosse and afterwarde too rise from death and to enter intoo his glorie He oughte to suffer veryly for our sinnes and to rise ageyne for oure iustification Rom. 4. Then séeing yée confesse mée too bée Chryst yée must also know out of the Prophets that it béehooued mée too dye and ryse ageyne from the dead This thing sheweth he also out of Moyses and the Prophetes but the Euangelist telleth not by what places of Scripture he did it Notwithstanding it is not too be douted but that he first of all expounded the promis concerning Chryst set foorth vntoo Adam which is this The séede of the womā shal tread down the serpents head and many such other as you haue herd yesterday Moyses by the commandement of God did set vp a brazen serpent in y e wildernesse as many as looked theron were healed of theyr woundes Whiche figure Chryste expounding in the third of Iohn sayeth Like as Moyses lifted vp the serpent in the wildernesse so it behoueth the sonne of man to be lift vp to the intent that all that beléeue in hym should not perish but haue life euerlasting Howbeit as hée was recityng these things out of Moyses and the prophets they drew néere
Chrystes shéepfold For what minister of the woord so euer for any cause forbeareth to set himself against Sophistrie tirannie wickednesse and hipocrisie the same is a hireling and not a true shepherd For the good shepherd first setteth himselfe against Sophistrie by defending the true doctrine and by rebuking and confuting the false But the hireling at this inuasion of the wolf is afraid dares not defend y e true doctrine least he shuld lose some of his earthly coÌ„modities Therfore either he winketh at y e false doctrin or at least wise he reproueth it not as he ought to doo and in so doing he is said to flée not in bodie but in mind bycause he forsloweth his duetie secondly the good shepherd will set himself ageinst tiranny Howbéeit bycause there be two kinds of shepherds the one Ciuil the other Ecclesiasticall as the Ciuil shepherd must set himself ageinst Tirannie of woolues by the sword so the Eclesiasticall shepherd must set himselfe ageinst it by prayer He that doth not this is a hireling not a shepherd Thirdly y e good shepherd shal set himself ageinst wickednesse by rebuking excommunication them that giue offence too the church with their misbehauior like as Iohn rebuked Herod Christ the pharisies all the Prophets did set theÌ„selues ageinst the vices of their times The deuil hath egged a faithful persoÌ„ too aduoutry too incest too couetousnesse too vnlawful lusts or to bibbing In this case the good shepherd stands not in feare of meÌ„ but â—f God and rebuketh mens vices according to his duetie CoÌ„trariwise the hireling being careful of his own ease dareth not open his mouth If he rebuke hée doth it in general termes but he dareth not charge y e offeÌ„ders to their face as did y e Prophets other true shepherds But some such hireling might obiect behold I am heer I fled not Augustin answereth him bicause y u hast hild thy peace thou hast fâ—ed and thou hildest thy peace bicause thou art afraid Fourthly the good shepherd setteth himself ageinst hipocrisy when he plucketh of the visor of outward hypocrites and bewrayeth how foule the face of sinne is But the hireling runneth away from this wolfe and dareth not displease any man least men should hate him Now remaineth a question too bée discussed whither bodily fléeing bée lawful at all times or no Wherevnto I answere Any shepherd that gaddeth from place to place either too encrease his liuing or for werynesse or for the vnkynde dealing of men is surely an hireling and no shepherd Notwithstanding if tyrants persecute a man or lay wayte for his life it is lawfull for a godly shepherde too flée the handes of the Tyrant that afterwarde if it may bée returning agein he may do more good by his life than he could haue doon by his death How bée it in this case Godlynesse muste bée their rule ¶ Of the third THe third place is of Chrystes shéepe and of their mark and that there is but one shéepfold and one shepherd The shéepe of Chryst are all they that héer Chryst and like shéepe doo folowe him in true simplicitie innocencie méekenesse and obedience Neither are there any other marks too know Chrystes shéepe by than deuotion toward God charitie towards our neighbour purenesse of conuersation and a certeyne holy carefulnesse and forwardnesse in our vocation And where as he sayeth he hath other shéepe that muste bée brought in too the same fold he méeneth that there is one holy catholike Churche of the Iewes and Gentyles toogyther And therwithal he expresseth the maner how the shéepe shal bée brought togither when he sayeth And they shall heere my voyce The preaching of the gospell therfore and the beléeuing of the Gospel when it is preached causeth vs too bée gathered into Chrystes shéepfold They that vpon this place doo gather that before Doomesday there shall bée so greate agréement in true Religion that there shall bée no héeresies nor schismes are farre wyde For all the foresayings of the prophets teach the contrary And Chryste when he sayde Thinke yée that when the sonne of man commeth hée shall fynde Faith vppon the earth ment it shoulde come to passe through persecution that the most part should fall from the fayth And the néerer that the day of the Lord approcheth so much the féercer is the diuell too trouble the litle flocke of Chryst with his sophistrie tyrannie wickednesse and hypocrisie Wherefore let vs praye too Chryste the Shepherd of our soules that he will defende vs in so great perils too the glorie of his name Too whom with the father and the holy ghost bée honour praise and glorie for euer Amen The third Sunday after Easter The Gospell Iohn xâ—j IESVS sayde vntoo his Disciples After a vvhile ye shal not see me and agayn after a vvhyle ye shall see mee for I goe too the father Then sayd some of his disciples betvvene themselues vvhat is this that hee sayeth vntoo vs after a vvhyle yee shall not see mee and agayne after a vvhyle ye shall see me and that I go to the father They sayd therfore vvhat is this that he sayth after a vvhile vvee cannot tell vvhat he sayth Iesus perceiued that they vvould aske him and sayd vnto them ye enquire of this betvveene your selues bycause I sayd after a vvhyle ye shall not see mee and ageyne after a vvhyle ye shall see mee Verely verely I say vntoo you ye shall vveepe and lament but contraryvvise the vvorld shall reioyce Yee shall sorovv but your sorovv shall bee turned too ioy A vvoman vvhen she trauaileth hath sorovve bycause hir houre is come But assone as shee is deliuered of the chyld she remembreth no more the anguishe for Ioye that a man is borne intoo the vvorld And yee novv therfore haue sorovve but I vvill see you ageyne and youre heartes shall reioyce and your ioy shal no man take from you The exposition of the text A His gospel is part of that sermon that Christ made too his disciples at his Supper the day before he suffred in which sermon he taught them many things For he made mention of his owne office death torments resurrection and glorification Moreouer he reasoned concerning the Church what it is and what should bée the state of it in this world as that it shoulde haue aduersaries which should assault it and that it should at length by Faith ouercome all hir troubles and vntoo this parte perteineth also this present Gospell For hée comforteth his Disciples whome he perceyueth too bée sadde for his foretelling them of his Crosse. Hée sheweth them before that hée would visit them ageinâ— assoone as he were risen from death And he addeth a very goodly similitude of a woman trauelling of chyld with whom the church shall tast the like fortune For like as the sorowful great belyed woman taketh excéedyng great comfort of the birth of hir chyld Euen so the Church hauing wrestled out of the miseries of
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
the world is signified the triumph of the Iewes kylling Chryst. For when they had put him too death they thought theÌ„selues and their common weale too bée out of all hazard And when he addeth Your sorovv shall be turned intoo ioy Hée signifieth that he will rise ageyne from death wherby his disciples shall conceiue ioy This selfe same thing declareth he by the similitude of the woman trauaylyng with chylde whoo as long as she is in hir labor féeleth gréeuous throwes but as soone as shée séeeth the child borne she taketh so great ioye that she vtterly forgetteth the paine that shée felt a little before After the same maner the disciples of the Lord felt gret sorow of mynde when the Lord was dead and buried but anon after when the Lord was raised ageyne from death for ioy they forgate the sorow past And this is it that he sayth And I will sée you agein and your hart shal reioyce bicause you shal sée mée raised from death and no man shal take your ioye from you that is to saye I shall die no more that yée should be cast into heauinesse for my death but I shall liue for euer so instruct you by my spirit concerning the knowledge of God that you shall haue no more néed too aske mée any moe questions Thus haue wée playnly séene the méenyng of the Text. And nowe are all these things too bée applyed too the church of all times whiche in this world shall bée vnder the crosse whyle the vngodly reioyce Howebéeit at length when Chryst appéereth it shall obteyne full perfect ioy wherof shal be none end For these thréedays wherin our Lord suffered and rose ageyn are an image of y e crosse of the church and of the ioy of the world that is to say of the vngodly persecuting Chryste and killing him in his membres of the glorious deliueraÌ„ce of the church which shal at y t time be full wheÌ„ our Lord shalle â—ome in the cloudâ— with glorie and great power and shall take vp those that bée his intoo euerlasting ioy and deliuer the vngodly too the diuell too bée tormented with eternall paines For as muche then as this place admonisheth vs of the Crosse of the Churche and of the glorious deliuerance of the same I will first shew what the Crosse is and how diuers next what are the causes of the Crosse Then the difference betwéene the crosse of the Godly and the punishments of the vngodly Also with what minde the Godly may beare the crosse and lastly from whence comfort is too bée sought vnder the Crosse. What is the Crosse It is any affliction whereunto the meÌ„bers of Chrysts Church are subiect in this world wherof there seme to be foure differences For the crosse of a godly person is first either a gréefe of mynd and affliction of body and that for sundry causes as for the receiuing of some losse for the sorowfull mischaunce of some fréend for thirst nakednesse imprisonment or torture as holy Iacob had exceding gréefe of mynde for the losse of his sonne Ioseph Ioseph suffred affliction of body in y e prisoÌ„ Lazarus felt hunger and the peyne of his byles at the richmans gate and many are exercised at this day with sundry troubles and gréefes both of mind and body 2 Or iâ— is a most sharpe fight betwene the fleshe and spirite in the Godly For the fleshe lusteth alwayes ageynst the spirit and now and then getteth the vpper hand séeming to giue the spirit an vtter ouerthrowe as wée sée in Dauid who being ouercome with the concupiscences of the fleshe felt intoo the most heynous offences of murther and aduoutrie and had perished for euer had he not bin called back too repentance and the flesh subdued agein vnder obedience of the spirit Heervpon Paule cryeth out whoo shal deliuer mée from the body of this death The grace of God through Iesus Chryst. 3 Or it is a hardnesse and distresse of vocation in household state ciuil state or ecclesiasticall state that is too say of priuate publik ecclesiastical state How great a crosse euen the godly husbands wiues féele in bringing vp their children and in séeking néedefull things whereby too liue they know that haue had the triall of it Such as beare office as kings noble men counsellors and presidents are not frée from the crosse at least wise if they bée godly So also godly bishops parish préests and the other ministers of the Churches doo oftentimes féele a crosse by reason of the difficultie of their office 4 Or else the crosse is a punishment for some certayne fault Like as there bée many causes of the troubles of the Church of which causes I will now intreate What then are the causes of the crosse of the church Certein causes of the crosse are within vs and certein without vs. Within vs are thrée causes of the crosse whereof the first is sinne inhabiting in vs that is too say originall sinne If this sinne were not brydled it woulde bring foorth damnable frutes The seconde is Concupiscence shooting out of the same as a flame out of fire which flame vnlesse it were quenched with the water of the Crosse woulde kindle the fire of hell The thirde cause is that there bée in vs daylye backslydings which originall sinne procureth by his concupiscences Seuen times in a day sayth Salomon dooth the righteous man fall and riseth ageine These dayly fallings dooth the crosse stay that is layd vpoÌ„ vs by God too the intent wée should not bée damned with the world in our sinnes Besides these there are also causes of the crosse without vs but of an other nature For God of his fatherly goodnesse visiteth vs with his rod. For whomsoeuer hée receyueth him hée chastiseth with none other affection than the good father Agein the diuil lies in wait for the church as wée sée in Iob but God appointeth him bounds beyond which he is not able too raunge Moreouer the limmes of the diuell that is too say tyrants and euill men in this world which trouble the Church in this life Also there bée other causes of the crosse which I will let passe and speake of the difference betwéene the crosse of the godly and the punishment of the vngodly What is the difference then betwéene the Crosse of the godly and the punishment of the vngodly sith wée sée as wel the godly as vngodly striken with gréeuous miseries in this world surely there bée many differences The first difference is taken of the efficient causes For as the affection of the godly procéedeth of the fatherly loue of the heuenly father towards his children so the punishments of the wicked procéede of the wrath and sore displeasure of the iust iudge god who punisheth the wicked as his enemies and aduersaries The second difference is taken of the finall causes for the godly are exercised with the crosse too their good but the vngodly are striken with punishementes too
