amendmente and our owne soule helth is in hand whiche Chryste offreth vntoo all sinners that repent Too him therfore bée honoure for euermore Amen Vpon the .iiij. Sunday after Trinitie ¶ The Gospell Luke vj. BE yee mercyful as your father also is mercyfull Iudge not and yee shall not bee iudged condemne not and yee shall not bee condemned Forgiue and yee shall bee forgiuen Giue and it shall bee giuen vntoo you good measure and pressed dovvne and shaken togither and running ouer shall men giue vntoo your bosomes For vvith the same measure that yee mete vvithall shall other men mete too you ageyn And he put forth a similitude vnto them Can the blind lead the blind Doe they not both fall intoo the ditche The disciple is not aboue his master Euery man shall bee perfect euen as his maister is VVhy seest thou a mote in thy brothers eye but considerest not the beame that is in thine ovvne eye Fither hovv canst thou say to thy brother Brother let me pull out the mote that is in thine eye vvhen thou seest not the beame that is in thine ovvne eye first thou hypocrite cast out the beame out of thine ovvne eye then shalt thou see perfectly too pull out the mote that is in thy brothers eye The exposition of the Text. THis Sermon of Chrysts perteyneth too the third part of Repentance For yée know that there bée thrée partes of Repentance Sorynesse faith and new obedience or amendmeÌ„t of lyfe Sorynesse acknowledgeth the sinne and hateth and shunneth it Faith fléeth vntoo Chryst who deliuereth from sinne and iustifieth them that beléeue New obedience consisteth in four things which are Reuerence towardes God holinesse of lyfe in euery man too himself loue of our neyghbour and diligence in that vocation too which euery man is called Now for as much as these bée the partes amendment of lyfe Chryst in this Gospel frameth an exhortatioÌ„ to charitie or loue towards our neighbour the which he implyeth héere vnder his partes And bycause that mercy towardes our neighbour is as it were the first imp of it he exhorteth vntoo mercy by which he méeneth al maner of duties which we owe one to another in this life For what soeuer one oweth too another when he hath payde it he is no longer a detter sauing only of loue which we can not so fully pay but that we must always remayne detters Whervpon Paule Rom. 13. Owe nothing too any man but that yée loue one another Now too the intent wée may the more cléerly vnderstand this Gospell I will speake of two things 1 What bée the woorks of loue or of mercy which is commended vntoo vs in this place 2 What bée the reasons wherewith Chryst exhorteth vs héer too shew mercy that is too say too the woorkes of charitie towards our neighbour ¶ Of the firste BE yee mercifull c When the sonne of God exhorteth his Disciples vntoo mercy he giueth vs to vnderstaÌ„d both of what mind wée ought too bée one towards another and also that in this life by reason of many infirmities eche hath néede of others helpe Which lesson if they which wil be called Christians would in these dayes beare well away there should bée lesse debate and lesse mischéefe Wée will all of vs bée called Chrysts disciples but no man wil do that he commaundeth The seruant obeyeth the commaundement of his master the handmayde hath hir eye wayting vpon his mistresse yea there is no man but he giueth more eare too his superiors in this world than many that wil bée called Christians doo giue too Chryst their God and Sauiour who hanged vppon the Crosse for them and earned heauen for them And what is the cause Forsooth for that they are Christians in worde only and not in hart For he that is a Christian in very déed mindeth nothing so muche as too obey his master Chryst of whom hée hath both his name saluation Wherfore I admonishe you too lay aside that fleshly carefulnesse too obey Chryst and diligently too marke out of this Gospel what duties towardes our neighbours hée requireth at oure handes In generall truely hée requireth louingnesse according as he saith too his Disciples Loue yee one another as I haue loued you In this they shall know you too be my Disciples if yée shal loue one another And nothing else requireth he héer when hee sayth bee merciful For they that loue are merciful they that bée merciful doo loue So the fountaine sheweth the water and the water the fountaine How bée it Christ in this place did therfore vse the woord Mercy bicause hée sheweth the nature of true loue This mercy whiche procéedeth out of loue is commended by Chryste too his Disciples in this Gospel consisteth of foure parts Of whiche the first is in the very harte and is a certaine curtesie and wel liking wherethrough wée coâ—â—ter all things of our neighbour too the bell and always hope for better of him This curtesie dooth Chryste note by râ—â—â—ouing the contrary when he sayth â–ª Iudge not Héeruppon the Apostle â–ª Cor. 13. Loue thinketh no euill And this is the mening of the 〈…〉 There is no cause then that any maÌ„ shoulde thinke that by this saying iudge not iudgemente is taken away eyther concerning the difference of vertues and vices in men concerning the duetie of housholders schoolemâ—ysters ciuill Magistrates and ministers of Gods woord or câ—nserning brotherly reproofe when it is due wherby one ought tâ—◠〈◊〉 backe another in too the way when hee goe thamisse according too Chrystes commaundemente Bâ—t onely that scope of the minde wherby wée take vpon vs the libertie too misdéeme other folke contrary too the rule of charitie For in respecte of iudgemente concerning the difference of things honest and dishonest the law of GOD is a grounded and vnmoueable rule vntoo vs. For whatsoeuer thing Gods law calleth dishonest or honest we also must déem the same to be so in likewise For what a blockishnesse were it not to discerne these things Wée muste therefore iudge and put a difference betwéene the tirannie of Nero and the gentlenesse of Fabritius and so of the rest Maysters of housholdes haue commaundemeÌ„t too bring vp their children in nurture and chastisement of the Lorde Also Salomon wil haue Fathers and Moothers too chasten their children And Hely the high Preest was punished bicause when hée saw his sonnes Ophne and Phinees behaue theÌ„ selues amisse in the seruice of God for they stâ—le away the better partes of the Sacrifises and also in their life for they defiled them selues with fornication he did not correct them with fatherly iudgemeÌ„t Héerby it is manifest that the saying of Chryst taketh not awaye the duties of Housholders whiche surely they cannot execute without iudgement and discerning betwéene things wel doone things doone amisse Agâ—in what should schoolesmaisters do without iudgement For some scholers are too bée compelled too their duetie by beating and a
