Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
Chryst only was méet too bée sent for the latter purpose that is too wit too teach were sent in olde time all the Prophets and afterwarde the Apostles and all men that are lawfully called to the office of preaching Therfore as in respect of teaching Chryst sendeth his disciples as hée was sent by the Father Héereby wée may gather twoo things First the difference betwéene the kingdomes of the world and the administration of the churche or betwéen the gouerners of the world and the gouerners of churches For the ministers of the woorde are not sent too bée Lordes on the earth For Chryst tooke no Lordship vpon him neyther are they sent too the pomps of this world which Christ despised but too teach the Gospel too set vp the kingdome of God and too preach saluation vntoo men Secondly héerby is too bée gathered what authoritie y e woord is of whiche they preach that are called to the ministerie As my father hath sent me sayth he so send I you that you may speak not in your own name but in mine Héere vnto perteyneth that saying of the Lorde vntoo his disciples Math. 10. He that héereth you héereth mée and he that despiseth you despiseth mée Héere haue they that teache the woord a comfort and they that héere it a weightie admonition For when those that teache the woord godlily in lawful vocation do suffer any thing at the thanklesse world they haue a comforte in this that they beare the roome of Chryste and that Chryste suffereth wrong with them who wil in time reuenge himselfe And they that héere the woord are admonished first of the aucthoritie of the woorde for they are bounde too héere the woorde none otherwise than if they herd Chryste himselfe speaking Next they are warned too make accompt of the godly ministers of Gods woorde as of Chrysts ambassadours Besides that they are put in minde of the penaltie which they incurre by the iust iudgement of God as many as despise either the word preached or the ministers themselues Also the ministers of the woord must coÌ„sider too what degrée of worship they ar exalted that they doo not either infect the purenesse of the doctrine or estraunge their héerers from them by their euill conuersation The thirde part And vvhen he had said he breathed vpon them and said vntoo them Take yee the holy Ghost These woords coÌ„tein a singuler doctrine For Christ by these woords sheweth from whence the woorde whiche is preached by the voyce of the ministers hath his power and woorking which vndoutedly is not inclosed in the voice of y e minister nor haÌ„geth vpon the holinesse and woorthinesse of man but all the power and woorking of the woord procéedeth of the vertue of Christs spirit For when as Chryst héere breatheth vpon the disicples and biddeth them take the holy ghost he giueth too vnderstaÌ„d y t the holy ghost shal always be present at y e ministery of the word as if he had said behold ye shal be the ministers of the new testameÌ„t which shall build me a church in y e woorld by preaching the gospel and I know how weake you are too go through with so great a woork specially séeing the deuill the world and all mannes reason shal set themselues ageynst you Wherfore I wil that the holy ghost shal be present in this your ministerie by whoÌ„ your labor shall become effectuall For he by his power shall bring too passe that my woord which you shal preach shal not return to you in vaine Héere wée may gather a profitable doctrine and admonition The doctrine is that the holy ghost is tyed too the woord and wil be effectual by it The admonishment or comfort is that therby as wel the techers as the héerers may rayse vp themselues at the presence of the holy ghost ageynst the enemies of their saluation The fourth parte VVhose sinnes so euer yee shall release they are released vntoo them and vvhose so euer yee shal vvithholde they are vvithholden In these woords he ordeineth and establisheth that spiritual power of the church which we cal the power of the keys aud the key is shewed wherwith the kingdome of heauen is opened and shut Notwithstanding too the entent this most profitable doctrine may bée euidently vnderstood of al men I will diuide it intoo certeine points which are these From whence is the power of the church what it is in whom it resteth wherein it consisteth These poynts being well vnderstood there is no man but he shal handsomly perceiue what and what maner of thing the Ecclesiasticall power is From whence then is this power From God by Iesus Christ. For if ye haue an eye no further than on maÌ„ it is but a single ministerie But if ye haue an eye too Chryst it is an high power than the which there is none vpon earth either greater or profitabler or of more woorship For Chryste sitting at the right hand of the father in the throne of his maiestie ordereth and directeth this power He therefore that dispiseth this power both is bereft of the frute therof and also dishonoureth the sonne of God What is the power of the Churche It is the power of releasing withholding sinnes that is too say of preaching the Gospel whiche who so beléeueth too him is the kingdome of heauen opened and he that beléeueth not too him it is shewed that the kingdome of heauen is shut vp In whom resteth this power In the Church For when our Lord gaue the keyes too Peter and the other Apostles he bestowed these keyes vpon the very Churche at the whiche the ministers fetche the keyes as the handmayde hathe the keyes of hir mistresse In what thing consisteth the power of the keyes In the effectuall woorking of the holy Ghoste who in the woorde and by the woord is mightie of operation woorketh faith in the héerers of y e woord So the woord is as it were one key which the minister of the woord occupyeth and faith is another key which the holy ghost putteth too and wheÌ„ these keyes are put too both toogither then is the kingdome of heauen opened Now that wée haue in this wise expounded these things let vs wey the woords of this text somewhat déeplyer Firste therefore when hée sayeth whose so euer stay thy selfe and consider of this woord whose so euer First that the promise of grace is vniuersall Set thou this vniuersall promising ageinst the temptation of particularitie and include thy selfe within the generall promise Nexte set this woord whose so euer ageinst the multitud of sinnes And when thou art teÌ„pted too despaire for the multitude of thy sinnes let this promise of the Lorde come too thy minde whose so euer c. Hée sayeth not if a man commit a few sinnes or many neyther sayth hée if hée be a Iew a Gréek a gentleman a commoner a rich man or a poore man but he saith whose so euer Moreouer this place doâ—th vs too
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
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
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
were couert interpretations of the firste promise whiche who so vnderstood with Adam Abel Seth Enoch Noe Abraham c. Those yéelded true and ghostely seruice vntoo GOD not vnlike as in the respecte of the substaunce of the seruice but altoogither like and the very selfe same But what is doone héere Like as Caines brood vnderstoode the promise carnally and of the signe that was added did make a seruice or woorshipping by it selfe Euen so héere the moste part of the Iewes leauing the spirite gazed vppon the letter and determined Gods seruice in these outward ceremonies without fayth whiche errour the Lord reproueth moste sharply in the Prophete where hée sayth What passe I for the multitude of your Sacrifices sayth the Lord And anone after Offer mée no more Sacryfises in vayne your incense is abhomination vntoo mée And streight after he addeth the cause of this matter when hée sayeth Your assemblies are wicked my soule hateth your newe Moones and solemn feasts By these woords GOD dooth vs too vnderstand that hée hath not so ordeyned Ceremonies as though hée required them as a ghostly woorship but that the people should enure themselues in them vntoo godlynesse and strengthen their fayth by them and keepe themselues more and more in the pure woorshipping of God Howbéeit according too mans superstitious nature the moste parte are led away by Hipocrisie from the true vse of Ceremonies and haue grounded the whole weyght of their saluation vpon the obseruation of them Whose errour when the Prophets that were sent did reproue they were drawen too punishement as blasphemous folke ageinst Gods lawe By these things it is manifest that those godly personnes whiche lyued in Moyses common weale agréed fully bothe in Doctrine and Relygion with the holy Fathers before the flud and after the flud vntoo the calling of Moyses and from Moyses euen vntoo Chryste For what is required héere but acknoweledgement of sinne beléefe in Chryste inuocation holinesse obedience and other vertues whiche are required as partes too the reparation of Gods Image in vs Now remayneth the last age wherein the eternall woorde according too the prophesies tooke vppon him the womans séede that is too say mannes nature that hée might tread down the serpentes heade that is too say as Iohn expoundeth it that hée might destroy the woorkes of the Deuill This Chryste béeing interpreter and fulfiller of Moyses the Prophetes did by woorde and outward signes raise vp ageine the same seruice of GOD well néere falne too the ground commaunding repentance and forgiuenesse of sinnes too bée preached garnishing theÌ„ that beléeue in him with his owne rightuousnesse enduing them with his holy spirit stirring vp in them newe motions agréeable vntoo the Lawe and will of GOD and too bée shorte repayring Gods Image according too whiche the firste man was created bidding vs let our light shine so before men that our father may bée glorifyed in Heauen This selfe same seruice coÌ„mendeth hée too his Disciples whiche they bothe taught by woorde and expressed in their life Notwithstanding too the intente the Churche might kéepe this seruice continually hée deliuered them his assured woord put as it were twoo outward seales too the woord namely Baptim and the Lordes Supper The word interpreteth the first promise more cléerly The sacraments are as it were certeine visible sermons which proffer the same thing too the senses which the woord teacheth But what is done in this case Like as in olde time Cains broode Chams broode and the false Israelites corrupted the woorde and by their fleshly foolishnesse patched mens dreames vpon it So the hipocrites fléeting from the woord in this last age of the world haue defiled the seruice of GOD so long tyll through the outrage of heretikes and the tyrannye of Antichryst the sacramentes were partely distayned with mens traditions and partly mangled and the doctrine with the true Religion welnéere ageyne ouerwhelmed Notwithstanding about a fortie yéeres ago God raysed vp a prophet that blissed Luther who brought agein the auncient doctrine and religion which both our first fathers receyued of God and Chryst deliuered too his disciples And that this seruice of God whiche our Church holdeth at this daye is the true and continual seruice of GOD he shall most clerely vnderstand which trieth it by the rule of the Patriarks and of the Apostolike Church But what hapneth vntoo vs Ueryly the same that hapned too our first fathers too the folowers of Abraham and too the Apostolike Churche For the diuell rusheth in with all his force too destroy the Gospell and too abolish the true seruice of GOD. And this dooth he the more outragiously in these our dayes bycause he knowes hée hath but a small tyme too execute his crueltie ageynst Chrystes Churche Now what sleightes this aduersary of Chrystes vseth too wype out the sincere doctrine and true woorshipping of GOD the matter it selfe at this daye openly declareth For firste he hath set vp a kingdome and that a right large one namely of the Turks which openly blasphemeth the name of Chryst. Ageine he hath planted another kingdome whiche men call the Popedome whiche though it professe not it selfe openly too bée agaynst Chryste dooth neuerthelesse with singuler wylynesse and craft step intoo Chrysts kingdom marring the doctrine defiling the sacraments and finally ouerthrowing the true seruice of god For the Pope hauing gotten the primacie vnder colour of the ministerie hath brought all kinde of superstition and Idolatrie intoo the worlde so that since man was created there was neuer yet a more vyolent and intollerable tyranny herd of neyther was there euer any kinde of Idol-seruice whereby was wrought more spytefull derogation too Gods maiestie or wherewith Chrystian mennes myndes haue bin more monstrously bewitched And now that Sathan perceyueth his sleyghtes too bée founde out in this behalfe he taketh no truce but calles toogither the maysters of mischéefe suche as are the Lybertines Anabaptistes Seruetians Antynomians and other whâ—â— with their foule snoutes endeuer too béerays ageyne the purged doctrine and Sacramentes And when he sées he can not by these his practises hinder the course of the Gospell and the pure woorshipping of GOD he goes too it another waye drawing asunder by inwarde debates and setting toogither by the eares among themselues lyke enymies those whome hée perceyued too mynde earnestly aboue others the restorement of the Churche and of true Religion Uerely least by ioyning in endeuer and counsell toogither they shoulde with one minde goe throughe with this so excellent a woorke Besides this from tyme too tyme he chaseth some out of Chrystes campe who becomming forsakers of their order doo excéeding great harme too the Churche among whom there are that inuent new deuyses whereby too bring the pure doctrine in hatred with the weake and vnskilfull For they gather toogither the contraryeties in the sayings of those whose trauell GOD hath vzed too the clenzing of his Churche in this laste olde age of
the shepherd Christ. For it is more wisedom too enter intoo the Arke with Noe and a fewe other and too bée saued from the daunger of the floud than with the greatest and most florishing part of the world to perish It is better too reioice with Lazarus full of biles in Abrahams bosome than with the riche glutton too bée punished with the torments of hell ¶ Of the fourth AS they departed Iesus began too speake to the people concerning Iohn VVhat vvent yee out intoo the vvildernesse too see c. This commendation of Iohn serueth too this end y t the people should highly estéeme the ministery of Iohn beléeue his voice as that which was heauenly And Christ in this coÌ„mendation ioyneth toogither al the things that béecome a right Apostle and he praiseth him for foure vertues first for constancie for he compareth him too an immoueable rock which is not shaken of the windes as a réede VVent ye out too see a reede shaken vvith the vvind as if hée shold haue sayd Iohn is no such maÌ„ but rather like a firm rocke which yéeldeth too no tempestes nor waues The true preacher of the Gospell therfore must neither for feare of men nor for fauour swarue from the truthe Which thing alas for sorow too many doo now adayes Secondly he commendeth Iohn for his kinde of life that is too wit for that hée liued not a nice life as the flattering courtiers nor sought estimation as they that hunt for the fauor of men but led a life méete for his office and calling suche as neither hindred the seruice of God nor made him slouthful in executing his duetie This generally perteineth also too all the ministers of Gods woorde Namely that they should liue in suche wise as neither nicenesse may be séene in their behauiour nor they them selues bée by other vaine things hindred too doo their dutie Thirdly hée commendeth Iohn for the excellentnesse of his Prophecie for hée preferreth him before all other Prophets Fourthly hée commendeth him for the message that hée commeth of For this is hée of whom it is said Beholde I sende my messenger before thy face whiche shall prepare thy way béefore thée Therfore is Iohn the ambassador of Messias the foreruÌ„ner that maketh way for the king coÌ„ming after by preaching of repentance This mans example must the ministers of the Gospell after a certaine maner of theirs followe They must prepare the way vntoo Christe they muste bring men vntoo Christe They muste shew the only way vnto saluation Christ Iesus Too whom bée honour and glorie for euer So bée it The fourth Sunday in Aduent ¶ The Gospell Iohn j. THis is the recorde of Iohn vvhen the Ievves sent Preestes and Leuites from Ierusalem too aske him vvhat art thou And he confessed and denied not sayde plainly I am not Christe And they asked him vvhat then arte thou Helias and he saythe I am not art thou the Prophet and he ansvvered no. Then sayd they vntoo him VVhat art thou that vvee may giue an ansvvere vntoo them that sente vs vvhat sayest thou of thy self he said I am the voice of a cryer in the vvildernesse make streight the vvaye of the Lorde as sayde the Prophet Esay And they vvhiche vvere sent vvere of the Phariseys and they asked him and sayd vntoo him vvhy baptisest thou then if thou bee not Christe nor Helias neyther that Prophete Iohn aunsvvered them saying I doo Baptise vvith vvater but ther standeth one among you vvhom you knovve not he it is vvhiche though he came after me vvas before mee vvhoose shoo laâ—â—het I am not vvorthy too vnloose These things vvere doone at Bethabara beyond Iordan vvhere Iohn did baptise The exposition of the text THe occasion of this Gospell was this The Phariseys had heard how that Iohn set vppe a new manner of doctrine and broughte in new ceremonies and that without authoritie from the Bishops As how hée â—ad men prepare the way of the Lorde how he receyued all Iewrie vntoo baptisme how he cryed y t the promised king and Messias was at hand The Phariseis being moued at the reporte of these things sent messengers too him intoo the wildernesse too demaunde of him by what authoritie hée did those things This they did not for that they were desirous to giue eare too his doctrine but rather that they might destroye bothe Christe and him that they might kéepe styll their owne gainful ceremonies and that without any regarde had too the welfare of the people committed too their charge they might mainteine their owne authoritie The example of whom our Papists doo lay before them selues folow it stoutly inough The summe therof is this that they enquire of Iohn whether hée bée Christe and that Iohn as a true seruaunt of Christ beareth record vntoo Christ and biddeth them make streight the way of the Lord couertly confirming his own vocation too bée heauenly For instruction sake let this Gospel bée deuided intoo thrée places 1 Iohns recorde concerning Christe 2 The description of Iohn and in him of all godly ministers of Gods woord 3 What it is too prepare the way of the Lord. ¶ Of the first IN the record of Iohn six things are too be considered First whoo are sent and why they are sent Those that are sent are Pharisies and they are sent from Pharisies moste holy men too outward appéerance from moste holy men whiche séemed too them selues the pillers of Gods church which had prerogatiue of succession whiche chalenged too them selues alone the title of the churche But beholde they that séemed too bée the heads of the church are enemies of Christ. Wherby we may lerne that credit is too bée giuen neither to titles nor too successions but only vntoo Gods woord Also we may mark the craft of Sathan which these Pharisies had lerned of their master Sathan For they enquire héere not bicause they fauoured eyther Christ or Iohn as they would séem to haue doone but too the intent too haue destroyed them both as did the Serpent in Paradice 2 Too whome is recorde borne vntoo Christe Whoo beareth record Iohn By this lerne twoo things First that the ministerie of the woorde must shoote at the marke that is too beare recorde vntoo Christ. Secondly that it is the arte of a Christian too stay him self vpoÌ„ the pure confession of Christ ageinst the crafts of Sathan 3 Before whom is recorde borne Before the world and Christes enemies Wherby it is too bée lerned that the godly maÌ„ must confesse Christ before all the whole world with the perill of his estimation his goodes and his life whereuntoo partly the promise and partly the threatning will prouoke vs. The promise is this whoosoeuer shall confesse mée before men him also will I confesse before my heauenly father The threatning is this whoosoeuer shall bée ashamed of mée before men of him also will I bée ashamed before my heauenly father 4 The summe of Iohns record coÌ„cerning
Christ is this That Christe is very man very God the true Messias and the forgiuer of sinnes For when hée sayeth he it is that vvas too come after mee hée sheweth his true manhood and wher he addeth and yet vvas before me hée confesseth his godhead But wheras hée sayeth and hee standeth among you vvhome you knovve not he answereth too their question pronounceth Iesus too bee the Messias The lauer of baptism dooth opeÌ„ly declare y t it is thoffice of the Messias to forgiue sinnes 5 The vse and frute of this recorde is that wée ought too beléeue the witnesse of Iohn and embrace Christe the true forgiuer of sinnes whoo hath washed vs from all our sinnes with his owne blood whereof hée hath deliuered vntoo vs an effectuall signe namely Baptisme of whiche wée wil intreat else where 6 The Phariseis are an Image of disguised Christians that is too say hipocrites which cannot away with the doctrine of true godlinesse but feine them selues godly in outward behauior and pretend too bée most holy whereas they beare another persone inwardlye and thereupon it is that such are called hypocrites For like as they are hypocrites in Enterludes which in apparel and outward gesture represeÌ„t persons absent Euen so the Pharisies set foorth as it were but onely a visor of godlinesse which is farre from them for men to looke vpon where vpon they are called Hypocrites as whoo althoughe in very déede they bée vngodly in their hearts yet doo séeme outwardly moste holy ¶ Of the seconde I Am the voice of a cryer in the desert First Iohn defineth all Prophets Apostles and ministers of Gods woord that they are a voice Secondly that they are not a vain voice but y e voice of a cryer that is to say of a preacher Thirdly in the desert that is too say in the whole world Fourthly the hearers are doon to vnderstand of the woorthinesse of the voice for it is not the voice of man but of God that cryeth c. Fiftly that Iohn alledgeth the testimonie of Esay For the godly preacher must auouch nothing without the testimonie of the holy scriptures This present testimonie is taken out of the .40 Chapter Sixthly the preachers also are warned that they father not another mannes voyce vppon God than his owne For such as doo so are not the ministers of God but the bellowes of the Deuil which kind of men wée ought to flée no lesse than woolues ¶ Of the third TOo make way too the lord is by the witnesse of the same Iohn Baptist too woorke repentance And not without great cause did Iohn vse this figure of spéech which properly perteineth vntoo worldly kingdomes For the wayes where kings shall passe are woont too bée prepared or made leuel ageinst their coÌ„ming too the inteÌ„t they may go without peril and stumbling This dooth Esay expound when he sayth Euery vally shall bée raised and euery mountaine and hil shal bée made leuel and the crooked wayes shalbée made streight and the rough places shalbée made smoothe These things are too bée vnderstoode spiritually concerning all impedimentes bothe inward outward which may hinder the comming of Christ our king vnto vs. Inward impediments are lacke of the knowledge of God lustes leudnesse foolish boldnesse and such like Outward impediments are all stumbling blockes which Sathan casteth in our wayes in doctrine in the Sacraments in coÌ„uersation And too speake the matter in few woords the mountains that is to say whatsoeuer is high in y e world are to be cast down by y e preaching of the law The vallies that is too say such as are broken in spirit are â—o be raised vp by preching of y e gospel Bréers y t is to say euil life leud affections are too bée stubbed vp by new obedience with an earnest desire too frame the life according to goddes woord And too th entent that that may bée doon it is required first y t there bée criers in y e desert Secondly there is néede of wholsom doctrine which is y e laÌ„pe of them y t prepare y e way Thirdly it is requisite that when the Lord commeth that is too say when the grace of God shyneth in our hearts wée yéeld our selues obedient through true repentance and shew our selues too bée gods people by dooing homage vnto Christ our Lord. Lastly it behooueth vs too offer vntoo him gifts and the sacrifice of our lips that is too say too acknowledge him both with mind voice confession and conuersation Howbéeit in as much as these things cannot bée vnderstood without applying of examples We wil bréefly declare the méening of Iohn and of the Prophet by examples The summe of Iohns sermon was this Doe penance and beleue the Gospell which is all one with that which he sayeth out of Esay prepare the way of the Lord. How did hée that He did beate downe the hilles For when he saw many of the Pharisies and Saduces come vntoo his Baptim hée sayd vntoo them Yée generation of Uipers whoo taught you to flée from the wrath that is too come Say not within your selues wée haue Abraham too our Father For I say vntoo you that god is able euen out of these stones too raise vp children vntoo Abraham for now is the axe layd too the roote of the trée Euery trée that yéeldeth not good frute shalbée hewen down and cast intoo the fire Sée héere how Iohn maketh the mouÌ„taines lowe First when hée calleth them the generation of Uipers he findeth fault with their leud hart which was desirous of blood and vnthankful SecoÌ„dly he taketh away the cause of their chéefe boasting For they had a pride in themselues bycause they were the children of Abraham But hée telleth them that this auaileth them nothing For GOD is not an accepter of persones Neither are those by and by the children of Abraham which are borne of the fleshly séede of Abraham but those are Abrahams children which followe Abraham in faith and obedience like as Christ beareth witnesse in the Gospell of S. Iohn calling them the children of the Deuill which boasted themselues too bée the children of Abraham Thirdly hée addeth a threatning vnlesse they amend The ax sayth he is layd too the roote of the trée That is to say Gods vengeance is not farre of that euery euil trée may be cut downe and cast into the fire In likewise must other ministers of Gods word dig downe the mountaines by telling men their faultes by taking away the cause of boasting and by laying before them the punishmeÌ„ts which rest vpon all them that amend not Then shal they also raise vp the vallies and how Euen as Iohn did in shewing Chryst when he sayd behold the Lamb of god that taketh away the sinnes of the world When he sayth behold he allureth them to faith When he addeth the Lamb of God which taketh away the sinnes of the world he expresseth the ground of reconciliation Thirdly he cutteth
is not too bée imputed vntoo God but too the malice of men which will not followe God that draweth thē by his woord Why the vngodly shall persecute the apostles the Lord sheweth plainly in the tenth of Mathew where he sayeth And yée shall bée hated of all man for my names sake Iohn the .xvj. And the houre commeth that vvhosoeuer sleaeth you shall think he doth God hye seruice And these things shall they doo too you bycause they knovv not the father nor mee Héere hée alledgeth the cause why the vngodly are so mad vppon the godly that is to say bicause they knowe not God which want of knowing God bringeth too passe that the murtherers them selues doo think they offer holy sacrifices vnto God when they put the faithfull too death Yea and they that knowe not God runne hedlong into hipocrisie and out of hipocrisie intoo murther vntill they haue filled vp the measure of their wickednesse What then dooth Christ He commeth too the sicke But they as folke out of their wittes set them selues against Christe whom they couet too dispatch out of the world He by his ministers sheweth them their disease They on the other side will be knowen of no disease and therfore they bothe dispise the Phisitian and persecute his messengers ¶ Of the seconde THat vppon you may come all the righteous blood that is shed vpon the earth from the blood of righteous Abel c. How sore the persecuters of the church doo sinne he sheweth héere For hée sayth that they shall bée giltie of all the blood of the Sainctes that euer was shed no lesse than if they wyth their owne hands had slaine all the godly men and sainctes yea and Christ him selfe For amongst all the vngodly there is a certeine alyance of vngodlynesse whiche maketh their punishementes a lyke gréeuous and their giltinesse a lyke equall ¶ Of the thirde VErely I say vntoo you all these thinges shall come vppon this generation Althoughe these things are peculiarlye spoken of the Iewes béeing persecuters yet generally they perteine to all persecuters of the Church The othe that the Lorde addeth teacheth vs two things First that the vngodly shall one day in déede bée caried too punishment how long so euer hée séeme too delay their iudgement And secondly that the godly which suffer persecution shal one day bée gloriously deliuered and their ennimies bée put too euerlasting torments Whereby the godly may learne not too grudge at the vngodly persecuters but rather too bée moued with compassion for their assured damnation and too make intercession for them that the Lord will turne them that they bée not al damned according as Stephan did as wée haue heard before ¶ Of the fourth O Hierusalem Hierusalem vvhich sleaest the Prophets c. These woordes of Christ calling vppon Hierusalem by name conteine first an vpbraiding Secondly they declare Christes affection towardes them Thirdly they doo vs too vnderstand that they perish through their owne default and lastly they threaten punishment For when he sayth how often wold I haue gathered thée toogither hée vpbraideth them with vnthankfulnesse for that they would neither receiue the benefite that was offered them nor had any regarde of their owne welfare and much lesse would acknowledge the liberalitie of their benefactor or be thankful too him for it Would God that a number of them that heare the Gospell at this day were not like them which thing verily they shew by their frutes The Lord declareth his affection towards them when he compareth himself too a hen which loueth hir chickens most entierly and doth al that shée is able too doo too the intent shée may kéepe them from the foules that are ennimies too them God forbid that it should enter intoo any godly hart too think that Christ determined otherwise with him self concerning the Iewes by some secrete wil than he pretended by his teares and by his spéech For it is a horrible thing too think that there are contrary willes in Chryst who himselfe condemneth a double heart Therefore hée willed their saluation in déede according too the saying of the Prophet I will not the death of a sinner but that hée should conuert and liue In the third place when the Lord sayth And thou vvouldest not ▪ he opēly testifieth that the Iewes peryshed through their owne default and that of their owne malice they striued against Christ who offered them saluation Hée sayeth not And God vvould not receiue thee intoo fauoure but thou vvouldest not Wherfore wée may learne twoo things héereby One is that béeing made warer by the harme of the Iewes wée giue eare too Gods woorde and yéeld our selues obediēt too Christ when he allureth vs that wée striue not against the holy Ghost who stirreth vp the witts of al men that héere the Gospell An other is that whosoeuer héere the woord obey it not doo perishe through their owne fault Whose destruction and damnation is not too bée ascribed too any destinie or secrete will of God as thoughe there were some whom hée would not haue saued Fourthly when he addeth And your house shall bee left desolate vnto you Although this threatning of punishment perteine in speciall too the Iewes that were persecuters too whom he threatneth the vtter ouerthrow of their religion common weale and priuate state yet in generall it perteyneth too al persecuters of the gospell And he thretneth them that at least wise some of them shoulde amende For all the thretnings of the prophets haue a couert condition namely vnlesse yée repent like as wée sée in the Niniuites and as wée héere Chryst witnessing in these woords Unlesse yée repent yée shall perish all toogither Luke xiij Let vs then bée warned by this threatning if wée minde too scape the wrath of God too repent vs in good earnest and too call vpon Chryst our sauiour with true gronings that he may kéepe vs in true faith and inuocation Too whom with GOD the father and the holy Ghost bée praise honour and glorie for euer and euer Amen The third holiday in Christmas commonly called S. Iohn the Euangelists day ¶ The Gospell Iohn xxj IEsus sayd vntoo Peter Folovv thou mee Peter turned about and savv the Disciple vvhom Iesus loued folovving vvhiche also leaned on his brest at Supper and sayd Lorde vvhiche is hee that betrayeth thee VVhen Peter therefore savv him hee sayde vntoo Iesus Lorde vvhat shall hee heere doo Iesus sayde vntoo him If I vvill haue him too tarrie till I come vvhat is that too thee Follovv thou mee Then vvent this saying abroade among the brethren that that Disciple should not die Yet Iesus sayed not too him hee shall not die but if I vvill that he tary til I come vvhat is that too thee The same Disciple is he vvhich testifieth of these things and vvrote of these things and vvee knovve that his testimonie is true There are also many other things vvhiche Iesus did the vvhiche if they should