their vndooing vnlesse they amende The thirde difference is taken of the effects For the godly doo blisse God and call vpon him in their crosse as Iob dyd But the vngodly freat at God and are angry with him The godly are nurtured the vngodly are confounded The godly are tried the vngodly are distroubled The godly vnder the crosse doo hope the vngodly do despaire The fourth difference is taken of the time The godly are afflicted for a shorte time that afterwarde they may bée glorified with Christ their head but the vngodly are wrapped in mischéefe for euer Whose present affliction is as it were a handfull of their endlesse paines in hell The fifth difference is taken of the place The godly are chastized in this world only but the fire of the vngodly shal neuer bée quenched For héere they are tormented with an euill conscience and in the woorld too come they shal bée ouerwhelmed with Gods euerlasting wrath and suffer punishement that neuer shall haue ende So haue wée the differences of the crosses of the godly and the punishments of the vngodly Now wil I adde a few things concerning the comforte wherewith the godly muste raise vp them selues vnder the Crosse. From whence then is comforte too bée sought First the godly that is pressed vnder the crosse shall consider two thinges in his affliction namely iudgement and mercie Iudgemente that hée is punished for his sinnes Therefore sayeth Chryste Sinne not leaste some woorser thing happen vntoo thée And mercie that hée is punished too the intent hée shoulde turne and repent according too this text 1. Cor. 11. When wée are iudged of the Lorde wée are chastized that wée bée not damned with this worlde Therfore when the faythful is exercised with the crosse let him séeke comforte at the fatherly mercy of God Secondly the godly in his crosse shall take comforte by examples whereof many are recited in the .xj. too the Hebrues And Paule dooth oftentimes lay before vs the example of Chryst too which it behoueth vs too become conformable vnder the Crosse that wée may be gloryfied with him in time too come For the godly suffereth with Chryste as it were a meÌ„ber of his For like as Chryst suffered first that hée might obey the Father and secondly that hée mighte vanquishe and condemne our sinne so must wée also obey GOD vnder the crosse bothe too vanquishe and too condemn our owne sinne not by making satisfaction for it as hée didde but by mortifying it Thirdly the godly shall fetche comfort at the endes of the Crosse. For the godly is not chastized with the Crosse too the end hée should perrish but too the end hée may bée holden in and as it were reyned with a certeine brydle from falling away from God Fourthly the godly shal coÌ„fort him self with the presence of God for thus saith God I am with thée in tribulation For if God defeÌ„ded vs not with his presence in our crosse our harts would vtterly faile and wée should renounce our profession Fiftly the godly shall take comforte at the promise of deliuerance asuagement of paines and at Gods helpe Our fathers cryed vntoo thée sayeth the Psalme and thou heardest them Sixtly the godly shall séeke comfort by comparing the present affliction with the glory too come The one lasteth but a moment the other is eternall Let this suffise concerning the crosse of the godly GOD graunt vs grace too glorifie him with true patience vnder the Crosse through our Lord Iesus Chryste too whom bée honour and glorie world without end Amen The iiij Sunday after Easter ¶ The Gospell Iohn xvj IEsus â—ayed vntoo his Disciples Novv I go my vvaye vntoo him that sent mee and none of you asketh mee vvhyther I go But bycause I haue sayed suche things vntoo you your harts are ful of sorovv Neuerthelesse I tel you the trueth it is expedient for you that I go avvay For if I go not avvay that comforter vvill not come vntoo you But if I depart I vvil send him vntoo you And vvhen he is come he vvill rebuke the vvorld of sinne and of ryghtuousnesse and of iudgement Of sinne bycause they beleeue not on mee Of rightuousnesse bicause I go too my Father and yee shall see me no more Of iudgement bicause the Prince of this vvorld is iudged alreadie I haue yet manye things too say vntoo you but yee cannot beare them avvay novv hovv be it vvhen he is come vvhiche is the spirite of truthe he vvil lead you intoo all trueth Hee shall not speake of him selfe but vvhatsoeuer he shall heare that shall he speak and he vvil shevv you things too come He shall glorifie mee for hee shall receiue of mine and shall shevv vntoo you All things that the Father hathe are mine therefore sayde I vntoo you that he shall take of mine and shevv vntoo you The exposition of the text THis gospel is a péece of that sermon that Christ made after Supper the night before he suffred wherin as I tolde you this day seuennight he warned his Disciples aforehande of his Passion Death and Resurrection and disputed of the persecution and comfort of the Churche and the state of his kingdome of what sorte it shoulde bée vntoo the ende of the world and that too this end that his Disciples should be confirmed in the faith and not renounce their profession for the crosse and stumbling blockes thervpon risen among many This also was the cause of this Sermon that I haue rehearsed the effect wherof is that Chryst promiseth to his church an aduocate teacher and gouerner the holy Ghost Wherby is shewed the difference betwéene the administration of the ciuill gouernement and the kingdome of Chryst. For that hath néede of outwarde sinues as lawes decrées of magistrates open punishmentes c. But this is gouerned by the woord by the spirite by fatherly discipline and by sacraments The places are thrée 1 The profite and néedefulnesse of Chrysts departure too the Father wherein the kingdome of Chryste is described 2 What the holy Ghost dooth in the world 3 Of the saying I haue many things too say vntoo you but you are not able too beare them away at this time ¶ Of the first I Go too him that sente mee and none of you asketh mee vvhither goest thou that is too say Nowe is my death at hande and my victorie ouer death which when I haue obteyned I will ascende too my father That the Lorde speaketh so darklye hée dooth it too this purpose too stirre vp his Disciples too make more diligent enquirie of his Death and resurrection But they for all that thought nothing lesse than that he whom they had acknowledged too bée the Messias should bée deliuered too so reprochful a death so blinde is reason in matters perteyning to God It créepeth héer vpon ground it can not déeme aright of heauenly things and of Chrysts kingdome Bicause sayth he I haue tolde you these things your hartes are filled
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
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
ascension And thirdly the frute of Chrystes ascension In the comming downe of Chryste from heauen intoo the earth there are twoo things too bée considered the gifte and the Example The gift for that Chryst descended from Heauen and took mannes nature vpon him that by offering him selfe in sacrifice hée might ridde vs of oure sinnes For by the sacrifice of Chryst the father is pacified and for Chryste our mediatours sake so abased all beléeuers are receiued and are the children and heires of God For therefore did the Lorde come downe from heauen therefore did he humble and abase him selfe that wée might ascende from the earth too Heauen and that wée might bée exalted too euerlasting life and glory And the example That wée also should come downe and be humbled 1. Peter 2. Chryst suffered for vs leauing vs an example that wée should folow his steps Of what maner Chrystes ascension intoo heauen was the scripture sheweth He ascended visibly with a bodily and naturall mouing and a cloude tooke him vp intoo heauen Whervpon is saide he ascended aboue all heauens Eph. 4. Neuerthelesse he did not by ascending chaunge his humayne nature intoo his godhead or so shed it out that it shuld bée euerywher with his godhead although the vnion of them bée inseparable The frute of Chrysts ascension is manifolde according as it is easy too gather by diuers places of scripture The first frute therfore is that Chryst is a triumpher ouer his enimies which are sinne death the deuill and hell For these enimies hath he vanquished and triumphed ouer them by his glorious ascension Hée wyped out sinne when he was made a sacrifice for sinne Assoone as sinne was wyped away death was disarmed for sinne is the sting of death When death was once destroyed the deuil lost his force and weapons Lastly for as much as hell deuoureth onely them that are vnder sinne death and the deuill it foloweth that Chryst beyng the conqueror of sinne death and the deuill did also ouercome hell Secondly he ascended too bée our head which ascended into heauen first that he may shew the way vntoo vs whervppon Iohn 14. I go my way to prepare you a place and I will take you vp vntoo mée Thirdly he ascended that hée might from heauen spred the beames of his power ouer all the world Eph. 4. Hée ascended aboue all the heauens that hée might fill all things Then is hée not ascended too bée vtterly away from vs but that with his present power hée may rule heauen and earth and bée present with his Church vnto the ende of the world Fourthly he ascended that he might giue giftes too men Eph. 4. And he hath giuen some Apostles some Prophets some Euangelistes and some teachers That is too say hée ascended that he might bée effectuall in the ministerie confirming it by wonderfull miracles and sealing it in the hartes of men Fifthly he ascended that wée might haue an aduocate in heauen 1. Iohn 1. If any man sinne wée haue an aduocate with God the father Iesus Chryst the rightuous and hée is the propitiation for our sinnes Sixthly he ascended that he might draw our harts vntoo himself Math. 6. Where as is thy treasure there is also thy hart Coll. 3. If yée bée risen agein with Christ séeke the thinges that are aboue where Chryst sitteth at the right hand of the father Our conuersation then must bée in heauen where our Sauiour sitteth in glorie too whom with the Father and the holy Ghoste bée honour prayse and glorie world◠without ende Amen The .vj. Sunday after Easter ¶ The Gospell Iohn xv WHen the comforter is come vvhom I vvill send vntoo you from the father euen the spirite of truth vvhich proceedeth from the father hee shall testifie of mee And yee are vvitnesses also bicause yee haue bin vvith mee from the beginning These things haue I saide vntoo you bicause yee should not bee offended They shall excommunicate you yea the time shall come that vvho soeuer killeth you shall thinke he doth God high seruice And such thinges vvill they doo vntoo you bicause they haue not knovvne the father neither yet mee But these things haue I tolde you that vvhen that houre is come yee might remember then that I tolde you These things saide I not vntoo you at the beginning bicause I vvas vvith you The exposition of the text THis Gospel also is a part of that sermon that Chryste made too his Disciples the night before he suffred the summe wherof wée haue herd a whyle ago This text conteyneth the promis of the Aduocate the holy Ghost whoo shall bée present in the Churche when it suffereth persecution by the wicked worlde For Chryst telleth vs it will come to passe that wicked men and specially the Iewes shall bée caryed with so great woodnesse ageynst the Church that vnder the pretence of Religion they shal rūne with might and mayn vpon the godly yea and persuade the world that it is a certeyne seruice of God too kill the godly and too cast them out of their congregations And he sayeth that the cause of this outrage is ignoraunce and blindnesse that is too wit that they neither acknowledge the wrath of God ageinst sinne nor vnderstande the benefites of Chryst. The places are thrée 1 The office of the holy ghost and of the ministers of the woord in the Church 2 A warning least the godly being offended at the stumbling block shuld renounce that profession faith 3 Of the crosse of y e godly of their glorious deliuerance ¶ Of the firste ANd vvhen the comforter shall bee come vvhom I vvill send you from my father he shal beare vvitnesse of mee yea and you also shall beare vvitnesse These woords contein the first doctrine of this Gospell namely that the holy Ghost and Apostles and their successours must beare witnesse of Chryst. Concerning the holy ghost these things are gathered out of the text First that he is one God with the father and the sonne Secondly that he is a distinct person from the father and the sonne Thirdly that he procéedeth from the father the son And fourthly y t he is giuen too the church by Chryst. And why he is giuen to the church it is héer declared namely that he may bée a comforter that he may bée a teacher of the truth and that he may beare witnes of Christ. Of which offices I will therefore speake the more bréefly bicause the same things are too bée repeted vpon Whitson Sunday Why is he called a comforter or Aduocate Lyke as by this terming of him is giuen an inkling of the persecution and accusing or condemning of the churche by the heathenish world so is it also expresly ment therby that it shall not bée forsaken of Chryst in the time of persecution but that Christ sendeth it an aduocate namely the holy Ghost The properties of this aduocate are foure First that hée bée at hande too his Clyant that is