things in order concerning well dooing First I will recite the causes whereby wée ought too bée stirred vp too do well Then will I entreat of the frutes therof and lastly of the manner of well dooing according too certeyn rules God in his law séemeth too set foorth a great reason when he sayth Loue thy neyghbour as thy selfe As if he had sayd This is one reason why wée ought too loue one an other for that maÌ„ is next neybour vntoo man Of whiche loue there is a moste goodly example set foorthe in the Samaritan whiche was so carefull and diligente ouer the man that had falne among théeues One man therfore ought too doo well by an other bycause man is neyghboure vntoo man and that in twoo respects First in respect of creation for one self same God created vs all now wée sée how greate kyndnesse ther is in manye liuing things whiche healpe and cherishe one an other wyth mutual dutyfulnesse as is too bée séene in the Storkes 2. Man is neyghbour too man in respect of likenesse For all men are made too the lykenesse of God and haue all one nature of manhood 3. Man is neyghbour too man by reason of conuersation of lyfe and humane felowship And these thrée respects of neyghbourhod are common too vs not only wyth all Chrystians but also wyth all men in the world as bothe Heathen and Iewes Howbéeit a Christian is neyghbour too a Chrystian first in respect of the mysticall body For all wée that beléeue in Chryst haue put on Chryst and wée are his members he is our head and wée liue al by one selfe same spirit of Chryste Surely this respect of neybourhod ought of dutie too stir vs vp too doo good one too another If wée thought earnestly vpoÌ„ this societie and mystical coniunction of vs al in one body then vndoutedly like as the hande playeth y e seruaunt too all the rest of our members and in likewise euery member vntoo other so wée also by reason of this mysticall coniunction in our body should séeke too doo good one to an other 2. A christian is neyghbor too a christian in respect of regeneration or new birth wherby wée are born a new y e children of God the father Therfore séeing that brothers of one womb doo serue one an others turne in this life much more becometh it vs so too doo who cal vppon God the father of vs all saying Our father which art in heauen 3. A christian is neybor too a christian in respect of oure calling For wée bée called too the vnitie of spirite in the bonde of peace Ephes. 4. 4. A Chrystian is neyghbour too a Chrystian in respect of the glorie too come For all of vs by fayth doo looke for one selfe same glorie of immortalitie where wée shalbée felowes toogither euerlastingly praysing God with one mynde Thus much concerning the causes of mutual well dooing among men But what are the ende thereof There bée foure chéefe First Gods glorie This endes should of duetie put the children of God in mynd too doo good 2. The reléefe of our néedy neyghbour whoo is our owne flesh 3. Example wherby others may hée edified and prouoked too like wel dooing 4. The reward For Chryst sayeth He that giueth a draught of water too one of my disciples in my name shall not lose his rewarde Howbéeit forasmuch as a question may bée asked concerning the maner of wel dooing I will adde somwhat also concerning the same SalomoÌ„ in the fift of the prouerbes sayth Drink the water of thyne owne wel and of the ryuers that run out of thyne owne spryng Let thy welles flowe out abrode that there may bée ryuers of waters in the stréetes but let them bée only thyne owne and not straungers wyth thée Héere he knitteth thrée things toogither Firstâ— that a man should enioy his owne goods secondely that hée shoulde bestowe part vpon others and thirdly that he should bée master of his owne goods and not lashe out all in one day Too bée shorte Gods woorde faith and charitie are the certeynest rules that can bée But of this matter more shal bée spoken when wée come too entreate of the vse of riches ¶ Of the thirde THe children of this vvorlde are vvyser in their kynde than the children of lyght This is a most gréeuous complaint that the children of this worlde are wyser in their kynde than the children of lyghte That is too wit worldely men are more carefull in getting temporall goods which perteyn onely too this presente lyfe and that continuyng but a very shorte tyme than Christians are carefull for the gettyng of heauenly goodes which shall endure for euer Surely thys blindnesse is lamentable The body is regarded and the soule is neglected Who séeth not how true this saying of Chrysts is Shew mée a husbandman that is not more carefull in gathering goodes and fynding his householde than some Christian is too get the treasures of heauen The marchaunt man sayleth the sea is in hazarde of many dangers oftentymes suffreth great losse and endureth colde and heat and that not for one houre one day or one yéere but all hys lyfe long only too scrape toogither earthly possessions But the Christen man can scarce fynde in his hart too tarrie out one houre too héere Gods woord or too bée present at the distribution of the Sacraments They spend many houres in toyes and tales but they can not fynde one houres leysure no nor scarce a minute of an houre too call vppon God and too talke with Iesus Chryst in prayer But what are the causes of this blindnesse They are chéefly twoo The one whiche is also a cause of other inconueniences is the corruption of mans nature whiche maketh a man more forewarde too euill than too good The other cause of this blyndenesse is for that earthly goodes are sensible and therefore doo moue the mynde more strongly for a good thyng mooueth not vnlesse it bée knowen Whervppon Austin wée maye loue thinges vnséene but things vnknowne wée can not loue Nowe sensible things are more known than spirituall things bycause sensible things are knowne by experience where as spirituall thynges are knowne onely by Fayth What is too bée doone then Wée muste endeuer too abound in knowledge of heauenly thinges too the intent wée maye also abound in the féeling of them And therfore Paule wisheth too the Phillippians that they maye abounde in all knowledge and vnderstanding too this ende that they maye bée pure and without offence vntoo the day of Chryste ¶ Of the fourth MAke yâ—e freends of the vvicked Mammon that vvhen yee shall haue neede they may receyue you intoo euerlasting habitations It is called the wicked Mammon or the Mammon of vnryghtuousnesse eyther for that riches are prouocations vntoo euill or bycause riches are false and deceytful For they cannot bée called the Mammon of iniquitie because they are wrongfully gotten For almesse done of goods wrongfully gotten pleaseth not God
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
land of Ievvry art not the least among the Princes of Iuda for out of thee shall come too mee the Captaine that shall gouerne my people Israel Then Herod vvhen he had priuily called the vvise men enquired of them diligently vvhat time the Starre appeered he bad them go to Bethleem and sayd Go your vvay thither search diligently for the child And vvhen yee haue found him bring me vvoord ageyn that I may come vvorship him also VVhē they had heard the King they departed and loe the Starre vvhiche they savv in the East vvent before them til it came and stoode ouer the place vvherein the Childe vvas VVhen they savv the Starre they vvere exceeding glad and vvent intoo the house found the Childe vvith Mary his moother and fel dovvne flat and vvoorshipped him and opened their treasures and offered vntoo him giftes Golde Frankincense and Mirre And after they vvere vvarned of God in sleep that they should not go ageyn too Herode they returned intoo their ovvne countrie another vvay The exposition of the text THis feast is called in the Churche the Epiphanie of the Lorde that is too saye the appéering of the Lorde For after that the feastes of the comming and birth of the Lorde were celebrated by the Churche it séemed good vntoo the holy Fathers too put too this feast also that they might instruct the Churche of the sundry sortes of the Lords appéering in the fleshe And they alledge foure reasons why they call this feast Epiphanie Whereof the first is that as this day Christ appéered too the wise men that sought him by