bee vvritten euery one I suppose the vvorlde could nor conteine the bookes that should bee vvritten The exposition of the text THe summe of the Gospell After that Christe had asked Peter thrice whether hée looued him hée commaunded him too followe him meaning thereby that he should glorifie him by his death Furthermore by correcting Peters errour the Euangelist correcteth the opinion of the other disciples who misvnderstanding the Lordes woordes were in a wrong opinion that Iohn should not die Last of al he auoucheth that the Gospel whiche Iohn wrate concerning Christe is true And of this Gospel let vs make foure places whiche are these 1 The talke betwéene Christ and Peter Christs commaundement that he should folow him 2 As euery mans vocation is commended too him so is curiousnesse condemned 3 The correcting of the errour of Christes disciples risen of the mistaking of the Lordes woordes 4 A commendation of the Gospel written by Iohn ¶ Of the first ANd vvhen he had sayd so he said vntoo Peter folovve mee Bicause Peter had denied Christ thrice it was the Lordes wil to restore him too his former estate and Apostleship by his thrice confessing him For it was méete that hée whiche had so often denied his Lord and maister should by this meane and as it were by this discipline bée chastised and tried and that his conuersion should bée made knowen There are thrée things whiche Christ dooth héer with Peter First hée asketh him thrée times whither hée looueth him Too whom Péeter answereth thrice also that by this thrée times confessing hée might washe away his thrice denying of him and so bée restored into his place againe Secondlye hée commendeth vntoo him the office of Apostleship thrice saying Féed my shéepe that is too say bée my Apostle too gather my shéepe vntoo me by the doctrine of the Gospell by my sacramentes and by holy life Here it is giuen vs too vnderstand that the duetie of the Apostleship yea and of all ministers of Gods woord is too féede Christes shéepe Besides this by the metaphor of Shéepe is signified what maner a companie of men that shall bée whiche is figured vnder the name of shéepe First therefore somewhat must bée sayde héere of the manner of féeding and secondlye of the Shéepe Christ féedeth and the apostles and other ministers of the woorde féede but the manner of them all is not alike For Christ féedeth as owner and shepherde of the shéep the apostles féede as his seruantes Christe inwardly by his spirite the Apostles by their outwarde ministerie For suche as in crueltie of cōditiōs were Beares or Lions they make tame through the Lordes woorking inwardly by his holy spirite And so they bring them intoo the shéepfolde of Christ that is too say Christes kingdome and this they doo by putting too the keys of Christes churche giuen them of Chryst the true shepeheard Nothing else are these keys than the woord and Faith The minister applyeth the woorde outwardely and the spirite of Chryste inwardly ioyneth fayth too the preaching For the preaching of Gods woorde concerning the forgiuenesse of sinnes too bée obteyned through Christ is the onely key too open the kingdome of heauen Now if he that heareth ioyneth also thervnto true faith and do verily agrée vnto the Gospell then commeth also the other key With these two keis is the kingdom of heuen opened and forgiuenesse of sinnes obteined That is too say the Ambassage of Chryst sheweth wherein that which is spoken figuratiuely vnder the name of keyes is expressed in cléere and plaine meanyng woordes When hée sayth Go and preach the gospell too all creatures Behold héere haue you the firste key And when hée addeth hee that beleeueth shall bee saued Hée sheweth the other key The woord and fayth therfore are the twoo keys wherewith the kingdome of heauen is opened The woorde is applyed outwardly by the Minister which béeing receyued by the vertue of the spirite engendreth Faythe wherethrough men enter intoo the shéepefolde of Chryst. And when the shepherds haue let in the shéepe into Christes shéepfolde they must féede them with the woord and with his Sacraments When any stray from the shéepfold they must fetch them backe againe wyth theyr shéepehookes that is too say with rebuking them If any bée weake and sickely they must refresh them with chéerfull comforte And they must alwayes kéep watche about their flock least wolues come and breake vp the folde and scatter the shéepe All these things the Lorde committed too Peter and the other Apostles or rather too all the ministers of the Gospell when hée sayd too Peter féede my shéepe But why calleth he them shéep whom the apostles bring vntoo Chryst I finde specially thrée causes Wherof the first is for that it behoueth them too bée méeke which professe Chryste or will bée named Christians For it becommeth not them that will bée registred intoo Chrystes houshold too bée cruel like Lions rauening like Wolues wylie like foxes lecherous like Goats filthy like swine or too shewe them selues in affections like too other wilde beastes The second cause is for that like as shéepe doo know the voyce of their owne shepeherde and flée from a straunger so the godly acknowledge Chryste onely for their teacher and will héere those onely that vtter his woord and not any other how greatly renoumed so euer they bée no thoughe they were Angels from heauen The thirde cause is for that like as shéepe followe their owne shepherde whither so euer he goeth so must the godly folowe Christ in life in persecution and in glorie beholding hys lyfe as a rule too leade their life by bearing his Crosse through pacience as often as néede shall require and afterwarde becomming partakers of his glorie whose companions they had bene in persecution according as Paule sayth If wée suffer with him wée shall also bée glorified with him Hereby therfore may the godly ministers of y e woord learne too féede Christes flock And let the shéepe bée méeke let them héere the voyce of their shepherd only and let them folowe him in life in crosse and in glorie The thirde thing that Christ dooth héere is that he doothe Peter too vnderstand with what kinde of death hée shoulde glorifie God when he sayth VVhen thou vvert yong thou diddest girde thy selfe and vventest vvhither thou vvoldest but vvhen thou art olde thou shalte stretche out thy hande and an other shall girde thee and leade thee vvhither thou vvoldest not It is ment by these woordes that Peter for confessing Christ should one day be crucified which thing Irenaeus and diuers of the auncient writers testifie too haue béene done at Rome in the reigne of Nero. Herevntoo Christ addeth his commaundement vntoo Peter and bids him folow him not deny him any more as he had heretofore done but too shew him self stoutly an inuincible souldier of Christ euen vntoo death And let euery one of vs think the same too bée spoken too him selfe ¶
the spirituall circumcision without which saluation neuer falleth too any man God bothe before mannes fall and after his fall before the law and vnder the law and after Christ is sent vntoo vs is alwayes woont too certifie man of his wil by twoo things The one is by a perceiuing minde the other by perceiuing sense that that thing which is offered too the mind too vnderstand may after a sort bée perceiued by the outwarde senses For so liked it God whoo is most mercifull too prouide for mannes weakenesse Untoo the mynd he offereth his woord whereby he discloseth his will vntoo man Untoo the senses he offereth visible signes which teach the same things visibly that the woordes sound and offer to the mind When God had created man he put him in Paradise and gaue him his woord as a witnesse of his wil. Unto the woord he added a double outward signe namely the trée of life and the trée of knowledge of good il After mannes fall he gaue him a promise of the séede wherunto he added outward signes which were sacrifices When y e flâ—â—d was ouerpast he made a promise by woord of mouth and made the Rainbow a signe of the same Untoo Abraham is made a promise of the séede and vntoo the same promise he added the signe of circumcision in perpetuall remembrance of the thing He promised deliuerance from the bondage of Egipt which he performed also but he sealed this promise with the paschal Lamb. He betooke a promise to Moyses but he did as it were signe it and seale it with the blood of a red Cow At length God giueth his own sonne and by him promiseth euerlasting life too them that beléeue which promisse he confirmeth with the two most royall sacraments of Baptim and of the Lords supper Too be short the Lord is woont alwayes to adde some outward testimonie or other too his word too the intent that both with mind and with sense wée may as it were féele what his will is towards vs. For whatsoeuer is perceiued by man that is doone either with minde or with sense or with both toogither Now God too the inteÌ„t wée may bée assured of our saluatioÌ„ setteth his woord before the minde and an outward signe before the sense leaueth nothing vndoon which he thinketh may turn too our saluaâ—ioÌ„ And after this sort is God woont too instruct man of his wil. This foundation béeing layde it is easie too bée vnderstood what maner a signe that carnall and visible circumcision is so that wée set before vs the woorde wherevntoo this signe is added For the signe is nothing else than a certeine effectuall assurance and lawful sealing vp of the promise What then is the woord wheruntoo circumcision is added The Lord in the .9 of Genesis promiseth that he wil bée the God of Abraham and of his séede he requireth of Abraham that he should beléeue this promis He commaundeth him to walke before him too be perfect that is too say too prefer the obedience of him before all thinges and too kéepe fayth and a good conscience Untoo this promis couenaÌ„t betwixt them God him self added outward circumcision too the intent that there shoulde bée in Abrahams fleshe a witnesse of the couenant betwéene God and Abraham For the Lord saith This is the couenant that thou shalt obserue betwéene mée thée and thy séede after thée Euery male childe among you shal be Circumcised yée shall cut of the foreskin of your priuities that it may bée a signe betwixt mée and you c. Wée sée héere how the promis goeth before and the commaundemeÌ„t of the signe foloweth after how the sign is prescribed the beléefe of the promise exacted according too the forme of the couenant Wheruppon it is gathered that there are foure things in circumcisioÌ„ That is to wit the promis the commauÌ„dement of God the visible signe and the beléefe of the promis which the promis requireth of necessitie And these foure thinges are too bée looked vntoo in Circumcision which must be included in the definition therof in this wise The circumcision of the flesh coÌ„maunded by god is a cutting off of the foreskin of a mannes priuities wherby God confirmeth his couenant made with man man on the other side beeing warraÌ„ted by this record of gods fauor raiseth vp him self with liuely faith Therfore dooth Paule in the iiij too the Romaines call circumcision the seale of the righteousnes that is by faith For it is as it were an outward sealing vp of y e promise of Gods frée fauour For the same cause Stephen in the actes of the Apostles termeth Circumcision by the name of a Testament Then for asmuche as the promise goeth of necessitie before faith foloweth after whiche hathe an eye too the promise the couenant runneth indifferently on both sides Circumcision is on the partie of God that promiseth on the partie of man that receyueth the promised grace by faith which faith of the promise is confirmed by an outward signe And this is the true meaning of Circumcision Nowe are twoo other things of necessitie too bée added The one is why the Lords wil was to haue that signe in the member of generation The other is why the same continueth not now also séeing the promise is euerlasting The cutting of the foreskin of that member whiche is the instrument of generation signifieth first that our whole nature as it issueth froÌ„ Adam is altoogither corrupted Secondly it signifieth that the same is too bée shredded and cut of For flesh bloud cannot enter intoo the kingdome of heauen Thirdly it signifieth that the promised séed should come whiche should bring a new birthe wherein men should bée borne the children of God And so if yée looke vpon the generall reason of Circumcision it is a testimonie and sealing vp of grace If yée looke vpon the meaning it is a mark wherby wée are put in minde of our nature whiche is corrupted and too bée clensed If yée look vpon the outward societie or felowship of men it is a badge or cognizance wherby the Churche is discerned from heathenish assemblies But why continueth not Circumcision stil now also sith the promise is not yet ceased Bicause that by Circumcision was signified that one thing was too bée performed which is now performed namely the séede of the woman which is Christ our Lorde borne of the most pure blood of the virgin Wherfore albeit that the thing it selfe which was promised doo continue yet Circumcision the signe therof is chaunged intoo Baptim that like as Circumcision was a figure of Christ too come so Baptim is a witnesse that he is come He therefore that will still bée circumcised looketh for Chryst too come and beléeueth not that he is come alredy By these things which I haue nowe spoken of Circumcision it is easie too iudge what is the méening of the Sacramentes as well of the newe Testament as of the
and woonderment too them that beheld it The places that wée will entreat of are these thrée 1 The varietie of the temptations of the godly in this world 2 The exposition of the present storie with the circumstances therof 3 A moste goodly Image of Chrystes Church in this world ¶ Of the first BIcause this Gospel maketh mention of the temptation in the shyp I will bréefly set forth the kindes of temptations wherwith men are troubled and that to the intent that knowing the daungers which inuiron vs round about wée may become the more watchefull least béeing vanquished with temptations wée abandon our confession and fal from grace For lyke as Chrystes disciples were tempted among the waues of the sea with losse of their life so all christians ought almost euery houre too bée afrayde of the shipwrecke of their fayth Of temptations there bée many kindes For either God is the author of the temptation in which respecte it is proprely a triall or proofe and not a temptation or else it procéedeth from the deuil or else it coÌ„meth of men or else the cause of it is in the partie himselfe that is tempted or else they bée things circumstant that trouble him God proueth vs to the inteÌ„t we may bée made more tried too our selues For hée trieth not too the intent too know for nothing is hidden from him but to make vs knowe howe much wée haue profited in Godlynesse And God trieth men in their manners in doctrine and in the signes of his wrath In manners he tried Abraham when he commaunded hym too sley his only begotten sonne Isaac and too offer hym vp too him for a sacrifice And Abraham by obeying God in so hard and difficult a thyng became more tried too him selfewarde and sawe the true frute of his owne fayth whyche is too preferre obedience towards God before all things in the worlde So at this daye the godly are tried by GOD when by settyng béefore theyr eyes the commaundements of God whiche are the moste certeine rules of all vertue and good manners they are made more tried too them selues through willing obedience But on the contrary part those that wyttingly and wyllyngly runne headlong intoo sinne and yéelde vntoo temptation become giltie of Gods wrath vntill they repent and amende Besides this God trieth vs in doctrine when hée suffreth false Prophets too come and too teach diuers erronious opinions Of which kinde of triall Moises speaketh in the .xiij. of Deuteron If there rise vp among you a Prophet or one that sayth hée hath séene a dreame and telleth you a signe or woonder béeforehande and the thing that hée hathe spoken commeth too passe and hée say vnto thée Let vs go and followe strange Gods and let vs serue them that is too say if hée set vp a new maner of woorshipping God thou shalt not herken too the woordes of that Prophet and dreamer bicause the Lord your GOD trieth you and that it may bée openly knowne whither you loue him with all your heart and al your soule or â—o This temptation is ascribed vntoo God in consideration that it is a triall and not a seducing After the same maner hée giueth vs his woorde at this day but hée permitteth many heresies 〈◊〉 spring vppe to the intent hée may by that 〈…〉 whither wée loue him in déede by true and sincere faith Sometime the Lord trieth vs in signes when his setteth foorth the dreadfull tokens of his wrath in heauen in earth and in the sea which signes doo woonderfully shake the minds of the godly Of this kinde of triall speaketh Moises Exod. xx Bée not afrayde for the Lord is come too trie you and that the feare of him might bée in you that yée might not sinne The Deuil tempteth by falling from the doctrine by presumption in office by Idolatrous woorshippings many otherwayes of which I must speake theâ— Sunday in Lent Men as well our enimies as fréends doo tempt vs diuers ways as by doctrine hypocrisie example counsel promis and threatning Also man â—â—ndeth in himselfe whereby too bée tempted as originall sinne and secondly many affections springing out of the same which egge vnto attempt somwhat ageinst god Sometime a man is tempted of the giftes of the minde or of the bodie suche as beautie strength witte woorkmanship and suche other like are Hée that wil not be ouercome by this kind of temptation let him think that all things are bestowed vpon him froÌ„ heauen for the aduauncement of Gods glorie and the commoditie of other men Things circumstant doo also oftentimes tempt and trouble the mindes of the godly of which some things are before vs as the things that hang ouer vs some are after or behind as the things that are past some are at our right handes as the things that are plesant and some at our left handes as the things that are sorowful Before vs death threatneth the dreadful iudgement of God vexeth and hel gapeth with opeÌ„ mouth vpon vs. After vs or behinde vs at our backs are our sinnes past whiche disquiet the conscience of man At our right hands are riches honor and power which things haue throwne many men headlong intoo endlesse destruction At our left hands are pouertie reproche contempt slaunder perils on sea on land at home and abroade These kindes of temptations are moste gréeuous whiche are ouercome by faith inuocation often lifting vp of the heart vntoo God for helpe giltlesnesse of maners and too bée bréefe by continual and earnest repentance Thus much I thought good too speak of temptation in this place that wée might bée stirred vp too watchfulnesse and praying lest wée enter intoo temptation ¶ Of the second IN the storie of this miracle these circumstances folowing are too bée considered 1 The trial of faith The disciples haue y e Lord with them in the ship by reason therof they saile with the more carelessenesse How bee it this carelessenesse was not of very long continuaunce For by meanes of a storme that arose the ship was ouerwhelmed with waues Whereby it came too passe that they which a little béefore were too carelesse are now abandoned too the waues of the sea in a maner redie too despair Wherfore let no man trust too much too prosperitie but in prosperitie let him bée afrayde 2 In this moste gréeuous peril Christe slept partly with stéep too recreate and refreshe his powers that were weried with labours and partly to trie his Disciples faith not bicause that he béeing the searcher of heartes was ignorant of any thing but too the intent the Disciples might bée better knowen too them selues Moreouer it is too bée beléeued that the Lorde sléeped for this purpose also that greater Fayth might bée stirred vp in his Disciples and that his Disciples béeing striken with the greater feare shoulde call vpon him the more earnestly and set the more by his present ayde in the extremity of peril For if Christ had bin
men damned by the iust iudgement of God They be last with them selues which in good earnest acknowledge their owne vilenesse and infirmitie as whiche féele them selues too haue no desert and these shall bée first with God that is too say accepted with God so that they leane vntoo Chryst the Mediator by stedfast fayth The meaning of this sentence Many are called and fevve chosen teacheth twoo things the one is howe great is the goodnesse mercy of God that calleth all men too the knowledge of his sonne by his gospell The other is how great is the vnthankfulnesse of men of whome so few are found that are chosen that is too say godly sincere and practising earnest repentaunce For there are fewe that renounce theyr owne woorkes yea themselues altoogither and that trust onely too God and glorifie him in minde talke confession and conuersation This sentence therefore admonisheth vs first too acknowledge the benefite of God that calleth vs by the Gospell secondely too detest the vnthankfulnesse of the world which accepteth not the benefits offred thirdly too ioine our selues too those fewe in repentance fayth and true inuocation which receiue the Gospel sincerely too the glory of God too whome bée honor for euer Amen The Sunday called Sexagesima ▪ ¶ The Gospell Luke viij WHen much people vvere gathered togyther vvere come too him out of all Cities he spake by a similitude The sovver vvent out too sovv his seede and as hee sovved some fell by the vvay side and it vvas troden dovvne and the foules of the aire deuoured it vppe And some fel on stones and assone as it vvas sprong vp it vvithered avvay bicause it lacked moystnesse And some fell among thorns and the thornes sprang vp vvith it and choaked it And some fel on good groūd and sprāg vp and bare frute an hundreth fold And as he sayd these things he cried he that hath eares to heer let him heere And his disciples asked him saying VVhat maner of similitude is this And hee sayd Vntoo you it is gyuen too knovve the secretes of the kingdom of God but too other by Parables that vvhen they see they shoulde not see and vvhen they heer they shold not vnderstand The Parable is this The seede is the vvoord of God those that are beside the vvay are they that heere then commeth the diuel and taketh avvay the vvoord out of their hartes leaste they shoulde beleeue and bee saued They on the stones are they vvhiche vvhen they heere receyue the vvoord vvith ioy and these haue no rootes vvhich for a vvhile beleeue and in time of temptation goe avvay And that vvhich fel among thorns are they vvhich vvhen they haue herd go foorth and are choaked vvith cares and riches and voluptuous liuing and bring foorth no frute That vvhich fell in the good ground are they vvhich vvith a pure and good herte heere the vvoord and keepe it and bring foorth frute through pacience The exposition of the text THys Gospel conteineth a goodlie image of the church militant in this world and springing of the incorruptible séede of Gods woorde in the visible companie wherof how many and how sundry sorts of héerers ther bée hée peinteth out by the similitude of the naturall séed For hée beareth witnesse that it happeneth alike too the heauenlie séede as is woont too happen too the naturall séede cast intoo the grounde For like as all bringeth not foorth frute that the husbandman casteth intoo the grounde no nor scarce the fourth parte of it Euen so the word of God hath sundry héerers in very fewe of whome it bringeth foorth wholsome frute Héerof are thrée places 1 The exposition of the Parable 2 The diuers sortes of the héerers of Gods woorde 3 As concerning the Lordes saying Hée that hath eares too héere let him héere ¶ Of the first THe causes why the Lord spake vntoo the people in parables are many The first may be the foretelling of the Prophets For the Prophets had foretold that when Christ came he should teache the people in parables And it was a very auncient maner of teaching too teache in parables and similitudes Secondly for that this kinde of teaching dooth wonderfully enter intoo the eyes and minds of men Thirdly bicause the things that are taught by suche kindes of images and tokens doo helpe the memorie that the doctrine by them as it were by tokens of remembrance may bée sent out too all that shall come after Fourthly also Parables doo assuage the ouer harde rebukes and as it were hide thē with a certein veyle that they may the lesse offend And yet afterward being conceyued vnderstood in the minde they teach and doo as muche as plaine doctrine and yet they touche no man openly Finally the partes of this parable are the sower the séede the frute and the ground The sower is God who although he cast his séed into the grounde by men yet notwithstanding hée is presente with them him selfe and worketh with them By reason whereof the ministers of the woord are termed Gods helpfelowes by which name both things are ment that is too wit that bothe GOD dooth woorke after his owne maner and that men as workfellowes doo bestowe their labour in Gods behalfe Here wée may learne twoo things First that the séed is precious and noble For we sée in the worlde that the excellenter the séede is so muche more cunning and skilfull persons are set too lay it intoo the grounde If the kings of the worlde toogither with the wise men of the worlde were sayde too bée the layers of this séed into the ground al men wold wonder at it all men would be very desirous too knowe this séede But now is God become the sower héere and the stewards of Gods mysteries are héere present And therefore it muste néeds bée that this sowing is both an earnest and a noble sowing aboue all others The other thing that we may learne héerby is that it is a great fault and worthy too bée punished with most gréeuous punishment eyther to receiue the séed of the sower God intoo a ground that is too say a heart not tilled before with the plough of the lawe or when it is receyued not to cherishe it with all the attendance carefulnesse diligence that may bée so as it may growe and bring forthe moste acceptable frute too the sower The séed is the very word of God and not of man whiche séed the only begotten sonne of God hath brought out of the bosome of his father This séed is liuely wherfore if it séeme at any time not too bring forth frute it is not the fault of the séed but of the ground They that eyther corrupt this séed as hereticks doo or choke it as hipocrites do or kéep it down by force as tirants doo or thrust in other in stéed of it as the papists doo shall one day féele the iust wrath of God who as he hath giuen