Dauid the periurie of Peter the harde yoke that Ioseph layde vpon the Egiptians and the gréedie gathering of Zachey too the intent they may sel themselues too al naughtinesse Yea rather they séek by mennes vices how they may hardeÌ„ them selues too the contempt of God Wherefore not without cause this kinde of stumbling is called deuilish as the whiche is shored vp with slaunders too the contempt of God ¶ Of the third THe third place is of the persecutioÌ„ or crosse of the churche for whiche place looke before in the thirde Sunday after Easter ¶ Vpon the feast of Pentecost which we call Whitsonday ¶ The Gospel Iohn xiiij IF yee loue mee keepe my commaundementes and I vvil pray the Father and hee shall giue you another comâ—orter that hee may abide vvith you for euer euen the spirite of truth vvhom the vvorld cannot receyue bycause the vvorld seeth him not neyther knovveth him But yee knovve him for he dvvelleth vvith you and shal bee in you I vvill not leaue you comfortlesse but vvill come too you Yet a little vvhile and the vvorld seeth mee no more but yee see mee For I liue and yee shall liue That day shall yee knovve that I am in my Father and you in mee and I in you Flee that hathe my commaundementes and keepeth them the same is hee that loueth mee And hee that loueth mee shall bee loued of my Father and I vvill loue him and vvill shevve my ovvne selfe vntoo him Iudas sayth vntoo him not Iudas Iscarioth â–ª Lord vvhat is doone that thou vvilte shevve thy selfe vntoo vs and not vntoo the vvorld Iesus ansvvered and sayd vntoo them â–ª if a man loue mee hee vvill keepe my sayings and my Father vvill loue him and vve vvil come vntoo him and dvvell vvith him Hee that Ioueth mee not keepeth not my sayings And the vvoord vvhiche yee heere is not mine but the Fathers vvhiche sent mee These things haue I spoken vntoo you beeyng yet present vvith you But the comforter vvhich is the holy Ghost vvhome my Father vvil sende in my name hee shall teache you all things and bring all things too your remembraunce vvhat so euer I haue sayd vntoo you Peace I leaue vvith you my peace I gyue vntoo you Not as the vvorld giueth giue I vntoo you Let not your hartes bee greeued neyther fear Yee haue herd hovv I sayd vntoo you I go and come ageine vntoo you If yee loued mee yee vvoulde verely reioyce bycause I sayd I go vntoo the Father For the Father is greater than I. And novv haue I shevved before it come that vvhen it is come too passe yee might beleeue Heereafter vvil I not talke many vvoords vntoo you For the Prince of this vvorld commeth and hathe naught in mee But that the vvorlde may knovve that I loue the Father And as the Father gaue mee commaundement euen so doo I. The exposition of the text THis feast which wée call Pentecost that is the fiftith daye was ordeyned in remembraunce of the confirmation of the Gospell the fiftith daye after Chrystes resurrection For that day our Lord sent the holy Ghost from heauen who sate vppon the Apostles visibly in likenesse of flambes of fire and hée according too Chrystes promisse not onely leadeth the Apostles intoo all truthe but also certifieth the whole world that Iesus Chryst is in heauen who from thence confirmeth his doctrine by this woonderfull déede For like as the fiftith day after the Iewish passeouer which they ate first in Egipt the law was giuen and the doctrine thereof confirmed with great miracles according as it is written Exod. 19. Euen so after the true Passeouer that is too wit after the killing of the Lamb of GOD which is Chryst Gods wil was too confirme the Gospel of his Sonne with this woonderful déede that is by the visible giuing of the holy Ghoste according as wée shall héere more largely in the lesson at Euensong Now let vs enter vppon the most swéete Gospell which also is a péece of that long Sermon that the Lord made to his Disciples the day before he suffered The summe of the text that you haue herd is that Chryste giueth a true marke of faith and loue of God and of the frute of the same fayth and loue namely that the disciples should haue quiet consciences through the holy ghost whom he promiseth that the father shall send in his name Also Christ giueth them to vnderstaÌ„d of his victorie ageinst Sathan that euen by this victorie the world may know how well the father loueth it And al these things tend too y e strengthening of his disciples least through offence of the crosse they might go backe from their profession The places are foure 1 The true marke of fayth and of the loue of God 2 The frute and vse of kéeping the woord of God 3 Chrysts promising the holy ghost the comforter 4 Of the peace that Christ promiseth too those that bée his ¶ Of the firste IF a man loue mee he vvill keepe my sayings Let vs marke these woords aduisedly For they shew a true mark of faith of the loue of God He that loueth Christ héereth him willingly He willingly kéepeth that which he héereth And he willingly dooth that which he kéepeth For these things are by nature ioyned togither Wée sée it is a custome among men that they doo not without wéerinesse héer those persons towardes whom they are not very well minded And that contrarywise they couet nothing more than with all attentiuenesse of mind to héer those whom they loue entirely specially when they know they speake many things sagely and wisely too their welfare and profit But what is the saying of Chryst First too repent For so did his messenger Iohn Baptist and he himself also begin his preaching Héerby is vttered his affection towardes vs For without repentaunce it is vnpossible too bée saued Wherevpon he sayth except yée repent yée shall all perishe Secondly too beléeue the Gospel that is too beléeue assuredly that Chryst is suche a one towards him as he is declared too vs in his Gospell too bée that is too wit a Sauiour a Iustifier and a Redéemer The end of this faith is the health of our soules 1. Peter 1. and in Iohn Hée that beléeueth in the sonne hath euerlasting life Thirdly too bring foorth frute by this faith First deuotion too godward or seruice of God â–ª Secondly inâ—â—cencie of life and kéeping holy both of minde and body Thirdly loue of our neighbor flowing out of a true faith a pure hart a good conscience And fourthly too doo the woork of our vocation in feare too the glory of God and profit of our neighbour All these vertues ar beutified with true patience which is a certeyn obedience towards God vnder the crosse He that wil bée my Disciple sayth the Lord let him take vp his crosse and folow mée What Wherfore requirest thou so many things Are we not iustified saued by
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
the godly mennes soules after this lyfe Lazarus is caryed intoo Abrahams bosom What is Abrahams bosom Like as Abraham was therfore called the father of the faithful bycause that with him was layd vp the couenant of eternall lyfe the which he kéeping in faythful custodie deliuered as it were from hand too hand first vntoo his owne children and afterward too all nations that they are called his children as many as are heires of the same promisse So after death they are sayd too bée gathered intoo his bosom bycause thy receyue the frute of the same fayth with him For like as a mannes sonnes whē they come home toogither at nyght from their dayly labor are cherished as it were in their Fathers bosom So the godly after their trauels taken in this life are after death gathered togither intoo blisful rest where they are wel at ease and in happy case vntil the rysing agein of the dead This bosom of Abraham is called also Paradyse as in that saying of Christ to the théefe this day shalt thou be with mée in Paradyse where according too the Psalme is abundance of ioy by beholding of God and euerlasting pleasures in his right hand Too be bréef Blissed are they that die in the Lord bycause they shal bée euermore with God shal enioy endlesse ioy And as concerning the communication of Abraham the Glutton it is to bée known that these things happened spiritually For so thought the Glutton wyth himselfe in his torments and such answer receyued he in his owne conscience Seuenthly behold in Lazarus the image of the Church in this lyfe For it is afflicted and it is despysed of the mighty rich men of this world ¶ Of the third THey haue Moyses and the Prophets let them heere them ▪ This is a very weighty admonishment and excéeding behoofeful for by this saying many are damned First euery one is damned that receiueth not Moyses and the Prophets For these are giuen of God too lead vntoo God and to shew the way of saluation He therfore that receiueth them not abydeth in his damnation Secondly they are damned that receyue them but yet set more by mennes traditions and rather frame their life after mennes commaundements than after Gods commaundements notwithstanding Gods charge giuen openly too the contrary For thus sayth he in Ieremy Cap. 20. Walk yée in my statutes and not in the cōmaundements of your fathers Thirdly are dāned héer Pope Gregorie the Anabaptists and other Euthusiasts which looke for new Reuelations frō heauen and giue more credit too the fumes of a frantike and melancholicke brayne than too the heauenly voyce or rather forsake and vtterly cast away the woord of God Fourthly wée learne héerby too make much of the doctrine of Moyses the Prophets and Apostles which wil be a lanterne for vs too eternall saluation so wée folow the lyght therof For the world hath not a more precious treasure than Gods woord Dauid did make more account of this than of y e finest golde Through this Lazarus who was poore in the world was rich before God By this did Iob rayse vp himself in the middes of his miseries Wherfore ryght déere brethren let vs also loue Gods woord Let vs assure our selues that that is the instrument wherby is offered vntoo vs the preciousest of all treasures Iesus Chryst and by him euerlasting lyfe which our heauenly father graunt vntoo vs by the same Iesus Chryste too whom bée honor and glory for euer and euer Amen Vpon the .ij. Sunday after Trinitie ¶ The Gospell Luke xiiij A Certain man ordeined a great supper and bad many and sent his seruant at supper tyme too say too them that vvere bidden come for all things are novv ready And they al at once began too make excuse The first sayd vnto him I haue bought a farme and I must nedes goe and see it I pray thee haue me excused And an other sayd I haue bought fyue yoke of Oxen and I go too proue them I pray thee haue mee excused And another sayd I haue maryed a vvyfe and therfore I cannot come And the seruaunt returned and brought his master vvord againe therof Then vvas the good man of the house displeased and sayd too his seruaunt go out quickely intoo the streetes and quarters of the citie bring in hither the poore feble the halt blind And the seruaunt sayd Lord it is done as thou hast cōmaunded yet ther is roum And the Lord sayd vnto the seruant go out into the hie vvayes hedges cōpell them too come in that my house may bee filled For I say vntoo you that none of these men vvhich vvere bidden shall taste of my supper The exposition of the Text. LIke as the last Sunday it was shewed in the Glutton y t the contempt of a mannes neighboure is hinderance too saluation so in thys Gospel we are taught another let which is too bée shunned that is too wit that wée set not more by our owne possessions and affaires by the care of worldly matters thā by the Gospel of Chryst or that we suffer not our selues to be letted and busied w t the commodities and pleasures of this world that wée come not too the supper vnto which wée are bidden by the preaching of the Gospel Now the occasion of this Parable was a certein Pharisies talke at a feast too which Chryst was bidden For when Chryste had declared that suche as are liberall too the poore shal bee rewarded in the resurrection of the rightuous the Pharisie intending too sooth Chryst in his woordes sayd Blissed is he that eateth bread in the kingdome of God Notwithstanding for as much as Christ saw the ouerthwart cōditions and froward inclination of this Pharisie and of the rest of the Iewish nation he put foorth this Parable wherin he peinteth out bothe the iust reiecting of the Iewes and the frée receyuing of the Gentiles The dryft end of which Parable is that wée should not suffer the transitorie things of this life too bée a hinderance vntoo vs for cōming too the heauenly supper whervntoo wée are bidden by the gospell The places are foure 1 The greatnesse of Gods mercy is poynted out in thys Supper 2 The vnthankfulnesse of the world is noted in those that refuse too come when they are called 3 Of his compulsion how he compelleth and by whom 4 A thretning of punishmente too them that receyue not the Gospell ¶ Of the firste HOw great Gods mercy is towards mankinde it is euident by many proues For not only Gods woord but also Gods excéeding great benefites towards the whole world and specially towardes Chrystes churche beare witnesse of Gods inspeakable mercie The earth sayth Dauid is full of the Lordes mercye The greatest proofe of this mercy is the giuing of his Sonne too redéeme the worlde drowned in vtter miserie and that by his death and passion too the intēt that men béeing deliuered from this