the leading of a Starre The seconde is for that as vppon this day nine and twentie yéeres after his birth his glorie appéered in Baptisme by the witnesse of the father speaking frō heauen in this wise This is my beloued sonne and by the visible appéering of the holy Ghoste vpon him The thirde is for that the same day twelue moneth after his baptisme his glorie appéered at the mariage by turning water intoo wine The fourth is for that in the .xxxj. yéere of his age his glorie appéered ageyne in féeding fiue thousande men with seuen loues of bread All these appéerings make too this end both too prooue Christ too be the true Messias and sauior of them that beléeue in him too stablish assured faith in vs that wée should certainly assure oure selues too obtaine saluation through him And thus muche concerning the cause of the feast Now let vs go in hande with the Gospel it selfe whiche conteyneth the storie of the firste kinde of Christes appéerings namely howe hée appeered too the wise men that is too say too the Heathen too the intente we may know that Christe with his benefits belongeth also too the Heathen The summe of the exposition of this Gospell is that the wise men came too Hierusalem too séeke the new borne King and that when they found him not there they kept on their way folowing the guidance of the Starre which went before them til they came in Bethleem where they finding the Childe honored him and offered him gifts After the dooing whereof at the warning of God they returned intoo their cuntrie by another way In this Gospell wée wil intreat of two places whiche are 1 The storie with his circumstances and lessons whiche are many 2 The vse of the storie and the spirituall signification of the wise mens offerings ¶ Of the first MAny are the circumstances of this presēt story of which euery one conteyneth peculiar doctrines and instructions When Christe was borne in Bethleem in the time of Herode the wise men came from the Easte too woorship the new borne king Héer come thrée things too bée weyed The time the state of the wise men and the ende for whiche they came The time is expressed when it is sayde in the time of Herode For the Scepter had ceased from Iud◠and accordyng too the Prophesies Chryste was too bée borne Thys conferring of the prophesies concernyng the birth of Chryst and the tyme wherein hée was borne as it confuteth the Iewes which looke for him still too come so it confirmeth the Faythe of the godly that they may assure them selues that this same whome the wise men séeke is the verie Messias The second is the state of the wise men that they were not of the Iewes but of the Gentiles Wherby wée learne that this new king borne in Bethleem perteineth also too the Gentiles who by the example of the wise men are admonished too séeke and too woorship Chryst. Moreouer these wise men were called Magi by which terme is signified the excellencie of their dignitie and office For Magus is an Hebrue woord and taketh his name of considering and teaching Which twoo things perteined chéefly too Kings and Préestes whereupon the Persians called their Kyngs and Préestes Magi. What are wée taught héereby Chryst lyeth in the maunger despised of his owne people and the Magies béeing Heathen men borne come too worship him Whereby is signified that although Chrystes kingdome bée not of the world yet is it a mightie and glorious kingdome or rather a heauenly kingdome which many shall acknowledge and not bée offended at the base countenance thereof too the outward shew in the world The second circumstaunce is that the wyse men come too Hierusalem and there séeke for Chryst that was newly borne The Iewes which had the bookes of the Prophets in their handes and vntoo whome the woorde of God was committed stoode still carelesse and neuer sought for Chryst. And in y e mean while ▪ those sought him who by their iudgement perteined not too the Church But where sought they him In the princely citie Hierusalem Whither when they came heard nothing of this king their faith was not a litle shaken but yet neuerthelesse they raysed vp them selues by the signe For they sayd Wée haue séene hys starre Doutlesse they had learned out of the Relickes of Daniels schoole that when Chryst should bée borne then should such a starre shew the time that hée was borne The thirde circumstance is too bée considered with héede for it sheweth what maner a Kyng Christe is For as the maunger in which he lay argueth that his kingdome is not of this world so the starre appearyng from heauen declareth him too bée a heauenly King And like as the Maunger sheweth him too bée base in the sight of the worlde euen so the Starre setteth out the maiestie of his kyngdome for vs too beholde to the furtherance of our faith least he should become despisable vnto vs through the leud and malicious disdaine of his owne countrey folke which continuing still in their ignorance doo persecute Chryst vntoo this day Some men demaunde héere what maner a Starre that was And diuers men déeme diuersly But thys is manyfest that it differeth in thrée propreties from other continuing starres that is to say in place in mouyng in brightnesse In place
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
Dauid the periurie of Peter the harde yoke that Ioseph layde vpon the Egiptians and the gréedie gathering of Zachey too the intent they may sel themselues too al naughtinesse Yea rather they séek by mennes vices how they may hardeÌ„ them selues too the contempt of God Wherefore not without cause this kinde of stumbling is called deuilish as the whiche is shored vp with slaunders too the contempt of God ¶ Of the third THe third place is of the persecutioÌ„ or crosse of the churche for whiche place looke before in the thirde Sunday after Easter ¶ Vpon the feast of Pentecost which we call Whitsonday ¶ The Gospel Iohn xiiij IF yee loue mee keepe my commaundementes and I vvil pray the Father and hee shall giue you another comâ—orter that hee may abide vvith you for euer euen the spirite of truth vvhom the vvorld cannot receyue bycause the vvorld seeth him not neyther knovveth him But yee knovve him for he dvvelleth vvith you and shal bee in you I vvill not leaue you comfortlesse but vvill come too you Yet a little vvhile and the vvorld seeth mee no more but yee see mee For I liue and yee shall liue That day shall yee knovve that I am in my Father and you in mee and I in you Flee that hathe my commaundementes and keepeth them the same is hee that loueth mee And hee that loueth mee shall bee loued of my Father and I vvill loue him and vvill shevve my ovvne selfe vntoo him Iudas sayth vntoo him not Iudas Iscarioth â–ª Lord vvhat is doone that thou vvilte shevve thy selfe vntoo vs and not vntoo the vvorld Iesus ansvvered and sayd vntoo them â–ª if a man loue mee hee vvill keepe my sayings and my Father vvill loue him and vve vvil come vntoo him and dvvell vvith him Hee that Ioueth mee not keepeth not my sayings And the vvoord vvhiche yee heere is not mine but the Fathers vvhiche sent mee These things haue I spoken vntoo you beeyng yet present vvith you But the comforter vvhich is the holy Ghost vvhome my Father vvil sende in my name hee shall teache you all things and bring all things too your remembraunce vvhat so euer I haue sayd vntoo you Peace I leaue vvith you my peace I gyue vntoo you Not as the vvorld giueth giue I vntoo you Let not your hartes bee greeued neyther fear Yee haue herd hovv I sayd vntoo you I go and come ageine vntoo you If yee loued