pure séed so also wil he haue the same kept pure and in no wise corrupted And this séed hath he left with his Churche too kéepe layd vp in the treasures of the Prophetes and Apostles The frute that this séede bringeth forth foloweth the nature of the séede when it is growen vp For first after it is layed intoo the ground there springeth of it repentance that is too say an amendment of the former wicked life For like as some excellent séed béeing conceyued in the bowels of the earth dooth by his owne power kil the wéeds that ouergrew the grounde before so this séede doothe by true remorse kil the shreud wéedes that is too say sinnes whiche the Deuill hath sowed in mannes harte so as they may not hear deadly frute vntoo damnation as they did before Ageine this séede toogither with helthful repentaunce bringeth forth faith the frute whereof is moste acceptable too GOD. Out of this faith as out of the eare of the corne come forthe séedes that is too say children of GOD according too this saying To as many as beléeued hée gaue them power too become the children of God These as sayth sainct Peter are borne ageine not of corruptible séede but of incorruptible séede by the woorde of the liuing God that continueth for euer The children of God being so borne of Gods incorruptible séede doo bring forth their fruite that is too wit good woorkes and pacience wherwith the Lords fruteful féeld flourisheth euen vntill haruest ¶ Of the seconde BY the manner of the séede layde intoo the grounde a man may gather foure kindes of hearers of Gods woord For the séede that is layde intoo the ground either is not conceyued in the bowels of the earth or else is conceyued wyth frute howbéeit such frute as out of hande withereth and perisheth or else with frute that endureth too the haruest And this varietie happeneth by reason of the nature of the soyle For if the séede light intoo the way it taketh no roote but is either troden downe with féete or deuoured by the byrdes If it light vppon stonie grounde bicause it taketh no déepe roote it perisheth as soone as it coÌ„meth vp If it light among thornes the thornes choke it and it dieth without profit If it light vpon good grounde it beareth frute and that plentuously Héervpon our Lord concludeth manifestly that there bée foure sortes of héerers of which I must nowe speake in order The first kinde of héerers is set foorth in this wise in the Parable Some fell in the highe vvay and vvas troden vvyth feete The Parable is thus expounded by the Lorde Those that are by the high vvay are those that heere the vvoorde and anone commeth the Diuel and taketh the vvoord out of their heartes least they shoulde beleeue and bee saued In this exposition many things doo méete toogither woorthie too bée considered First what is the cause that it beareth not frute namely bicause the grounde is harde and drie that is too say the heartes of the héerers are stonie and harde so as they giue no place too the worde Mennes hartes wex harde by accustoming themselues too sinne by hope of scaping without punishment by Epicurishe thoughtes by innumerable examples of such as sinne and by the craftes of the Diuell And whereas the Lorde sayth that the â—éede was sowed in their hearts it is as muche as if he had sayde that the vice leudnesse of men is the cause why it is taken out of their hartes Therefore they doo God wrong that ascribe their damnation vntoo him For hée being mercyfull vntoo al men casteth his séed intoo the ground that is too say sendeth preachers too teach his gospel but through mens default it coÌ„meth too passe that it is troden vnder foote without frute Secondly it is too bée marked aduisedly that the diuel is sayde too come and take away the worde out of their hartes Whereby wée gather that this enimie of our saluation according as hungrie birdes are woonte too doo in séed tyme as soone as the doctrine commeth abroade is at hande â–ª and steppes in to catche it vppe before it can conceiue moysture and shoote forth That this is the continuall endeuer of Sathan the storie of all tymes teacheth vs and Peter testifieth when hée sayth that the Diuell goeth about like a roaring Lion séeking whom hée may deuour For in like wyse as hée set himselfe ageinst our first parentes and that by taking Gods word out of their hartes so employeth hée himselfe wholly with like endeuer at this day that the worde whiche is preached may abide frutelesse with the héerers Thirdly it is to be obserued that the Gospel is the preching of saluation For when hée sayth that the Diuell taketh the woord out of the hartes of the héerers least any should bée saued hée declareth sufficiently that the woorde of God is appointed too our saluation Fourthly héere is too bée obserued the great prayse of fayth in asmuche as Chryste in expresse wordes calleth it the cause of our saluation leaste throughe beléeuing sayeth hée they might bée saued For as saluation is offered vntoo men by the ministration of the Gospell so by faith only is the offered saluation receyued and reteined wherevpon the Apostle sayeth the Gospell is the power of God vntoo saluation too euery one that beléeueth Fifthly as our great vnthankfulnesse is noted wherethrough wée despise the saluation that is offred vs by the woorde so is their errour too bée detested which go about too depriue the woord spoken of his power whoo doubtlesse are the diuels instrumentes too hinder the saluation of men The second sort of héerers are noted in this parable Other some fell vpon stones and assoone as it came vp it vvithered bicause it had no moysture The Parable is expounded by the Lord in these woords For that vvhich fell vpon the stones are those vvhich vvhen they haue heard the vvoorde doo receiue it vvith ioye but yet they haue no roote but beleeue for a time but go backe in the time of triall As long as the Crosse and persecution troubleth them not they holde not the meanest place in the Churche but assoone as persecution ryseth for the Gospell they giue ouer and fayth dieth vtterly in them without frute and of this sorte of héerers alas for sorowe there are too many Assone as the doctrine of the Gospell was purged in this Realme very many séemed too embrace the Gospell earnestely But when they sawe their fréendes displeased with them for it wheÌ„ they perceiued that no smal péece of their estimation among the Papistes was abated by it and that the crosse touched them somewhat néerly then they forgat the swéetnesse of the Gospell whiche they had héeretofore receyued with ioyfulnesse and shamefully lyke wretches slipt from it too their vtter reproche the horrible destruction of their soules for whom it had ben much better neuer too haue tasted the goodnesse of the Gospell than wyth
so much shame too fal away agein from grace and saluation The third sorte of héerers is painted out in this Parable thus And other some fell among thornes and the thornes grovving vp vvith it choaked it The Lord interpreting this parable sayth That vvhiche fell among thornes are those vvhich haue herd the vvord and going their vvays are choked vvith the cares and the ryches and pleasures of this lyfe so that they bring foorth no frute In this exposition of the Lords many things are too bée considered Firste that this sorte of men is méete to cherishe the séede within that is too say that they turne vnto the Lorde with true repentance that they beléeue and loue the word of god Secondly that the corruption of the séede that is too say of Gods woorde sowen in the hart of man commeth from elsewhere namely of the thornes For as good séede béeing conceyued in good grounde and growne vp is often so marred with the thornes that winde about it that it perisheth before the haruest Euen so many béeing at the first well disposed and woorshippers of God are before the ende of their life choked with thornes I say with the thornes of carefulnesse of riches and of pleasures Thirdly it is too bée obserued in this place that the Lord putteth héere .iij. kinds of thorns which doo choke the heuenly séede after that it is growne vp spindled as are thoughtfulnesse or cares of this world and ryches according as Mathew hath or as Mathew and Marke haue the deceitfulnesse of ryches and the pleasures of this life Séeing then that these bée the thornes wherewith Gods woord is choked and that there is none of all which is not ouergrowen with great store and as it were with a thicke queach of thorns wée must do our indeuer that if we cannot vtterly plucke vp all the thornes themselues we may at least wise breake off their prickes that they perce not thorough Gods crop and destroy it As concerning the first kind of thorns this is the way too blunt them if we wholly renounce this worlde with his lustes and vse this worlde as though wée vsed it not according as Paul admonisheth vs too doo The second kind shal doo no harme if we folow Salomōs counsel who sayth If riches abounde set not thy hart vpon them And also Paules counsel which saith warn the riche men in this world that they bée not proude nor trust too the vncertaintie of their riches but in the liuing God which giueth vs all things plētifully too our vse but that they doo wel and endeuour too bée riche in good woorks and bée liberal towards others The .iij. kind of thorns are the pleasures of this life which consist in delights pompe worldly honor dainty meats fine apparel and chamberwoork which all toogither and seuerally doo choke the séede of God so as it cannot bring forthe the frute of eternall life Let them therfore that haue regarde of euerlasting saluation take good héed of these thornes The fourth sort of héerers is noted in this part of the parable And some séede fel vpon good grounde and sprang vp and bare frute and brought foorthe some thirtie folde some sixtie folde and some a hundred folde This parable is expounded of the Lord in these wordes And that vviche fel vpon good ground are those that vvith a pure and good harte doo hear the vvoord and keepe it and bring forthe frute through pacience In this exposition fiue things are too bée obserued whiche doo define y e good groūd wherinto y e lords séed was cast The first is too receiue the séede and heare the word with a pure good hart The second is too kéep the séed that is too say not too forget y e word that is herd but too think vpon it cōtinually The thirde is too bring forthe frute in true godlinesse holinesse charitie and the duetie of a mannes vocation The fourth is that this frute must be brought forth in patience verely that wée suffer not our selues too bée pulled by any meanes from fayth and from bringing foorth frute The fifth is that all bring not forth alike much frute For the Lord sayth Some thirtie fold another sixtie folde and another a hundred folde that is too say they which beleue the gospel bring forth frute according too the measure of their faith some more and some lesse This oddes in bringing foorth frute dooth bothe teache vs and comfort vs. It teacheth vs that the séede of God must not bée frutelesse if at leastwise wée couet too haue it too our welfare and it comforteth them that bée of a gentle and good hart desirous too bring foorth much frute into Gods barne who notwithstanding doo féele them selues destitute of power and that they cannot yéeld encrease of thrée score folde or of a hundred fold These néed not too discourage them selues for the goodman of the house vouchsafeth euen the baser sort their honour and the commendation of goodnesse Therefore who soeuer is a louer of his owne saluation let him endeuer too bring forthe frute according too the estate of his calling And when he perceyueth him self too bring foorth but a little let him craue helpe of the goodman of the house and trust too his goodnesse which reiecteth not euen him that bringeth neuer so little frute ¶ Of the third AS hée had spoken these things sayth the Euangelist hée cryed out with a loud voice and sayd Hee that hath eares too heere let him heere Now in that the Lorde cryeth out therby is shewed both his affection towards men that hée is desirous too haue them saued and also the deafnesse of men too heare the things that perteine too their saluation Ageine when he sayth He that hath eares too heere let him heere hée giueth vs plainly too vnderstand y t he hath twoo kind of hearers of whom some be deaf not for that they are not able too heare with their outwarde eares but for that they bestowe not the things they haue héerd in the intrails of their hartes How great store of this kinde of héerers there is it is well séene by the lewd behauiour of many whiche haue the faith in their mouth without any frute at all in their life and maners And other some are well eared who bestow in the closets of their hartes that whiche they conceiue by their outward héering and bring forthe frute of the séede according too the measure of their Fayth But this is too bee knowne that no manne by hys owne cunnyng canne make hym himselfe to héere Gods worde frutefully but that his eares must be opened by the Lorde For when the word soundeth outwardly in his eares the holy Ghost is present woorking in the woord who openeth the eares of the hart to héere and receyue the worde so that we through our owne malice striue not against the spirite when he openeth For although that God alonly can open mens eares and that he
they say euery déed of Chryst is our instruction he fasted .xl. daies Ergo we must folow the example of this déed of Christ. Surely it is true y t they say Euery déed of Chryste is our instruction but it is not true that we must counterfet euery déed of Christs which thing is manifest by the sundry differences of Christes dooings For of Christs dooings some be moral some be maruelous other some bée peculiar His moral doings do instruct our life maners For he is a most perfect paterne of vertues His maruellous dooings among which I reckē vp this fast doo informe confirm our minds of y e truth of Christes doctrine His peculiar dooings or déeds of reconciliation are those whiche perteine too the benefite of our redemption purging from sin These wil foster cherish in vs a confidence of saluatiō And so euery déed of Christes is in déed our instruction yet is not euery of them too bée counterfaited but only so many of them as perteine too life maners according too the tenor of the .x. commaundements Is it lawful then too fast the lenton fast It is lawful so that the condicions be kept in dooing it which as I haue sayd before are too be obserued in the holy and Christian fast And I openly confesse y t at this time of Lent is requisite a singuler sobernesse in minding and musing vpon the benefite of oure redemption whiche at that season is wonte too bée set foorthe daily in our churches in the rehersall of the Lordes passion but compulsion and necessitie must in any wise bée away ¶ Of the second THe tempter comming c. In these tēptations of Chryste a man may sée first how great the boldnes of Sathan is and his desire to destroy the kingdome of Christ. For he spareth not euen the sonne of God but approcheth vntoo him and as he inuaded Gods kingdom in Paradice and gate the vpper hand so practiseth he too destroy the new Paradise the kingdome of Chryst and assayleth the king therof with the dartes of temptations And secondly a man may sée héer how much the sonne of God was abased in that he was not only afflicted with fasting but also assaulted with the temptatiōs of Sathan How bée it too the intent wée may receiue wholesome instruction therby first I wil speak of Chrystes temptations Then wherefore he was tempted And last of all what doctrine comfort is for vs too pick out of Chrystes temptatiōs In euery of Christes temptations whiche in this place are thrée in nūber we may beholde foure things First what is the occasion secondly what is the maner of the temptation thirdly what is the end of it fourthly the maner of y e victory Therefore as touching the firste temptation the occasion thereof is shewed in these woordes of the Euangeliste and vvhen he had fasted .xl. dayes and .xl. nights aftervvard hee vvas a hungred Beholde what an occasion the aduersarie had gotten Chryste had fasted and prepared him self too execute his office but Sathan practiseth another thing and of Chrystes good déede hée séeketh oportunitie too destroy him This hathe béen the continuall endeuour of Sathan too wrest bothe the wel dooings and the sinnes of the Saincts too their destruction But God knoweth who bée his and is able too deliuer them out of temptation The manner of the temptation ensueth for the tempter saith If thou be the sonne of GOD commaund these stones too become bread The end of this tēptatiō was too persuade Christ to make a trial whither God wold by miracle cōfirm his Godhed or no y t if he did not then y e Lord might surmise y t God cared not for him This tēptation therfore fighteth ageinst gods prouidēce wher through he prouideth all things for his children which are necessary too saluation and this present life The maner of the victorie foloweth Too vvhom Iesus ansvvering saide It is vvritten man liueth not only by breade but by euery vvord that proceedeth out of the mouth of God Héere wée sée howe the victorie ageinst Sathan consisteth in the woord of God Sathan would perswade Chryste that he should perish if he made not bread of the stones But Chryst denieth that man liueth only with bread or bodily foode For meat nourisheth not vnlesse there come with it the blissing of God from whence bread taketh his strength For it is written they shal eate and not be suffised This scripture alledged héere by Chryst too this purpose thou hast in the xij of Deuter. In which place Moises comforteth the people in the desert wher was no bread but God gaue them Manna from heauen and water out of the rocke This promis Chryst applieth to himself and to al the godly signifying that it should come to passe that euen in the middes of famin God would succour his people and geue them things néedefull Of this promis wée haue examples in the Israelites in Helias in Helizeus in Moyses and héere in Chryste Héereunto maketh that saying of the Prophet They shall not bée confounded in the euill time and in the dayes of famin they shall bée suffised This promis when it perteyneth too vs is too bée caught hold on by fayth and too bée set ageynst Sathan that he ouerthrowe vs not with temptation of hunger And thus muche bréefly concerning Chrysts first temptation and the vse therof Nowe foloweth the seconde The occasion of the second temptation is described in these woords Then the Diuill tooke him vp intoo the holy Citie and set him vpon a pinacle of the Temple Sée the occasion sée the craft of Sathan whoo of euery thing séeketh meanes of destruction The manner of the temptation is added If thou bee the sonne of God cast thy self dovvn For it is vvritten that he hath giuen his angels charge of thee to take thee vp in their hands least perhaps thou shouldest dashe thy foote agaynst a stone The ende of this temptation is that Chryste should attempt somewhat contrary to his owne vocation and so prouoke Gods wrath ageinst himself as our first parents did For after that this malicious féend saw that Chryst stayed himself vpon the scripture he goeth about to intangle the scripture with his lyes The same Psalme which Sathan citeth entreateth of Gods prouidence that God will preserue euery godly person in his own waies that is too say in his trade of liuing lawful vocation and dooth not cōmaund vs to doo a-any thing rashly cōtrary to our vocatiō But how hath christ quenched this firy dart of Sathan by his word For he saith Ageine it is vvritten thou shalt not tempt the Lorde thy God Wée haue these woords in the .6 of Deu. wher too tempt god signifieth too enterprise any thing through distrust whither it be in prosperitie or aduersitie Wherfore such a temptatiō is cleane ageinst faith and the feare of God For he that in prosperitie liueth carelesse and laieth aside the feare of God surely
who haste promised repentaunce and forgiuenesse of sinnes too them that haue sinned against thée Fifthly foloweth entreatance of forgiuenesse Wherefore I pray and beséeche thée forgiue mée Lorde forgiue mée and destroye mée not toogither with my sinnes neyther bée thou angry with mée for euer for my euil dooings For thou arte GOD I say the God of the repentant shewe all thy goodnesse vpon mée Sixthly hauing prayed in this wise he firmely beléeueth him selfe too bée heard and iustified Wherefore hée addeth For thou shalt saue mée vnworthy person according too thy great mercy Héere Manasses béeing iustified by fayth becōmeth a new creature Seuenthly after this frée iustification ensueth amendmēt in his whole life Whervpon it foloweth in his prayer And I will euermore praise thée all the dayes of my life bicause all the powers of heauen praise thée and vntoo thée bée glory for euer and euer Amen This maner of repenting haue al the saints euer folowed ▪ Dauid acknowledgeth God he acknowledgeth gods iudgement he acknowledgeth his mercy he examineth his owne dooing he is afrayd for sinne he lifteth vp him selfe with confidence of mercie he prayeth forgiuenesse he is iustified by faith and béeing iustified he prayseth God These things are too be séene in the .51 Psalme We haue herd what repentance is how it is doon Now is too be lerned which are the chéef parts of it They are coūted thrée which are sorinesse faith and newnesse of life Untoo sorinesse are required the first thrée things whiche are the knowledging of God the examining of the déede and the terrour of conscience for sinne Untoo faith are required the thrée nexte that is thinking vpon mercy desiring of forgiuenesse and iustification Untoo newnesse of life is required the last thing whiche consisteth in framing the hart the tung and the life according too the law of God ¶ Of the second IT is written in this gospel that Christ put back this woman Why did he so Why sayde hée that hée was not sent but too the lost shéep of the house of Israel Is not he the same Lord that saith Come vnto me all yée that labour are heauy loden c. I answer The Lord did not this without great causes First hée did it that the womans faith might by this delay bée exercised and increased Secondly that shée mighte bée an example of godlinesse againste the stiffnecked Iewes which despised Christe Thirdly that the Lord might shewe how hée would bée ouercome of vs by the importunatenesse of our prayers Fourthly that by this example hée might teach the present beholders a true experiment of godlinesse But the Lord assigneth an other cause why he put back this woman For he sayth I am not sent but too the lost sheepe of the house of Israel I aunswere Chryst sayth not this as though he denyed the Gentiles accesse vntoo his grace For that same woman was an Ethnicke But there are other causes First hée méeneth héere too note the obstinate malice and vnthankfulnesse of the Iewes who acknowledged not Chryst that was sent peculiarly too them The seconde is for that the selfe same Chryst should preache Gods woord to the Iewes before his death who after his death should giue commaundement to preach it too the Gentils For the Lorde had forbidden his Gospell too bée preached too the Gentils before his death But afterward when he was risen from death hée gaue this commaundement too the apostles Go yée intoo the whole world and preache the gospell to all creatures This commaundement dooth manifestlye declare that Chrysts benefites béelong both to the Iewes and Gentiles ▪ that is too say that all as well of the Iewes as of the Gentiles that receyue Chryst and truly repent are partakers of Chrysts benefites so that by his blood all their sinnes are washed away and finally at the last day all shal rise ageine too blissed immortalitie and euerlasting life But they that refuse too receiue christ liuing without repentance they without mercie shall bée punished in euerlasting paines with the diuell For as the Lord hath bin is and wil bée mercifull too al that repent without any respect of persons So hath he bin is and will bée an vntreatable iudge too them that repent not not passing whither wée bée Kings noble men Citizens or countrey folke ¶ Of the thirde A Moste goodly image of Chrysts Churche and of euery member of the same is described in this woman of Cananie For first as this woman of Cananie is ouerwhelmed with misery so also is the Churche and euery member therof Héerevpon Paule sayeth All that will liue godlyly in Chryst must suffer this persecution This doothe Chryste teache when he biddeth vs take his yoke vpon vs. For God will haue vs nowe become lyke vntoo his sonne in afflictions and miseries as well as we shall become like vnto him in time to come in glorie Rom. 8. Secondly the churche in these calamities prayeth for helpe For the church hath none other refuge than prayer vntoo God wherby helpe is obteined Thirdly chryst séemeth too turne away his eare when we doo not out of hand obteine that we would haue Fourthly the church after the example of this woman ceasseth not too pray but continueth in prayer vntil it haue obteined that which it desireth Moreouer euery seuerall member of the churche hath héere too learne by First let euery one of vs acknowledge himselfe too bée a Cananite that is to say vngodly and vnwoorthy of Gods grace Secondly let him crie out with this woman Haue mercy vppon mée haue mercie vppon mée Thirdly if thou bée tried yet continue thou after the example of this woman If he héere thée not to day or to morow yet shall not thy prayers be in vayne but they shall bée herd in déede for chrysts sake if thou pray with fayth as this woman did Fourthly acknowledge thy selfe with this woman too bée a Dog but yet such a dog as is fed with the crummes that fall from his maisters table and therefore continue in prayer Fifthly it will befall too thée as it did too this woman whiche erewhile was called Dog and anone was acknowledged for a daughter So great is the mercie of God to whom bée honour and glory world without ende Amen The thirde Sunday in Lent ¶ The Gospell Luke xj ANd he vvas casting out a diuil and the same vvas dūme And vvhen he had cast out the diuil the dumme spake and the people vvondered But some of them sayd he casteth out diuels through Beelzebub the cheefe of the diuels And other tempted him and required of him a signe from heauen But he knovving their thoughtes sayde vnto them Euery kingdome diuided against it selfe is desolate and one house doth fall vpon another If Sathan also bee diuided against him selfe hovve shall his kingdome endure Because yee say I cast out diuels through Beelzebub If I by the helpe of Beelzebub cast out diuels by vvhose helpe doo your children cast them
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
that we being instructed by Chrysts woord and miracle shoulde cast off the care of the belly and folowe Chryst intoo the desert leauing all care for our selues vntoo him according too his commaundement cast thy care vpon the Lorde and he shall nourishe thée The méening therefore of all this whole Gospell is too teache that they which héere loue and kéepe the woord shall not perish for want of foode bicause Christ taketh vpon him too care for them The places are these 1 That God hath care for them that folow him 2 The circumstances of this present miracle and the vse therof to vs wards 3 The déede of this people that wold haue made Christ king and of Chrysts fléeing ¶ Of the second IN this first Doctrine many things offer themselues too bée weyed of which euery one dooth minister some Doctrine and admonition As are Chrysts iourneying and woorking the earnestnesse of the people to héere him what moued the people so to do what profit redoundeth therby to the people and what wée ought too lerne by the example of the people and the déede of Chryst. Chryst iourneying is shewed in these woords Iesus vvent his vvay ouer the Sea of Galilee vvhich is the Sea of Tyberias This Tyberias was a Citie builded by Herode néere vntoo Iordan in the honor of the Emperor Tyberias In this iorney of Chrysts there is too bée marked the end and the example therof The end of it was to spred abrode his Gospell by teaching and miracles The example is that we woulde folow Chryst euery man in his vocation not sparing our selues but night and day by land and by sea endeuer to answer our calling And this example is not too bée folowed by the ministers of the woord only but of all men according too the maner of eche mans vocation What dooth Chryst in this iorney Mark in his .6 chapter sayth that Chryst had pitie vpon them bicause they were as shéepe that had no shepherd and that he began to teach them many things ▪ Mathew addeth that he was occupied al day in healing the diseased Héere do foure things offer themselues too bée weyed First Christs loue Secondly the cause of this loue Thirdly what wée be without the ministration of the woord Fourthly what is the end of the ministerie When Christe taketh pitie of the people we are admonished too think how like a father he is minded towards vs as who is sory for our miseries This is it that the Apostle saith too the Hebrues we haue a high préeste that can suffer with vs in our infirmities The cause why he pitied the people is shewed by Marke Bicause sayth hée they were as shéepe that haue no shepherd But what are shéepe without a shepherd Wretched redy too take harme by theeues woolues Now when the Lorde sayd these things the people was by false teachers led away from the true seruice of GOD vntoo sundrie superstitions the frute whereof is the losse of their soules like as wée erewhile tasted vnder y e Popedom wher in sted of the true seruice of GOD there were broughte intoo the churche moste horrible superstitions Praying vntoo Saincts heathenishe abusing of the Sacraments Purgatorie and other bables whiche would GOD did not stick stil in many mennes mindes at this day Héereby therefore wée may lern what men be without the ministerie of the woord namely y t they be as shéepe straying in a wildernesse where they are euery moment in very great danger of théeues and woolues or rather too tell all at one woorde wheras is not the woord of God there is no saluation Also wée may learne héer the end of the ministery of the woorde Men without the woord are as shéep that go astray without a shepheard Ergo the woord is too them as the shepherds staffe wherwith men are gathered toogither out of the wildernesse too their owne shepherd Also it is fodder wherewith they are refreshed and nourished And it is the salue wherewith our soules are healed Too be short it is the immortall séed by which we growe vp new ageine too eternall life when we beléeue the woorde that is preached It is easy then too vnderstand héereby how néedful a thing the woord of God is The earnestnesse of y e people too hear Chryst is also declared héer A great company sayth the Euangelist followed him yea that far intoo a desert place from the Cities wher was neyther meat nor drinke Beholde the excéeding greate earnestnesse where through the people were so ioyful to héer Chryst that they séemed too haue no care at all of their body The day was far spent sayth Mark. Why the people folowed Christ in this wise Iohn declareth in this dayes Gospel when hée sayth bicause they sawe the miracles that he wrought And his miracles were partly a witnesse of the power of the Godhed in Chryst and partly as it were certeine seales of his doctrine and tokens of his excéeding great good wil towards men For the people came too the thinking vpon these thrée things by the signes miracles whiche the Lord wrought The people then by this their folowing after Chryst reaped this profit that they came too the knowledge of their saluation For when he had by woonderful miracles confirmed the doctrine that he had taught them by mouth they gaue credit too his woord by which faith all those were saued that cōtinued in it vntoo their end Besides this many receyued corporall benefites at his hand For he healed suche as were diseased according as the other Euangelists make report How now is this example of the people too bée followed of vs First wée folow the example of this people if wée héer Gods word diligently and beléeue the same as ouercome by Chrystes miracles wherwith hée hath confirmed the truth of his doctrine Secondly wée shall followe the example of the people in this that they obey the rule which Christ giueth in the .6 of Math for thus saith Christ. First séek the kingdome of God his righteousnesse all the 〈◊〉 shall bée cast vntoo you This order is too be obserued diligently of all the godly The first care muste bée for the kingdome of God the righteousnesse of God And then also they must labour according too the state of their calling For thus sayeth the Scripture In the swet of thy browes shalt thou eat thy bread And in the Psalme it is sayd Thou shalt eate of the labours of thy handes Also Paule sayeth He that laboureth let him eate So is laboure appoynted to all men how be it according too euery mannes estate For the laboure of a shepherd is one of a plowman another of a king another and of a Chauncelor and Senator another But all men must beware that they woork not arsiuersie which thing they doo that care first for the belly and last of all for the soule Therefore let him that beareth an office thinke thus My Lord Chryst sayeth
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