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
wicked Achab who obiected these woordes ageinste the moste holye Prophet Helias Art not thou hée that troubleth all Israell What shall I say concerning the new manner of assaulting the Churche whiche those haue found out that wil bothe bée and are termed Gospellers Like vngodly persons church-robbers thâ—y conuerte too secular vses the goods that belong too the maintenance of the ministerie of Gods woorde Earnestly dooth Sathan with all his members bend him self too this one point that is too ouerthrowe the floting Churche of Chryst. But Christ is stronger than that hel gates may preuaile against it I haue spoken of the floting of Chrystes church whereby also may easly bée perceyued how great the perilles of Gods ministers bée For as Chryste sitteth in the ship so they also susteine a right great brunte of daungers and many are haled too moste gréeuous torments But the people standeth on the shore that is the moste parte of the héerers are out of peril For when anye tempeste ariseth eyther they hide them selues or else they shrink quite away And thus much bréefly concerning the shaking of the church ¶ Of the third ANd the Lorde sayde too Simon Launche intoo the deepe and caste out a net too fishe Then Simon ansvvering sayde vntoo him Sir vvee haue laboured all this nighte and caughte nothing notvvithstanding seeing you bidde mee I vvyll caste forth a net And vvhen they had doone so they enclosed a great number of Fishes c. This is the description of the miracle Peter béeing paste hope of catching any fishe casteth foorth a net at Chrystes commaundement and caught a great multitude so as twoo ships were not able too holde them Albéeit that this miracle were wrought as wel too confirme the doctrine of Chryste as also too strengthen the faith of the beholders yet notwithstanding it perteyneth after a certeyne manner vntoo vs also For what so euer hathe bin written héeretoofore it was written for oure instruction that by pacyence and comforte of the Scriptures wée myghte haue hope I will therefore shewe how this presente miracle serueth for vs. First this miracle will assure vs of the truthe of the Gospel For it is as an authorised seale wherewith God the Father sealeth the Gospel of his sonne For whatsoeuer miracles Chryst the Prophets or Apostles euer wrought they serue all too confirme the doctrine So wée réed in Mark and in the Epistle too the Hebrues Marke in his .xvj. Chapter sayth thus The Lorde wrought with the Apostles and confirmed their doctrine with signs that ensued And too the Hebrues .ij. The doctrine of saluation was confirmed GOD auouching it by signes and woonders and sundry miracles giftes of the holy Ghost Secondlye this present miracle proueth that Chryste is Lorde not onely of men and of the Lande but also of the Sea Whereby our fayth conceyueth this assurednesse that it persuadeth it selfe that nothyng eyther on the Lande or on the Sea is able too withstande this puissaunt Lorde but that hée can puissauntly deliuer his seruants from all perill like as hée deliuered the Prophet Ionas out of the Whales belly by his heauenly power There is no cause then why wée should feare the crueltie eyther offéendes or of men or of the sea so wée leaue vntoo Chryst by lyuely fayth Whervpon Iohn sayth This is the victorie that ouercommeth the worlde euen your fayth Héerwithall this present miracle teacheth from whence â—ommeth the blissing of our labour and the increase of our substance Peter had laboured all night and too no purpose Why so bicause he had sought for blissing by his owne trauell and not out of the fountayn of blissing which is Chryst. But after he had cast foorth his net at the commaundement of Chryst he tooke a great number of fishes Whereby wée are taught that all blissing dependeth of Chrystes woorde Ageinst this doo foure kindes of men offend First faythlesse folkes which thinke that all blissing dependeth of their owne trauaile ageinst whose folly Dauid soong the Psalme Unlesse the Lorde builde the house in vaine dooth he watch that kéepeth it Nexte vngodly folkes which imagine that the increase of their substance goods procéedeth of vsurie and euill trades y t is too say â–ª of y e blissing of Sathan and in déede many séeme too growe riche by suche meanes But Salomon sayeth the contrary The blissing of the Lord maketh men rich For as man can not of ryght bée counted streyghtway riche when he possesseth many things Breade is one thing and the strength of bread is another Many haue breade and other goodes of whom some can not vse them some abuse them too ryot and pryde some cram themselues with them from day too day and other some make them instruments too put their lustes and tyranny in vre I pray you what maner of blissing is this Contrarywyse the Godly that hath but meane substance vseth his goodes too the glorie of God and the reliefe of others and setteth out the giuer of them with â— good conscience The third kind of men that offend in this behalfe ar those sort which when they haue herde that the increase of things coÌ„meth of y e lords blissing becom more slouthful slask and neglect the labour of their vocation where as Dauid in his psalme speaketh ageynst it Blissed is the man that feareth the Lord and delyghteth altogither in his wayes thou shalt eate the labour of thy handes Blissed art thou and well at ease shalt thou bée 〈…〉 and thou shalt bée well at ease If many now a dayes would folow this rule they should féele the Lords blissing The fourth sort of offenders in this case is of them that neither call vpon God when they vse his blissing nor call vpon him for helpe â–ª nor yéeld him thanks for his blissing Let vs learne héere therfore by this present miracle both that men ought too labour and that the successe and blissing of the labour commeth onely of God in what state so euer a man bée If a man bée set ouer of hers as a magistrate a leuetenant and a master of a house let him thinke thus I will labor lustely in the feare of God I will serue God I will call vpon him that he may prosper my labours When the husbandmaÌ„ tilleth his ground when he soweth it when he carieth his haruest into the barne let him haue God before his eyes let him know that all blissing is of the Lorde let him call vpon him that he will vouchsafe too prosper his labour and too bestowe his blissing vppon him So also let the preacher doo let him teache admonishe and exhort but yet at the commaundement of Chryste and in the feare of God But perchaunce thou wilt obiecte I doo my duetie I till the grounde I preache the gospell I instructe my householde but too no purpose my paynefulnesse hath no good successe Lerne héere of Peter what thou wantest Peter laboured in vayne vntill he had taken
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
intoo the Temple and began too caste out them that sold therin and them that bought saying vntoo them It is vvritten My house is the house of prayer but yee haue made it a denne of theeues And he taught dayly in the temple But the high preests and the Scribes and the cheefe of the people vvente aboute too destroy him but coulde not fynde vvhat too doo For all the people stacke by him and gaue him audience The exposition of the Text. THis Gospell consisteth of twoo partes wherof the one teacheth what Chryst did without the Citie Hierusalem and the other techeth what he did in the temple after he was come intoo the Citie While he was without the citie hée beewayled the miserie that was too come vppon the Citie and therwithall prophesied of the destruction of the whole citie and the people In whiche thyng he bothe shewed his affection toward all mankynde and also declared playnly how great Gods wrath is toward sinners that repent not Then entring intoo the temple he fyndeth faulte with the abuse of the Temple he driueth the byers and sellers out of the temple hée testifieth that the temple is a house of praier that it is too say a house dedicated to God and his seruice and that it is not méete too defyle this house with worldly busynesses Nowe there are as I sayde twoo partes of this Gospell one of Chrystes wéeping and of his prophecie concerning the sacking of the citie and the destruction of the whole nation And an other of Chrystes déede in the Temple But these twoo partes conteyne in them many poyntes and lessons and therefore I will speake of them seuerally one by one ¶ Of the firste parte Of this first parte there bée twoo places which are 1 Christes Prophecie ageynst the Citie Hierusalem with the circumstances therof 2 The vse of this part in our churche ¶ Of the firste IN the fyrst place doo méete many circumstances which are first Christes affection towardes mankynd 2. The prophecie it self 3. The time of the visitation 4. Wherby they might haue known the time of their visitation 5. Why they knew not the time of their visitation 6. Their punishment for neglecting their visitation 7. The delay of their visitation The first Christ beholding the Citie vvept vpon it This wéeping of Chrystes is a notable witnesse of Gods mercye towardes mankynd For our Lord béewaileth their destruction no lesse than a most pitiful father bewaileth the destruction of his own children whom he loueth as himselfe which destruction hath surely none other cause than their vnthankfulnesse towards the gospell For how could it otherwyse bée but that the sonne of God who was borne very man too this intent that he should by the offering vp of himself in sacrifyce set mankind frée from euerlasting damnation should bée gréeued at so great vnthankfulnesse of men whom he hath created to saluation from the beginning and afterward called too repentance by sending his Prophets and Apostles vntoo them The second For the dayes shall come vnto thee that thyne enimyes shal cast a banke about thee and compasse thee round and keepe thee in on euery side and make thee euen vvith the ground and thy children vvhich are in thee Héere Chryst prophesyeth of the miserie that should come vppon Hierusalem which miserie happened vntoo them in very déede the fortith yéere after I will deuide the storie of this miserie intoo thrée partes wherof the first is an assignement of those things that happened before the destruction of the citie Hierusalem The second is a reckening vp of the euyls which the Citizens suffered in the séege And the third is a noting of y e miserie that folowed the sacking of the Citie What happened before the spoyle of the Citie Surely many things wherby God would haue called his people too repentance as Prophesies signes woonders foretokens Prophesies as this Prophesie of Chrysts wherof wee haue herd and wherof mention is made in these woords Zach. 1. And it will come too passe in that day that I shall make Hierusalem an heauy stone for al people Al that lift it vp shalbée torne and rent and all kingdomes of the earth shall bée gathered toogither ageinst it Also ther went woonders béefore A whole yéere toogither there appéered a Blasing starre ouer the Citie Hierusalem in the likenesse of a firie swoorde And warlike Chariots and horses were séene encountring toogither in the aire Signes The doore of the temple opened of it selfe in the nyght and a voyce was herd in the Temple saying Let vs remoue from hence let vs remoue from hence Foretokens A man of the common sort named Iesus cryed in the stréetes A voyce from the West a voyce from the East And the more he was chastised by the officer the more hée cryed out By these Prophesies woonders signes and foretokens did the Lord allure the Iewish people to repentance but al was to no purpose and therfore ensued most gréeuous punishment Let vs then speake of the punishment The firste daye of swéete bread began the séege and continued vntoo the eight day of September By and by after arose inward sedition in the Citie wherethrough fréendes and kinsfolke slue one an other without mercye By reason of the stinche of the carcasses of them that were dead there grew a most sore plage in so much as it was not possible too bury the dead Héerevntoo came hunger whiche was so great that the mothers did eate their owne children besides a number of other most shamefull matters which I let passe In the ciuill sedition wherein were slayne twoo thousand men the Temple was set on fire and vtterly consumed Afterwarde the foreparte of the Citie was taken of the enimie and within a while an other parte and at length all the whole Citie came intoo the hande of the enimies After the siege the vanquished people was had in so great contempt that seuen thousand of the nobilitie and chéefe personages were appoynted too the common woorkes lykâ— slaues and many wer reserued too open shewes The number of them that were slayne besides those that perished of hunger in the Citie was fourescore and seuentéene thousand As many as were vnder â—xvj yéeres olde were sold by the souldiers The honest women and maydens were rauished by the men of warre Afterward ageyne vnder Domitian there arose a newe persecution For Domitian made a serch for all that were of any kinred or allyance too Dauid or Chryste Thus muche concerning the bodily punishment that ensued the contempt of the sonne of God wherewithall was ioyned a spiritual punishment in conscience and at the end folowed eternall torment in hell The third If thou haddest knovvne yea if thou haddest euen in this day c. The time of visitatioÌ„ is that wherin God visiteth sometyme too punishe sinners and other whiles too doo good too the godly and that manye wayes Howbéeit the chéefe tyme of the visitation of Gods mercy was the tyme of