mee yee vvoulde verely reioyce bycause I sayd I go vntoo the Father For the Father is greater than I. And novv haue I shevved before it come that vvhen it is come too passe yee might beleeue Heereafter vvil I not talke many vvoords vntoo you For the Prince of this vvorld commeth and hathe naught in mee But that the vvorlde may knovve that I loue the Father And as the Father gaue mee commaundement euen so doo I. The exposition of the text THis feast which wée call Pentecost that is the fiftith daye was ordeyned in remembraunce of the confirmation of the Gospell the fiftith daye after Chrystes resurrection For that day our Lord sent the holy Ghost from heauen who sate vppon the Apostles visibly in likenesse of flambes of fire and hée according too Chrystes promisse not onely leadeth the Apostles intoo all truthe but also certifieth the whole world that Iesus Chryst is in heauen who from thence confirmeth his doctrine by this woonderfull déede For like as the fiftith day after the Iewish passeouer which they ate first in Egipt the law was giuen and the doctrine thereof confirmed with great miracles according as it is written Exod. 19. Euen so after the true Passeouer that is too wit after the killing of the Lamb of GOD which is Chryst Gods wil was too confirme the Gospel of his Sonne with this woonderful déede that is by the visible giuing of the holy Ghoste according as wée shall héere more largely in the lesson at Euensong Now let vs enter vppon the most swéete Gospell which also is a péece of that long Sermon that the Lord made to his Disciples the day before he suffered The summe of the text that you haue herd is that Chryste giueth a true marke of faith and loue of God and of the frute of the same fayth and loue namely that the disciples should haue quiet consciences through the holy ghost whom he promiseth that the father shall send in his name Also Christ giueth them to vnderstaÌ„d of his victorie ageinst Sathan that euen by this victorie the world may know how well the father loueth it And al these things tend too y e strengthening of his disciples least through offence of the crosse they might go backe from their profession The places are foure 1 The true marke of fayth and of the loue of God 2 The frute and vse of kéeping the woord of God 3 Chrysts promising the holy ghost the comforter 4 Of the peace that Christ promiseth too those that bée his ¶ Of the firste IF a man loue mee he vvill keepe my sayings Let vs marke these woords aduisedly For they shew a true mark of faith of the loue of God He that loueth Christ héereth him willingly He willingly kéepeth that which he héereth And he willingly dooth that which he kéepeth For these things are by nature ioyned togither Wée sée it is a custome among men that they doo not without wéerinesse héer those persons towardes whom they are not very well minded And that contrarywise they couet nothing more than with all attentiuenesse of mind to héer those whom they loue entirely specially when they know they speake many things sagely and wisely too their welfare and profit But what is the saying of Chryst First too repent For so did his messenger Iohn Baptist and he himself also begin his preaching Héerby is vttered his affection towardes vs For without repentaunce it is vnpossible too bée saued Wherevpon he sayth except yée repent yée shall all perishe Secondly too beléeue the Gospel that is too beléeue assuredly that Chryst is suche a one towards him as he is declared too vs in his Gospell too bée that is too wit a Sauiour a Iustifier and a Redéemer The end of this faith is the health of our soules 1. Peter 1. and in Iohn Hée that beléeueth in the sonne hath euerlasting life Thirdly too bring foorth frute by this faith First deuotion too godward or seruice of God â–ª Secondly inâ—â—cencie of life and kéeping holy both of minde and body Thirdly loue of our neighbor flowing out of a true faith a pure hart a good conscience And fourthly too doo the woork of our vocation in feare too the glory of God and profit of our neighbour All these vertues ar beutified with true patience which is a certeyn obedience towards God vnder the crosse He that wil bée my Disciple sayth the Lord let him take vp his crosse and folow mée What Wherfore requirest thou so many things Are we not iustified saued by
through him mighte bee saued But hee that beleeueth on him is not condemned But hee that beleeueth not is condēned already bicause hee hath not beleeued in the name of the onely begotten sonne of God And this is the condemnacion that light is come intoo the vvorlde and men loued darknesse more than light bicause their deedes vvere euill For euery one that euil dooth hateth the light neyther commeth too the light least his deeds should be reproued But he that dooth the truthe commeth too the light that his deeds may bee knovvne hovv that they are vvrought in God The exposition of the Text. WE heard yesterday how the Gospel of Iesus Chryst was confirmed by a woonderfull miracle namely that Chryst sent the holy ghost from heauen in a visible shape whō not onely the Apostles felt but also al that wer that day at Hierusalem sawe according as Luke declareth Act. 2. This day the Church setteth foorth a Gospel wherin Chryst comprehendeth a summe of that doctrine for the confirmation whereof the holy Ghoste was giuen vpon Whitsonday Chryste talketh with Nichodemus who was one of the Pharisies and a Prince of the Iewes as wée shall héere more at large vpon Trinitie Sunday Untoo him dooth Chryste in the texte whiche I recited euen now declare the causes of saluation and damnation sheweth from whence commeth the originall bothe of saluation also of damnation Hée sayeth that Chryst was giuen too the intent that they which beléeue in him shoulde bée saued The reste hée witnesseth too sticke still in their damnation as wée shall cléerly sée in the exposition of the text The places 1 The commendation of Gods louingnesse and mercy towards men 2 The instrument wherby Chrystes benefites are applyed too men is sealed 3 A comfort for the godly ageinst the temptation of sinne and iudgement 4 The difference betwixte the beléeuers and the vnbeléeuers ¶ Of the first SO GOD loued the vvorlde that he gaue his onely begotten Sonne In these few woords is commended vntoo vs the louingnesse and mercy of God and that not by naked woords but by a déed most excellent of all others For it is not a true loue which eyther lyeth hid in the hart only or sitteth in the tong but which procéeding frō the innermore affection of the hart vttreth it selfe by woord and déede How then dooth God loue héer Hée loueth in such wise that he gaue euen his own sonne too be the price of the raunsome for the redēption of the world that he might by his death redéem them that were adiudged too death damnation Of this loue of God speaketh Paul Rom. 5. God condemneth his loue towards vs in that when wée were yet sinners Chryst dyed for vs. And Rom. 8 If God bée on oure side who can bée ageinst vs Who spared not euen his owne sonne but gaue him for vs all Wée dayly behold great tokens of Gods loue towards men in al our whole life in the gouernment of things Notwithstanding that loue whiche so shineth foorthe in the matters of this life is scarsly a slender shadow of that most excellent loue wherwith he embraceth vs in his sonne whom he hath giuen too most bitter death for vs. This loue of GOD hath excéeding mercy going with it of which Moises the Prophets and the Psalmes doo preach in many places out of