with svvoords and clubs Novve this traitour had giuen them a common watch woord saying VVhomsoeuer I kisse hee it is Lay hands vppon him cary him away warely Iesus therfore knowing al things that should happen vnto himself went foorth said VVhom seeke yee They answered vnto him Iesus of Nazareth Iesus sayd vnto them I am hee And Iudas that betrayed him stood amōg them As soone therfore as he had sayd to them I am he they went backe and fell downe too the ground Then asked hee them ageyn whom seke yee And they sayd Iesus of Nazareth Iesus answered I haue told you that I am hee Therefore if yee seeke mee let these men goe their ways that the woord might be fulfilled which he hadde spoken Of them whom thou hast giuen mee I haue lost none And Iudas stept out vntoo Iesus too kisse him and cōming foorthwith vntoo him sayd Haile maister kissed him And Iesus sayd vnto him Frend wherfore cōmest thou Iudas betrayest thou the son of man with a kisse Thē came they too Iesus layd hāds vpon him toke him And they that were about him seeing what was toward said vntoo him Sir shal we strike with the sword Simon Peter therfore hauing a sword drew it and smote the seruant of the high preest cut off his right eare And the seruāts name was Malchus And Iesus answering sayd Giue me leue thus farre foorth And he sayd vntoo Peter Put vp thy swoord intoo the scaberd For al that take the sword in hād shall perish with the swoord Dost thou not think that I can now pray too my father he will giue mee mo than twelue legiōs of angels Shall I not drinke of the cuppe whiche my father hathe giuen mee How then shal the scriptures be fulfilled for so it must needes come too passe And as soone as he had touched the seruaunts eare he made him whole And in the same houre Iesus sayde vntoo them that were come too take hym namely too the cheef preests and the officers of the temple and the elders Yee come out vntoo mee with swordes and clubbes as it were too take some theefe I sate dayly among you teaching in the temple and ye stretched out no hand agaynst mee But thys is your very houre and the power of darknesse that the scripturs may bee fulfilled And all this was doone that the writings of the Prophetes might bee fulfilled Then all his disciples forsaking him fled And a certaine yong man folowed him being naked sauing a sheete cast about him and the yong men caught hold of him But he leauing his sheet behind him fled away naked from them The band of men therefore and the petycaptaine and the officers of the Iewes tooke Iesus and bound him and led him away too Annas first Annas was father in law too Cayphas who was high preest for that yeere And Cayphas was he that gaue the counsell too the Iewes that it was expedient that one man shoulde die for the people And they ledde him too Cayphas the high preest where all the high Preests the Scribes and the elders were assembled And Simon Peter and that other disciple folowed Iesus aloofe vntoo the Bishops palace And that other disciple was knowne too the high preest and entred with Iesus intoo the Bishops palace But Peter stoode without at the gate That other disciple therfore whiche was known too the high preest went out spake too the wench that kept the doore and brought-in Peter And the seruants and officers stoode warming themselues at a fyre of coles beneath in the middes of the hall for it was colde And Peter also was standing with them and warming himselfe too see the ende The wench therfore of the high preest which was the dorekeper beholding Peter warming himselfe by the fire looked earnestly vppon him and sayde Thou also wart wyth Iesus for thou art art also one of this mans Disciples But hee vtterly denyed it before them all saying VVoman I am not I know him not nor I wote not what thou sayest Then the high Preest examined Iesus of his disciples and of his doctrine Iesus aunswered him I haue spoken openly vntoo the world I haue alwayes taught in the Temple and in the Synagoge whereas all the Iewes resorte and in secrete haue I spokē nothing VVhy askest thou me Aske them that herd me what I haue spoken too them Beholde they knowe what I haue sayde vntoo them VVhen he had sayde these woords one of the officers standing by gaue Iesus a blowe saying Answerest thou the high Preest so Iesus answered If I haue spoken euill beare witnesse of the euill but if I haue spoken well why doost thou smyte mee Annas was he that had sent him bound to Cayphas the hye preest And Simon Peter stood warming him in the porche And anon after his first deniall as he went out intoo the porche the Cocke crew And an other wenche sawe him and began ageine too say too them that stood by this man also was with Iesus of Nazareth and herevpon they sayd vntoo him Art not thou also one of his disciples and another sayd Thou also art one of them And he denyed it ageine with an othe saying Man I am not neyther doo I knowe the man And a while after about the space almost of an houre a certeyne other man auouched with them that stood by saying Verily thou also art one of them For thou art both a Galilean and thy speeche bewrayeth thee One of the high Preests seruaunts the Kinsman of him whose eare Peter smote of sayd vntoo him Did not I see thee in the gardein with him Then began he too curse and forsweare I knowe not this man of whom you talke And immediatly as he was yet speaking the Cocke crewe ageine And the Lorde turning him selfe about looked vpon Peter And Peter remembred the woordes of the Lorde Iesus whoo had sayd vntoo him before the Cocke crowe twise thou shalt deny mee thryce And he went out of the gate and wept bitterly And the cheefe preests and elders and the whole counsell sought false witnesse ageynst Iesus that they might put him too death and they coulde not bring it too passe no not when many false witnesses came in for their allegations were not sufficient At the last there came two false witnesses and bare false witnesse agaynst him saying VVe haue heard him say I can and will destroy this temple of God that is made with handes and in three dayes will builde vp another made without hands And yet were not their witnesses sufficient so And the cheef preest rising vp in the middes examined Iesus saying Answerest thou nothing VVhy do these men beare witnesse ageinst thee But Iesus helde his peace and answered nothing at all Ageine the high preest asked him and sayde Art thou that Chryst the sonne of the blissed I adiure thee by the liuing God to tell vs whither thou art Christ the sonne of the liuing God
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
was paste Mary Maudelin and the other Mary whiche is called Iacobie and Salome and Ioanne and the other women that were with them whiche came with Iesus out of Galilee broughte and made readye sweete odours that they mighte come and anoynt Iesus For they had rested the Sabboth daye according too the commaundement At euentide of the Saboth whiche dawneth toward one of the Sabbothes that is too say very early in the morning before the breake of the day while it was yet darke the firste daye of the weeke they wente foorth and came too the Tumbe by the Sunne rising bringing with them the odours whiche they had prepared And beholde there was a greate earthquake For an Angell of the Lorde came downe from Heauen and comming too the Tumbe rolled the stone from the mouth of it and satte downe vppon it And his countenaunce was lyke lyghtening and his raymente as white as Snowe And the watchemen for feare of him were astonnied and became as deade men And the women sayde among them selues VVho shall rolle vs the stone from the mouth of the graue For it was an exceeding greate one And when they had looked backe they sawe the stone was rolled from the graue And entring intoo the graue they founde not the bodye of the Lorde Iesus Mary Magdalene therfore ran too cary tidyngs of these things And it came too passe that while the women were amazed in their minde at the matter bycause they hadde not founde the body of Iesus Beholde two men stood by them in bright rayment and when the women were afrayde and cast down their countenaunce too the ground they sayde vntoo them VVhy seek yee the lyuing among the deade Hee is not heere but is rysen Remember what he tolde you while he was yet in Galilee saying That it behoued the Sonne of man too bee betrayed intoo the handes of sinners and too bee crucifyed and too rise ageyne the thirde day And they remembred his woordes and departing backe from the Tumbe they afterwarde reported all these things too the eleuen and too all the reste And when they tolde these things too the Apostles their woords seemed too them too bee doting fooles and they beleeued them not VVhen Mary Magdalen ran away as it is sayde shee came too Simon Peter and too that other Disciple whom Iesus loued and sayde vntoo them They haue taken away our Lord out of his graue and wee knowe not where they haue bestowed him Peter therefore rose vp and that other Disciple and went too the graue And they ran bothe toogither and that other Disciple outran Peter and came firste too the graue and when hee had bowed him selfe downe hee saw the linnen clothes lapped vp yet wente hee not in Then came Simon Peter following him and entred intoo the graue and sawe the lynnen clothes lie and the napkin that was aboute his heade not lying with the lynnen clothes but wrapped toogither in a place by it selfe Then wente in also that other Disciple whiche came firste too the Sepulchre and hee sawe and beleeued For as yet they knewe not the Scripture that hee shoulde ryse ageyne from the deade The Disciples therefore went ageyne too their owne home And Peter maruayled at that which had happened Mary stoode without the Sepulchre weeping And as shee wept shee bowed hir selfe intoo the Sepulchre and sawe twoo Angelles in white sitting the one at the heade and the other at the feete where they had layde the body of Iesus And they sayde vntoo hir woman why weepest thou Shee sayde vntoo them For they haue taken awaye my Lorde and I wotte not where they haue layde him VVhen shee had thus sayde shee turned hir selfe backe and sawe Iesus standing and knew not that it was Iesus Iesus sayde vntoo hir VVoman why weepest thou whom seekest thou She supposing he had bin the Gardener sayde vntoo him Sir if thou haue borne him hence tel mee where thou hast layed him that I may fet him Iesus sayde vntoo hir Mary Shee turned hir selfe and sayde vntoo him Rabboni which is too say maister Iesus sayd vntoo hir touch mee not for I am not yet ascended too my Father But go too my brethren and say vnto them I ascend too my Father and your Father too my GOD and your God This is that Mary Magdalene out of whom Iesus had cast seauen Deuils to whō when hee was rysen hee shewed him selfe first in the morning the first day of the weeke Shee going hir way tolde the Disciples that had bin with him mourning and weeping that shee had seene the Lorde and that he had spoken suche things vntoo hir And when they heard that he was aliue was seen of hir they beleeued it not And the women entring into the Sepulcre sawe a yong man at their right hande clothed in a long white garment and they were afrayde For it was an Angel of the Lorde And hee sayde vntoo them Bee not afrayed for I knowe that yee seeke Iesus that was crucified hee is not here hee is risen as hee said come and see the place where the Lord was put and go quickely and tell his Disciples that hee is risen from death And beholde hee wil go before you intoo Galilee there yee shall see him Loe I haue tolde you And they departing quicklye from the Tumbe wente their wayes with feare and great ioy and ran to bring his Disciples woord And they trembled and were amazed and tolde no body anye whit of it for they were afrayed And as they wente too beare woorde of it too his Disciples beholde Iesus met them saying All haile And they came and hilde him by the feete and woorshipped him Then sayde Iesus vntoo them bee not afrayde Go and tell my brethren that they go intoo Galilee and ther they shall see mee VVhen they were gone beholde some of the keepers came intoo the Citie and shewed vntoo the highe Preestes all the things that were happened And they gathered them toogither with the Elders and tooke counsel and gaue large money too the Souldyours saying say yee that his Disciples came by night and stole him away while yee slept And if this come vntoo the Presidents eares wee will appease him and saue you harmelesse And they tooke the money and didde as they were taughte And this saying is noysed among the Iewes vntoo this day The exposition of the text THis feast is the highest of al feasts wherin is set foorth vntoo vs the Article of our Lords resurrection from the dead that the third day according too the Scriptures whoo by his glorious resurrection as hée was conquerour of death sinne and the Deuil so became hée the redéemer of al them that shall not refuse too beléeue in him It is a custome in this feast too entreat out of the storie of the resurrection concerning the benefit or frute of the same of the vse therof all whiche things this present Gospell conteyneth It is tolde by the
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
vnderstande that absolution may bée giuen both publickly and priuatly So Peter assoiled thrée thousand men openly also Cornelius priuately in whiche sort the Prophet Nathā also assoyled Dauid The ministers of the woord may vse that generall kinde of absolution as often as they preache the Gospel And they may vse the special kind when reason requires it that is too wit when any man desireth too haue priuate conference with the minister of the woord for the strengthening of his faith 2 It is put in the text Sinnes without any addition Wherfore all kinds of sins are too bée vnderstanded héer which are foure First corruption of nature secondly the boughes that spring out of the euil root thirdly the sinnes committed by error and fourthly wilful sinnes There is no sinne at al but it is forgiuen if forgiuenesse bée desired for Chrystes sake The woorde Release is too bée marked for whiche Mathew hath Loose Chryst commaundeth his Disciples too release loose sinnes Too release them as det too loose them as a pinching burthen For sinnes are dets bicause that like as dets doo bind too paiment so sinnes binde men too satisfaction vnlesse the penaltie bée released Sinnes also are burthens bicause that as a heauie burthen weyeth him downe that beareth it so sinnes wey men downe with the burthen of curse and the sentence of the law vntil Chryst come take vp the burthen vpon him self But what Can mā vnbind release sins God faith in .43 of Esay I am hée I am hée that wipeth out thine iniquities and will not beare thy sinnes in minde This text conuinceth that only God releaseth sinne Ageine wheras the Lord sayth héer whose sinnes so euer yée shal release they shalbée released in heauen I answer ▪ Chrysts saying sheweth manifestly that there is a double releasing one vpon earth by the ministers of the word and another in heauen whiche is doon by God alone Of this latter speaketh Esayas Too be bréefe God releaseth as Lord and owner the ministers of the woord release as seruantes and messengers that declare the wil of their maister whiche release is made by telling the wil of God This is proued Num. 6. wher the Lord saith in this wise The préests shal put the name of the Lord vppon the children of Israel but I wil blisse them Too vnbinde therfore whiche is the duetie of the préest is too declare that God hath released the fault But how doo they withhold sinnes by the word and according too the woord that is too wit what sinnes soeuer ye shall declare too bée withhild by the woord of god they shal be withholden in heuen also I haue spoken more héerof in the feast of the Lords supper and therefore now I passe to the second place wherof I will entreate very bréefly ¶ Of the second COncerning Thomas wée haue two things in this story that is to wit vnbeléefe and confession His vnbeléefe hée sheweth in these woords vnlesse I see the gash of the nailes in his hands I vvill not beleeue He herd the other Disciples telling how they had séen the Lord and yet he being vtterly vnmindful of al the foretellings of the prophets and of Christ beléeueth not So sore doth mannes reason set it self ageinst God and his woord in matters of saluation Hithertoo concerning his vnbeléefe Now foloweth concerning his faith and confession An eight dayes after the Disciples vvere togither ageine in one house and Thomas vvith them And Iesus came vvhen the gates vvere shut and stoode in the mids of them and saide peace bee vntoo you and he said too Thomas bring thy finger hither and see my hands c. And bee not vnbeleeuing but beleeue When he had herd the Lords voice and was cōuicted by the manyfest signe he conceiued fayth out of which he vttred this cōfession my lord my God At Thomas therfore we may lern .ij. things frō whence faith is what is the true confession Faith is of the woord of the signe according whervnto we haue the gospel y e most true woord of Chryst and two most stately signes Baptim and the Lords supper This faith conceiued by the woord confirmed by signe will vtter a true confession suche as this is of Thomas who crieth out héere my Lord and my god This confession of Thomas if it bée well sifted conteineth foure things For first it acknowledgeth Chryst too bée the same man that was slaine a thrée daies before by the Iewes Secondly whereas he calleth him God he acknowledgeth his Godhead Moreouer wheras he sayeth not two Lordes or two Gods but one Lorde and one God he acknowledgeth the vnitie of his person Lastly whereas he sayth my Lord and my God he confesseth his office of redemption vppon whom he also stayed himselfe by liuely faith ¶ Of the thirde BLissed are they that haue not seene and haue beleeued This vniuersall doctrine concerning beléeuers is too bée obserued For héere Chryst by expresse woords pronounceth them blissed that beléeue although they sée not Chryst with their bodily eyes Héerevnto perteineth al the whole Scripture as he sayth But these things are vvritten that you might beleeue that Iesus is the sonne of God and that beleeuing yee might haue life in his name The ende therefore of the Scripture is that we may beléeue The ende of fayth is that the beléeuers should haue euerlasting life to which bring vs Iesus Chryst the author of life too whom with the father the holy ghost bée honor for euermore Amen The second Sunday after Easter ¶ The Gospell Iohn x. CHryst sayd vntoo his Disciples I am the good shepheard a good shepheard giueth his life for the sheepe An hired seruant and he vvhich is not the shepheard neither the sheepe are his ovvne seeth the vvolfe comming and leaueth the shepe and fleeth and the vvolfe catcheth and scattereth the shepe◠The hired seruant fleeth bicause he is an hired seruant and careth not for the shepe I am the good shepherd knovv my shepe and am knovvne of mine As my father knovveth me euen so knovve I also my father And I giue my life for the shepe and other shepe I haue vvhich ar not of this fold Them also must I bring and they shal heare my voyce and there shall bee one fold and one shepheard The exposition of the text THe occasion why this Gospel is set forth in the church at this season is this We herd in y e first holy day after Easter to what ende it be hooued Christ too suffer rise ageine from death that is to wit that in his name repentance forgiuenesse of sinnes might be preached too all nations through which preaching the kingdom of Sathā might bée destroyed the kingdōe of Christ set vp Now in as much as this thing cannot otherwise bée brought to passe than by faithful ministers of the woord whō the scripture termeth shepherds It liked the church as on this day to
set forth the gospel concerning the chéef shepherd Iesus Chryst his care toward his shéepe and that to this intent that the faithfull ministers of the woord might in their doctrine life and charge folow the example of this shepherd Hithertoo concerning the occasion why this present Gospell is red as this day The summe of the Gospell is that lyke as Chryst professeth himselfe too be the true shepherd and to haue a care of his shéepe So on the contrary parte he testifieth that there bée woolues that lie in wait for his flock whom the hirelings séeing doo flée away leaue the shéepe too be torne in péeces by the wolues against the falsenesse of whom the Lord promiseth that he himselfe will looke to his shéepe he declareth that he hath yet other shéepe which he will bring togither that there may be made one fold and one shepherd The places are thrée 1 Of Christ the shepherd and other true shepherds 2 Of the Woolfe the hireling the fléeing of the hireling 3 Of Chrystes shéepe of their marke and of the vnitie of the shéepfold ¶ Of the firste IN the first place concerning the shepherd Chryst we haue two things The one is what is his towardnesse the other what are his benefits towards his church Now as touching Chryst the shepherd wée must alwais beare in mynd the coÌ„fession of Thomas which we herd an eight dayes ago For wheras he saith my Lord and my God first he coÌ„fesseth him whom he speaketh too too bée the same man that had bin crucified and dead whom he now acknowledgeth too bée risen agein from the dead in déede Secondly he confesseth also the same maÌ„ to be very God for he sayth my God Thirdly he confesseth this man God to be one person For he sayth not my Lords but my Lord. Fourthly he coÌ„fesseth this God and man one person which is both God man too bée his sauior For he is my Lord hath charge of mée and he is my God that hath taken mée intoo his tutâ—on and fauor Therfore he confesseth Chryst to be the true Messias and Sauiour of the world and consequently that true shepherd that was promised of old time of whom Zach 10. I wil raise vp a shepherde vppon the earth Him doth Peter call the shepherd Bishop of our soules This haue I spoken bréefly of Thomas confession concerning Chryst the shepherd too the entent we may vnderstande what is the towardnesse or inclination of this our shepherd Now let vs héer our Lords woords I sayth he am the good shepherd but what dooth the good shepherd The good shepherd giueth his life for his sheepe That is to say he is a good shepherd which loueth his shéepe so well that he wil rather suffer death than leaue his shéepe to be a pray too théeues and to bée torne of the wolues This promis he confirmed also by his déede for he suffred a most shamefull death for his shéepe Wée haue herd how great Chrystes loue is towards his shéepe Now that we may behold his benefits which he bestoweth of his méere goodnesse we will apply the similitude of a shepherd of shéepe to Chryst our shepherd What then dooth a good shepherd First he gathereth his shéepe togither secondly he goeth before them thirdly he leadeth them forth intoo pastures fourthly he féedeth them fifthly he watcheth them sixthly he ruleth them seuenthly he defendeth them eightly he healeth them that bée hurt ninthly he fetcheth in theÌ„ that stray with his shepherds hooke and tenthly he bringeth them home when he hath fed them All these benefites dooth Chryst perfourme spiritually too his church First therfore Chryst our shepherd gathereth his shéep togither But how by the preaching of the Gospel This begaÌ„ he too doo by and by after the fal of our first pareÌ„ts For in spirit he was present with the Prophets and gathered many shéepe vnto him Afterward he came himself to séeke the lost shéepe And at this day he giueth preachers too gather shéepe in his name Secondly he goeth before his shéepe How In persecution and in glorie In persecution wheÌ„ he suffred diuers miseries in this life which the saincts also must néedes tast of And in glory when by rising ageine from death he entered intoo the glory of heauen whom in their time all shall folow as many as bée his true shéepe Thirdly he leadeth them foorth too féede into most plesant and fine medowes as Dauid saith in the .23 Psalm he made me sit downe in well growen pastures to the waters of refreshment shall he leade mée Fourthly when he hath led them intoo the medowes he féedeth them with his woorde with his spirit With his spirit when he comforteth them and strengthneth them within and with his woord when his gospel is preached wherby faith is conceiued too beléeue vpon this shepheard Fifthly he watcheth them sitteth as it were in a watch-toure too foresée that no body fal vpon his shéepe vnbewares And this dooth he by his Angels by the faithful ministers of his woorde by the godly Magistrate and too bée short by good gouernors in families â–ª common weales and housholdes â–ª Sixthly he ruleth them namely with his spirit his word and his discipline Whervpon Dauid saith The Lorde ruleth mée and nothing shall be wanting to mée In a place of pasture hath he setled mée Seuenthly he defendeth them Wherupon Paule saith if God bée on our side who can be against vs And Dauid Although I walk in the valey of the shadow of death I wil not feare any harme bicause thou art with me Thy rod and thy staffe they haue comforted me Eightly he healeth them that bée hurt for as shéepe are oftentimes atteinted with thornes venims which are healed by the skilful shepherd so Chryst our shepherd doth cure and heale his shéep that are hurt with the thornes of euil conditions and the venim of poysoned doctrine Wherupon the .146 Psalm saith which healeth the wouÌ„ded in hart bindeth vp their sores Ezech. 34. I wil féede my shéepe I wil make theÌ„ sit down I wil séeke that which was lost I will bring ageine that which was cast away I wil binde toogither that which was broken I wil strengthen y t which was weake Ninthly he fetcheth in them that stray with his shéephook while he lodeth them with the crosse and as it were casteth a snaâ—â—le vpon their heads If that good shepherd should not doo so many shéepe would through the delights prosperities of this world bée led away from Christes flocke and cast them selues intoo the mouthes of the woolues Wherupon Dauid saith of himself It is good for mée o Lord that thou hast brought mée low that I might lerne thy Iustifications Lastly when he hath fedde them he leadeth them home Chryst gathereth féedeth defendeth and cureth his shéepe in this world as in a wildernesse of a forein realme But at the last day he shall conuey
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
glory is too bée preferred before all things And thus muche concerning prayer GOD graunt vs grace that these woords may take roote in our harts through Iesus Chryst too whom bée honor and glory for euer and euer Amen Vpon the day of our Lords Ascension ¶ The Gospel Mark xvj IEsus appeared vntoo the eleuen as they satte at meate and cast in their teeth their vnbeleefe and hardenesse of harte bycause they beleeued not them vvhiche had seene that he vvas risen agein from the dead and he sayde vntoo them Go yee intoo all the vvorld and preache the Gospel too all creatures hee that beleeueth and is baptised shall bee saued But he that beleeueth not shall bee damned And these tokens shall folovv them that beleeue In my name they shall caste out Deuiles they shall speake vvith nevve tongs they shall driue avvay Serpentes And if they drinke any deadly thing it shall not hurte them They shall lay their hands on the sick and they shal recouer So then vvhen the Lord had spoken vnto them he vvas receyued intoo Heauen and is on the right hand of GOD. And they vvent forthe and preached euery vvhere The Lord vvorking vvith them and confirming the vvoord vvith miracles follovving The exposition of the Text. THis feast is ordeyned in the Church for that article of our Créed wherin wée professe our selues too beléeue in Iesus Chryste ascending intoo Heauen when hée had bin conuersaunt with his Disciples fortie dayes after his glorious resurrection In this feast as in others there be thrée things too be weyed First the storie with the circumstances thereof Then the benefite that is bestowed vppon vs And lastly the right vse and minding of the story These thrée things offer them selues in the exposition of this Gospel The summe wherof is that the Lord the fortith day after his resurrection appéered too his Disciples whome hée vpbrayded with their vnbeléefe and hardnesse of hart commaunded them too preache the Gospell throughe oute all the world shewing what frute shall redound of the preaching of it too the hearers so they receiue the Gospel by fayth Moreouer too the intente their preaching may bée credited hée promiseth too confirme their doctrine with miracles When hée had giuen this charge hée ascended visibly intoo heauen and sitteth at the right hand of his father And his Disciples obeying his commaundement went abrode too preach the gospel the which our Lord confirmed with signes ensuing And this is the effect of the Gospel The places are thrée 1 The rebuking of the Apostles 2 The institution of the ministerie of the woord 3 Chrystes Ascension intoo heauen ¶ Of the first THe fortith day after his resurrection he appered to his Disciples and vpbrayded them vvith their vnbeleefe and hardenesse of harte bycause they had not beleeued those that tolde them they had seene him risen ageine from death Hée findeth fault with two things in his Disciples hardnesse of hart and vnbeléefe that is too say the roote and his frute The roote is hardnesse of hart whiche taketh increasement and strength partly of it own originall beginning partly of it own corruption For a man that is not inspired with the holy ghost cannot vnderstand any of those things that are of the spirite of God Of this most naughtie roote there are very many and euil frutes The first is that whiche is rebuked héer namely vnbeléefe Out of this afterward bud moste naughtie brauÌ„ches as disobedience towards God whatsoeuer leudnesse and wickednesse is in this life By whiche the power of the roote vnsuppressed is perceyued and also séene how great increasement vnbeléefe hath taken For this is a moste assured token that whersoeuer sinne reigneth there vnbeléefe as an Empresse possesseth the hart of man Furthermore wée may learne héereby first after the example of the weake Apostles not too despaire of oure selues béeing weake althoughe wée cannot by and by comprehende the heauenly misteries For the Churche hath euermore hir certein woundes for oure Lorde too poure his wine and Oyle intoo Neyther is it reason for any man too hope that hée maye put of all weaknesse as long as hée carieth this mortall body about him But like as in olde time the people of God béeing brought intoo the promised land had their neygbors the Philisâ—ines enimies vntoo them ageynst whom they kept continuall warre So wée béeing brought intoo Chrystes churche haue bothe inward and outward enimies ageinst whom wée must make warre leaste wée were sluggishe thorough idlenesse The other thing that wée haue too learne héere is that wée should consider by the déede of Chryst not casting off his rawe weake Disciples how gentle a high Préest we haue who casteth vs not off for oure weakenesse so there bée any sparke of fayth in vs. And consequently by his example also wée may learne too deale gently fauourably with the weaker sorte ¶ Of the second WHen Chryst béeing ready too ascende intoo Heauen giueth commission too his Disciples saying Go yee intoo the vvhole vvorlde and preache the Gospel too al creatures Hee that beleeueth and is baptized shall be saued and hee that beleeueth not is condemned already hée beginneth the maner of setting vp his kingdome and sheweth the frute of the same kingdome By twoo meanes is the kingdome of Chryste set vppe by woord and by the sacrament the frute whereof is saluation of the people Contrarywise they that be not Citizens in this kingdome are subiect too the sentence of damnation Héere wée sée there is great difference betwéene the aministration of a kingdome of the worlde Chrystes kingdome and no maruel at all For the kingdome of the world is fleshly but the kingdome of Chryste is spirituall That is set vp mainteyned by the lawes of men but this is set vp mainteyned by the woord of God Howbéeit forasmuch as the woord of God conteyneth singular doctrines I will expound them somewhat more largely and distinctly too the intent wée may the better vnderstaÌ„d Chrysts minde towards vs and the benefits of the Gospel First he saith Go intoo the vvhole vvorld Yée sée the commission For hée sendeth his disciples not too any one nation but too all men dwelling abrode through the whole worlde Héerby wée may consider the riches of Gods mercie and the preciousnesse of Chrystes sacrifice It is Gods mercie that al that were damned throughe sinne shoulde héere the voyce of the Sonne of GOD concerning saluation too bée obteyned through Chryst. For it is not too be thought that God would haue the voice of the sonne of maÌ„ sound vnto the world y t the gretest part should be destitute of the frute therof but rather that by héering they shuld liue bée saued through Christ so that they receyued the preaching of the Apostles by fayth This is more playnly declared by this saying Preache yée or proclayme yée Too whom Too all creatures that is too say too all men without any exceptions of