Chrystes preaching when hée allured both them and all the world too repentance offering grace and euerlasting lyfe too those that repented Of this tyme speaketh the Lord. The fourth Wherby myght the Iewes haue known the tyme of their visitation They had many euident proofes and tokens of it First Chrystes miracles did openly shewe his power If yée beléeue not mée sayth he beléeue my woorkes for they beare witnesse of mée Secondly Daniel foretolde this tyme of visitation in Babylon Thirdly the kingdome of Iuda was remoued according too the Prophesie of Iacob Genesis .48 The scepter shall not bée taken from Iuda vntil Zilo shal come that is too say the séede of the woman which is Chryst the Lord. Fourthly least they should bée offended at Chrystes pouertie they were warned of it béefore by the Prophet Zacharie whoo in his nynthe Chapter sayeth Beholde thy King shall come poore Fifthly Iohns recorde concerning Chryst. Sixthly the voyce of GOD the father ouer Chryste in his baptim and in the Mount These many other things might haue certified the Iewes of Chrystes presence and of the time of their visitation The fifth But therefore knew they not the time of their visitation séeing they were put in mynd of it by so manye signes There were twoo veyles the one fleshly the other spirituall The fleshly veyle was for that béeing masked in the pleasures allurements and cares of the world they could not consider those things that perteyned too their soul health but they thought as is written in the seconde Chapter of the booke of Wysdome Short and full of wéerinesse is the tyme of our lyfe and ther is no ease in the end of man neyther is there any man knowen too haue returned from the deade Come on therfore let vs enioy the pleasures that be present let vs leaue tokens of our mirth euery where for that is our portion After this maner was the rich glutton masked whō some write too haue bin a citizen of Hierusalem So was he also that sayd when he sawe his barnes full of corne Nowe my soule take thy pleasure But what happened too him In the middes of his pleasures he was called awaye too punishment And their spirituall veyle was that whereof Chryste speaketh héere and whereof Paule speaketh in the firste too the Romanes He gaue them ouer intoo a reprobate or froward mind And .2 Thess. 2. He gaue them strong delusiō that they shuld beléeue lyes which wold not obey the truth And this is the rightfull iudgement of God The sixth The punishment for neglecting their visitation which is double Bodily and temporal Ghostly and eternall Untoo the temporall and bodily punishments perteyneth this horrible wasting of the Citie and also all the miseries and mischéeues of mankynd which miseries and mischéeues ought of dutie too put vs in mynd of repentance The seuenth The cause of the delay of the punishment This dooth Paule expound Roma 2. when he sayth that the riches of Gods goodnesse and long sufferance doo prouoke vs too repentance For God is slowe vntoo anger that is too say vntoo vengeance and that is to the entent that wée at length acknowledging our sinnes should mourne for them and flée vntoo Chryst by true fayth ¶ Of the second FOrasmuch as Paule sayeth That all that is wrytten is written for our lerning Let vs sée what is the vse of this Doctrine First therefore let vs that beléeue in Chryst and are the holy Hierusalem of God héer the voice of Christ bewayling our sinnes and let vs lerne how hée is affectioned towardes vs. Also let vs know the tyme of our visitation whom God hath visited woonderfully in this realme Firste with his woord which surely is preached purely in al the Churches of Denmarke Howbéeit bicause wée haue slenderly obeyed his gospell he hath visited vs with warre with famine with pestilence and euery man after a sundry fashion And if wée repent not yea and that betimes he wil visit vs ageine with warre pestilence and famin and at length will vtterly destroy vs. Let vs repent therfore let vs promis amendment let vs embrace Chrystes gospell and too bée short let vs frame our liues after a godly and holy maner that wée may skape in the day of wrath ¶ Of the second ANd hee entered intoo the temple c. In this second part of the Gospell there are foure circumstances chéefly too bée obserued The firste is the wickednesse of the hygh Préestes The Temple of Salomon was ordeyned not too kéepe marts and markets in but for these purposes First that Gods woord should bée taught in it and that the people should come toogither in it and pray according too that which Salomon himselfe sayeth in the Dedication of the Temple Whatsoeuer thy people shall pray in this place that is in this Temple thou shalt héere them in thy dwelling place in heauen and when thou hast herd them thou shalt bée fauorable vntoo thē Besides this it was established by lawe that the Sacrifices should bée slaine hard by the Temple according too the lawe The Pharisies and highe Préestes did all things contrarye héereuntoo For they despised Gods woord they practised heathenish chopping and chaunging yea rather as Chryst saith of Gods temple they made a den of théeues Théeues murther manye too the intent too get their goodes too themselues And the high préestes through their false doctrine and misinterpreting of the scriptures murthered many thousandes of men while they traiterously bereft their soules of euerlasting blisse Héereby it sufficiently appéered howe wicked these highe préestes were ageinst God for they not only despised Gods woorde themselues but also gaue other men occasion too despise it and wilfully too withstand it too their vtter destruction The second is the driuing of the byers and sellers out of the Temple Chryst driueth out the byers and sellers that with outward violence By which déed first he testifieth him selfe too disallowe the vngodlynesse of the Pharisies And secondely he declareth himselfe too bée the true King and highe préest of this people Their king verely in that he setteth his hand too the taking away of vngodlynesse like as Ezechias did when he tooke away the brasen Serpent bicause the people did Idolatrie vntoo it and their high préest in that hée defendeth the true Doctrine and rebuketh the baggage of the Pharisies Moreouer this driuing out was a certeine fatherly warning y t the temple should bée destroyed vnlesse they amēded By this déed he giueth them to vnderstand of the punishmēt whiche all the vngodly shoulde runne intoo that had misused Gods temple namely that Chryst should one day cast them quite out of the Temple Furthermore let bothe parties I say bothe Magistrates and gouernours of Churches learne héereby The one too take away the instruments of wickednesse by force of hand and outward violence And the other too cutte of all Supersticion as much as maye bée with the swoorde of the spirite that is
is effectuall and bringeth foorth frutes most acceptable too God through Iesus Chryst. And where this frute is not séene there is skarce any fayth too bée founde For when wée beléeue therewithall wée are borne new men that wée should yéelde new obedience vntoo God Now let vs sée this selfe same doctrine of Chrysten ryghtuousnesse in the example of the Publicane First as the text sayeth hée stoode a farre of For béeing put in feare with his own vnwoorthinesse hée durst not come foorth with the Pharisie intoo the sighte of Gods maiestie In likewise Peter falling downe at Chrystes féete sayde Away from mée for I am a sinful man Likewise the Centurion Lorde I am not woorthie that thou shouldest come vnder my roofe This fearfulnesse in the conscience of man ryseth of the knoweledge of the Law by the squyre whereof when a man examineth his owne déedes hée is enforced too crye oute I am a sinfull man Secondly he dareth not lift vp his eyes Héere is noted howe the Publicane was ashamed of the filthynesse of hys sinne 3. Hee knocketh himselfe vppon the breast whereby is signified his striuing ageinst wanhope and despaire 4. when hee sayeth Lorde be merciful vntoo mée a sinner hée giueth vs too vnderstand how we ought too flée vntoo God onely for the putting away of oure sinnes Hithertoo hée hath wrestled with sinne with the sentence of the Lawe and with wanhope By whiche wrestling is declared that he was sorye in déede Nowe foloweth how he wounde him selfe oute of this Hell as it were For when he sayeth GOD be mercifull too me a sinner he reyseth himself vp by fayth ageinst dispaire For héere hée called too remembraunce the promises concerning Chryste that GOD will bée mercifull vntoo sinners which falling too repentance doo flée vntoo Chryste with true fayth For hée is the propitiation for our sinnes In reysing him selfe vp in this wise hée imputeth sinne too himselfe and mercie vntoo GOD hée acknoweledgeth himselfe the sicke man and GOD too bée his Phisition hée setteth mercie ageinst sinne and so beléeuing God too bée fauourable vntoo him he is iustified by Faith alone After the same manner dyd Daniell Untoo thée Lorde bée rightuousnesse and vntoo vs confusion and shame And so wée may learne of this Publicane first the maner of true repentance and Christen rightuousnesse for euen as true repentance is true sorynesse for sinne euen so Chrysten rightuousnesse is to bée loosed and acquit from sinne whē wée come vntoo God by true fayth as I haue sayde before 2. We may lerne of him of what sort true Prayer ought too bée For it must procéede from the bottom of the hart in the feare of God and leane vntoo the propitiation which is in Iesus Chryst. 3. Wée must learne of the Publicane too behaue our selues after a lowly maner both before God and before men Must wée then liue after the maner of Publicans Yea surely must we so farre foorth as they repent and amend according as this Publicane did For as this Pharisie is not mislyked for the outwarde honest woorkes that he did but bycause hée trusted in the woorkes So this Publicane is not too bée commended for the synnes that he had committed but for his repentaunce whiche ensued Yea wée haue lessons in bothe of them that wée may fare the better by With bothe of them wée must go too Churche with bothe of them wée must giue thankes vntoo God with both of them wée must pray Wée must learne of the Pharisie too doo honest outwarde woorks and of the Publican too bring with vs godlynesse of minde and true faith ¶ Of the third I Say vntoo you this man vvent home too his house iustified and not the other Héere wée haue Chrystes iudgement of the Pharisie and the Publicane The Publicane sayth he departing out of the Temple came home too his owne house iustified by Fayth And the Pharisie returned not iustified but rather condemned This confirmeth he with a generall sentence For euery one that exalteth him selfe shall bée brought low and he that humbleth himselfe shal bée exalted The Pharisie exalted himselfe thinking himselfe rightuous by his deeds of the law which were none at al and therfore he was brought lowe by the sentence of damnation The Publicane humbled himself by acknowledging his sinne by lowly prayer and by trust in Gods mercie through Chryst and therefore he was exalted by the grace of acquitall and glorie of blissednesse That wée may be humbled after this mans example Christ graunt too whom with the father and the holy ghost bée glorie for euermore Amen Vpon the .xij. Sunday after Trinitie ¶ The Gospell Marke vij IESVS departed from the coastes of Tyre and Sydon and came vntoo the Sea of Galilee through the middes of the coastes of the ten cities And they brought vntoo him one that vvas deafe and hadde an impediment in his speech and they prayed him too put his hande vpon him And vvhen he had taken him aside from the people he put his fingers intoo his eares and did spit and touched his tongue and looked vp too heauen and syghed and sayde vntoo him Epham that is to say be opened And streight vvay his eares vvere opened and the string of his tongue vvas losed and he spake plaine And he commaunded them that they should tell no man But the more he forbad them somuch the more a great deale they published saying He hath doone all things vvell hee hath made both the deafe too heare and the dumbe too speake The exposition of the text THis Gospell conteyneth one of the Lordes miracles whereby hée shewed his power his will and his office His power appéereth in this that all things created are at his commaundemente as the Sea the Windes the Féendes and diseases as in this place Hys will is séene by his readinesse too helpe for hée is moste readie too help all that cal vpon him His office appéereth in that he is a sauiour according to his name which is Iesus Those thrée things are too bée séene well néere in euery of Chrystes miracles which wée must lerne too vse aright For wée must vse the power of Chryste our Lorde ageinste the tirannie of the worlde Sophistrie and Hipocrisie yea and ageynste all the whole kingdome of Sathan Let vs set the knowledge of his will ageynst the ouerthwarte will and iudgemente of our fleshe Let vs arme oure selues with the minding of his office ageinst all Antichristes that will robbe Chryste of his office These thrée things wée may behold in this present gospell as in a Glasse Héere the deafe and dumb man is hild in bondage by the Deuil But what dooth Chryste in thys case Hée vttering his power openeth his eares and looseth hys toong maugre the Deuilles resistance Ageine in that hée helpeth this miserable and wretched creature hée sheweth him selfe too haue a remorse of his miserie and by so dooing vttereth his good wil towards him Lastly hée declareth his own