whom I wil take a few testimonies too confirme our beléefe concerning Gods good wil towards vs. Moses Exo. 34. saith thus O Lord God of power mercifull and gentle and of much compassion and true which extendest mercy vntoo thousands which takest away iniquitie wickednesse and sinne Deut. 5. I am the Lord thy God that sheweth mercy vntoo many thousāds that loue me and kéepe my commaundements Esai 16. And his throne shalbée prepared in mercy Ionas 4. for I know that thou art a gentle and merciful God pacient and of much compassion a forgiuer of mens wickednesse Dauid Psa. 2. The earth is full of the Lords mercy And the .102 Psal. As farre as the heauen is from the earth so hath he strengthened his mercy vpon them that feare him Also Psal. 103. The mercy of the Lord is from generation too generation vpon them that fear him and his rightuousnesse vpon their childrens childrē Also in the same Psalm The Lord is merciful and gentle slow too anger great in mercy he dealeth not with vs according too our iniquities neither rewardeth he vs according too our misdéedes but as high as the heauen is aboue the earth so much hath his mercy surmounted towards them that feare him As the father pitieth his children so doth the Lord pitie thē that feare him There be many such testimonies of scripture which set out vntoo vs the vnspeakable loue and mercy of God and shew the largenesse of the same loue and mercy and the effect and applying therof For the largenes of gods mercy is séene in these poynts that it extendeth it selfe vntoo thousandes that it filleth the earth that God pitieth as the father pitieth his owne children The effect or frute of it is séene in this that it taketh away sinne that it iustifieth sinners that it acquiteth of y e due penaltie This mercy is groūded in his sone bicause he by offring himself in sacrifice hath satisfied Gods iustice by his obedience towards the law of God hath purchased rightuousnesse vntoo vs. This mercy is applied too them that loue God feare him kéepe his commaundements that is too them that beléeue in Christ which through faith performe new obedience But as touching this matter more is to be spoken in the second place Let vs héere consider more déepely the woords of the text God so loued the vvorld sayth he Who loueth God Whom loueth he The world Héer stay thy self think vpon this woord He loueth this world Ergo his healthfull louingnesse perteyneth not to the Iewes only for they ar but a péece of y e world He loueth the world Ergo he loueth not only a certeine few of y e world as the holy vertuous y t are in the world but rather Chryst cam into y e world of purpose to saue y e sinners What meneth he then by the world Al men that are in y e world Behold the Lamb of God saith Iohn which taketh away y e sinnes of the world And agein gods wil is y t al men shuld be saued As often therfore as we héer y t God loueth the world let vs think our selues to be a parcel of that world which he loueth How falles it out then y t he loueth vs cōsidering y t we are sinners God findeth two things in vs. One whiche he himselfe hath made and another which cōmeth of our selues That we are men consisting of soule body it procéedeth of him This his creature God loueth But that we are sinners we haue it not of him but it procéeeeth of our selues This dooth God hate for the
clensing héerof hath he giuen his sonne willeth that those which wil be partakers of his mercy should mortifie it in thēselues by continual repentāce But how doth God loue the world So as he hath giuen his sonne for it that is to wit that he should take vpon him the sinne of the world die for it vpon the crosse Surely it is a great loue than which there can be none greter But reason is héer offēded which vnderstandeth not Gods purpose and obiecteth in this wise Is not God almighty Yes surely Can he not doo what hée listeth Yes vndoubtedly can he Had it not bin better then if he had shewed his loue towards men by some other meane Austin answereth If hée had doone otherwise neyther would y t haue liked thée It pleased him saith Paul too saue the vnbeléeuers by the foolishe preaching of the Gospel Wherefore setting aside the iudgemente of reason let vs saye with Dauid Thy woorde is a lanterne too my feete Also this is too bée knowne that God is not only almighty but also most iust most merciful and most wise Mankinde was falne intoo sinne What did Iustice require in this case Surely that mankind should bée punished according too the greatnesse of his sinne Nowe as his sinne was infinite for the infinite goodnesse was defaced therby so Gods iustice required that eyther mankinde should suffer endlesse punishmēt or else that rightfull amēds should bée made in stead of the punishemente This amends could none make but God But forasmuch as God ought not too bée punished the sonne of God tooke mannes nature vpon him and in it made satisfaction for the sinnes of the worlde And so God shewed himself not only almighty but also most iust most merciful and most wise For he alone foūd out the way which reason could not find He gaue his sonne whoo by his heauenly power ouercame sinne death the Deuil Hel who of his mercy hath receyued vs who with his rightuousnesse hathe satisfied the iustice of God who through his wisdome hath found out the way of saluation ¶ Of the second THat all that beleeue in him shoulde not perishe but haue euerlasting life Héere is the instrument set foorth whereby the benefites of our Mediatour Chryst are applyed vntoo vs. Howbéeit for asmuch as these are the woordes of the sonne of God and the chéef floure or pith of the whole scripture I wil sift them one by one and shew what doctrine is too bée gathered of euery word First hée sayth All. This woord all remedieth two moste gréeuous temptations whereof the one is of particularitie and the other of vnwoorthinesse for the multitude of sinnes There are diuers that confesse God too bée merciful too many for Christes sake but they dout whither so great a good turne perteine too them selues or no. This is a sore temptation the whiche the sonne of God remedyeth with this one woord all For if Chrystes benefite extended not it self too all he would in no wise haue sayd all but many or some Let vs then giue the praise of truth vntoo Chryste and let euery man throughly persuade him self that Christes benefits belong to him also Ageine another temptation riseth of the thinking vppon the greatnesse of sinnes whiche temptation the miseries of this present life encrease This dooth Chryste remedy also by this woord all For hée sayth not euery iust man or that committeth the lesser sinnes but all that is to wit euery one that is found within this wide worlde This also confirmeth the price of our redemptiō The blud of Christ saith Iohn clenseth vs from all iniquitie that is too say from all that whiche wée doo amisse contrary too the law of God Therefore let no man despaire by reason of the greatnesse of his disease Oure Phisicion Chryste is wise and hath an effectuall remedye ageinst all diseases namely his owne death and obedience Then foloweth the second woord that beleeueth by whiche woord mākind is disseuered intoo twoo sorts of men of whom the one beléeue the other beléeue not They beléeue whiche persuade them selues that Christ is fauorable to them according too his promisse and they beléeue not whiche despise the gospel and wil not credit Christ these perish through their owne default Uerely the benefit extendeth it self too al men is offred too all