miserie shuld be rewarded with euerlasting lyfe which is called héer the great supper and in Mathew the mariage of the kyng vntoo whiche great Supper men are called of Gods méere mercie too the intent they may bée filled at it with spiritual daynties euerlastingly Howbéeit too the intent the delicates of this Supper may bée the plesanter vntoo vs I will set out seuerally one by one the circumstaunces that are noted in the text and shew what instruction and admonishment is too bée learned by eche of them The first circumstance therfore too bée considered in this supper is concerning him that biddeth vs vntoo it For thervpon hangeth the estimation of it Who is it then that prepareth this Supper Is it some worldly kyng No. Yet wer that King woorthy too bée muche made of for his liberalitie too bée praysed for his mercie that would prepare a princely feast royally furnished for miserable and poore soules Who is it then It is God our heauenly father the Lord of Lords and king of kings who only is riche and well stored with delicates This circumstaunce is a most euident testimonie of Gods goodnesse and mercy The second circumstance is that God héere the master of the house biddeth guestes too Supper c And what is ment by the name of supper The very Gospel and all those things that are ioyned with the Gospell as is saluation and eternall lyfe Sée how great mercy shyneth foorth héere What is the reason of the terming of it so Why are these so great good thinges called a supper Surely it is not doone without great causes of which number there bée thrée chéef The first is bycause the Gospell promiseth euerlasting ioye and endlesse good things For as the Supper is set before men in the latter end of the day so the good things which the Gospell offereth shall of the méere mercy of God bée giuen in rewarde too the beléeuers after that they in dystresse haue outworne the manyfolde labours of this lyfe The second cause is for that lyke as the euening whiche is the tyme that men are woonte too prepare for supper is the ende of the daye so the age in which all men by the ministerie of preaching are bidden too repaste of the heauenly Supper is of the laste age The third cause is for that the Gospell is the last voyce of GOD in the worlde after whiche there is none other too bée looked for in lykewyse as the Supper is the last meate that is set béefore men in the day For ther shall neuer sound any other voyce of God from heauen but thys selfe same voyce of the Gospell shall sounde vntoo the laste daye of iudgement The third circūstance is in this woord Great by whiche is commended vntoo vs the richnesse of Gods mercy For God biddeth not a kyng or twoo or a wiseman or twoo vntoo this supper but he biddeth the whole world He ouerskippeth not the poore he neglecteth not the riche men he shutteth not out the gentlemen he kéepeth not the country folke nor the townesmen from his feast he holdeth no skorne of the little ones disdeyneth not y e great ones al men without exception that are dispersed through the whole worlde biddeth he too that great supper For the text witnesseth both that it is a greate supper and that many are bidden The fourth circumstance is of the manner of his bidding The manner is expressed in these wordes And he sente his seruaunt at the houre of Supper too saye too them that vvere bidden Héer by the name of seruant is ment the Prophetes Apostles and all godly teachers whom God hath sent from the beginning of the worlde too bid guestes too the Supper Too this supper dyd God himselfe bidde the patriarke Noe. He being bidden bad the rest of the world in Gods sted Afterward when the world throughe it owne vnthankfulnesse was perished in the flud Abrahā was by Gods owne mouth bidden too this supper After which time when the malice of the world was encreased vpon the earth God chose one peculiar people among whome he often times raysed vp Prophets that bad guests too this supper And the master of the house continued in so dooing vntill he sent his owne Sonne our Lord Iesus Chryst whome those that were bidden hanged vpon the Crosse. And he being raised ageyn from death sent out his Apostels intoo the whole world too byd all nations too this most delicate supper The fifth circumstance is of the hour of the supper What is this houre It is the time of grace and the time of glory The time of grace is the time wherin is preached vnto men the liberality mercyfulnesse of y e master of the house which tyme is deuided intoo thrée parts Intoo promise performāce and the tyme that hath folowed the performance The time of promis was from Adam vntoo the birth of Chryst almost foure thousand yéere Then was the tyme of performance during all the while that Chryst was conuersant héere vpon earth in the flesh and preached and offered himselfe the price of redemption for them that wer bidden too this supper The tyme that followed the performance is thencefoorth from the sending of the Apostles intoo the whole worlde vntill the daye of Iudgement in whiche tyme wée also bée and are bidden too this Supper by the voyce of the Ministers of Gods woorde The tyme of glory in eternitie When wée shall sit downe in the heauenly glorie not onely wyth Abraham and Isaac but also with God the Father God the Sonne and God the holy ghoste and shal enioy euerlasting mirth and gladnesse in Chryst Iesu our Lord. The sixth circumstance is the manner of the biddyng Come sayth he for all things are ready That is too saye as wée sée in the bidding of Iohn Baptist and Chryst Repent and beléeue the Gospell for the kyngdome of heauen is at hand This bidding requireth repentance that is too wit an alteration of the former life that wée shuld depart from euil and doo good and it requireth fayth that is too wit that wée should beléeue that this Supper is set on the Table for vs not in respect of our deseruyng but of méere mercy for the Sons sake whom God hath giuen vntoo vs too bée our wysedome ryghtuousnesse sanctification and redemption For with these gyftes and as it were garments of the Sonne of God muste wée enter intoo the Supper of euerlasting lyfe For Chryst by his wysedome reformeth our myndes wyth his ryghtuousnesse he decketh vs when wée beléeue on him with his sanctification or halowyng hée clenseth vs and at length he receyueth vs intoo his parlor where shall bée perpetuall redemption glorie and happinesse And thus muche concerning the firste place wherin is set oute vnto vs the mercyfulnesse of GOD which is from generation too generation vppon all that feare hym as the virgin our Lordes moother singeth ¶ Of the second BVt all began vvith one consent to excuse them selues
raysed a slaunder vpon Christ for they went about too persuade the common people that Chryst was suche a one as they were with whom hée was conuersant The fifth cause was a zeale y t they had too the law of God but not a righte For they made the commaundement of the lawe a cloke too their murmuring For Exod. 23. the law forbiddeth them too haue any companie with the inhabyters of the land Also Exo. 34. They are commaunded neuer too ioyn frendeship with the inhabiters of that lande least it mighte turne too their owne decay that is too witte least béeing corrupted with their euil custome they mighte bée made Idolaters and Heathenishe despisers of Gods law For as Paule sayth A little leauen sowreth a whole lumpe of dough and as it is in a certeine verse One scabbed Sheepe infecteth all the flocke Like as one Grape taketh broosing at the broose of an other Grape so also are men easly made woorse by the euill company of others Like as Medea also sayeth in a certeine place The resorte of naughtie women vntoo me hath made me naught Too this purpose also serueth this of Salomon Hée that handleth Pitche shall bée defiled of it Also Hée that dooth kéepe companye wyth a proude body shall learne too bée proude And Sirach Euery man accompanyeth him selfe wyth his like Manye suche textes of Scripture doubtlesse had the Phariseys gathered toogither too bring Chryste in a slaunder But what shall wée say too these sentences of Scripture Diuers of them cary with them y e causes of forbidding them too haue company with sinners And too tell you at a woord the texts of scripture alledged forbid the weaklings which may easly bée made woorse too haue company with suche as will not bée conuerted but rather labour with might mayn too win others too bée felowes of their naughtinesse Chryst could not bée touched with this first for he was not a weakling that he might bée stayned with the company of sinners wherfore the prohibition of the law concerneth not him for the law sayth in expresse woords from whence also the rest of the things take their force lest peraduenture they make thée too sinne ageinst me if thou shalt serue their gods which thing out of dout will bée thy ouerthrow The other agréeth not too the Publicanes with whom the Lorde is red héere too haue bin conuersant For they ment not too make Chryst a companion of their naughtinesie but they resorted vntoo him too héer him and that in obteyning fayth by héering him they might bée saued Their séeing that both Chryste béeing moued with compassion kéepeth company with them that he may bring them intoo his shéepfold fro whence they were strayed and that the publicans thirsting after saluation are desirous too bée reléeued of the burden of their sinnes which they féele too bée moste heauie the Pharisies doo wrong 〈◊〉 murmure ageinst Chryst. Whom notwithstanding Chryst gooth about too bring intoo the way ageine by putting foorth these two parables the one of the hundred shéepe and the other of the ten grotes Now out of these things that are answered too the quarellings of the Pharisies there riseth a question For séeing it is answered that the scriptures which condemne the coÌ„panying with euill men doo perteyn too the weaklings it may bée demaunded in as much as wée are weake what it behooueth vs too doo whither wée ought vtterly continually too shun the Pharisies Too this question I answere they are too bée shunned and they are not too bée shunned The weake which finde their owne weakenesse namely that they are easie and redy too fall let them lern by their own experienee too eschue y e company of these whoÌ„ they stand in fear of lest they bée berayed with their pitche atteynted with their scabbednesse For as Iustine the martyr saith The mind of maÌ„ by kéeping coÌ„pany with naughtipacks doth draw vnto it self as it were a certein scabbednesse and is filled with many euill humors It is the duetie of housholders magistrates and ministers of the woord too beware that such bée not suffered by whose company the simple may bée made woorse The housholder must suffer no seruant in his house that is a cause of offence too his children The magistrate must represse blasphemers with the sworde The ministerâ— of Gods woord must first chastise vncleane persons by rebuking them And if they 〈◊〉 nothing that way they must cast theÌ„ out of the church by excommunication that the godly the simple may know how they ought too sâ—un the company of them And that such are too bée eschued this saying of Paule teacheth 2. Thes. 3. Wée giue you warning brethren in the name of the Lorde Iesus Chryst that yée withdrawe your selues from euery brother that beâ—â—ueth himselfe disorderly and not according too the doctrin which he hath receiued of vs. Let this then bée spoken concerning the weake sort which must vtterly shun the company of lewd persons But as for them that are well instructed and those that beare publike office whose dutie it is too bring back the stray shéep vnto Chryst they may or rather must now then be conuersant with the euil sort as the phisitian is in company with the diseased person not too bée infected with the hatches of his paciente but too restore him too helth by his cuÌ„ning and skill in lechecraft After the same maner it is not only lawful for the ministers of Gods woord but also the very necessitie of their dutie and the trust that is coÌ„mitted vnto them requireth that they should disclose the malice of the wicked and heale it as muche as may bée But if the disease shal be incurable they shall folowe the example of Phisitians and not stand healing of that whiche they cannot heale but commit the whole matter too God bée sory for them ¶ Of the second WHat man of you that hathe a hundred Sheepe c. By this Parable Chryste teacheth twoo things The one why hée came intoo the world the other whiche dependeth vppon the first wherfore hée is conuersant among sinners Wherevpon foloweth the confutation of the murmuring of the Pharisies Why he came intoo the world he sheweth by the example of the shepherde For as the shepherde goeth intoo the wildernesse too séek his lost shéep so came Chryste intoo the world too séeke men that were led away by sinne intoo the wildernesse Ageine bicause it is Chrystes office too séeke sinners that they may bée called backe too saluation whiche thing cannot bée doone but if hée kéepe company with them Héereuppon it followeth that the grudging of the Pharisies ageinst Chryst is too bée disalowed whiche would driue him from his ambassage that the weake shoulde not bée healed Therefore dooth hée aptly witnesse in another place I came not too call the rightuous but sinners too repentaunce This is the effect of the parable concerning the shéepe the same thing dooth the parable of
only that wée should learne by the example of this multitude first too séeke the kingdome of God but also that we should bée confirmed concerning the power of Chryst. For Chryst sheweth that he hath a care of those that hée his and he declareth that no man is able too performe any thing in his vocation vnlesse â—e be present with him in his businesse and as it were put to his hand too the dooing of it according as he sayeth Without me yée can doo nothing And the Psalme sayeth Unlesse the Lord build the house in vayne doo they watche that kéepe it The places are foure 1 The néedfulnesse in héering Gods woord is commended by the example of this multitude which was so gréedy too héere Chryst. 2 An Image of the Church and of the teachers hearers of the woord 3 The present miracle and the vse of the same 4 The example of Peter bothe in catching the Fishes and also in the acknowledging of Chryst méete too bée folowed ¶ Of the firste ANd it came too passe vvhen the people preased vpon him too heere him The example of this multitude teacheth vs that the gospell is too bée herâ— desirously For this people would neuer haue folowed Chryst so earnestly if they had not vnderstoode that his doctrine had bin very néedfull This multitude then folowed Christ not too lye in the wynde for him not too take aduauntage of his woords not too laugh him too scorne as the Scribes Pharisies and Hypocrites did but too héer Gods woord too déefed with the bread of saluation For the woord of God is heauenly bread farre swéeter than the Hony and the Hony combe as is said in the Psalm This multitude therefore like a sorte of hungry soules come flocking about him as one that were dealing of some large almesse and not without cause For as the body is susteyned with materiall bâ—â—â—d bicause it is materiall it selfe so is the soule nourished with spirituall bread â–ª which is the woorde of God bicause it selfe is spirituall Ageyne like as the appetite too meat betokeneth health and the lothing of it is a â—oken that the body is faint and ill at ease So the longing after Gods woord 〈◊〉 a sigâ—â— that the soul is in good plight and contrarywise the lothing of Gods woord bewrayeth the disease of a crased soule Therfore if wée lothe Gods woord wée must doo as they doo that are diseased in their body For like as they take counsell of Phisitians that by receyuing a medicine they may recouer health and haue a good stomacke too their meate So wée when Gods woord goeth ageinst oure stomacke and that our soule lotheth it must by Prayer séek too Chryste the Phisitian that hée may make oure soules too like of Gods woorde whiche is the breade of saluation least wée starue for want of Gods woorde For Gods woord is the heauenlye foode That is too say the breade of life and the drinke whereof who so euer drinketh shall not thirst for euer Ihon. 4. How bée it too the intent we may hunger after this bread of life and thirste after this heauenly drinke as this multitude did Wée muste thinke vppon the néedfulnesse of thys foode whiche béeing perceyued there is no man but wil haue an appetite too it vnlesse it bée suche a one as is so blinded bereft of his wits by the Deuil that hée hath no care at all of his soule helth The first néedfulnesse is this that euery soule must néeds die whiche is destitute of this heauenly foode vntoo the ende For firste wée obteine life when wée conceiue fayth by the woord Ageine the woorde is the foode of fayth wherewith it is fed and nourished This néedfulnesse is confirmed by oure Lords saying Hée that beléeueth not shall die for faith coÌ„meth not from else where than by héering the woord of God Rom. 10. Ageine without this food maÌ„ abideth vnder Gods wrath Hée that beléeueth not sayth Chryst the wrath of God abideth vpon him Besides that this is the food that strengthneth too eternall life Héeruppon sayeth Paule The Gospel is the power of God too saluation too euery one that beléeueth Lastly to coÌ„clude all in one woord Gods word is y e vncorruptible séed as the Apostle Peter teacheth wherwith wée who before were the children of wrath by reason of y e sinne of our first Parentes and of our selues are begotten a new borne a new through the grace of the sonne of God Therfore as by nature wée are born the children of wrath that is of damnation vntâ— euerlasting death So by grace through the séed of Gods woorde wée are borne the children of grace that is to say of blissing to eternal life They that beléeue are the children of Abraham and heires of the promisse Wherfore if the helth of our soules if the escaping of death Gods wrath and damnation if the dignitie that wée are called too by being adopted the sonnes of God doo moue vs Let vs bée desirous of Gods woorde let vs héere it and kéepe it and that not onely after the example of this multitude but also of the whole Churche whiche coueteth nothing more than too bée throughly fed with this woord of God ¶ Of the second IEsus vvent intoo a Shippe in vvhiche he sate him dovvne and taught the people standing on the shore In these woordes is the state of the Church militant and floting in the waues of this world very trimly peinted out In which picture thrée things are too bée obserued The ship it self Chryst sitting in the ship and the people standing on the shore The shippe it self is a shadowe of the Churche Chryst betokeneth all true Preachers and teachers The people standing on the shore represent the héerers of the woorde Now like as a shippe is horribly shaken when a tempest riseth on the Sea euen so nothing is more shaken and tossed in the worlde than the church which thing the story of the whole world auoucheth How sorowful was the shaking of this shippe when Cayne slue his owne brother And afterwarde when Lothe was in Sodome and Abraham in his wayfarings Ageine howe sore was Gods Churche shaken firste in Egipte and after that by the space of fortye yéeares toogyther too passe ouer in silence the persecutions whiche the Churche endured at all times vnder the Iudges vnder the kings and in the captiuitie of Babilon And too omit other things and too speake of our time Howe sore is the Churche shaken by them that wil séeme too bée Citizens of the Churche Some assaile it with heresies as with horrible tempests sent out by the Diuell him selfe What is it that the Sacramentaries doo not What is it that the other Sectaries Anabaptistes and Libertines doo not too ouerturne this little ship of Peters The Byshops condemne it of heresie The Iewes iest at it The Turke despiseth it The ciuill Magistrate in many places appeacheth it of sedition as wée reade in the storie of
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
Chyrst too him intoo the ship Therfore according too Peters example giue thou credit vntoo Chryst bée not slacke but labour in Chrysts name and thou shalt sée how the Lord will blisse theâ— But I sayst thou sée the woorst men commonly most too bée luckie and contrarywise I sée the godly oftentimes most miserable I say no more but marke the end Wherfore consider this answere of Dauids whiche is in the .xxxvj. Psalm I sawe the vngodly sayeth hée lustie and flourishing as the gréene Bay and I passed by and beholde hée was gone and I sought him and hée was not too bée found So all the glory of the vngodly is a vanishing smoke Contrarywise hée that feareth the Lorde shall not bée remoued for euer Wée haue examples I pray you wher are now those glorious Giaâ—ts They are swalowed vp in the floud Where is the rich glutton Hée lyeth in torments On the contrary parte where is Abraham where is Dauid where is poore Lazarus In heauen wher they enioy true blissednesse These mennes examples let vs folow ¶ Of the fourth WHiche thing vvhen Simon savve hee fell dovvne at Iesus feete saying Departe from mee O Lorde for I am a sinner Sée héere what happened too Peter and his fellowes by this taking of fishe Peter is sore afrayd and willeth Chryst too depart from him What ought he not rather too haue sayd Lord tary still with mée that wée may haue good lucke in fishing Like as Peter vppon this miracle acknowledged him selfe a miserable sinner so acknowledged hée Chryste too bée rightuous endued with the power of the Godhead Wherfore hée falleth downe at his féete also Uerely men desire the presence of GOD How bée it as soone as they perceyue him too bée come by and by they flée awaye and are afrayde by reason that their conscience accuseth them of sinne vntill they bée chéered by the voyce of God and féel comfort ageinst the remorse of sinne according as the Lord in this place chéereth vp him that was afrayde saying Feare not from hence foorth thou shalt bee a fisher of men Héere hée not onely chéereth vp Peter but also chooseth him too bée an Apostle that in his time hée may catche men with the woorde of his preaching For as fishes are caught with a net so are men caught by the woord of preaching gathered out of the Sea of their sins intoo the churche of Chryst not too bée killed but too liue blissedly for euer through Iesus Chryst our Lord too whom bée honor praise and power for euer and euer Amen Vpon the .vj. Sunday after Trinitie ¶ The Gospel Math. v. IESVS sayde vntoo his Disciples except your rightuousnesse exceede the rightuousnesse of the Scribes and Pharisies yee cannot enter intoo the kingdome of Heauen Yee haue herde that it vvas sayde vntoo them of olde time Thou shalt not kil vvhosoeuer killeth shal bee in daunger of iudgement But I say vntoo you that vvhosoeuer is angry vvith his brother vnaduisedly shal bee in daunger of iudgement And vvhosoeuer sayth vnto his brother Racha shal bee in danger of a counsel But vvhosoeuer sayth thou Foole shal bee in daunger of Hel fire Therfore if thou offrest thy gift at the altar and ther remembrest that thy brother hath oughte ageinst thee leaue there thine offring before the altar and go thy vvay firste and bee reconciled too thy brother and then come offer thy gift Agree vvith thine aduersary quickly vvhiles thou art in the vvay vvith him leaste at any time the aduersary deliuer thee to the Iudge and the Iudge deliuer thee too the Minister and then thou bee cast intoo Prison Verely I saye vntoo hee t thou shalt not come out thence til thou haue payd the vttermoste farthing The exposition of the text THis text is a péece of that sermon that Chryst made too his Disciples in the mountain after he had newly chosen them wherin too speak bréefly hée teacheth them that hée came not too breake the law but too fulfill it And bicause the Phariseys béeing interpreters of the law misconstrued and wrested the law of God Chryst correcteth their errour and interpreteth the law For they thought that the doctrine of the lawe perteyned only too the outward déedes Contrarywise Chryst proueth that it perteineth too the innermost conceits of the hart Afterward in the same sermon Chryst prescribeth a forme of giuing Almesse an order of fasting and the maner of praying All which things tende too this end that men should vnderstand how farre they are off from the perfection of Gods law and how néedfull Chrysts comming was on whom whosoeuer beléeueth is exempted from the power of the law and froÌ„ damnation Thus much concerning the effect of Chrysts sermon in the mount How béeit this parcell of that Sermon which is red in the church this day as you haue herd fyndeth fault with the Pharisaicall rightuousnesse and alledging the fifthe commaundement of the law sheweth how farre the Pharisies ouershot theÌ„selues in interpreting the law For like as these thought it ynough too abstein from killing with the hande so Chryst denounceth them giltie of this lawe not only which commit outward murther but all those that think any thing ageinst their neighbour according as wée shall héer anone The places are two 1 Of thrée sortes of righteousnesse Pharisaicall of the law and Chrysten 2 An exposition of the fifth commaundement ¶ Of the third EXcept your rightuousnesse exceede the rightuousnesse of the Scribes and Phariseys yee shall not enter into the kingdome of heauen Too the intent wée may vnderstande these things aryght wée must néedes speake of thrée sorts of rightuousnesse Of the Pharisaicall rightuousnesse whiche Chryste reproueth héere Of the Ryghtuousnesse that commeth by the law which God commendeth too vs by his owne voyce of the christen righteousnesse through which only we stand before God The Pharisaicall righteousnesse is described Math. 15. of which description these bée the peculiar poyntes First they accuse Chryst so farre is it from their thoughte too acknowledge him for their redéemer Ageyne they doo all things too the intent too bée séene of men They are hypocrites appéering outwardly religious and holy wheras for all that they are enimies of God and all godly men whom they snatch at like mad doggs Also they make Gods coÌ„maundement voyde for mens traditions sake For in place of Gods commaundementes they thruste in mennes deuises too worship God withall whither he will or no. This is the greatest stubbornesse ageinst God that can bée For in this case not only god is despised and more is attributed too mans folly than too Gods wisedome but also through mens traditions the zele of Religion is abolished too godward and the woorks of charitie plucked vp by the rootes Ouermore they preace vntoo God with their lips and their hart is farre from him Besides this they are layde too deuour widowes houses while they draw them to theÌ„selues couetously vnder preteÌ„ce of holynesse
calling vppon God For whatsoeuer thou hast as thine owne is another bodies and vnlawful vnlesse thou desire it of him Héervppon it is that Chryst teacheth his seruants too pray Giue vs this day our daily bread Sée héer The selfe same bread is called oures and Gods It is oures when wée get it by iust trauell And it is Gods bycause it is his creature which it is not lawful for thée too vse except thou aske him leaue before Therfore Paule addeth also for it is sanctified or made holy by the woord of God and by prayer It is sanctified that is too say the vse of it is made pure and lawfull vntoo vs that wée may vse the creature with a good conscience But by what meanes is it sanctified By the woord and by prayer By the woord vnderstand thou faith which the word requireth For by the woord taken holde on by fayth we professe our selues too beléeue two things The one is that the Lorde according too his vnmeasurable and infinite wisedome hath created all things for mannes sake The other is that we are of y e number of those who through grace in Chryst haue recouered that right of lordship ouer al other liuing things which was loâ—â— in Adam that we may mayntayne this lyfe whiche wée ought too imploy too the enlarging of his glorie This profession of fayth is accompanyed with prayer that GOD may graunt vs too enioye the foode receyued at his hande with a good conscience in all feare and reuerence Lastly wée must knit vp our meales with thanksgiuing yea and with repetition of prayers and so are our meats halowed vntoo vs. But they too whom their meats are not halowed in this wise doo double wrong For first they robbe God of his honor in that they call not vpon him nor acknowledge him too bée the giuer of all good things And secondly they vse the creature of God ageinst the will of it Whereuppon Paule sayeth that the creature is made subiect vntoo vanitie From the whiche vanitie God in the second of Osée promiseth that he wil deliuer the creature Now although these things which are already spoken may sufficiently warne vs too vse Gods creatures aright after the example of Chryst yet notwithstanding too the intent our slothfulnesse may be the more reproued I wil recite certeine reasons that may moue vs. The first Chryst himselfe who created all things prayed gaue thankes as often as hée had occasion too vse Gods giftes Muche more then becommeth it vs so too doo who are stark beggers in the Lords sight The seconde The yoong Rauens doo after their maner call vppon the Lord and hée féedeth them Whereupon Dauid sayth that the Lord giueth food to the yoong Rauens that call vpon him For the Rauen acknowledgeth not hir birds for hir owne as long as they bée callowe and therefore shée forsaketh theÌ„ but the Lord bicause they should not starue féedeth them with little wormes til they bée spoone fethered and then their damme commeth ageine and knowing them brings them vp The third The Turks assemble twice a day before dinner and before supper too desire the blissing of the Lord and wée chrysten folkes neglect it The fourth The Heathen men began their meales alwayes with sacrifice and inuocation although they could not call vpon God aright The fifth The church froÌ„ the beginning of the world begaÌ„ with blissing whensoeuer it had occasion to vse Gods gifts For nothing was more rise amoÌ„g theÌ„ thaÌ„ calling vpoÌ„ God For by oure prayers wée bid God too our meales too whom bée honour and glorie for euer and euer Amen Vpon the .viij. Sunday after Trinitie ¶ The Gospel Math. vij BEvvare of false Prophetes vvhiche come vntoo you in Sheeps clothing but invvardly they are rauening VVolues Yee shall knovve them by their frutes Do meÌ„ gather Grapes of thornes Or Figges of thistles Euen so euery good tree bringeth foorth good frutes But a corrupt tree bringeth foorth euil frutes A good tree cannot bring foorth bad fruites neyther can a bad tree bring foorth good fruites Euery tree that bringeth not foorth good fruite is hevven dovvn and caste intoo the fire VVherefore by their fruites yee shall knovve them Not euery one that sayth vntoo mee Lord Lord shall enter intoo the kingdome of Heauen but hee that dooth the vvil of my Father vvhiche is in Heauen hee shall enter intoo the kingdome of Heauen The exposition of the text OF thys Gospell there were twoo causes One was the doctrine of our Lord Chryst whiche hée set foorth in the v.vj .vij. chapiters Another was the vanitie of false teachers among the Iewes who partely corrupted the doctrine of Moyses and the Prophetes and partely abolished it The Lorde therefore commaundeth all men bothe too learne the things that are arighte and too beware of the corruptions of false teachers And in this respect the Lorde who is the Phisition of mennes soules foloweth the maner of faithful Phisitians of the bodie For like as these after they haue ministred true Physicke doo teache what hurtefull things are too bée auoyded So the sonne of God our Sauior Phisitian dooth first and formost appoynt a wholsome medicine for the soule and afterward warneth what things are too bée eschued The effect of this gospell is this That as the false Prophets which are too bée knowne by their woorks are too bée shunned so true godlynesse consisteth not in the bare professing of religion but in true repentance and ameÌ„dment The places are thrée 1 A charge of eschuing false Prophets 2 A description of false Prophets 3 The forewarning of Chryst Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of heauen but he that doth the wil of my father c. ¶ Of the firste BEvvare of false Prophets This charge of Chryste is vniuersall and perteyneth too all men wherefore it is too bée aduisedly weyed and borne away And in this charge thrée things are too bée considered Néedfulnesse Bond and Use. The néedfulnesse surely is muche greater than the coÌ„mon sorte vnderstandeth For the Diuell the enemie of Chryst and of mankind dooth all that he can eyther too abolishe vtterly the kingdome of Christ or too deface it with stumbling blocks For the performance wherof he vseth diuers fetches according too his owne woont For either he laboreth too take the wholsome doctrine quite away as he hath doone in Turkey or else he endeuereth too corrupt it with his trash as he did in Paradise and at all times sithens or else he mangleth and misturneth the Sacraments as he hath doone in the papacie and many other places Or else he poysoneth the manners and liues of men with his venim Then he assaileth the Scripture and the sound Doctrine too the intent too obteyne at least wise one of these four things First too persuade vs that God regardeth vs not Secondly that wée should attempt somwhat ageinst our own vocation Thirdly that we
