the worlde when as notwithstanding they are not able too shewe any true contrarietie in no part of the foundation of the doctrine and woorshipping of God howsoeuer these Prothëuses transforme themselues intoo a thousande shapes By these practises of Sathan wée sée it brought too passe that the wilful sorte are made more stoute in their superstitioÌ„ and the weaker and vnstedier sort doo for the most part giue ouer too the great gréef of all the godly and vnlesse Chryst make hast of his coÌ„ming it is too bée feared least many wil bée wrapped ageine in their former darknesse What is too bée doone in this case my brethren I beséeche you Wée muste beware of Sathans wyles Wée muste haue an eye backe too the examples of our aunceters Abel Abraham the Prophets Chryst and his Apostles Let vs accompany oure selues with them in doctrine woorshipping and Inuocation Let vs not bee disquyeted at the multitude of our enimies Let vs not bée mooued at the number of the runnagates Let vs not bée dismayed in harte at the persecution and miseries whyche the godly are fayne too suffer in this worlde Let vs not onely haue an eye too the lowlynesse of the church which in this world lyeth vpon the ground despised but also let vs haue an eye too Chryst tryumphing who wil in time to come reward those with the glory of blissed immortalitie whome hée maketh like vntoo hym selfe in thys life so they continue stedfast too the ende Let vs beare in minde this most weightie saying of Chrystes Watche and pray that yée enter not intoo temptation That whiche I say too you sayth hée I say too all The world tempteth the fleshe prouoketh the armies of Heretikes trouble the stumbling blockes of doctrine and manners offende the fonde quarellings of proude persones vexe ageinste all these things the surest remedie is too call vppon GOD. For it is not for nought that Salomon sayeth The name of the Lorde is a moste strong Towre the ryghtuous man shall flée vntoo it and bée saued In oure calling vppon God let vs haue an eye too the Propheticall and Apostolike churche and let vs arme our mindes ageinst the Idoll gaddings of Mahomet and the Papistes and ageynste the wranglyngs of the Heretikes Lette vs oftentimes bethinke vs vppon how sure and vnmouable foundations the continuall doctrine of the Churche and the stedfaste religion of the Catholike Churche is grounded Lette vs bethinke vs of the heauenly Reuelations wherby GOD himselfe reueled his will vntoo men when hée spake too the holy Patriarkes and Prophets whiche wil of his hée hath confirmed by many woonderful miracles bothe in the olde and new testament Let vs beholde the moste swéet consent of Moyses the Prophets Chryst and the Apostles in doctrine and religion Let vs bée stirred vp too the acknowledging of GOD by the example of many Martirs who with Abell the firste Martir confirmed the heauenly doctrine with their owne bloud Let vs absteyne from fonde disputyng by whiche the bonde of peace whiche is charitie is broken and let vs rather applye oure selues too godly life than too suttle and vnprofitable disputations by meanes of whiche what euill hathe rysen in the Churche it gréeueth mée ryght sore at the harte too thynke For although in these realmes GOD bee thanked there bée a very great calme and a godly agréement in al our churches yet notwithstanding godlinesse wold we should bée sory for the miseries of those whiche at this day are afflicted through the vnsesonable strife of certein persons wherwith y e mindes of many princes diuers others are wouÌ„ded How béeit sith wée are not able too remedy these euils let vs flée too him who alonly is able too doo al things Pray yée therfore w t the whole church of Chryst vnto y e eternal God the father of our Lord Iesu Chryst y t he wil gather to himself a church in this world that he wil in y e same church mainteine y e purenesse of doctrin the true worshipping of him so as wée may woorship him aright for euermore magnifie praise him Pray him too gouerne w t his spirit our most méeke soueraine Lord king Frederike the secoÌ„d of y e name who as he hath succéeded his most holy father in y e kingdom so also is hée y e very right heir of his fathers vertues is not only a prince y t beareth special loue too iustice equitie but also a singuler fauorer and patrone or rather a most faithfull foster father of the churches schooles Pray too Chryst that he wil with his spirite rule the counsellers and nobilitie of the realm the gouerners of churches ciuill offices schooles and housholdes giuing them courage too mainteyne Gods glorie true doctrine and honest discipline so as wée may leade a peaceable and quiet lyfe with all godlynesse and honestie Pray for all the states of this realm y t all may knit them selues toogither in swéete concord one reléeue an other so as the superiors may think that their inferiors shal be coheires with them of Gods kingdom the inferiors obey their superiors in the Lord as Paul