office in shewing him selfe ready and chéereful too helpe this man For by this déede hée dooth vs too vnderstande that hée was sente too helpe the afflicted and those that are in miserie Wée haue what Chryst meaneth by his miracles Nowe let vs sée the summe of this present Gospel Chryste healeth the deafe and dumbe man that is brought vntoo him By whiche déede is signified that Chryst came intoo the worlde too helpe suche as come vntoo him according too this texte Euery one that calleth vppon the name of the Lord shall bée saued The places are thrée 1 The example of them that bring this deafe and dumbe man vntoo Chryst. 2 The déede and miracle of Chryst. 3 The frute of this miracle too the beholders ¶ Of the firste DEparting ageine out of the coast of Tyre c. Before wée enter intoo the first doctrine the occasion of this presente miracle is too bée obserued Which was Chrystes iourney and the place from whence hée tooke his iourney His iourneying it selfe declares how busy the Lorde was in his office and howe earnestly hée thirsted oure saluation The place sheweth howe hée mente that the Gentiles also should bée made partakers of his benefites For hée came too séeke that whiche was lost Now let vs sée the first doctrine They brought vntoo him a man that vvas both deafe dumb and besought him that he vvould lay his handes vppon him Héere are twoo things too bée marked first what these bearers of this deafe man doo and secondly what they request what doo they They bring vntoo Chryst a man that is deaf and dumb In these few woords is a christen mans life described Which description it standeth vs in hand too vnderstand aright too the intent we may handsomely folowe the example of them For first they acknoweledge Chryste too bée the true Messias and secondly they beléeue in him bothe whiche things they declare by this déed For no man commeth vntoo Chryste as too a sauiour ne calleth vppon him but hée that beléeueth in him For like as no man beléeueth but hée that heareth so no man calleth vppon him but hée that beléeueth Rom. 10. By this reason fayth béeing conceyued of the woord of life is the soule helth and rightuousnesse of Chrystians Is this fayth idle No. Héere are shewed thrée frutes of it The first is confession for héere by their déede and woord they confesse Chryst. For euen as men beléeue with the hart vntoo rightuousnesse euen so is confession made with the mouthe vntoo saluation The seconde is the calling vppon Chryst For Faith and inuocation are so knit toogither that yée may sooner separate heate from fyre than plucke them asunder one from an other The thirde frute of Faith is brotherly loue which these bearers vtter in hart in woork and in woord by bringing this afflicted and miserable creature vntoo Chryst. Séest thou now what maner of men these bearers were Séest thou the whole lyfe of a Christian peynted out in their déede as in a table But wherfore was this doone and written That both I and thou might haue an example of reuerence towards God and of charitie towards our neibor This is a patern of a true christiaÌ„ life Wee must therfore beléeue in Chryst as these men did Wée must confesse Chryst as these men did and Faith requireth that wée should call vpon him as they did Besides this according too the example of these men it becoÌ„meth vs too loue and helpe our neybor with hart woord and déed I pray you what greater woork of loue can there bée than too bring vntoo Chryst a man in thraldom vnder the power of the diuel wretched a miserable despised and vtterly disdeyned among men and too take so great care for an other mans welfare Héerby let rich and poore noble and vnnoble citizens and cuntriefolk lerne what becommeth them if so be they mind not too beare a face of Christianitie in vayne Let euery man according too the state of his calling endeuer to bring as many as he can too Chryst and too call vpon him and too haue a godly carefulnesse for the welfare of other men Héere ryseth a dout This deafe man had no faith for he could not heare the woord wherby faith is conceiued and yet was he healed by Chryst for the fayth of other men It séemeth therfore y t a man may bée saued by an other maÌ„s faith I answer Chryst loosed the tung of the dumb man then béeing called vpon by the diseased person he gaue him faith vpon the attaynment wherof the diseased person was saued by his owne faith and not by another mans fayth Ageyne there is a difference too bée put betwixt corporall benefites and euerlasting Saluation As for corporall benefites the godly may obtein them euen for the â—â—godly at Gods hand But as for saluation they can not obteyne it for them vnlesse they themselues also haue first conceyued fayth by the woorde of GOD. For except the godly might obteyne corporall benefites for the â—â—godly the world could not stande in this so huge a flud of wickednesse and stumblingblocks Thus much concerning the déeds of these bearers and the profitable example therof Now let vs sée what they desired of Chryst. They besought him sayth the text that he would lay his hand vppon him For they had marked how Chryst by laying on of his haÌ„ds had giuen helth vntoo many afore How béeit too the inteÌ„t we may vnderstand this ceremonie foure things are too bée obserued concerning laying on of hands First how auncient this custome of laying on of hands is Secondly too whoÌ„ it belongeth too lay hands vpon others Thirdly too what purpose and end the laying on of handes serueth Fourthly what is the misticall méening of hands As concerning the antiquitie of the custme of laying on of handes the Scripture teacheth that this custome is taken of the fathers For in the .48 of Genesis wée réede that the Patriarke Iacob layde his hands vpon the heads of Manasses and Ephraim the sonnes of Ioseph Which custome afterwarde was confirmed too the Iewes by lawe and this ceremonie continued vntoo the time of Chryst who also vsed the same and deliuered the vse therof ouer too his Apostles And that too laying on of hands was ioyned prayer it is manyfest by the .xix. Chapter of Mathew where it is written that children were brought vntoo Chryst that he myght lay his hands vpon them and pray Thus haue wée how auncient the custome of laying on of hands is Now let vs sée to whom it belongeth too lay on hands whiche thing is too bée gathered by the laying on of hands of Iacob and others For it was the guyse that the elders should lay their hands vppon the yongers the fathers vpon their children and the Préests vpon the people For it was a solemne ceremonie in the power of those that were in authoritie or degrée aboue others But too what end was this ceremonie ordeined
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
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
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
it procéeded of faith but the Pharisies déede was abhomination bycause the persone pleased not GOD. Twoo husbande men tyll their grounde the one dooth God high seruice ploughing in the feare of GOD and looking for blessing from God And the other pleaseth not God bicause hée is voyde of fayth and the feare of God And yet haue bothe of them commaundement of the woorke In the sweate of thy browes shalt thou eate thy breade The handmaydes that doo seruice obedientlye too their mistresse peraduenture in swéeping the flore haue bothe of them the commaundement also But shée that bringeth fayth with hir too hir businesse dooth seruice vntoo GOD where as shée that wanteth Fayth thoughe shée doo in déede that whiche shée is bound too doo of duetie yet cannot hir woorke bée called a seruice of God Furthermore the woork that is commaunded wrought in Fayth must tende too Gods glorie chéefly This is confirmed by the testimonie of Esay Euery one that calleth vpon my name haue I created too mine owne glorie I haue shapē him I haue made him But what is it too glorifie GOD In fewe woordes it is too attribute all glorye vntoo him and too praise him with hart with mouth with confession and with behauiour Now foloweth that whiche I promised too speake of in the fourth place That is too witte who they bée that are able too yéeld true woorship vntoo God Although this may bée gathered of the things that wente before Yet notwithstanding I wil shew it bréefly héer They only can doo seruice and woorship vntoo God that haue accesse vntoo him but the children of God onely haue accesse vntoo him wherfore they only can doo him seruice aright His children are all those that beléeue in his name Iohn 1. And these haue accesse vntoo the Father through fayth Rom. ◠And for the same cause Chryst teching his Disciples too pray biddeth them say Our father whiche art in Heauen meaning that none but his Children can call vpon him Let this suffise cōcerning the true seruice of God the summe wherof is conteyned in louing God our neighbour Now remayneth that I speake of the third doctrine ¶ Of the thirde WHhat thinke you of Chryst sayth he vvhose sonne is he They say vntoo him Dauids The Pharisies thought themselues rightuous by the law but if that had bin true Chryst had bin promised in vayne For thus sayth Paule in the seconde too the Galath If rightuousnesse come by the lawe then Chryste dyed in vayne Our Lorde therefore asked them of the Messias that is of Chryst that by making mention of him he might stirre them vp to know and consider to what end the law was giuen and too thinke wherefore the Messias was promised Whiche thing if they hadde doone aright they should haue reasoned thus The Messias was promised too take away sinne like as Esay witnesseth He bare our diseases Gen. 15. In thy séede shall all nations bée blissed Therefore it is néedefull that the sonne of Dauid should bée not only man but also God the Lord of Dauid according as the Psalme testifieth The Lord said vntoo my Lorde c. By this kinde of reasoning they might haue iudged aright bothe of the lawe and of Chryst and so they had embraced Chryste the Sauiour too whom bée honour world without ende Amen Vpon the .xix. Sunday after Trinitie ¶ The Gospell Math. ix IESVS entred intoo a shippe and passed ouer and came intoo his ovvne citie And beholde they brought too him a man sicke of the Palsey lying in a bedde And vvhen Iesus savv the fayth of them he sayde too the sicke of the Palsey Sonne bee of good cheere thy sinnes bee forgiuen thee And behold certeine of the Scribes said vvithin them selues This man blasphemeth And vvhen Iesus savv their thoughtes hee sayd vvherfore think ye euill in your harts vvhether is it easier to say Thy sinnes bee forgiuen thee or to say arise and vvalke But that yee may knovv that the sonne of man hath povver too forgiue sinnes in earth Then sayth he too the sicke of the Palsey Aryse take vp thy bed and goe vntoo thine house And he arose and departed too his house But the people that savv it marueled and glorified God vvhich had giuen suche povver vnto men The exposition of the Text. THis Gospell conteyneth one of those miracles wherewith as our Lorde testifieth his power will and office so hée confirmeth the certeyntie of his doctrine It is shewed in this present story how Chryst healed a man y t was diseased of the Palsie Whiche déede his héerers accept not all with one mind For the Pharisies blaspheme the cōmon sort by beholding the miracle are put in minde of the presence of God and are confirmed in Chrystes doctrine wherby they not onely conceyue feare ▪ and faythe but also vtter the true frutes of fayth by setting foorth y e goodnesse of God This gospell therfore is as a certeine picture wherin Chrystes kingdome in this worlde is paynted out in which there bée some that bring the diseased vntoo Chryste and some that murmure as the Pharisies in all times and other some that feare god aright and glorifie him for his déedes Among these sundrie sortes of héerers standes Chryste in the middes receyuing all that come vntoo him despising no man for his miserie healing their woundes releasing our sinnes and with his holy spirite as with a most precious balme he assuaged our brooses and healed them This is the summe and the drift of this dayes Gospell which for instructions sake I will diuide intoo thrée places 1 Of those that broughte this man that was sicke of the palsie in a bedde vntoo Chryste that he might heale him 2 The murmuring of the Pharisies accusing Chryst and his defence 3 The end and vse of Chrystes miracles ¶ Of the firste ANd Iesus taking Ship c. Héere firste and formoste is too be considered the occasion of the miracle wrought in this place by our Lord. Chryst taking ship sayth hée passed ouer and came intoo his owne Citie that is too witte Capernaum For hée kept there very muche What was the cause of this his going thither Hée had bin in the lande of the Gergesenes where bée healed a man that was possessed of the Deuil and when the Deuilles desired that they mighte enter intoo the swine the Lord agréed and so the herd of swine ranne headlong intoo the Sea and were drowned When the inhabiters saw this they came vntoo Iesus desiring him for too depart from them for they did set more by their swine than by Chryst and his Gospell And surely they haue many felowes in these dayes whom wée may rightly call Gergesenes Twoo things therfore are too bée obserued héere one whiche is set foorth for vs too eschue and another whiche is commended too all godly folke too folowe The vnthankfulnesse of the Gergesenes is too be eschued that set more by a péece of Bakon than by their soule