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
who being armed by Sathan at length slue his owne brother bicause hée was of an other religion than hée was of After him folowed many false Prophetes vntill the flud wherewith bothe the false teachers themselues and also their disciples were punished Anon after the floud Sathan sent false teachers ageine into the church which so wasted the Lordes vineyarde that the truthe of God remayned alonely with a few of the house of Sem. So also froÌ„ thencefoorth vntoo Chryste alwayes false teachers crepte intoo the Church most coÌ„monly they got intoo their hands the chéefe ordering of things as well in lay matters as matters of the Churche After Chrystes resurrection there came moe false Prophetes and at all times they were moste in number At length the Pope who is very Antichryste hathe sente out swarmes of heretickes and chéeflye Monkes whiche haue moste miserably torne Chrystes Church with false doctrine And at this day there bée false teachers euery where In conclusion where so euer Chryste layeth his good séede intoo the ground there by and by Sathan putteth too his séede of Darnel Therfore it is not for nothing that Chryste warneth vs too beware of false Prophets Wée know from whence false teachers come and whyther they goe Now that the greatenesse of the daunger may bée weyed I will reherse certeyne of their names First they are called by a general name false Prophets that is too say suche as séem too be teachers of the truthe hauing ordinarie succession authoritie and yet neuerthelesse are lyers as who in steade of true doctrine doo foyst in deuilishe lyes and mennes dreames of whiche sorte there were store in the papacie 2. Of Iohn the Apostle they bée called euill spirites as well for that they are sent by Sathan who is euill as also an occasion of euill of damnation vntoo many 3. Of Iude the Apostle they are termed Clouds without water like vntoo Caine Balaam and Chore. Woe be vntoo them sayth hée for they haue folowed the wayes of Cain are vtterly giuen too the error of Balaam for lukers sake and perishe in the treason of Chore. Fourthlye Paule calleth them Dogges bothe bicause they teare Gods woord and also bicause they scare Chrystes shéepe from his shéepefolde Fifthlye they bée called euill woorkemen bicause they woorke amisse and the ende of their laboure is bothe the destruction of them selues and the damnation of those that giue eare vntoo them Sixthly The Apostle Iohn calleth them Antichrystes not bicause they denie Chryste but bycause they peruert Chrystes doctrin and are ageinst Chryst in their life Seuenthly Paul calleth them enimies of Christes crosse bycause they impute not the begynning meane and ende of Saluation vntoo Chrystes merite alone In this Gospell they are called woolues but yet masking in shéepes clothing that is too say pretending themselues too bée made men where as that notwithstanding they lyke woolues leape priuâ—lie into Chrysts fold tearing and killing Chrysts shéepe with false doctrine and counterfeyt holynesse But what is the outwarde countenaunce of false teachers They come sayth Chryst in sheepes clothing The Lorde in this place speaketh not generally of all euill teachers but onely of one kinde For there bée some that teache well and liue amisse and some that teach amisse and liue amisse and other some that teache amisse and séeme too liue well Of this thirde kinde of Prophets the Lorde speaketh héere For by them is greatest danger What is their desire That dooth Chryste set foorthe in a trimme image When he termeth them Woolues For as the desire of the Woolfe is first too scare the shéepe from the folde then too harrie them intoo the wooddes and thirdlye too deuoure them and destroy them Euen so the false Prophets endeuer by their wile too withdraw the shéep that is too say the godly and weake persons from the true church and too driue them intoo the wyldernesse where is no foode of Gods woorde too the intent they may get the masterie of them and at the length murther not so muche their bodies as their soules Howe true this it Turkey beareth wytnesse whiche is deceyued by their false Prophet Mahomet So doothe the papacie plunged in errour by the Antichriste of Rome So do many nations whiche are ledde awaye in horrible outrages by the Libertines and Anabaptistes But thou sayst How can I that am a rude and ignorant person discerne in this varietie of opinions who bée the true techers who hée the false Too the intent wée may discerne and iudge the shepherd from the woolfe Chryst sheweth vs the marks of the woolf he draweth out the false teachers in their proper colors They come to you saith he in sheeps clothing If a man looke but vpon their outward visor he wold take them for most holy men or rather for angelles of God But if yée plucke off their visours yée shall fynde them woolues first for that their voyce is not lyke Chrysts voyce yea rather with a strange noyse they scare away Chrysts shéepe from their shéepfold intoo the wildernesse too the intent they may kil mens consciences and destroy their soules And this is one marke Besides this hée addeth an other when he sayeth Yee shal knovv them by their frutes Héere thou must bée well aduysed that thou take not the leaues for the frute An euill trée hath now and then beautiful leaues and ageinâ— A good trée oftentimes hath plentifull frute but leaues not altoogether so fayre too sée too But what are the true frutes of Prophets They are thrée worshipping doctrine and maners comformable too the doctrine The true Prophete hath his maner of worshipping his doctrine and his manners according too the prescript woord of God The false prophet hath a manner of worshipping deuised by men a doctrine of mens traditions and manners too outwarde shewe honest howbéeit sauouring altogither of hipocrisie ¶ Of the third NOt euery one that sayth too mee Lorde Lorde shall enter intoo the kingdome of heauen but he that dooth the vvil of my father vvhich is in heauen he shall enter intoo the kingdome of heauen This saying of the Lorde conteyneth two lessons One concerning them that shal bée damned and an other concerning them that shall bée saued And he speaketh of them that are in the outwarde felowship of the Churche for of the others there is no dout but they bée damned But who are they that be damned They are those that glorie of Chryst and do not the will of the heauenly father Who are those They that brag of Fayth which they haue not that is too wit which professe fayth without repentaunce and godly life These dooth Christ pronounce too bée daâ—â—ed and no maruell at all For such persons sinne horribly First they sinne in lying bycause they lie vntoo God Secondly in dooing reproche bicause they abuse Chrystes bloud whiche was shedde for vs. Therefore let vs not folow the outrages of lustes and tirannie but let vs
too say with Gods woorde So did blissed Theodosius who tooke all Images and Idoles out of the Churches So did that most godly Prince Iohn Fridericke Duke of Saxonie These mennes example folowed that Prince of moste holye memorie Christian Kyng of Denmarke the third of that name whose benefite the schooles and Churches in this Realme enioye still at this day The third is concerning Gods Temple which is of twoo sortes made with hand or visible and spirituall or not made with hand And eyther of them is the house of Prayer My house sayeth Chryste is the house of prayer The vse of the Temple that is made with handes consisteth chéeflye in these poyntes Firste that it bée a publike place wherein the woorde of God may bée taught and herd Secondly that the Sacraments bée ministred there Thirdly that the godly resorte thither too pray for the common néede And lastly that it bée a place wherein is made open and common confession of Religion But what is done in the Papacie In stede of Gods woord are thrust in mens traditions In stede of the distribution of Gods mysteries there are set foorthe most horrible dishonorings of God They set heauen too sale they blase the Masse for the quicke and the deade they robbe the Churche of the Sacramentes they defile the Sacraments with their blasphemous additions and of the place of open profession of the Gospell they make a consistorie of Hipocrytes which conspyre ageinst the Gospell of Chryst. Thus muche concerning the Temple that is made with hand The Temple that is not made with hand or the spirituall Temple is bothe the whole catholike Church and euery seuerally member thereof For thus sayth Paule wryting too the Corinthians Knovv yee not that the Temple of God is holy vvhiche is you Yea the builder of this Temple Christ sayeth If any man herken too my vvoorde vvee vvill come vntoo him and dvvell vvith him And therfore all the whole church and the seueral members therof are called Gods temple and are his Temple in déede The foundation of this Temple is the sonne of God For other foundation can no man lay than that whiche is layd already which is Iesus Chryst. This temple is raered by the sonne of God and builded by the Prophets Apostles the Ministers of the woorde the godly Magistrates and holy housholders according too the grace which the Lorde giueth too euery of them in their Temple This Temple is purged and kept clean by the blud of Chryst. The doorekéeper of this Temple is the holy Ghost when men knocke at the doore of it with prayer and fayth And this Temple is not idle For in it is continuall praysing of God continuall prayer holy oblations and too comprehend all in one woorde seruice of God without wéerynesse for vntoo this holy vse is this holy Temple of God dedicated But as for suche men as folowe their owne lustes their Tyrannie their vsurie and deceyt They not only vnhalowe this Temple of God casting out the doorekéeper the holy Ghost and driuing away the woorkmaister Chryst â–ª but also they become the Temples of Sathan wherin the blud of Chryst is dishonored Gods woorde put too â—eproche and in steade of praying too God succéedeth worshipping of Sainctes cursings blasphemies slaunders and too conclude at a woorde all the Churche ringeth of the prayses of Sathan But what moueth vs too couet too be the Temple of God First the dignitie For what greater glorie is there than too bée the Temple of the holy Trinitie Secondly the profite For by this meanes wée passe from the chappell of Sathan where nothing reigneth but death and damnation too the house of God and euerlasting blisse Thirdly the ende for which man was created For wée are created too bée the temples of God On the contrary part it is to be considered how vnwoorthy a thing it is and how great a treason too God too defile this Temple with any wickednesse And therfore wée must enforce our selues with all our power too do true seruice of God in this his Temple and too offer too him the Sacrifice of our lips that is too wit thanksgiuing and the frankincense of our hart that is too wit faith and innocencie The fourth is The worlde iudgeth farre otherwise of them that are the Temples of God than Gods woord dooth The world supposeth that the honorable the myghtie the wise and the riche are receyued intoo this Temple But the woord of God teacheth the contrary and examples shew it And although no man be cast of for the nobilitie of his birth for his power for his wisdome or for his riches yet it falleth out for the most part that suche men being intangled in the affayres of the world haue the lesse minde of this spirituall Temple Examples héerof are Caine and Abel Esau and Iacob Thus dooth God alwayes choose the weake things of this woorld that he might put the strong things too shame But this will not moue For Chryst saith Feare not thou little flocke for it hath pleased my father too giue you a kingdome Too whom through Chryst with the holy Ghost bée honor without ende Amen Vpon the .xj. Sunday after Trinitie ¶ The Gospel Luke xviij CHryst tolde this parable vntoo certeine vvhich trusted in them selues that they vvere perfecte and despised other Tvvo men vvent vp intoo the Temple too praye the one a Pharisey and the other a Publicane The Pharisie stoode and prayed thus vvith him selfe God I thanke thee that I am not as other men are extortioners vniust adulterers or as this Publicane I fast tvvyse in the vveeke I giue Tythe of all that I possesse And the Publicane standing a farre of vvoulde not lifte vp his eyes too heauen but smote his brest saying God bee mercifull too me a sinner I tell you this man departed home too his house iustified more than the other For euery manne that exalteth himselfe shall bee brought lovve and hee that humbleth himselfe shall bee exalted The exposition of the text THe occasion of this Gospell was that after Chryst had taught concerning the force of Prayer and the forme of praying he minded also too set foorth euident examples wherin he might paint out the nature both of effectuall Prayer and hypocritish boasting For in as much as no man can pray aright except he first bée rightuous by fayth in Chryst it commeth too passe that many imagine themselues too bée rightuous and therfore think themselues too pray aright Wherefore it was néedfull too make a difference betwixte them that are rightuous in déede and those that counterfet a rightuousnesse For they that will â—eeme rightuous and are not doo in no wise pray But suche as acknowledge their sinnes and repent them earnestly they only being made rightuous by fayth can pray effectually and aright For this cause therefore the Lord setteth héere two images before vs. Wherof the one is of hipocritish Prayer and the other is of true and godly Prayer The
Pharisie who thought himself godly and rightuous and was not so maketh vs a Prayer too knowe an Hypocrite by Contrariwise the silie Publicane casting himselfe flat before God and acknowledging his own vnclennesse and yet neuerthelesse fléeing vntoo mercy dooth by his exāple set foorth a forme of true and healthful prayer The places are thrée 1 Of the rightuousnesse of the Law and of the fondnesse of the Pharisie 2 Of Christen rightuousnesse and of true repentance 3 Chrystes iudgement concerning the Pharisie and the Publicane ¶ Of the firste HE sayde too certeine vvhiche had an opinion of themselues that they vvere ryghtuous Héere I must néedes speake of the rightuousnesse of the Lawe what is it and what is the vse end and prerogatiue of it For thereby wée shall vnderstand how farre the Pharisies are wide from the true rightuousnesse What is the rightuousnesse of the Lawe It is a perfecte obedience of all our members inwarde and outwarde vntoo Gods lawe of the harte the affections the will the mouth and ▪ bréeflye of all the powers and abilities as well of the bodie as the minde whiche obedience it behoueth too be not at startes but continuall not vayne but perfecte and full not stayned but pure and chaste suche as mighte haue bin performed by Adam before his fall and suche as is performed by the holye Angelles in Heauen That the rightuousnesse of the Law ought too bée suche a one bothe Moyses and Chryst doo teache in these woords Thou shalt loue the Lord thy GOD with all thy harte with all thy soule with all thy strengthe and with all thy power and thy neyghboure as thy selfe Moreouer forasmuche as hée is pure holy chaste nothing can please him but that whiche is pure holye and chaste And they that fulfill this rightuousnesse they onely haue the promisse of the Law For thus sayeth Moyses The man that dooth these things shall liue in thē No man Chryst onely excepted didde euer performe this perfecte and continuall obedience suche as the Lawe requireth Wherefore all they ▪ that thynke them selues ryghtuous wyth thys rightuousnesse of the law are not only blinde and arrogant but also blasphemous ageinst the law of GOD which they measure by their owne slender skill and not by the voyce of GOD. That none is able too fulfil the law of GOD I haue declared a late and will now bréefly bring the same too oure remembrance ageine Firste oure members bothe inwarde and outward wherwith wée should execute obedience to the Lawe are mangled and corrupted with a certeine horrible outrage so as they are able too doo nothing aryght Agein the Law of sinne as a moste stoute Gyant grypeth our limmes euen after that wée bée borne a newe that wée cannot performe what we woulde Héereuppon S. Paule cryeth oute O vnhappy man that I am who shall deliuer mée from this bodye subiecte too Death And in another place Too will is present with mée but too performe I finde not in my selfe Also I doo not the good that I would doo but the euill whiche I would not doo that doo I. Thus the regenerate haue a forewarde will but they are destitute of ablenesse too performe that which they would so importunate is our houshold enimie withdrawing vs from that whiche is good What shall wée saye then of them whose will is not yet reformed suche as all they bée that are not regenerate Too the furtherance héereof also maketh it that the Law of God is spirituall but wée are carnall For thus hathe Paule béeing at that time a faythfull Chrystian sayd The Law is spirituall but I am carnall solde vnder sinne Héereby it is easie too sée that wée are not able to performe due obedience too the law For how is it possible that flesh should performe spirituall rightuousnesse I alledged many and sundry other reasons not long agoe whereby I shewed that no man in this life is able too yéeld perfect and ful obedience too the Law What is too bée doone then Héere thou shalt firste heare the voyce of the Lawe What sayeth hée Curssed is hée that continueth not in all the things that are written in the book of the Lawe Héere thou hearest the sentence of the Lawe Let this saying of the lawe humble thée before God and vtterly cast thée downe that thou maist acknowledge both the filthinesse of thy sinne and thy iust damnation What is too bée doone héer Are we able too eschue the cursse of the lawe Thou art not able of thine owne power Wherefore thou must eyther perish or else séeke a remedie ageinst this damnation of the lawe but other remedie surely there is none than only Iesus Chryst who purposely came into the world too take vppon himselfe the curse of the lawe and too delyuer all that beléeue on him from the power of the lawe that is from damnation which the law threatneth too those y t transgresse it Therefore this cursse extendeth it selfe too all men that héere not Chryst nor are clothed with his rightuousnesses that they may appéere apparelled therewith in the sight of God For Chryst is the end of the law too iustifie all that beléeue Rom. 10. These things haue I spoken concerning the rightuousnesse of the lawe too this intent that I might shewe how fond these Pharisies were which thought themselues rightuous and hilde scorne of others as vnholy and vnrightuous But what is the cause that this Pharisie and the rest of his rable thought themselues rightuous The cause was blindnesse For he was so blinde that he saw not the méening of the lawe yea rather he saw only the couering of the lawe and neuer looked into the brest of the lawe according as the text of this gospel sufficiently declareth For he sayth I thanke thee that I am not as other men extortioners vniust adulterers or as this Publicane He had séene the letter of the law then but not the spirit that is he stacke only in the outward woorks but he considered not the spirituall méening which the law requireth How bée it too the intent these things may be set the playner before our eyes let vs sée first what maner of woorkes this Pharisies were Secondly Let vs lay them too the law of God Thirdly let vs gather therby what wanted in him And fourthly let vs sée of how many sinnes he was founde giltie and cast by the lawe though he vaunted himselfe rightuous before men The woorkes of this Pharisie were faithlesse procéeding of méere misbeléefe and pryde Now in as much as the scripture saieth plainely without faith it is impossible too please God who is so madde as too call this outwarde visor rightuousnesse Let vs lay his woorkes that he bosteth of too the woord of God The lawe requireth pure obedience This man out of his most vncleane hart draweth slaunders ageinst God and his neighboure The lawe commaundeth him too loue his neighboure He accuseth him yea and that before the iudgement seate of God
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
the neighbour 3. The causes of obedience that is too say of louing God and oure neighboure 4. The maner of louing 1 The affection that the Lawe requireth is louingnesse which can not please vnlesse it bée pure voyd of hypocrisie For nothing can please God which is painted bicause hée is voyd of all paynting and is holy pure and vncorrupted 2 The obiectes that is too wit the things whereabout the affection of louing must bée occupied are God and oure neighbour 3 The causes of louing God and our neighboure are set downe in the commaundement For God is too bée loued bicause hée is our God and Lord and our neyghbour is too bée loued bicause hée is our neighboure 4 The maner of louing is expressed also For God is too bée loued with all the whole heart with all the whole soule and with all the whole thought and a mannnes neighbour is too be loued as a man loueth himself Howbeit the things that wée haue touched bréefly must bée expounded more at large Loue or charitie in general is an entier affection embracing a thing with fréendly and harty good will in suche wyse as the mynd burneth in desire of it wisheth most wel vntoo it This charitie is of twoo sortes the one of God towardes the creature and the other of the creature towards God and other things Ageine the loue of God towards his creatures is of twoo sortes One vniuersall wherewith he embraceth all his creatures susteyning and vpholding them that they may continue in their state This louingnesse is called also his vniuersall mercy Another is peculiar wherby God with the inward affection of his heart loueth his Churche ryght déerely in his sonne This moued him too giue his sonne according too this saying so God loued the world that he gaue his only begotten sonne This moueth him too giue the holy Ghost This moueth him too preserue the Churche Too bée short this louingnesse maketh him too giue himselfe whole too his Churche The thinking vpon this loue of God wyll comfort vs ageinst the sentence of the Lawe ageinst the bitternesse of the crosse and ageinst temptations at the instant of death Also this louingnesse of God causeth God too chastise his children and ageyne too heale them when hée hathe striken them I haue spoken of Gods loue towards his creatures Now foloweth concerning the loue of the creature toward God men and other things This charitie or loue is the entier affection wherwith man must loue God next God his neighbour as him self This loue of the creature therfore is of two sortes also One wherwith it fauoreth God another wherwith it fauoreth the neighbour Now that loue wherewith it becommeth vs too embrace creatures hath many degrées Of whiche the firste is that whereby wée loue our brethren that are knit vntoo vs by aliance of Chrystes spirite The second is that whereby we fauour those that are bounde vntoo vs by any aliance of the fleshe The third is that wherby wée loue others that are vnknowen vntoo vs. The fourth is that wherby wée endeuour too doo good too our enimies The fifth is that wherby wée fauour eche other creature according too the degrée of their woorthinesse Whiche are the causes of louing God or wherfore doo wée loue GOD. Although it may be sufficiently knowne by the commaundement yet notwithstanding I will repeate the causes more déepely and set eche of them seuerally by it selfe Therefore the loue of man towards God first is kindled by the remembrance of Gods benefites towards vs by thinking vpon the vnmeasurable loue that hée beareth vntoo vs ward Secondly it must bée encreased by the liuely féeling of Gods fauour towards vs whereof wée haue experience euery minute And thirdly it must bée excéedingly enflamed by hope and trust of the good things promised These causes are conteyned in these woordes Loue the Lorde thy God Hée is Lorde that is too say Defendor God that is too say Gouerner and Sauiour and Thine that thou shouldest looke for all good things at his hand Wée haue after a sorte what manner a thing the loue of God is wherwith man ought too loue God and therwithall wée haue séene the causes But what is the maner of louing In what manner and after what sorte must wée loue him That is expressed in the text by these woordes VVith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver vvith all thy vvhole thought This woord vvhole signifieth thrée things which must go ioyntly with mans loue towards God First that the loue of men towardes God must be perfect secondly that it be pure and thirdly that it be continuall Then are they sayd too loue God with all their whole harte which perfectly purely cōtinually bear an earnest loue towards God so as they fear him onely trust in him only and repose their hope in him only Mē are said too loue God with all their whole soule when their wil is answerable in all things perfectly purely continually too his heauenly will Which thing we pray may take place when we say Thy wil be doone Hée is loued with al a mans whole power whē all the members inward and outward doo perfectly purely continually bend thē selues togither too obey and serue God He is loued with all a mans whole thought when there is no space too be found wherein God is not loued purely perfectly and holily This is the manner of louing God substancially which neuer was in any mā since Adams fal saue only in Christ albeit there be certeine slender beginnings of it in the regenerate Of whiche thing there be foure tokens First too prefer the obedience of God before all things in the world according too this He that loueth me wil kéep my commaundements and my father wil loue him Secondly too vse the holy Misteries reuerently in the fear of God Thirdly too allure others by our example too loue God Fourthly too loue our neighbour for Gods sake Where these foure things méet thou hast euident tokens of loue begone towards God whiche must from day too day take newe encreasement in the regenerate I haue spoken of the first poynt of the lawe that is of the loue toward GOD Now wil I speake of the second point that is too wit of louing our neighbours concerning whiche let these thrée things be obserued The causes of the loue the maner and the order The causes are twaine the one is cōmaundement and the other is nature bicause man is neighbour vntoo man The commaundement of God is that wée shuld one loue another Chryst also giueth this charge Loue yée one onother Too dysobey this commandement is a most heinous offence The other cause is nature soothly for that man is neighbour too man and that many wayes as in respect of creation in respect of resemblance in respect of regeneration in respect of the common life and in respect of the glorie too come
Heathenishe carefulnesse of thyngs perteyning too this lyfe which carefulnesse springeth partly of not knowyng Gods prouidence partly of distrust bred in vs by nature Last of all he prescribeth a certaine rule too those that are his Séeke first the kingdom of God and his rightuousnesse and all thinges else shall bée cast vnto you And least anye man shoulde surmise this saying too be a defence for ydle slouthfulnesse he addeth For sufficient vnto the day is the trauell therof This is the suÌ„me of this Gospell Nowe will we purpose certaine places which are these 1 Our Lords saying No man can serue tvvoo masters 2 How great the prouidence and care of God is for vs. 3 The commaundement and promise of Christ Séeke ye first the kingdom of god and his rightuousnesse and all things else shall be cast vnto you ¶ Of the first NO man can serue tvvoo masters For eyther he shall hate the one and loue the other c. By the twoo maisters whome Christ sayth no man is able too serue wée must vnderstand twoo things which are so cleane contrarie one too another that they cannot bée toogither but that where the one is there the other must néedes bée away Suche as are for examples sake vices and vertues heauenly thinges and earthly things the flesh and the spirite the true woorshipping of God and Idolatrie vnder which is conteyned couetousnesse and God and the diuell Of which Paule speaketh in this wise What agréement is there betwéene Chryste and Beliall Why no man is able too serue such maisters the reason is easie to shewe bicause they commaunde and require contrary things of their seruaunts therefore if thou obey the one by and by thou doest ageynst the other and so contrarywise The people of Israell as we finde in the xviij Chapter of the thirde booke of Kings woulde haue serued the true God and Baal togither Whose error the Prophete Helias reproouing sayeth vntoo them Why halte yée on both sydes If the Lorde bée God followe him and if Baal bée God folow him As if he had sayd You will serue twoo maisters that commaunde you contraries which thing it is not possible for you too doo without the contempt of the one of them For when you serue Baal you offende God with foule whooredome The same vice dooth the Prophete Osee reproue in this people But men wil néedes make such shifts for themselues The Paynims worshipped both God and the diuell peinting the one white and the other blacks And béeing asked why they didde so they aunswered Wée worship God that he should doo vs good and wée worship the diuel bicause hée should doo vs no harm After y e same maner some in these days hold still the popish superstition for y e most part and yet neuerthelesse pretende to embrace Gods woord the true religion In these dayes we wil serue bothe couetousnesse and our belly and yet therwithall we bost our selues too be true worshippers of God but y t can not bée Hée that worshippeth the diuel hath renounced god He that embraceth y e Popish Idoll seruice hath troubled the wel of gods word He that serueth couetousnesse can not bée the seruant of God Which thing the Lorde purposed to shewe chiefly in this Gospel Why so Bicause Paule writing too Timothy sayth They that wil be riche doo fal intoo temptations the snares of the diuel and into many vnprofitable hurtfull desires which drown men in destruction damnation For couetousnesse is y e root of al euil in seking after y t which diuers haue strayed froÌ„ the faith wrapped themselues in many sorows Héer doth Paul cuÌ„ningly peint the nature of couetousnesse which fighteth full but ageinst godlinesse y e seruice of god For they haue coÌ„trary effects He y t serueth couetousnes falleth into the snares of y e deuil but he y t serueth God bursteth the snares of the diuel Couetousnesse drowneth a man into destruction damnatioÌ„ but y e seruing of God deliuereth him Couetousnesse leadeth away froÌ„ faith but the woorshipping of god kéepeth men in faith Couetousnes snarleth a maÌ„ in many sorowes but the seruing of God leadeth a man into euerlasting ioy Couetousnesse is the root of all euil the seruice of God is the welspring of al good It is no maruell therfore y t Christ saith No maÌ„ caÌ„ serue God MaÌ„mon For they fight one ageinst an other are delighted in coÌ„trarie things God coÌ„maundeth thée too séeke the welfare of thy brother but couetousnes counselleth thée to liue to thy self as we sée in y e rich glutton God coÌ„maundeth thée to bestow of thy goods vpon the poore but Mammon bids thée get other meÌ„s goods by hooke or by crook God wil haue thée sober But MaÌ„mon bids thée run to ryot take thy pleasure Howbéeit it is here to be noted that the Lord denieth not but a man may haue riches serue God both at once For Abraham had riches so had Dauid so had Ioseph in Egypt Ezechias Iosias Theodosius Cornelius and manye other who neuerthelesse serued God Why so Bicause they serued not their Riches but made their riches seruants vntoo them Therefore the Lord sayth in expresse words No man can serue God and riches What is it to serue riches It is to set a mans hart vpon them as Dauid sayth It is too heape vp riches by hooke and by crooke It is to kéepe goodes wiâ—h wrong and not toâ— dispose them by Gods commaundement It is too shrinke from the faith and from the feare of God for hoording vp of riches and to deuyse sundry wayes too heape vp riches Howbéeit for as much as the chiefe cause of couetousnesse is Heathennish carefulnesse for the belly Christ endeuoureth to take away this cause For he dealeth like the skilfull phisitions who when they take in hand to cure any disease doo shew the daunger of the disease and first practise to take away the rootes and causes of the disease ¶ Of the seconde BEe not carefull for your lyfe vvhat you shall eate nor vvhat you shall clothe your body vvithall Christe doth not by these woords prohibite godly and holy care but Heathenishe and vngodly care Therefore least any man might imagine that this saying of the Lorde is a maintenance too slouthfulnesse before I fall in hande with the argumentes whereby our Lord endeuereth to call vs from heathennish and vnlaufull care I will speake a fewe things concerning lawfull and vnlawfull care For a man had néede too bée well aduised in this case and diligently to distinguishe the one from the other For as there is no greater plague to the worshipping of God than heathennishe care and vngodly thoughtfulnesse so there is nothing more too bée wished than that euery man shoulde walke carefully in his vocation before God It is to be knowne therefore that there are thrée sortes of care One is wicked and heathenish an other is necessary and holy and the