willeth them so y t al the degrées of this realm béeing setled in a moste swéete tunablenesse wée may liue peaceably quietly Pray ageinst the enimies of the king this realme Pray Christ too represse the rage of Sathan too graunt vntoo his church teachers shepherds agréeing in true doctrine and godlinesse which may set foorâ—h gods glorie by teaching aright by example of godly life too the intent that at the length all of vs fully beholding the glorie of the Lord with open face as it were in a glasse may bée transformed intoo the same likenesse as it were from glorie too glorie by the spirite of the Lord. So bée it Now remayneth that I should say somwhat concerning mine own purpose namely wherfore I haue published these expositions of the gospels vpon y e Sundays About a fourten yéeres ago I vttred priuatly certein short notes vpon y e sundays Gospels too my scholers at home at my house to y e inteÌ„t I might by this my small trauell further their studies not thinking at all too haue put them foorth But what folowed The things that wer endâ—â—ed too a few scholers were coÌ„municated too many And when I perceyued that diuers sought earnestly after them I enlarged them somwhat a sixe yéeres ago And nâ—â—at length the entreatance of certeine godly Shepherds compelled me too publish them and put them foorth in print Wherfore séeing that this woorke is wholly ordeyned for the godly ministers of the Gospell I thought it good right déere brethren too put foorth this my trauaile vnder your name If yée shall reape any thing thereby giue GOD the thanks and commende me too God with your Prayers This one thing haue I earnestly regarded namely too set foorth purely the doctrine of the Catholike Church whiche bothe the vniuersitie of
Wirtemberge ▪ maynteyned a fortie yeres agon and yet stil mainteineth And also which those most excellent men the studentes of this Uniuersitie D. Iohn Machabeus of the Alpes D. Peter Palladie D. Iohn Seming and D. Olaus Chrisostomus all which doo now rest in the Lord looking for full deliueraunce by the comming of the Sonne of God haue taught In this consent stande wée also who haue succéeded them in office in this Schoole and wée pray God hartily that wée may liue and die in this consent For wée doo not dout but that this is the continuall consent of Gods Churche as wée haue sufficiently shewed before I beséech God the Father of our Lorde Iesus Chryst too knit vs toogither with his spirite that wée may bée at vnitie in him Fare yée well and God sende yée good lucke in Chryste At Hafnie the .xxx. of Marche The yeare since Chryst was borne 1561. The fyrst Sunday in Aduent ¶ The Gospell Math. xxj AND WHEN THEY drevve nigh vntoo Ierusalem and vvere come vntoo Bethphage vntoo mount Oliuete then sent IESVS tvvoo of his disciples saying vntoo them Go intoo the tovvne that lieth ouer againste you and anon yee shall finde an Asse bound and hir colte vvith hir loose them and bring them vntoo mee And if any man saye avvght vntoo you say yee the Lorde hath neede of them and straight vvay hee vvill let them go All this vvas doone that it might bee fulfilled vvhich vvas spoken by the Prophet saying Tell yee the daughter of Sion beholde thy King commeth vntoo thee meeke sitting vpon an Asse and a colte the foale of an Asse vsed vntoo the yoke The disciples vvent and did as Iesus commaūded them and brought the Asse and the colte and put on their clothes and sette him thereon And many of the people spred their garments in the vvay Other cut dovvne braunches from the trees and stravved them in the vvay Moreouer the people that vvent before and they also that came after cryed saying Hosanna too the sonne of Dauid Blissed is he that commeth in the name of the Lord Hosanna in the highest The exposition of the Text. FORASMVCH AS this feast of Aduent or of the comming of our Lorde is the first of all in order which is solemnized in the church It is necessarie that wée bée put in minde what things are too bée considered in euery seuerall feast least either with the wicked and Heathenish world we abuse them too the dishonor of God or else solemnize them with lesse deuotion than it béecommeth vs not without the offence of many In generall there are thrée things too bée considered in euery feast The storie which is the foundation of the feast the benefite whereof the storie maketh mention and the true and lawfull vse of the feast For as the storie instructeth the mind So the benefite of God the remembrance wherof the storie stablisheth dooth nourish and strengthen Faith Out of which Faith issueth thankfulnesse which praiseth God for the benefite receiued with mind with voyce with confession and with behauior In which thankfulnesse the true vse of the Feast is too bée séene These thrée things are too bée applied vntoo all feastes Wherfore inasmuch as this feast is instituted concerning the comming of our Lord the storie of his comming which perteineth too the Conception