health Like vntoo whome are the moste parte of those that are called by the name of Chrystians Chrystes forwardnesse is set foorth for vs too folowe who vpon euerie occasion that hée coulde catche holde on was earneste too enlarge the bounds of his kingdome For as by this iorney hée sheweth howe greatly hée thirsted mannes saluation so by his example hée commendeth vntoo vs diligence in his vocation Now foloweth the first part of this Gospel And beholde they brought vntoo him a man that vvas sicke of the Palsie lying in a bedde And Iesus seeyng their fayth sayde vntoo him that vvas sicke of the Palsie â–ª Bee of good cheere my sonne thy sinnes are forgiuen thee In this firste parte of the storie wée haue foure things whiche are néedefull too bée obserued The firste is the example of the bearers Secondlye the man him self that had the Palsie Thirdly the respect that Chryst had too the fayth of theÌ„ Fourthly how the man that had the Palsie was receyued of Chryst. As concerning those that bare him their fayth bewrayeth it self by tokens certeine which burneth in suche wise whersoeuer it is that no ashes can choke the flame of it This faith had they conceyued eyther by séeing him teache and heale others before or vpoÌ„ the report that they had herd of Chrysts dooings The effect is that they had persuaded theÌ„ selues that hée woulde receiue them that were afflicted and heale them This liuely faith of these â—earers yéeldeth fiue folde frute of whiche the first is the confession of Chryst whome it was a harde rare matter too confesse among so many outragious enimies The seconde is inâ—ocation whiche can no more bée from true faith than heate can bée from fire For all the wisshes of the beléeuers whiche neuer cease are inuocations The thirde is valiantnesse of minde in that they hazarded their life for acknowledging of Chryste For the Pharisies Scribes and chéefe men of this people did persecute all those that gaue any honour vntoo Chryste The fourth is the loue of their neighbour whereby they fauoured their neighbours vnfeynedlye And the fifth is the paine and trouble that they took for the help of their neighbour For they not only beare him which was a point of charitie but also when they could not come the next way vntoo Chryst by reason of the throng they gate vp intoo the house top and let downe the diseased soule by the windbeams which déed was not voyd of daÌ„ger What learn wée by this Let vs euen in spite of the worlde coÌ„fesse Chryst as these bearers did Let vs cal vpon him both for our selues for others Let vs put our selues in peril for y e truth of y e Gospel if néed so require Let vs loue our neighboure entirely not onely in affection but also in déede And let vs spare no paines if wée may doo them any good An other thing whiche I sayd was too bée obserued in this first part is the man himself that was diseased of the Palsie in whoÌ„ are thrée things too bée marked His disease the cause of his disease and that hée wold bée caryed vntoo Chryst. His disease was the Palsie whiche is when one of a mans sides eyther the right side or the left loseth his féeling and natural mouing Surely a right gréeuous disease whereby y e whole vse of a mans bodie is hindered The cause of the disease was double Uniuersall which is originall sinne in all men And speciall whiche had his beginning eyther of disordered lyuing or else of some very sore disquietnesse of minde Nowe in that hée would bée borne vntoo Chryst it betokeneth that hée had fayth like as those had that did beare him Let vs also folowe this example of him that had the Palsie Let vs acknowledge as wel our inward as our outward disease let vs confesse our sinfulnesse and let vs suffer our selues too bée caryed vntoo Chryste as this man that had the Palsie did The thirde thing that I admonished you too consider in this first parte is that Chryste sawe the fayth of those men that is too witte of him that had the Palsie and of them that caryed him Whereby wée may learne these things First in what sorte Chryste is minded towardes vs. For hée is of the same minde towards vs that hée was towards the man that was sicke of the Palsie For the Lorde is no accepter of persons And secondlie that Chryst hath not an eye so muche too the greatnesse of our sinnes as too our fayth This fayth obteyneth of Chryst all things for the welfare both of the body and the soule And although I think this man that was sicke of the Palsie had some little sparke of fayth yet I will not striue ageinst it if any maÌ„ say that the bearers had the fayth and not the Palsie man For it is no straunge matter for corporall yea and for spirituall benefits too bée obteyned for the faith of other men For like as one man by his wisdome may make another man proue wise so he that beléeueth may by his faith obteine faith for other men Howbéeit like as no man is wise by another mannes wisdome but by his owne so no man is saued by another mans fayth but by his owne Héer then wée may learne both too pray for other folks that the grace of God may increase towards them and also too request others that they will commende vs too God with their prayers For the prayers of the godly is greatly auailable The fourth thing that I set foorth too bée lookt vntoo in this first parte is the manner how hée receyued this Palsie man whiche is expressed in these woordes Bee of good cheere my Sonne thy sinnes are forgiuen thee Héere let twoo things bée thorowly weyed The one is why hée receyued this Palsie man in suche wise and the other is the saying of Chryste in receyuing him This Palsie man séekes deliuerance from his bodilye disease and wherfore then sayth Chryst thy sinnes are forgiueÌ„ thée Undoubtedly there bée great and weightie causes The first is too teache vs that diseases are the rewarde of sinne as Paule sayth the reward of sin is death And Christ in the .5 of Iohn sayth vntoo one whom hée had healed behold thou art made whole beware thou sinne not héereafter least some worser thing befal thée 1. Cor. 11. for misusing y e Lordes supper vnreuerently many were dead many were weak The second is too teache vs where the healing of the body is too bée begon namely at the minde whose spottes muste first bée cleane wiped out before a man minister Phisick too the bodie Let vs therfore kéepe this order in curing oure diseases First let vs acknoweledge the disease Next let vs repent and desire forgiuenesse of our sinnes for Chrystes sake Then let vs in the feare of God and with thankesgiuing vse the ordinarie meanes of helpe and let vs acknoweledge the Phisitian too bée Gods minister who in Gods
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
in the wedding garment ¶ Of the third MAny are called and fevv chosen This saying of Chryste conteyneth twoo things that is too witte a setting foorth of the mercy and goodnesse of GOD who calleth all men too his sonnes mariage Neither is it too bée thought that hée calleth any whoÌ„ hée would not haue too bée at his sonnes wedding and a complaint ageinste the vnthankfulnesse of the greatest part of tâ—â— world Many sayth hée are called For the Bridegroom commaunded his Apostles too go foorth intoo all the whole world and too call men too this mariage as hée sayd afore Cal too the mariage whosoeuer yée finde But fevv are chosen That is few haue the wedding garmeÌ„t For such are chosen as are sorted out from others and are excellente aboue others Therfore Peter saith that Christians are chosen too sanctification of spirit that is too wit that they should bée holy in spirit Uerely GOD will haue all men saued as Paule teacheth and this parable sheweth yea and Chrystes owne woords witnesse Math. xj Come vntoo mée all yée that labour and are loden and I wil refreshe you Let vs set this saying ageinst all the enimies of Gods grace Therefore if thou looke too Godwarde Gods will is that all men shoulde bée saued and come too the knoweledge of the truthe and hée calleth all men without exception too the mariage of hys Sonne But if thou looke vntoo menwarde fewe are chosen that is too saye fewe when they heare the Gospell doo receiue it by fayth and become holy in spirite Wherefore the cause of damnation is not in GOD but it is too bée sought for in our selues How often sayth Chryste would I haue gathered thy Children toogither and thou wouldest not Beholde thou hast héere twoo things Chryste would and Ierusalem would not Therfore by this saying wée are warned that it is not inough too hear the Gospel but wée must also obey the Gospell For as Peter sayeth it is therefore preached that wée should bée mortified as towarde the fleshe and too liue after the spirite Thus muche concerning this dayes Gospel wherby wée may lerne that God hathe not created vs too damnation but too blisfulnesse and that hée hathe fréely prepared all things that perteine vntoo true blissednesse And ageine that those which are damned are damned through their owne fault as which would not obey the Gospel Wherfore if we haue regarde of our soulehelth let vs put on the wedding garment and let vs minde true holinesse through Iesus Chryste oure Lord Too whom with the Father and the holie Ghoste bée honour for euermore Amen Vpon the .xxj. Sunday after Trinitie ¶ The Gospell Iohn iiij THere vvas a certein ruler vvhose sonne vvas sicke at Capernaum Assoone as the same hearde that Iesus vvas come out of Ievvrie intoo Galilee hee vvent vntoo him and besought him that hee vvoulde come dovvne and heale his Sonne For hee vvas euen at the point of death Then sayde Iesus vntoo him except yee see signes and vvonders yee vvill not beleeue The ruler sayde vntoo him Sir come dovvne or euer that my Sonne die Iesus sayeth vntoo him Go thy vvay thy Sonne lyueth The man beleeued the vvoorde that Iesus hadde spoken vntoo him And hee vvente his vvaye And as hee vvas goyng dovvne the seruauntes mette him and tolde him saying Thy Sonne liueth Then enquyred hee of them the houre vvhen hee beganne too amende And they sayde vntoo him Yesterdaye at the seuenth houre the Feuer lefte him So the Father knevve that it vvas the same houre in the vvhich Iesus sayd vntoo him Thy Sonne liueth and hee beleeued all his housholde This is ageine the second miracle that Iesus did vvhen he vvas come out of Ievvry intoo Galilee The exposition of the Text. THis Gospell teacheth vs whither wée ought too flée for succour in all the troubles of this lyfe that is too wit too the fountayne of all welfare and felicitie Iesus Chryst. Which thing Esay also putteth vs in minde of when he sayâ—h Yée shall drawe water out of the welles of the Sauioure Too this well wée must come not with féete but with minde not with reason but with Fayth Furthermore this Gospell sheweth howe forwarde Chryste is too helpe who sendeth away none that commeth too him without comforte For he is not otherwise affectioned towards any man than towarde this noble man this Courtyer of Herodes court whom hée not only comforted by worde but also helped by miracle The summe of this Gospell therefore is included in this saying of Ioel Euery one that calleth vpon the name of the Lord shalbée saued The places are thrée 2 Of mens miseries and of the cause and remedie of the same 2 Of the rebuke wherewith Chryst rebuketh this seruant of the kings 3 The true nature and inclination of Faith ¶ Of the firste THere vvas a certeine Ruler vvhose sonne vvas sicke This sad father and his sicke sonne doo set before our eyes the miseries of this worlde which as they are the punishments of sinne so are they also as it were certein sermons of Gods iudgement whereby wée are allured too repentance like as this Courtier béeing sad for the sicknesse of his sonne féeleth his owne sinne bewayleth it Héervntoo maketh also that saying of Esay Their distresse shall bée a lerning vntoo thée Howbéeit too the intent wée may the better consider Gods goodnesse towards vs I will declare by what meanes God is woont too call vs chéefly too repentance These wayes are chéefly sixe The first He setteth foorth the doctrine of the law wherin he paynteth out our sins as in a table sheweth the blindnesse of our minde be wrayeth our douting of Gods prouidence promises and threats vttereth the vnclennesse of our affections and sheweth the stinche of the stomacke the turning away our will from God and the horrible atteinting of all our powers Agein in the second table of the law he paynteth our vnfaythfulnesse towards men and the vncleanenesse of our thoughtes so that yf there appéere any vprightnesse in our whole life before wée bée conuerted vntoo Chryste the same is no better than a cloth stayned with matter and most vnpure blud which thing Esay complayneth of in these woordes All our rightuous dooing are as a moste filthie cloute The cause why the lawe setteth this our filthinesse before vs is that wée béeing warned of their stinche should repent and departe from our moste wicked wayes The second The excesse of inward miseries which no maÌ„ is able too describe and bewayle sufficiently was neuer yet so great neither was any mannes calamitie yet so extreme but that any of vs might fall intoo the same as Ambrose godlyly admonisheth vs saying Wee eyther are now presently or heeretofore haue bin or may be in the selfe same ease that this same man was in In how great miserie was Adam who not only sawe the one of his sonnes murther his brother but also behilde the moste sorowfull fallings of
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