not only ageinst the sorow that wée conceiue for the deade but also ageinst all afflictions as well of minde as bodie But some man obiecteth I haue forgon the comfort of my life TheÌ„ thou bewaylest not him that is dead but thou bewaylest thine owne self and thy losse that thou hast by forgoing him It is a naturall thing too wéepe Thou sayest truthe but let grace ouercome nature Thâ—s muche is added bréeflye in the seconde circumstance concerning comfort at the death of our déere fréends The third Our Lord toucheth the coffin wherin the deadâ— men lay By which touching he declareth that his body was the instrument too get vs life and saluation The fourth He speaketh too the yoong man and sayeth I say to thee yong man arise So also raysed he the yong maâ—d as is in Marke So raysed he Lazarus that had bin buried foure dayes as is in Iohn Héere wée are taught bothe that Chryst is stronger than death and that his word is the word of life and saluation The fifth The dead man ryseth at Chrysts call and this is the miracle he riseth y t was dead he began streight wayes too speake and our Lord deliuered him too his moother The sixth Feare fel vpon them al â–ª and they glorified God saying A great prophet is risen vp among vs and God hath visited his people and this saying vvas spred abrode of him through all Ievvrie Héere is described a double frute of this miracle The one befalleth too the present héerers and the other extendeth vntoo others too whom the report of this miracle came The present beholders conceyued faith héereby and so feared God glorifying him with true woorship and acknowledged the Messias too bée come whom also they confessed Besides that the report héereof came vntoo others that were in Iewrie and the countrey bordering thervpon who in likewyse conceyued Fayth in the Messias And in these dayes the report héereof commeth vntoo vs wherby we may acknowledge Christ too bée the very Messias and too bée stroÌ„ger than death â–ª and may conceiue faith in him magnifying God with hart voyce confession and manners and so it will come too passe that one day wée shall haue by him a ioyfull resurrection too euerlasting life ¶ Of the second SAinct Ambrose sayeth that the image of the Churche is set foorthe héere and bicause it representeth our estates it is woorth the opening The widow saith he signifieth y e church the dead yong man euery sinner y t liueth without repentaÌ„ce and the 〈…〉 the body of sinne The widow bewaileth hir dead 〈◊〉 â–ª That is to say the church lâ—â—â—nenteth for the vnrepentantnesse of the wicked entreateth Chryst too moue them and draw them too him with his woord his spirit Chryst therefore biddeth them that caried the corse too stand still Foâ— the sinner is borne to hell byfoure porters which are theâ—e First 〈◊〉 of longer life Secondly looking vppon other mennes faultes Thirdly presumption vppon Gods mercy And fourthly â—â—atterie of lend company Now if thâ—u wilt ryse from the death of sinne thou must néedes héere Chryst who biddeth the porters stay First therefore then must exclude hope of long lyfe bicause life is â—ncerteyn according as the experience of many teacheth and perill is at hand as it is too bée séene in the riche glutton Ageine thou muste not set another mannes euill lâ—â—e before thée as a paterne too follow â–ª but thou must submit thy selfe too God as Abraham did thou must trust in him and thou must â—mend thy coÌ„ditions knowing thâ—t the 〈…〉 in iudgement â–ª It 〈…〉 The 〈◊〉 that thou gauest mee hath giuen mée of the Apple Thirdly lâ—y away presumption of Gods mercy for this presumption is a great contempt of God Rom. 2. Fourthly put away flatterers that entice thee too euill And when thou hast done so leane vppon Chryst with liuely faith the will quicken thée too eternall lyfe the which Chryst graunt vnto vs 〈◊〉 whom bée 〈◊〉 for euermore Amen Vpon the .xvij. Sunday after Trinitie ¶ The Gospell Luke xiiij IT chaunced that Iesus vvent intoo the house of one of the cheefe Pharisies to eate bread on the Saboth day and they vvatched him And behold there vvas a certeine man before him vvhich had the dropsie And Iesus ansvvered and spake vntoo the Lavvyers and Pharisies saying Is it lavvfull too heale on the Sabboth day And they hild their peace And he tooke him and healed him and let him go and ansvvered them saying vvhich of you shall haue an Asse or an Oxe fallen intoo a pitte and vvyll not straight vvay pull him out on the Sabboth day And they coulde not ansvvere him ageine too these things He put foorth also a similitude too the guestes vvhen he marked hovve they preaced too bee in the highest roumes and sayde vntoo them VVhen thou art bidden too a vvedding of any man sit not dovvne in the hyest roume lest a more honourable man than thou bee bidden of him and he that bad him and thee come and saye too thee giue this man roume and thou beginne vvith shame too take the lovvest roume But rather vvhen thou art bidden goe and sit in the lovvest roume that vvhen he that bad thee commeth he may say vntoo thee frende sit vp hyer Then shalt thou haue vvoorship in the presence of them that fit at meate vvith thee For vvhosoeuer exalteth him selfe shall bee brought lovve and he that humbleth himselfe shall bee exalted The exposition of the Text. THe occasion of this Gospell was this Chryst beyng bidden too dinner of a certeyne Pharisie was watched by those that sate at meate with him that either in his woordes or in his déedes they might haue found somwhat too charge him withall For the world is so wicked that like as men cloke vices vnder the visors of vertue So they are not ashamed too rayse slaunder vppon honest déedes and true vertue So great is the malice of men Notwithstanding Chryst is not feared away with their leudnesse but kéepeth his old woont and executeth his office euen in the thickest of his enimies leauing vs an example that wée should not cease too procéede in well dooing though wée should sée all the whole world hent ageinst vs. Chryst therefore healeth this wretche declaring therein the might of his Godhead his most forward will too helpe them that bée in miserie and his Office for which he came intoo the worlde Moreouer he sheweth the right maner of halowing the Saboth day and by his déede dooth as it were define the true kéeping of the Saboth By which thing like as he reproueth the pryde of the Pharisies and their ignorance in the scriptures So he exhorteth them vntoo true humilitie And thus much concerning the summe of this present Gospell The places are thrée 1 Of the Saboth and the true woorks therof 2 Of the miracle by which the true vse of the Saboth is confirmed 3 Of true Humilitie ¶ Of the firste WHen the
Lord was bidden too dinner by a certein Pharisie vppon the Sabboth day and that a certeine man diseased of the Dropsie was brought before him he demaunded of those that séemed too themselues too bée wyser than other men whither it were lawfull too heale vppon the Sabboth day And the cause why he put foorth this question was for that as the Pharisies had with their gloses corrupted the other scriptures So also had they defaced the kéeping of the Sabboth Howbéeit forasmuche as the question is concerning the Saboth wée wil set foorth the whole doctrine coÌ„cerning the Saboth and speake of foure things in order First wherfore God ordeined the Sabboth day Secondly what is the right vse of the Iewes Sabboth Thirdly what maner of holy dayes ours ought too bée And fourthly of the true Ceremonies of the Church and of the ends of them Why then did God ordeine the Sabboth day There bée rekâ—ened chéefly fiue causes Of which the first is that it should bée a perpetuall Sacrament or remembraunce of Gods rest after the creation of the world which he made in sixe dayes with all the furniture and contentes therof This cause is alledged in the seconde of Genesis where Moyses sayth that the Lord coÌ„maunded the Saboth day too bée kept holy bicause he rested that day froÌ„ creation The same thing also is declared in the .xx. of Exodus in these woords The seuenth day is the Sabboth of the Lord. For in sixe dayes the Lord God made heauen and earth The second cause of the ordeyning of the Sabboth is that it should bée a type and counterfigure of Chrystes Sabboth kéeping For it represented the Sabboth whiche Chryst the true Passeouer and creator of the new Heauen new earth should rest in his graue vpon the Sabboth day and kéep the very Sabboth arighte And therefore hée commaundes the Iewes streightly too kéepe the Sabboth day And by the vnserchable deuise of his wisdome hée ordeyned that Chryste the true Paschall Lamb should bée slaine and put too deathe vppon the very day of the Passeouer and that hée rested the Saboth day folowing in his graue The third cause also why the Saboth was ordeyned was that it should be a pledge of the promisse For God promised his people a Saboth that is too say a rest Esay â–ª the .xiiij. And in that daye when GOD shall giue thée reste from thy laboure and from thy confusion and from thy harde bondage wherein thou didst serue c. The people of GOD looke for thrée kindes of rest The first is from the laboure of the presente troubles in this life The second is from the temptations wherewith oure owne Conscience and the Deuill assaulteth vs. The thirde is from the thraldome of the Deuil so as hée may neuer more bring vs vnder his bondage and hard yoke The fourth cause of the institution of the Sabboth is too the intente there shoulde bée a time certeine for teaching and hearing the woord of GOD or that there shoulde bée a time wherein there might bée an open and common professing of the religion in which the godly might take comfort the ignoraunt bée instructed in godlinesse Esay 58. If thou call a delicate Saboth Then shalt thou delight in the Lord Iob. 22. Then shalt thou delight in the almightie and lift vp thy face vntoo GOD. For the Saboth was not ordeyned too play and drinke in but too pray and praise God in Wherevppon Austin sayeth it is lesse euill too go too plough than too play vpon one of those dayes The fifth cause is for ciuil policie which is commended too Gods people Deut. 5. in these woords Kéep the Saboth day that thy man seruant thy mayd seruant and thy selfe maye rest And afterwarde Thou shalt doo no manner of woorke therein thou and thy sonne and thy daughter thy man seruant and thy mayde seruant thine Oxe and thine Asse and the Straunger that is within thy gate And thus haue wée the true causes and the right vse of the Iewishe Sabboth Now although the Iewish Saboth toogither with other ceremonies of Moyses bée abolished and disanulled so farre foorth as perteyneth too the kéeping of the seuenth day of the wéeke Yet notwithstanding as touching the vse of it it is continuall as a thing ratifyed by the lawe of God and nature For like as God wil be serued and that his woord shal bée preached So nature telleth vs it is vtterlye necessary that there should bée some certeine time appoynted for holy matters Therfore there must néedes bée certaine dayes appoynted for folke too assemble and méet in openly at certein houres that the woord of God may bée taught and learned too the intente all things may bée doone orderlye and after a comely fashion in the Churche according as Paule teacheth the Corinthians Moreouer in oure holydayes twoo things are too bée obserued One is what is to be eschued Another is what is to bée doone Thrée things are too bée eschued The firste is outward labour And that too the intent the minde maye wholly intend too Gods seruice that is too say that it may wholly intend too heare Gods woord too learne it and too consider vppon it And therefore it is the Magistrates duetie too prouide that the seruice of God be not hindered at such times by bodily laboures Howbeit héere it is too bée knowne that there bée foure exceptions which excuse those that laboure at suche a time The first is necessarie For our Lord himselfe excuseth his Disciples for plucking the eares of corne vppon the seuenth day as sayth Mathew in the twelfth Chapter The seconde is the profite of the Church like as the préests did all things vpon the Saboth day which séemed néedfull in the Churche without trouble of conscience for the Saboth The third is the profit and sauegard of our neighbor wherfore our Lord also healed the man that had the dropsie vpon the Saboth day The fourth is the aucthoritie of the superiors too whom wée must bée obedient But let the superiors take héede that they offend not him which is their superior while they hold their inferiors too streight The second thing that is too bée eschued is voluptuous lyfe toogither with all the woorkes of darknesse which fight full ageinst kéeping holy the Saboth day Thirdly thou must eschue the contempt of godly ceremonies soothly least eyther by absenting thy selfe or by despising the holy Ceremonies thou giue others example too become woorse Thus haue we what things are too bée eschued in our holydayes Now let vs sée what is too bée doone in them First therefore in as much as the Iewes were occupied in killing sacrifices and in offering Let vs also slea the sacrifices of our owne bodies and offer the Calues of our lippes Let vs earnestly repent let vs glorifie God with hart mouth confession and behauiour let vs offer the incence of our hart that is too wit faith and hope let vs offer the sacrifice of well doing
with which kind of sacrifice God is delighted as the Apostle sayth too the Hebrues Let vs be quicke too giue almesse Let vs cherish the weake members of the Churche and let vs heale them also as much as may bée after the example of Chryst and other holy men which exercised thēselues in the true holyday woorkes Now remayneth somewhat too bée saide of Ceremonies Ceremonies are customes and ordinances made too gouerne the body of the Churche withall These if they bée lawfull for I haue nothing to do with vngodly Ceremonies either haue their warrant of the manifest woorde of God as Baptim and the Lordes Supper or else they make in déede too the mayntenaunce of the doctrine and orderlynesse of the Churche and are ordeyned by some counsell of the spiritualtie or by the godly Magistrate These Ceremonies serue too two endes For they are ordeyned for comlynesse and orders sake Of comelynesse are two partes The first is that wée should bée stirred vp vntoo godlynesse by those helpes The latter is that modestie and grauitie might appéere in the ministration of godlynesse ▪ Order consisteth of thrée partes The first is that the chéefe dooers or heads of the congregations might haue a certeine rule too deale by The second is that the héerers accustome themselues too obedience and discipline The third is that peace and quietnesse be prouided for by mainteyning the Churche in good estate Thus much bréefly concerning godly Ceremonies and the ends of them and the partes of those endes Of the second THe second lesson which this Gospell teacheth is concerning the miracle whereby the man was healed that was diseased of the Dropsie In this miracle are foure things too bée obserued The question the healing the defence of the déede and the vse of the same The question is put foorth by Chryst himselfe whither it bée lawfull too heale vppon the Sabboth day Héerevntoo the Pharisies make none answer for if they had denyed it too bée lawfull they should haue séemed cruell ageinst the myserable soule that was diseased of the Dropsie If they had graunted it too bée lawfull they would haue bin afraide too séeme transgressoures of the Lawe If hée had not healed him they would haue said that eyther he could not or would not helpe this diseased persone And if hée had healed him they would haue thought themselues too haue had iust cause too accuse him as a breaker of the Sabboth so consequently as a despiser of the Lawe of GOD. Héere was daunger euery way But our Lorde passing not for their Sophistrie tooke this wretched man that was diseased with the Dropsie and healed him before the Pharisies faces and sent him away whole and sound In which déede as I sayd at the beginning hée shewed both his power his wil ▪ and his office Nowe foloweth in the third place the defence of this déede VVhiche of you sayeth hée hauing an Oxe or an Asse fallen intoo a Pytte dravveth hym not out by and by vppon the Sabboth day As if hée had sayde eyther it is lawfull too heale a man vppon the Sabboth daye or else vnlawfull If it bée lawfull why lay you wayt for mée as a transgressour of the Lawe if I doo it But if it bée vnlawfull why doo you saue your Asses and your Oxen vppon the Sabboth day What sayd they too this They could not answer theruntoo sayeth the Euāgelist But too what vse serueth the healing of this Dropsie by Chryste Too twoo vses The one is generall whereof I haue spoken alreadie namely that by this miracle Chryste might shewe his power his will his office and the truthe of his Doctrine and thereby confirme faith in the beholders And the other is speciall ▪ For doubtlesse this man that was diseased of the Dropsie was falne intoo it by disordered surfetting Wherfore we also may learne that Chryst despiseth not those that haue cast themselues intoo diseases throughe their owne fault so that they folow the example of this man that had the Dropsie that is too saye if they come vntoo Chryste with all their hart and if they suffer themselues too bée touched and healed by him that is if they beléeue his word fall too repentaunce acknowledge Gods iust wrathe and desire pardon and healing of their sore or at least wise assuagemēt of it for Chrystes sake ¶ Of the third ANd hee sayde too the guests that preased for too sit highest at the table vvhen thou art bidden too a feast c. As by this parable he condemneth pride so he teacheth true humilitie which is a very rare vertue Of whiche I will say these things in order Firste what humilitie is next howe manye kindes of it there bée Thirdly what causes it hath as wel of furtheraunce as of hinderaunce And fourthly what bée the frutes and rewards of true humilitie As touching the first too the intent wée may knowe what humilitie is we must see who the Scripture calleth humble or lowly Paule calleth those humble whom Chryst calleth poore in spirit such as those are which béeing vtterly voyd of all opinion of their owne strength wisdome and rightuousnesse impute vntoo God alone whatsoeuer good thing they haue Humilitie then is a vertue wherthrough we acknowledging our selues as we be in déed do wax vile in our own sight and vtterly voyding from vs all truste in oure owne strength wisdom rightuousnesse doo cast down our selues before God and in him onely séeke all good things throughe Chryst. Notable exāples héerof are in Mary Magdalene in the théefe in the Publicane in Dauid in other holy men This is the true humilitie of which Chrysts promisse is too bée vnderstood blissed bée the poore in spirit Thus haue wée what humilitie is Now let vs sée how many sorts there bée of it One is wherby we cast down our selues before God another wherby wée hūble our selues before men But wée must beware y t pride put not on y e visor of humilitie whiche if man pluck not of surely God will bring it too shame But let vs leaue that visor speake of the true humilitie y t hath respect too God man Humilitie too godward is y e true fear of God springing of y e true acknowledging of our own infirmitie and of Gods goodnesse towards vs suche as was the humilitie of Manasses in Prison who when hée coulde not bow the knées of his body bicause of the streightnesse of the prison did bow the knées of his hart So did Abraham humble himself when he confessed himself too be but dust and asshes True humilitie too menward is a true mildnesse wher through wée prefer not our selues proudly before any man but with a single meaning apply oure selues vntoo all men Of this humilitie wée haue the greatest example in y e sonne of God whose example Paule admonisheth vs too followe Phil. 2. So was the blissed virgin humble so was Anne the Prophetisse and so were many others Now must I speak of
bycause Chryst sayth that the whole Lawe and Prophetes do rest in these two commaundementes which is for that in them is conteyned whatsoeuer Moyses the Prophets haue taught concerning the true seruice and woorshipping of God I wil speake a litle of the true woorshipping of God that wée may stand vpon a sure ground in that behalfe As touching the first point it is too bée knowne that the second cōmaundement of louing a mans neybour is not said too bée like the first either in order or in obiect or in degrée of louing For in order the first commaundement is the former The obiect or thing wheron the first commaundement resteth is God according as the obiect of the seconde commaundement of man our neybour The degrées of loue require that the chéefest good thing should bée loued most and then all other things eche in their order according too the degrees of their woorthinesse Therfore is not the secōd commaundement like the first in order in obiect or in degrée of loue How then is it like it First in the affection of louing bicause either of them bothe demaundeth vnfayned loue Secondly in bande for both of them binde vs either to obedience or too punishment And lastly in attaynement of obedience for he that sayth he loueth God and hateth his neighbour is a lyer saith Iohn the Apostle And thus much bréefly concerning that the second commaundement is like the first of louing God Nowe will I speake of the true woorshipping and seruice of God bycause the commaundements of louing God and our neighbour conteine the grounde and substance of woorshipping God Therefore too the intent wée may the better vnderstande the doctrin of worshipping God aright I wil speake of foure things in order whiche make too the opening of the matter First I will giue a rule wherby the woorshipping of God is too bée exacted and tryed Secondly I will shew a substancial foundation wherevpon too ground the worshipping and seruice of God Thirdly I wil declare what woorke may rightly he called Gods seruice Fourthly I will shewe what maner of men are able too yeelde rightfull seruice vntoo God These foure poyntes béeing throughly knowne it will appéere vntoo vs manifestly which is the right fashion of woorshipping God Then as concerning the first rule of seruing God let this bée set for a general and vnmouable rule That no worshipping pleaseth God but such as is of his owne appoyntment This rule is not admitted of all men and therefore wée must fortifie it with strong foundations First therfore God in the prophet Esay Chryst in his Gospel confirmeth this rule with these woordes They woorship me in vayne teaching doctrines that are the deuises of men And the holy Ghost by the mouth of Paule Coloss. 2. condemneth al woorshipping that men deuise of their owne braynes And the Lord in Ieremie sayth walke in my preceptes Ageine it is vnpossible too please God without faith But seruice is done too the intent it may please Wherefore it must néedes bée doone by fayth but of fayth it can not bée doone vnlesse it bée warranted by the commaundement and manyfest woorde of God For fayth dependeth of the woorde of God By these moste certeins reasons the seruice of God is in suche wyse confirmed that he that will stande too the deniall of it may bée thought more foole than he that denieth the Sunne too bée vp when it is hygh noone and that the day is at his full lyght Therfore let vs holde this rule fast and not suffer it too bée wrested from vs by any sophistrie The vse of this rule is manyfold First by this rule is stablished the aucthoritie of the lawe maker For in a common wealth where euery man may make lawes at his pleasure the aucthoritie of the soueraine Lord falleth intoo contempt This aucthoritie chalengeth the Lorde too him selfe in the first commaundement when he sayth I am the Lorde thy God c. The seconde vse of this rule is that this rule delyuereth from errour that wée should not erre in woorshippyng God The thirde is that it hindereth the superstitions and malapertnesse of men in deuysing new woorshippings Thus farre concerning the rule of woorshipping GOD namely that no worship pleaseth God but such as is of his owne appoyntment and concerning the confirmation and vse of this rule Nowe will I bréefly speake of the foundation of Gods seruice which is the thing that I purposed in the second place Now this foundation consisteth partly in the true knowledge of God partly in the knowledge of our selues Wée attayn too the knowledge of God by the woord and by the recorde added too the word For both of them teache vs firste that God is the fountayne of all power wisdome rightuousnesse and truth Secondly that all glory is too bée giuen vntoo him Thirdly that he is moste ready too helpe And fourthly that he will haue all men too flée vntoo him in any daunger Wée attayne too the knowledge of our selues by two things that is by considering the Image of God too whiche man was created and by weying our own strength and power as they are now The thinking vpō Gods image directeth vs too the cōsideration of the end for which wée mē were made reasonable creatures and it poynteth vs too the dutie wherin it becommeth vs too be continually occupied namely that we should expresse the Image of God in all holinesse and puritie The weying of our strength and power as they bée nowe enforceth vs too confesse our selues vtterly vnable too perform our dutie as we ought too doo These twoo knowledges therfore tend too this purpose that we should giue all the glorye vntoo God and take from our selues all matter of boasting and this knoweledge sheweth vntoo vs our owne filthinesse and infirmities These things béeing thus opened concerning the rules of Gods seruice and the foundation thereof I wil now come vntoo that whiche I purposed in the third place and I wil cléerely define what the true seruice or woorshipping of God is The seruice of God therefore is a woork commaunded by God done of faith chéefly too the setting foorth of Gods glory Héere first is shewed what woorks are Gods seruice that is too wit those only which God hath commaunded in his law as it euidently appéereth by the rule before giuē Secōdly is added faith out of which y e woork must procéed For faith is y e compasser of all good woorks that is bicause no woork can please God vnlesse the person y t dooth it please him before y t person pleaseth by faith Cain maketh sacrifice Abel maketh sacrifice Both of thē had Gods cōmaundement yet was not Caines sacrifice a woorshipping of GOD as Abels was Why so bicause Caine had no faith but Abel had Cornelius in y e .ix. of the Acts the Pharisie giue almesse Both of them had commaundement so too doo And the woorke of Cornelius was Gods seruice bicause
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
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