according too Christs commaundement but it is receiued of the beléeuers only according too Chrysts cōmaundement and promisse Go yee intoo the vvhole vvorld preach the gospel to al creatures He that beleueth shal be saued Behold the benefit is offred vntoo all but only the beléeuers take hold of it the rest perish through their own default For althoughe that God of his mercy is willing too haue all men saued yet wil hée of his iust iudgement that the vnbeléeuers perish whom hée would haue saued if they had not refused to embrace their saluation by faith The third woord is on him For hée is saued that beléeueth on him that is on the sonne of God very man the sauyoure of the world Iesus Chryst. What is it too beléeue on him It is too despaire of thy self and too hope for all good at his hand The fourth woord is should not perish In this saying are shewed twoo things Firste that all whiche beléeue not on Christ are subiect too the sentence of damnation And secondly that men bée acquit from this sentence of dānation by the merites of only Chryst through fayth only This therfore is the greatest benefite of the Gospel too bée set frée from deserued destruction and endlesse damnation The fifthe saying is but haue life euerlasting This is the chéefest benefit of the Gospel Endlesse death is due to vs by oure owne desert eternall life is due too vs by the deserte of Christ so that wée leane vntoo him by stedfast fayth vntoo the end By these things now is too be gathered a firme differēce betwixt the law and the Gospel and betwéene woorkes and fayth The law promiseth eternall life but it is too them that doo the lawe But bicause no man is able too fulfil the lawe it foloweth that no man can atteine life by the law The Gospel promiseth eternal life fréely too all that beléeue in Christ bicause Chryste hath for all suche satisfied the rightuousnesse of the lawe Fayth therefore receyueth that benefite fréely whiche the lawe offereth without condicion of fulfilling the law Notwithstanding when wée haue obteyned this benefite by faith we must doo works not too the intent too deserue Heauen and euerlasting life by them but as Gods Children too performe true obedience too our Father and to shew oure fayth by our frutes in all godlynesse and honestie ¶ Of the third FOr God hathe not sent his sonne intoo the vvorlde too comdemne the vvorlde but that the vvorlde mighte bee saued by him Hee that beleeueth in him is not condemned but he that beleeueth not is iudged already bycause hee beleeueth not on
that this lawe requireth more For it also forbiddeth anger whiche procéedeth not of a iust cause and tendeth not too a good end Then addeth hée also another sinne of the fifth commaundement And vvhosoeuer shall say vntoo his brother Racha that is hée that by any signe sheweth him selfe too scorne his neyghboure is in daunger of a counsell Wherein thrée and twentie Iudges satte vppon the hearing of greater cases Furthermore who so euer shall saye vntoo his brother Foole is in daunger of Hell fire That is too saye hée that rayleth and outrageth ageynste his neyghboure is an offender ageynste Gods lawe and consequently in daunger of the paynes of Hell Héere Gods iudgemente is compared too a Senate of thrée score and eleuen Iudges whiche satte vppon the hearing of the chéefest and weyghtiest cases Too bée bréefe by the fifth commaundemente are forbidden firste all thoughtes whereby wée thinke any euill towardes oure neighbour Secondly all signes of contempt of oure neyghbour Thirdly all bitter woordes ageynst our neighboure as raylings or reuilings Fourthlye outwarde murther And contrarywise are commaunded all woorkes that are repugnant too these as too beare a fréendlye harte towardes oure neighbour too shewe our good wil towardes our neighboure by outwarde signes and too defend and saue his person from wrong Howbéeit too the intent that Christ might shew how néedfull is loue towardes one neighbour and how pernicious is iniurie doone vntoo oure neighbour hée giueth twoo counsels whiche conteine twoo arguments The one is taken of the harme whiche a man that dooth wrong too his neighbour runneth intoo before the iudgemēt of God The other is taken of the harme wherintoo hée that hath hurt his neybour falleth before the iudgement of man The firste standeth thus If thou offer thy gift at the altar Hée put foorth an example that agréed too that time and that people while the cōmon weale of Moises was yet standing And the méening of this saying is this GOD accepteth not thy gift if thou hate thy brother that is too say No seruice is acceptable too God which is doon by him that is out of charitie with his neighbor But what is the méening of this rule That God liketh nothing that commeth from his enimy for the gifts of enimies are no giftes And in this respecte Iohn sayth He that sayeth I loue God and hateth his brother is a lyer For the continual and naturall frute of louing God is the loue of a mannes neighbour He that loueth mée kéepeth my commaundements Then wheras this frute is not it is certeine that the trée is euil Therfore whosoeuer loueth not his neighbour dooth offer sacrifice too God in vaine In the Scripture prayer is a sacrifice but thou prayest in vaine if thou hate thy neighbour Thankesgiuing is y e calues of the lippes Now if thou wilt haue them accepted of God first bée at one with thy neighbour and then offer in Fayth The crosse is a sacrifise so it be tēpered with fayth for without fayth it is a iust punishment of sinne The kéeping of the Sabboth is a seruice that pleaseth God yet it is defiled with hatred towardes a mans neighbour Almesse is called in the Scripture a sacrifise of good sent But Paule saith if I spend all my substance vpon the poore and haue no charitie I am nothing And in likewise is too be iudged of euery good work which God requireth Héere let euery man examin himself and not take a deceitful balance The second standeth thus Bee reconciled too thy brother vvhile thou art yet in the vvay c. He that offendeth hurteth his brother falleth intoo the hands of the Magistrate shall bée cast intoo prison from whence hée shal not bée dispatched vntil hée haue made ful amends for his harmes Wherefore too the intent this come not too passe thou must be reconciled too thy neighbour betimes Therfore séeing that without charitie thou woorshippest God in vaine and fallest in daunger of the Magistrate thou art counselled too bée in charitie with thy neighbour Héerwith agréeth the saying of God He that hath not shewed mercy shall féel iudgement without mercy Héeruntoo perteineth also the parable of the detter to whom God forgaue all the det c. But the Papists vpon this place doo builde their Purgatorie wherof they preache at this day in their Churches too whom I answere 1 In these woordes is no mencion made of Purgatorie whereintoo hée that hath hurte his neighbour is caste by the Magistrate 2 Bicause they flée too the Allegorie let them know that they leaue too a weak foūdation For first no Allegorie is too be admitted vnlesse it can bée cōfirmed by the expresse woord of God Secondly no Allegorie is too bée allowed that fighteth with the ground of our fayth Thirdely no Allegorie is too bée accepted eyther wherein there is any absurditie or wherupon ensueth any absurditie Therfore in as muche as no man is able too satisfie this commaundemente fully in all points Let vs repente let vs flée vntoo Chryste and then let vs endeuer too obey God according too this commaundemēt as muche as may bée