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
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
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
the midst of theÌ„ saying Verely I say vnto you Except ye turne become as children yee shall not enter into the kingdome of Heauen Héere hée teacheth by example and doctrine what maner a ones he would haue the ministers of his kingdome too be He wil haue no oddes betwixt them as touching the affection of their minds Hée wil not haue one looke loftely at another but y t they should be louingly minded one too another shewing dutifulnesse one to another He wil not haue theÌ„ in his ghostly kingdom too reign proudly one ouer other after the manner of the heathen For in ciuill gouernements there is an other consideration too bée had Ageine hée maketh héer a difference betwéen his own gouernment and the worldly kingdomes Hée that is chéef in worldly kingdomes wil bée honored and serued of al men Contrarywise hée that wil bée chéef héere must be seruant too all not in woords as the Pope is but in very déede as were Paule Peter the Apostles and other sincere preachers of the Gospel So is he greatest in Chrystes Churche that is most seruant and hée is least that is most lordly Now too the intent Chryst may reuoke his disciples froÌ„ this pride he addeth a most sore threat saying Except yee become children yee shall not enter intoo the kingdome of Heauen But what meaneth the Lorde that he would haue his Disciples like little Children Dooth not Paul séem too teache otherwise when he wryteth too the Corinthians in this wise Let vs not bée children in vnderstanding Chryst wil haue vs like too Children Paule wil haue vs vnlike too Children Bothe are true Wée must be like too Children and ageine wée must bée vnlike too Children Wée must bée like too Children firste in true lowlinesse and denying of our selues as the Lorde sayeth whosoeuer humbleth himself as this Childe Therefore hée that will bée Chrystes Disciple must lay down all pride Héeruntoo perteyneth this saying of Chryst hée that wil folowe mée let him denie him self That is too say he that wil bée my Disciple let him haue a lowly opinion of himselfe and let him take nothing proudly vpon him Ageine wée must bée like vntoo children in respect of merits For like as childreÌ„ cannot boast of their own deseruings ageinst their parents euen so may not Chrystes disciples boast of any merites before God but confesse them selues too bée babes as who are able too do nothing without his fatherly prouidence Thirdly we must be like childreÌ„ in affection For as children coÌ„mit them selues wholly too the regard of their parents so must Chrysts disciples put them selues wholly intoo Chrysts tuition looking for all welfare at his hande Fourthly wée must bée like children in purpose of obeying Good children stande not reasoning what maner a thing it is that their father coÌ„mandeth but they take héede what he coÌ„maundeth folow his wil as their rule too woork by as AbrahaÌ„ did who at Gods coÌ„maundement was redy too slea his only begotten sonne for sacrifice Abraham stood not thinking what shal this déede profite God The death of my sonne is most troublesome vntoo mée and can do no good too God But rather he thought thus Thou my God hast commaunded me this therfore will I folow thy wil as my rule too woorke by and I will obey thée Lastly wée must bée like children in malice that is too wit like as children giue not themselues too naughtie practises nor gather not couetously nor folowe filthy lustfulnesse So must Chrysts disciples absteyne from euill And wée must bée vnlike too children first that wée bée not found like babes séeking after vntoward things as children doo before their senses are setled Secondly that wée bée not weake in faith as childreÌ„ which are not able to conceiue spirituall things for want of yéeres of discretion Thirdly that wée giue not our selues too playing with fleshly affections Fourthly that wée wauer not vncerteynly and vnstayedly like childreÌ„ in the doctrin of godlinesse that as Paul saith wée bée not caried about with euery blast of doctrin but that wée yéelde a holy chyldhoode whervntoo Peter exhorteth vs when he sayth As new borne babes 1 Peter 2. Héervnto he addeth also y e reward of true lowlinesse wheÌ„ he sayth VVhosoeuer receiueth such a child in my name receiueth me Let this be weyed aduisedly First by this saying Christ wil haue vs embrace his childreÌ„ louingly and that for his sake Secondly it witnesseth y t what soeuer is bestowed vpon the godly in his name he estemeth as if it were bestowed vpoÌ„ himself Whom wold not this promise stirre vp too doo y e déeds of curtesy too his brethren specially too the members of Chrysts church On the other side it warns vs of the punishment which they shall suffer that despise any of those that beléeue in Chryst. He that offendeth one of these vvhich beleeue in mee sayth he it vvere better for him that a mylstone vvere hanged about his necke and he drovvned in the botom of the sea This onely threat ought too holde vs within our duetie that wée should not bée so ready too offende others But of this poynt there folow more ¶ Of the seconde WO bee to the vvorlde for offences Needes must offences come Notvvithstanding vvo bee too that man by vvhom the offence coÌ„meth This saying of Chrysts conteineth thrée things The first is a forewarning that the world is full of offences The second is a somwhat darke inkling of the causes of offences The third is a threatning of the punishment that shall light vpon the author of the offence The first teacheth vs warneth vs and confirmeth vs. It teacheth vs what shall come too passe namely that the woord shall bée full of offences Secondly that these offences shall bring wâ— vpon men that is to say punishment vnder which men shall cry wo too themselues by reason of their anguishe This woord wo as Basil sayth is a lameÌ„table mâ—ne wherwithal they that grone vnder the crosse doo vtter their gréefe Thirdly that the Church shall not bée at rest in this life but y t when it shall séeme most quiet then shall stormes arise sodeynly wherwith it shal be wonderously shaken The church shal in this world bée like the bird Halcyon which layeth hir eggs hatcheth them and bringeth vp hir yâ—â—ng ones vppon the sea This bird can neuer warrant hir self one calme day but frameth hir selfe too all hazards When the sea is calme shée and hir yoong birds are glad if any tempest arise shée beares it out with a stoute courage féeding hir minde with hope of a calme So the church is in the world as on the sea where shée bringeth foorth children She can neuer bée in any suretie of the stormes of this world such as are all false prophets the deuil a mans owne fleshe and the lewd maners examples of men When these storms are comming ageinst the Churche then must shée bée in a redinesse ageinst all
of GOD. Blissed are they vvhyche suffer persecution for ryghtuousnesse sake for theirs is the kingdome of Heauen Blissed are ye vvhen men reuile you and persecute you and shall falsly say all maner of euyll sayings ageynst you for my sake reioyce bee glad for great is your revvard in Heauen For so persecuted they the Prophets vvhiche vvere before you The exposition of the Text. FEastes of Sainctes were appoynted in the Churche not without right weighty causes which I wil reherse in order that we may vse the feastes of Sainctes too our owne behoofe The first cause is that the Storie of the Church may bée knowen for that is excéeding profitable For thereby wée vnderstand both the state of the Church and also what defenders what enimies the church hath had The second is that Gods benefits towards the membres of his Church may bée thought vppon Paule of a persecuter became an Apostle Peter for all that he had denied his master was receyued intoo fauor ageyne Mary Magdalen the sinner was accepted for a daughter whyle she stayed vppon Chryst by fayth At the very poynt of death Chryst offered himself too be séene of Steuen And so in euery of the Saincts are seuerall benefits of God to bée séene The third is that hauing considered these benefits of God towards the Saincts wée should giue God thanks for that he was so merciful to wretched sinners turning themselues too the Lord by true repentance as to receiue them intoo fauor and too garnish them with so many benefits and to hold them vp with his spirit in this wildernesse The fourth is that the sundry casualties of the Sainctes should be weyed and compared with the perils of our times As the godly were oppressed by the vngodly in old time So are they at this day In times past the Sainctes reioyced vnder godly gouernours and now and then ageine were faine too féele the hard yoke of Tyrantes and so doo they in these dayes also In these variable chaunces wée must harten our selues with the examples of the Sainctes The fifth is that wée should folowe the Sainctes in pacience in lyfe in seruing God in profession in stedfastnesse and in other vertues The Sainctes therefore must bée as it were examples and rules too lead our life by Gods woord requireth repentance woorshipping of God confession and pacience And the Sainctes minister vntoo vs examples of the same The sixth is that wée with godly gronings should desire too come too the company of the Sainctes too the intent that being at length deliuered from these distresses wée may liue blissedly for euermore with Chryst. In consideration wherof Chryst auoucheth his disciples to be blissed although they bée afflicted with sundry miseryes in this lyfe And to this purpose perteyneth this dayes Gospell concerning sundry blissednesses according as wée shal héere anon Therfore let vs declare euery blissednesse seuerally by it selfe There is but one poynt ¶ Of the blissednesse of Christs Disciples BLissed are the poore in spirite for theirs is the kingdome of heauen 〈…〉 of this place is that there is no cause why they should thinke them selues vnhappie that from the bottome of their harte féel themselues in very déed too be voyd of all rightuousnesse sith this selfe same féeling of a mannes own poorenesse is the first step wherby hée mounteth vp too the chéef riches that is too saye too the kingdome of Heauen not by it selfe and of it owne nature but bicause it compelleth vs too séeke him who is the onely way intoo Heauen What manner a thing spirituall or ghostly pouertie is it may bée the easlier vnderstood by a comparison For like as the poorenesse of beggerie is not onely extréeme néedinesse but also the open profession of the same so the poorenesse of spirite is not onely the vttermoste want of heauenly riches that is too wit of rightuousnesse holinesse and innocencie but also the profession of the same want before God of whō wée desire reléefe of oure néedinesse for Chrystes sake This poorenesse then consisteth in true repentance and in crauing the riches of Heauen The Moonkes abused this place For out of it they taught that by pouertie that is too say by beggerie men merited the kingdome of heauen whereas Paule in the sixth too the Romaines sayeth plainely Eternall life is Gods gift through Iesus Chryste our Lorde If it bée a frée gifte surely it is not purchased with pouertie whiche doutlesse deserueth nothing of it owne nature but is a punishement the cause whereof is partly wastefulnesse partly slouth partly the penaltie of some sinne and partly tryalles sake as was the beggerie of Lazarus Blissed are those that mourne for they shall receyue comfort This is a woonderful Sermon He auoucheth the mourners too bée blissed whereas nothing is more ageinst blissednesse than mourning But Chrystes saying is too bée vnderstoode of the successe of the mourning and not of the time of mourning For thus sayth he bicause they shall receiue comforte that is when their mourning is at ende in this world This mourning procéedeth partly of the poornesse of spirit partly of the miseries of this present life which doo as it wer with a certeine fire boile vs trie vs as it were w t spurres quicken vs vp too craue the endlesse ioy whiche shall wipe away all teares Then is not mourning of it selfe the cause of blisfulnesse but bicause it driueth vs vnto Christ who is the author of all comfort Héervntoo therfore maketh that saying of Paule wée reioyce in tribulations bicause they woork pacience pacience trial trial hope and hope is not confounded bicause god loueth vs. Héerby it may bée easly perceiued that Chryste speaketh not of euery kinde of mourning but of the mourning y t is according to God not according to y e world Blissed are the meke for they shall receyue the inheritance of the earth The méeke are peaceable milde gentle curteous such as bridle their affections such as are easie too be entreated to forgiue wrong when they are misused and such as had leuer lose a thing than to stand in contention for it This vertue of méeknesse springeth of the true feare of God of true lowlinesse the which Chryst commendeth to those y t are his saying lerne of mée bicause I am méeke lowly of hart It is a rule y t Chrysts Disciples must be méeke The exāple of the rule is Chryst. For hée wil that we looke vpon him when we mind this vertue The Lord sayth not lerne of mée too rayse the dead to chase away diuels to walk drishod vpon the sea to fast .xl. dayes .xl. nights without sustenance but he sayth lerne of mée for I am méeke and lowly of hart This lowlynesse hathe with it brotherly louingnesse whereof the Lorde sayth By this shall all men knowe yée too be my Disciples if yée loue one another But what is promised too the méeke Blissednesse and that is for the