came behind him Lastly let the minde be kindled too pray by assured fayth For except a man bring stedfast faith with him he wasteth his woordes rather than praieth And it is manifest by the promises that this woman brought such a kind of faith with hir vntoo the Lord. The second The causes that may moue vs too pray are many This woman without doubt thought vppon Gods commaundement in whiche he earnestly requireth this seruice at our hands Ageine she was not ignorant of the promises Otherwise she had not come foorth too praying with so great confidence Whatsoeuer you shal aske in my name sayth Chryst my Father will giue it you Besides this she had felte the Diuels tyrannie and hir owne néedinesse whereby shée was moued too séeke helpe of him who onlye is able too helpe Also shée considered the examples Shée sawe howe Iairus had made sute vntoo the Lord for his daughters health and many other examples did she thinke vppon By these and many other causes she was stirred vp too praye Therfore let vs also bée stirred too yéeld vntoo God this seruice of Inuocation First by the commaundement of God Secondly by the promises Thirdly thinking vppon the Diuels tyrannie Fourthly by féeling our owne miserie and néedynesse and fiftly by the examples of the saincts The third Who is too bée called vppon Only God who is the Father the Sonne and the holy Ghoste For neither Angels nor men are too bée called vpon For this is the euerlasting commaundement of God Call vppon me in the day of trouble Also Thou shalt woorship the Lord thy God and him only shalt thou serue For too call vppon any creature it is rank Idolatrie for which the world is horribly punished bicause such Idol seruice is high blasphemie ageinst God The fourth There is good cause too demaund vpon what foundation wée may ground our selues too preace intoo Gods sight For if wée looke vppon our selues our owne confusion and shame will fray vs away from praying Ageyne the scripture sayth God héereth not the sinners Certeine it is that no man trusting vppon his owne woorthynesse is able too pray Wherfore that onely Mediator betwéene God and man Chryst Iesus is too bée sought vntoo who offereth him selfe too bée our spokesman when he sayeth Whatsoeuer you shall aske of the father in my name he shall giue it you Through the woorthinesse of him therfore haue wée accesse too God the father The fifte What is too bée prayed for Thrée kinde of things are too bée sought for by prayer and thrée kinde of things are too bée wished awaye by prayer First wée must pray that Gods glorie may bée reuerenced amongs men Secondly wée muste pray for soule health and thirdly for things necessarie too the maintenaunce of this present life And contrarywise we must wish away firste whatsoeuer hindreth Gods glory secondly whatsoeuer is ageinst our saluation and thirdly whatsoeuer is troublesome too vs in this life Let vs assure our selues wée shall obteine these things and specially those which are set in the first and second place The good things or bad things of the third kind must be praied for or wished away with condition that Gods glorie bée not diminished nor our owne saluation hindred The fourth thing that I purposed vppon concerning this woman is the healing of hir Wherin is too bée tolde what Christ sayd and did and what had happened vntoo hir What sayd Chryst Daughter bée of good comfort thy fayth hath made thée whole And in so saying he healed the woman by his diuine power What happened too the woman And the woman was made whole from that houre Héere wée haue many things First that those which beléeue are adopted Gods children according too this text Too as many as beléeued on his name he gaue power too become the sonnes of God Secondly in what sort Chryst is minded towards the afflicted Thirdly that faith obteyneth any thing of God And fourthly that Chryst sheweth héere the power of his owne Godhead vttereth his wil manifesteth his office and confirmeth the truthe of his Gospel Of these things I will speake no more bicause of the shortnesse of the time ¶ Of the second ALso in this Ruler Iairus wée haue an example of fayth Inuocation Confession and Hope Beholde there came a certeine Ruler Héer hast thou his faith and vvorshipped him Héer hast thou the fruit of faith Inuocation These two conteine confession Lorde sayth he my daughter is euen novve deceased but come and lay thy hande vppon hir and she shall liue Behold with how great hope he praieth Wée then may lerne héereby too repaire vntoo Chryst in our necessities too call vppon him by faith too confesse him and too assure our selues that wée shall obteine of him whatsoeuer is for our welfare But what dooth Chryst He foloweth him And when Iesus came intoo the house of the Ruler and sawe the minstrels and the people making a noyse he sayde Get yee hence And when the people were put foorth he sayd too the Damsel Damsel arise And the Damsel arose and the fame héereof was bruted ouer all that countrey Bicause the circumstances of this example doo almost in all poyntes agrée with the example of the woman Let the things that I haue spoken alredy concerning the woman suffise at this time ¶ Of the third WHen Chryste sayde the mayd is not dead but sleepeth they skorned him Héere let vs looke vpon thrée things First that the world not only is vnthankful towards Christ his benefactor but also laughed him too skorne And why so bicause the world is blind and therefore cannot iudge aright of Chrysts doctrine and dooing The fleshly man perceyueth not the things that are of Gods spirit Flesh hath no tast but of flesh The wisedome of the fleshe is at enmitie with God Therefore vnlesse wée will go astray and become skorners with the world let vs herken too the Gospell that our mind may bée more rightly instructed concerning Gods woorkes The second thing which wée ought héere not only too looke vppon but also too wonder at is that Chryst neuerthelesse procéedeth in his holy purpose Hée is not driuen away with neuer so great vnthankfulnesse of the world that he should forsake his Churche He beareth rule euen in the middes of his enimies The thirde thing that he teacheth to bée obserued héere is Chrysts example Therefore if wée bée skorned for our profession let vs looke vppon the sonne of God and let vs set light by these skornes which are the Diuels dizardes The malice of the world must not trouble vs but the example of gods sonne must encourage vs for he is with vs according too his promisse I will be with you vntoo the end of the world Untoo this our onely mediatour toogither with the Father and the holy Ghost bée honour and glory for euer and euer Amen Vpon the .xxv. Sunday after Trinitie The Gospell Math. xxiiij WHen yee therefore shall see the abhomination
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
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
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
lost shéepe How largely extendeth this mercy of God The virgin aunswereth from one generation too an other that is too say too all ages and too all nations according too this saying The earth is ful of Gods mercy Héertoo perteyneth this place of y e psalm Gods mercy endureth for euer and euer By Gods Iustice Adam and all his posteritie was made subiect too wretchednesse And by Gods mercy Adam and his ofspring was made partaker of grace so they purchase not damnation too themselues by theyr owne default Héervntoo perteineth that saying of Esay I haue giuen thée too bée a light too the Gentyles that thou mayest bée my Saluation too the vttermoste parts of the earth And Simeon sayth A lyght which thou hast prepared too all people Too whom befalleth this mercy Mary aunswereth Too those that feare him This selfe thing dooth Dauid witnesse in these woords The mercy of the Lord is from generation too generation vpon them that feare him And agein his saluation is néere them that feare him Therfore where as is the true feare of God there also Gods mercy taketh place But what is this fear of God It is true godlynesse and religion wherewith they are endued that leane vntoo Chryst by stedfast faith But héere must discretion bée had betwéene the cause of mercy and the qualitie of them too whom it befalleth Ther is none other cause than Gods fatherly good wil well liking in his déere beloued son according as he him selfe sayth This is my beloued sonne in whom I am well pleased The qualitie of them too whom mercy befalleth is not merite or desert but a marke of Gods children whiche are made his children by faith according too this he haue power too as many as beleeue in his name too become the sonnes of God By fayth only are wée borne the sonnes of God but when wée are become the sons of God wée must as it becommeth Gods children liue in al godlynesse innocencie other vertues the which the blissed virgin cōprehendeth héer vnder y e name of the feare of God 6 He hath shevved strength vvith his arme he hath scattered the proude in the imagination of their ovvne harts 7 He hath put dovvne the mighty from their seate and hath exalted the humble and meeke 8 He hath filled the hungry vvith good things and the rich he hath sent empty avvay Shée setteth out Gods iudgement ageinst the proude and his mercy towards the lowly Héereof are shewed examples without nūber both by y e holy histories by daily experiēce 9 He remēbring his mercy hath holpen his seruant Israel 10 As he promised too our forefathers Abraham and his seede for euer This is too say God hath accōplished his promise of mercy by sending his son Therfore he is sothfast to be praised for his sothfastnesse Too whō bée prayse confession and glory of mercy power rightuousnesse truth for euer euer Amen Vpon the feast day of S. Michael the Archangell ¶ The Gospell Math. viij AT the same time came the disciples vntoo Iesus saying VVho is the greatest in the kingdome of heauen Iesus called a chylde vntoo him and set him in the middest of them and sayd Veryly I say vntoo you except yee turne and become as children ye shal not enter intoo the kingdome of heauen VVhosoeuer therfore humbleth himself as this child that same is the greatest in the kingdome of heauen And vvhosoeuer receyueth such a child in my name receyueth me But vvhoso doth offend one of these litle ones vvhich beleue in me it vvere better for him that a milstone vvere hanged about his necke and that he vvere drovvned in the depth of the sea VVoe vntoo the vvorlde bicause of offences necessarie it is that offences come But vvoe vntoo the man by vvhom the offence commeth VVherfore if thy hand or thy foote hinder thee cut him of and cast it from thee It is better for thee too enter intoo lyfe halt or maymed rather than thou shouldest hauing tvvo handes or tvvo feete bee cast intoo euerlasting fyre And if thine eye offend thee plucke it out and cast it from thee It is better for thee too enter intoo life vvith one eye rather than hauing tvvo eyes too bee cast into hell fyre Take heede that yee despise not one of these little ones For I say vntoo you that in heauen their Angels do alvvayes behold the face of my Father vvhich is in heauen The exposition of the Text. THis feast was appoynted and receyued in the Church too the intent wée might learne Gods benefites towards vs who hath giuen vs his Angels too bée our kéepers Wherefore the congregation is too bée taught this day concerning Angels chéefly Howbéeit forasmuche as the Gospell that is woont too bée red this day conteineth singuler lessons I will first open the Texte of the Gospell and afterwarde speake somewhat concerning Angels The occasion of this Euangelical lesson was the statelynesse of Chrysts disciples who after they had herd Chryst make mention of his departure fell at strife for the soueraintie whom Chryst calleth back from their error sets a child in the middes of them saying Except ye be as children ye shall not enter into the kingdom of heauen Besides this hée dissuadeth them frō ministring occasion of offence cōmendeth children vnto vs that wée should receiue them intoo the churche knowing that of suche is the kingdome of Heauen The places are foure 1 The reasoning of the Apostles about the soueraintie and the reproofe of them 2 The warning too auoyd offence 3 Chrystes commaundement of receyuing Children 4 The nature and office of Angels ¶ Of the first THe Disciples came vnto Iesus saying vvho is greatest in the kingdome of Heauen Héer cometh first too bée marked the blindnesse of Chrysts Disciples vnderstanding not yet what maner a one Chrystes kingdome is They dreamed it should bée a ciuil gouernment wherin Chryst should reign as chéefe souereigne his Disciples as Dukes should rule the whole world vnder him And therfore they demaund which of them should bée chéefe and next vntoo Chryst. So wonderful blindnesse had bewitched their mindes Agein wée may sée héere the Deuils venim which wrought euen in those instrumentes of God namely Chrystes Disciples who were ordeyned too bée Apostles and ambassadours of Chryst our king in his spiritual kingdom What dooth the Deuill hée stayneth them with the moste vgly vice of pride in so much as they fell already too reasoning for the soueraintie that is too say which of them should be Lord ouer the rest What dooth Chryst vntoo this foolishe pride of his Disciples Surely he might iustly haue cast them of as proud vtterly vnméet too bear any sway in the gouernment of his spirituall kingdom yet doth hée not so but admonisheth them fatherly And as he correcteth their error so hée sharply reproueth the vice of pride For thus saith he Iesus called a Child vnto him set him in
sequele therof For they shall possesse the earth by right of inheritance not for that we shal liue vppon the earth but figuratiuely For the land that was promised in old time vntoo the Fathers was a figure and representation of the heauenly kingdome and therfore the very thing it selfe is called by the name of the shadowe of it They that abuse this place too stablish the doctrine of merits as though wée could earne heauen by our owne power are fooles and vnderstand not Chrysts woords He saith they shall possesse the earth by right of inheritance Wher is that right of inheritance Are wée not therfore heires bicause we are fréely adopted in Chryst by faith Doth not Paul say Eternal life is gods gift through Iesus Chryst our Lord It is another matter too speake of the causes of saluation and too speake of the new qualities of thē y t are heirs of y e saluation Blissed are those that hunger and thirst after rightuousnesse for they shall bee satisfied Christen folke in this life shal neuer draw so much water out of the fountaynes of saluation but that they shal bée more thirstie than before Wherfore héer the Lord comforteth them promising that the time shal come that they shal bée satisfied for the which satisfying and suffizance they shall professe themselues happy Whosoeuer hungreth and thirsteth after rightuousnesse wisheth two things First that God may bée openly glorified by right doctrine holy life and profession And secondly that ech man priuatly should acknowledge God conceiue faith in Chryst bée filled with the holy Ghost and mind gods rightuousnesse in holy and pure life Of this filling speaketh Dauid sayth it shall then bée when his glory shall appéere For there as it is in the Apocalips the Saincts shall neither hunger nor thirst any more Blyssed are the mercyfull for they shall obteyne mercye Héere is commended vntoo vs mercy towardes those that bée in miserie For Chryst will haue his Disciples not only too bée touched with their owne misfortunes but also too rue other folkes miseries Which thing vndoutedly is the duetie of true charitie Neyther dooth Chryst require only that wée should bée sorye with other men for their harmes and miseries But he requireth our déede therewithall Hys wyll is that wée should put too our helping hand And least they might bée discouraged with the vnthankefulnesse of men he addeth a promise For he promiseth that he which is mercifull too his neighbour shall obteyne mercy ageyne and that not only with God but also among men God promiseth mercy too the mercifull and bringeth too passe also that wée finde mercy among men while he boweth their mindes too doo vs good Blissed bee the pure in hart for they shall see God Cleannesse of hart is héer commended vnto vs which is set ageinst two very great vices craftinesse and lustfulnesse When it is set ageinst craftinesse it is a simple or single good mening wherby we deale with men vnfeinedly and plainly without crooked fetches too deceiue them This saying of Chryst therfore is quite ageinst the iudgement of most men For a numbre thinke themselues then happy then when they can craftely compasse men and wind them in too deceyue them In respect whereof they hunt bothe for the commendation of wisedome and for gayne and also gape for the fauor of great men Notwithstanding Chryst will not haue his Disciples doo so but rather that they should be contented with a simple well mening so as their hart hand and tongue may séeme al too agrée throughly at one Too these dooth he promisse that they shall sée God in the sight of God consisteth the highest blisse But whē cleannesse of hart is set ageinst lustfulnesse it is the very true chastitie whiche Paule calleth holynesse when he saith Performe holinesse without the which no mā shal sée God For like as God abhorreth lustes so he is excéedingly delighted in the chastitie of the faithfull Blissed are the peace-makers for they shall bee called the children of God Héere Christ commendeth too his Disciples a great vertue and a rare Peacemakers and those that endeuour too make and mainteine peace and quietnesse These bicause they haue a contrary desire too the children of Sathan shal bée called the children of God as who after the example of God their father are authors of peace quietnesse and do helpe delight many with this their séeking of peace For like as precious balme filleth all the whole house with his swéete sent so one man that is a séeker of peace is able too bring too agréement a great companie that is at oddes And therfore not without cause dooth Dauid commend the desire of concorde and peace singing thus Beholde how good and pleasant a thing it is for brothers too dwell in vnitie As the excellent oyntment that runneth downe from the head vppon the beard euen vppon the beard of Aaron and droppeth downe by the skirtes of his garmentes As the dew of Hermon that falleth vppon the mountayns For as the dew maketh the ground fat through the blissing of y e Lorde so whersoeuer there bée many peacemakers there are fruitefull and happie common weales Churches and householdes Contrarywise where as is not the loue of peace there is scorchyng and droughte that is too say extréeme miserie and wretchednesse Blissed are they that suffer persecution for rightuousnesse sake for theirs is the kingdome of heauen Bicause the stumbling blocke of persecution dooth moste shake the mindes of the weake he dooth in very good season put his Disciples in mynde of the Crosse too the intent they shoulde not bée dismayde with the sharpnesse of persecutions and so renounce their profession but rather looke wisely vpon the kingdome of heauen which is set before them the desire of atteinement whereof might make them striue more earnestly too enter intoo it by many tribulations Therfore let vs folow the example of those that runne in a race who alwayes haue an eye too the prise that is appoynted by the mayster of the gaming and so runne foorth chéerfully till they come too their races end So will Chryste haue his too do he will haue no loytering but vnwéeryable endeuer of running tyll they come too the end of their race which is the kingdom of heauē Ageine wheras Chryst nameth but one cause of persecution namely Rightuousnesse his méening is that wée shoulde so order our life that wée bée not compelled too suffer for our owne fault or for our owne misdéedes For then should persecution bée a iust punishment and not a testimonie of the defence of rightuousnesse and truth And Peter admonisheth vs that wée should not suffer as euill dooers but as well dooers and that after the example of Chryste the Prophets Apostles and many Martyrs Blissed are you vvhen men reuyle you and persecute you and falsly reporte all maner of euill sayings ageynst you for my sake He expoundeth what it is too suffer persecution for
offended God before Therfore wil I flée vntoo the same Lorde God that hée may take mée intoo fauour also Hée vouchsafed to pardon Péeter after his horrible fall and therfore though I bée falne I wil not dispair for hée is alwayes stable in him self and euermore like him selfe and there is no respect of persons with him The fifth is that euery one of vs should follow the example of the Saincts in our vocation Paule was not quayled with the hugenesse of persecutions but taught the Gospell constantly His example let the ministers of Gods woord folow Iohn feared not the threats of Herod therefore let the godlye preacher learne by his example too set lighte hy the woodnesse of the world Abraham through faith trayned vp his house holylie in the true feare of God and in calling vpon him Therfore let all godly housholders lern at his hād and so let all other examples bée applyed The sixt is that the memoriall of Saincts may bée pleasant vntoo vs and their vertue bée commended for that they vsed well the gifts of GOD for that they are Gods houses and witnesses of him for that they are garnished with great vertues and for that they are vntoo vs liuely examples of conuersion faith repentaunce stedfastnesse pacience and other vertues These sixe causes are the weightiest for whiche bothe the memoriall of the Sainctes according too the example of the auncient Churche is reteyned and their feasts halowed which points béeing rightly obserued all things turn too the glory of God and too the welfare of our selues Now must I speak a litle concerning Stephen in whose storie let vs consider these circumstances his religion his office in the Church the defence of his religion his constancie in confessing it his calling vppon Chryste his comforte and the ende of his life The religion of Stephen Stephen was a christian a man full of faith and the holy ghoste full of grace and manlinesse For where as is true faithe there is the holye Ghoste The greater encreasment that faith taketh so muche the more dooth the holy Ghoste witnesse him self too bée present kindling motions in mens heartes agréeable with the lawe of God Contrarywise where the holy Ghoste is not felt effectuall there also it is manifest that true faith is away Wée haue héere therfore that which we may followe in Stephen that is too wéete an effectuall faith whervntoo the holy ghost beareth witnesse Those men followe not Stephens faith which haue it in their mouth and yet therewithall wallowe in wicked lustes and runne headlong whither soeuer their blinde affections leade them Stephens office in the church was too minister too y e poore and too kéepe the treasure of the church too the vse of the poore sainctes in whiche office no dout but hée was diligent For he had the holy ghoste his gouerner and true faith and charitie as a rule too woorke by Let maisters of Hospitalles and Deacons then set thys man before their faces Firste let them bring faith with them without whiche no charge nor office can be executed as it ought for to bée Secondly in the execution let them shew them selues too bée gouerned by the holy ghoste that they doo not eyther deale too hardly with the poore or laye out the goodes at other mennes pleasure or bée slacke in their dutie or purloyne it away them selues or els bestowe that vppon others whiche of right belongeth vntoo the poore but let them performe all faithfulnesse in their office bearing in minde that God is a looker vppon their dealing assuring them selues that those of whom they haue the chardge are the membres of Christe and beléeuing verily that they ouer whome they are set are the temples of God how muche soeuer they bée brought vnder foote with pouertie diseases and store of biles and botches How Stephen defended the religion that hée professed hée sheweth in the sixt and seuenth chapters of the Acts. He dooth not in daunger forsake his profession hée cloketh it not as many doo But hée is a constant and manfull defender of his religion The multitude of sects whiche at that time swarmed hindred him not at all Hée was not abashed at the authoritie of the Phariseys and great men in Iewry But setting him self manfully against sects he susteyneth the brunt of the people alone and defendeth his religion with a long oration whiche example let vs followe also His constancie in his confession appéereth héereby that he is not feared from his confession neyther by threatnings nor by excommunication nor by stoning but as an inuincible Souldiour holdeth faste his Confession euen in the myddes of peryls This also is set foorth as an example too vs. His calling vpon Christe at suche tyme as hée lay ouerwhelmed with stones bothe sheweth hys fayth and also beareth recorde of the charitie of this man For hée made intercession for them that put him too death and he made not intercession for them in vain For Paule whoo was the kéeper of their garmentes that stoned Stephen was afterward conuerted Comfort is founde in thys inuocation For he sawe the sonne of God for whose sake he suffred these things standing at the right hand of GOD and making intercession for him through which consolation the bitternesse of his punishment was not a little asswaged If wée therfore followe the example of this man in our Crosse or persecution wée shall assuredly féele the present help of GOD comforting vs with his holy spirite The end of his life was moste ioyfull For in this prayer Lorde Iesu receyue my soule he yéelded vp his ghoste and fell a sléepe in the Lorde And so hée bothe finished his race and kept his faith and also as a stout conqueror obteined a garland with glory Let vs therfore at the time of our death also set him for an example before our eyes Now let vs looke vpon the text of the Gospel the summe wherof is this Christ foretelleth the daungers of the ministers of Gods woord and threatneth punishment too their persecuters Wée for instruction sake will entreat of foure places which are these 1 The foretelling of the persecutions of the ministers of Gods woord 2 The aggrauating of the sinne of the persecuters 3 The threatning of punishment 4 The vpbraiding of the vnthankfulnesse of them that refuse Christ when hée allureth them too repentaunce ¶ Of the first BEhold I send vntoo you prophets and vvise men and scribes and of them some yee shall kill and crucifie and some of them you shall vvhip in your synagoges and yee shall persecute them from Citie too Citie Thys speaketh Christ too the Iewes who séemed at that time too bée the very churche of GOD and dooth them too vnderstand with howe greate outrage they shoulde in time too come persecute his Ambassadors the Prophets and Apostles Uerily God sendeth his woord too the intent that such as receiue his woorde and beléeue it might bée saued Nowe that some by meanes therof become worser it
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
conscience and cursse Of the second BEhold thou shalt conceiue and beare a sonne and thou shalt call his name Iesus This is the declaration of the message the sense whereof is this I by Gods commaundement doo bring thée woord that shortly thou shalt be a moother beare a sonne whom thou shalt name Iesus Undoutedly héere the most chast virgin thought vppon the promised séede She héere 's it told hir on Gods behalfe that she shal bear a sonne whom she is willed too name Iesus this name Iesus which signifieth a Sauiour she tooke too bée set ageinst the cursse and death intoo which our first parents were falne for their transgression This name is woont too bée expounded more at large vpon the day of the Circumcision wherfore as now I passe on too the rest He shall bee great sayth the Angel Great in déede as who is the son of the highest Great in déede as who should ouercome Sathan Great in déede as who should giue the greatest things Great in déede as whose kingdome is euerlasting The Lord God saith he shall giue him the seat of Dauid his father and he shal reigne in Iacobs house for euer and of his kingdome there shall bee none end If wée marke this description wée shall finde foure things too bée spoken héere concerning Chryst. For first he sheweth his true manhoode when he sayth that he shall bée borne of the virgin Ageine he suppresseth not his Godhead for he saith he shall bée called the sonne of the highest The sonne of the highest is of al one nature with the highest Thirdly whē he addeth he shall bee great he signifieth the vnion in person For although he bée God and man yet is he one person and not two In the fourth place is noted his office that he is a Sauioure and a king that shal reign for euer How could it be said of Christ that he should haue the seat of Dauid his father when as he himselfe sayth My kingdome is not of this world according also as the sequele hath declared and that Dauids kingdome was a ciuill gouernement in Iewrie Dauid hild but the shadowe of the kingdome but this his sonne possesseth the very kingdome it selfe Dauids kingdome was a figure and shadowe of Chrystes kingdome and therefore both are called one kingdome bicause Dauid was the shadowe and Chrystes was the very kingdome it selfe Besides this it is the manner of the Scripture too peint out heauenly things by outward images too the intent the comparison may help our weaknesse ¶ Of the fifth ANd Mary sayd too the Angel hovv shal this come to passe seeing I knovve no man As if shée should say how can I bée made with childe bodily as thou sayst séeing I haue not as yet companyed with man The most chaste virgin knew it was an order established by God that men should bée conceyued of the séed of man and woman Neither had shée séene or herd of any example too the contrary since the creation of our first parents And therfore folowing the iudgement and experience of hir reasō in the order that God had stablished shée demaunded How may this bée séeing I know no man shall this conception come by some straunge maner And the Angell ansvvering sayde vntoo hir The holy Ghost shall come vppon thee and the povver of the highest shall ouershadovve thee And therfore that vvhich shall bee borne of thee shall be called holie the sonne of God Héere the Angell sheweth the manner of the Conception and remoueth the cause of the Conception from nature vntoo GOD the maker of nature As if hée had sayd Thou shalt not conceiue of mannes séed but of thy séede alone shalt thou beare a Sonne and that by the operation not of nature but of grace For the holy ghost by his heauenly power shall cause a very manchilde too bée conceyued of thy séed alone Héerupon sayth Austin By the grace of God or the power of God and the woorking of the holy Ghost was that thing which is vnited too the woord taken of the virgins flesh and that for this cause that if it had bin conceyued of the seede of man it had bin vncleane as all the rest are that come of Adam And that which is of y e fleshe is flesh vntruthe and vanitie Iohn 2. Nowe it behoued that by Chryst should bée brought in grace and truthe Therfore hée could not bée begotten by man but it behoued that thing too be done by some secrete power of God too the intent that béeing cléere from all sinne and holy he might also make vs pure and holie by becomming an holie vnspotted sacrifise too his Father Ageine hée was conceyued of the holy Ghost too the intente wée might knowe that whatsoeuer the sonne speaketh is the moste assured wil of the father For the holy Ghost is the substātial loue of the father and the sonne Furthermore bicause the holy Ghoste is the spirit of sanctification and purging For he of that blud which he had made pure framed the body of Chryste that it might bée cleane and frée from all sinne as is sayd afore also These were and are the causes why it was not séemely for Chryst too bée begotten of the séed of man but by the operation of the holy Ghost alone And thereof dooth the Angel giue an incling when he sayth and therfore that holy thing that is borne of thée shalbée called the sonne of God Now although y e blissed virgin gaue credit too these words of the Angel yet notw tstanding too the intent hir faith might bée the better confirmed hée addeth a signe wherby shée is assured And beholde sayth hée thy cousin Elisabeth also hathe conceyued a Sonne in hir olde age and this is the sixth moneth too hir that is called barein As if he had said thou reasonest w t thy selfe that it is ageinst the law of nature the order established by God that thou shouldest cōceiue and bée stil a virgin bear a child and continue stil a virgin But I wil shew thée another thing which is also ageinst the order of nature Thy cousin Elizabeth is barrein both by nature by reason of yéeres By nature surely bicause shée hath liued so many yéeres with a husband and neuer had child in so muche that too hir reproche shée is called barreine By reason of yéeres for that shée is now past the yéeres of childbearing although shée had bin neuer so frutefull in times paste notwithstanding this is the sixth month since shée cōceyued such is Gods ordinance and will Wherefore confirme thy selfe with this signe and assure thy selfe it shall come too passe in déede that thou shalt beare a Childe also Sée héere the custome of God who neuer dealeth with mā by his bare woord but alwayes addeth some outward signe too the intent he may apply him selfe the more too our weaknesse while he offereth his will too our mind by his woord as it were visibly too