by the help of Chryste too whome bée glory world without end Amen Vpon the .vij. Sunday after Trinitie ¶ The Gospel Mark viij IN those dayes vvhen there vvas a verye greate companie and had nothing too eate Iesus called hys Dysciples vntoo hym and sayde vntoo them I haue compassion vpon the people because they haue beene novve vvith mee three dayes and haue nothyng too eate And if I send them avvay fasting too their ovvne houses they shall faint by the vvay for diuers of them came from farre And his Dysciples ansvvered hym VVhere shoulde a man haue bread heere in the vvildernesse too satisfie these And hee asked them hovv manye loaues haue yee They sayde seuen And hee commaūded the people too sitte dovvne on the ground And hee tooke the seauen loaues And vvhen hee hadde gyuen thankes hee brake and gaue to his Disciples too set before them And they did set them before the people And they had a fevve small fisshes And vvhen hee hadde blessed hee commaunded them also too bee set before them And they did eate and vvere suffized And they tooke vp of the broken meate that vvas lefte seauen baskettes full And they that did eate vvere aboue foure thousand And hee sent them avvay The exposition of the Text. THis Gospell is set foorth for this time of the yéere bicause it is haruest time and that too the intent too do vs too witte that Corne and frutes of the earth do grow by gods blessing wherby wée shal be put in mind to be thankfull towards God for this his gift We must therefore beléeue without all doubt that God giueth vs the things that grow out of the ground too sustein this life with all which wée must vse reuerently as giftes reached and giuen vntoo vs by Gods owne hand and that too Gods glorie the profit of our neighbor and
bicause yée must folow him into the wildernesse wheras is y e crosse famin woolues a thousand deadly daungers but rather that wée lift vp our minds intoo heauen where Chryst sitteth at the right hand of the father in heauenly glory For we that are his meÌ„bers shal by none other way come intoo heauen than by the same that he weâ—â— whoo is our head He in this life endured hunger cold and other distresses let vs also beare the lyke paciently Which thing if wée do wée shall one day bée glorified with him ¶ Of the second ANd the Lord said to his disciples I haue pity of this people bicause they haue folovved me novv these three dayes and haue nothing to eate And if I shal send theÌ„ avvay to their ovvn houses they vvil faint by the vvay In these woords is described the affection of Chryst toward the people y t folowed him He is sory for the hunger of their bodies much more it is to be thought y t he was sory for the hunger of their soules For as the soule is much nobler than the body so y e hunger of y e soul is much more hurtful What theÌ„ dooth the merciful Lord He féedeth the body w t bodily food the soul with ghostly food He féedes the body with earthly bread the soul with heauenly bread y t is with gods woord Héer our reasoÌ„ which wil séeme to haue skil in gods matters though it be but foolish demauÌ„deth What is not Chryst God why then did he not woorke a miracle féede them out of hand or why did he not sustein them without bread He wold not alter y e order or nature w tout a great cause And the order appoynted by God is y t like as the body is fedde with bread so the soul should bée nourished and susteyned by Gods woord And this is it that is spoken in Moyses Man liueth not only by bread but by euery woord that procéedeth out of the mouth of God Therefore it is not his wil y t we should loke for any thing coÌ„trary to this order appoynted by God but that we should leane vnto his heaueÌ„ly mercy looking for help at his haÌ„d in time conuenieÌ„t This order established by God madbraind heads do inuent It is written of two Hermites that fell among théeues and had not aught too eate that when they had endured hunger a great whyle and that one of the Théeues at lengthe taking pitie vpon them gaue them bread too eate The one of them sayd I will eate none vnlesse it bée giuen mée from heauen But the other tooke it with thanksgiuing ate it and anone â—â—ter he that looked for bread from heauen dyed for hunger whereas the other escaped that looked for no miracle but tooke the bread that the théeues gaue him as it had bin at the hand of God The Anabaptists also inuert this order at this day Chryst hath commaunded the Gospell too bée preached that the soule may bée nourished with it as spirituall foode But the Anabaptists despysing the woord looke for new reuelations without the woord Whereby it commeth too passe that they fall into the Diuels snares who turneth himselfe intoo an Angell of light too the intent he may throwe them headlong intoo damnation Therefore bicause Chryst would not inuert the order established by God he delayed the miracle But yet at length the affection that he beareth too those that bée his which is greater than the affection of the father towards his children did ouercome him For what maner of affection Chryst beareth towards those that are his not only the Euangelist sheweth in this Gospel when he sayth I take pitie of this people But also the Prophet Esay 49. setteth it out in a most goodly figure Can the moother sayth he forget hir owne chyld y t she should not pitie the sonne of hir owne wombe Although she should forget yet will not I forget thée Beholde I haue written thée vppon my handes Also the Parable of the prodigal childe peynteth out this affection of Chrysts towards those that bée his What shall I say of similitudes parables Chrysts crosse sheweth what maner affection he had towards his owne For he so loued vs when we were yet his foes that he suffred most reprochfull death too redéeme vs. But too what purpose are all these things First too this purpose that wée should put on a childly affection toward God the father our Lord Iesus Christ. Secondly that by falling intoo consideration of his loue towardes vs we shuld in this life hold nothing déerer nothing swéeter nothing preciouser than too submit our selues wholly too his will and too obey his voyce wherein consisteth the perfection of a Christen man in this life Wee read that our father Abraham did so who after he had herd the Lorde say vntoo him Walke before me and bée perfect receiued a commaundement too offer in sacrifice his only begotten sonne Isaac whom Sara had borne vntoo him in his olde age But what dooth he he obeyed Gods wil without delay making ready a bundel of stickes went about too slea his sonne But the Angell of the Lord withhild his hand This being doone God sayd vntoo Abraham Now I know that thou fearest me We sée héer in our father Abraham how earnest he was too obey God sith he wold not spare his only sonne but wold haue killed him at the commaundement of the Lord. But alas for sorow there are many too bée found that will not kill so much as one of their affections at the commaundement of their most mercifull father God so farre of are they from desire of folowing the example of our father Abraham Furthermore Chrystes fatherly example towards vs must put vs in mind of like good will and loue towards our brethren I haue giuen you an ensample sayth he loue ye one another like as I haue loued you ¶ Of the third THis present miracle wherein God with seuen loues and a few small fishes féedeth foure thousand men serueth too this purpose too confirme the truthe of Chrysts Gospel and too encrease the faith of the people that were present wherof I wil say no more at this time But I wil speake somewhat concerning the right vsage of Gods giftes wherby we may bée stirred vp too thankfulnesse towards God and vse Gods blissing aright First therefore this is too bée obserued that the bread encreaseth in the hands of Chryst as he prayeth and giueth thanks too the heauenly father Wherby we are taught that all blissing is of the Lord according as Paule 1. Timoth. 4. teacheth when he sayth All the creatures of God are good Stay héer a litle consider how the things which thou hast as bread and drink are Gods creature and not thy creature Wherfore thou playest the théefe if thou take any thing froÌ„ him ageinst his wil. Which thing thou dost as often as thou vsest Gods creatures without thanksgiuing and
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
so dooth God deale with those whom hée earste receyued intoo fauoure and afterward findeth them cruel towardes their neighboure But the Creditour calleth suche a thanklesse person too a backrekning Ergo God calleth back too streight iudgement suche as are hard too their neigbours Therefore wée muste forgiue our neighboure as often as hée trespasseth ageinst vs. The places are thrée 1 The true manner how too repent 2 A commendation of Gods mercie towards sinners 3 The mutuall duetie of Chrystians too forgiue and too bée forgiuen ¶ Of the firste THe parable of the creditor and detter setteth foorth a very trim maner of repentance and amendment than whiche there is not a more excellent in al y e new TestameÌ„t Wherfore let vs throughly wey all the circumstances therof who is the Creditor when hée requireth a reckning why wée are his detters how much we owe him what is too be doon when our account is called vpon how Gods iustice may bée satisfied which exacteth payment of that which is due Who is the Creditor God the heauenly king Hée hathe lent vs many good things He hath created vs after his owne image Hée hath giuen light intoo our minde rightnesse intoo our hart and bothe inwarde and outwarde powers wherewith wée mighte perfourme obedience vntoo him But are not these things blotted out through the sinne of our first parents That is very true Howbéeit y e gifts that he bestowed vppon Adam belonged too all his posteritie Then at suche time as our first Father lost his gifts hée cast bothe himselfe and vs with him intoo death Therfore God dooth right too require of vs that which wée lost in our first parent Yea verely we haue diuers waies encreased the det and it is growen too so great a sum that no man is able too pay it thoughe hée should sel himselfe and all that hée hath When dooth the Creditor demaund the det Althoughe hée doo continually put vs in minde of this dette yet hee is too bée thought then chéefly too call for a reckening of it firste as often as our owne conscience chargeth vs with sinne and as it were citeth vs too the iudgement seat of GOD. Secondly when the holy Ghost commeth in the ministerie of the law and reproueth sinne and citeth vs vntoo punishment if payment bée not made Ageine when the signes of Gods wrath are séene eyther in heauen or on earth And moreouer when wée are vexed with crosse or sicknesse whiche are as it were Gods ministers that cal vpon vs for the payment of the det But why are sinnes called dettes Bicause that as ordinarie dets doo binde men too payment so doo sinnes binde men too satisfaction of the penaltie vnlesse there bée made a discharge Wherefore doo wée owe This is tolde already For wée owe so much as he put intoo the hands of our forefather AdaÌ„ all the whiche wée haue loste and moreouer haue burthened our selues with newe dets prouoking Gods wrath ageinste vs by our dayly transgressing of his moste holy law How great is the summe of the det The Creditour aunswereth that thou owest ten thousand talents and that thou hast not one halfpeny toowards it so farre art thou off from euer béeing able too discharge so greate a dette The ten commaundements conteine the parcels of the dette There is demaunded of thée the feare of God loue fayth and pacience in the first commaundement Inasmuche as thou haste not performed this obedience and discharged thy selfe of it thou art runne in arrerages After this manner is the det too bée examined in euery seueral commaundement of the first and second table and therupon the greatnesse of the det is too bée gathered But what is too bée doone in this case Wée must folowe the example of this Detter whiche falleth downe before his Creditor humbling himselfe and desiring releasment which hée also obteyneth That is too witte wée must acknowledge the greatnesse of our sinne wée must bée sorie from our hart that wée haue not payed that wée ought and vppon trust of Chryst wée must flée vntoo our heauenly father desiring forgiuenesse and releasment of the det Which thing if wée doo wée haue a promisse that hée wil forgiue vs the whole dette and receiue vs intoo his fauour This thing is plainly shewed in this present miracle wherof I wil now set foorth certeine examples too stirre vs vp withall The sinful woman in the .vij. of Luke acknowledging hir det sought vntoo Chryst for fauour and leaned vntoo him by liuely faith and by and by the Lord tolde hir shée had obteyned releasement of the det For thus hée sayth Many sinnes are forgiuen hir But there it is added bicause shée hathe loued much Notwithstanding Chryst sayth not shée hathe satisfied hir det with hir louingnesse but after shée had obteyned releasment of the det then she loued which thing Christ sheweth plainly by this Parable propounded héer For wheÌ„ the Pharisie was offended bicause Chryste did not shake of this woman as a sinner and mislike of hir seruice as vnpure hée corrected his ouertwhart iudgemente in this wise A certeine Creditor sayth he had twoo detters of whiche the one ought him fiue hundred pence and the other ought him fiftie Now when neyther of them was able too pay he forgaue theÌ„ bothe Tell mée therefore whither of these loueth him most The Pharisie answering sayd I suppose hée too whom most was forgiuen And Iesus sayd vntoo him thou hast iudged aright turning too the woman hée sayde vntoo Simon Séest thou this woman â–ª I am come intoo thy house and thou haste giuen mée no water for my féete but shée hathe washed my fée with hir teares wiped them with the haire of hir 〈◊〉 â–ª Thou haste giuen mée no kisse But shée hath not ceased too kisse my féete Thou hast not anoynted my head with Oyle but shée hath anointed my féete Wherefore I saâ— vntoo thée that many sinnes are forgiuen hir for shée hath loâ—â—ed muche For too whom little is forgiuen hée loueth little And he sayd vntoo hir Thy sinnes are forgiuen thée Héere wée sée plainelye that when shée had obteyned releasement of hir det then shée loued For after forgiuenesse of sinnes must folow new obedience whiche is termed héere by the name of loue Also let vs looke vppon the example of Dauid in whome are to bée séene these twoo motions whiche wée sawe in the sinfull woman great fearfulnesse and comforte For when hée was reproued by the Prophete Nathan for rauishing an other mannes wife and for fléeing hir husband there rose vp in Dauid horrible â—eâ—â—fulnesse for the greatnesse of his det of which sort of feares he himself describeth many There is no rest in my bones for the sight of my sinnes Hée acknowledgeth Gods wrath ageinst sinne Hée is sorte that he hath displeased God He is afrayd least God should shake him of as hée had séen Saule dreadfully cast away before and finally he feared