birth doctrine and dooings of Christ which are the chéef Articles of our beléef is too bée lerned The benefite of God which is to saue the lost shéepe by the sacrifise propiciatorie is too bée recorded in remembrance With the first the mind is too bée instructed with this latter Fayth is too bée cherrished and strengthened too th entent that theruppon may spring thankfulnesse of mind wherby wée both with mind voice confession and behauior ▪ set out the glory of God whoo hath voutchsaued to giue his sonne for vs. Now too the entent this present feast may become the more behoouefull bothe too the glory of God and too the instruction of our selues I will entreat of thrée places in order which are these 1 Of the comming of the Lord. 2 The description of Christ our king of his kingdome 3 Of the Citizens of this king of their duetie and in conclusion of the true vse and healthful meditation of the Lordes comming ¶ Of the first TO the intent wée may the better certeinlier be instructed of the cōming of our Lord Iesus Christ too the praise of God and the helthful edifiyng of our selues Let vs with S. Bernard propound sixe circumstances to bée weyed in it whiche are these Whoo hée is that commeth from whence whither too what purpose when and what way 1 He that commeth is according to the testimony of Gabriel the sonne of the highest equall too the moste high Father in true Godhead Heereby we may learne how great is his maiestie dignitie power Hée that commeth is the séede of the woman very man of the séed of Abraham and Dauid according too the oracles of the Prophets the testimonies of the Apostles lesse than y e father as touching his very māhood Whereby wée may lerne with what societie of nature hée is alyed vntoo vs so as we néed not too bée afraid too come vntoo him It is Christ then that commeth whoo is bothe very God and very man béeing one persone in twoo natures whoo is bothe able too saue bicause hée is God and wil saue bicause hée hath taken our nature vppon him that he might bée made a sacrifice for vs. 2 From whence commeth hée he commeth from heauen hée commeth out of the bosome of the father whoo filleth all things and is inuisible euery where Also he commeth in the virgins womb conceiued by the woorking of the holy ghost Hée is nourished with the virgins bloud hée is borne hée is brought vp hée is circumcised 3 Whither commeth hée Hée commeth intoo the world which was made by him He commeth intoo his owne his owne receiued him not Hée came intoo the lower partes of the earthe And out of all dout this is that great misterie wherof the Apostle speaketh 1. Tim. 3. God was shewed openly in the fleshe iustified in the spirit beholden of the Angels preached of vntoo the Gentiles beléeued vppon in the world and receiued vp intoo glorye 4 Too what purpose came hée The causes of the Lordes comming intoo the world the voyce of God foretelleth the Types prefigurate the sayings of the Prophets proclaime the woordes and woorkes of the Lord being come doo proue the writyngs and Preachings of the Apostles witnesse and the ioyfull congregation of all Sainctes confesseth God sayd too the Serpent Gen. 3. The séede of the woman shall tread downe thy head Which text the Apostle expounding sayth Christ appéered too destroy y e woorks of the diuel The same god did oftētimes beat the méening of this saying intoo the holy Fathers heades and specially intoo Abrahams saying In thy séed shal all natiōs bée blissed By these
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
this case the minister of the woorde must instructe hym that so confesseth hym selfe And if he knowe him hée muste lay before him the sinnes that hée hath perceyued by hym He muste shewe him the greatenesse of Gods wrath towarde vnrepentant persons And on the other side if in confessing himselfe he bée sorie for his sinne and promise amendement he must comfort him with the promises of the Gospell And if he say hée beléeueth the promises the minister must in Chrystes name assure him that GOD is at one with him and denounce vntoo him the forgiuenesse of hys sinnes in the name of the Father and of the Sonne and of the holy Ghost warnyng hym earnestly too shun sin héerafter that the end of him become not worse than the begynnyng And thus much concerning the seconde kinde of confession and the absolution that answereth the same As concerning the publike confession and absolutiō I must entreat therof at another time also of the Confession y t is made to the brethren whom we haue offended ¶ Of the thirde NOw remaineth that we tell whiche is the right vse and lawfull meditation of this holy Supper Then sith this holy Supper of Chryst is the Sacrament of our redemption by the sacrifice of Chryst these things are orderly too bée consydered and earnestly weyed in the receyuing of this holy Supper Fyrst the Communicants must call too minde the cause of Christes death namely the synne of mankynd Rom. 4. He died for our sinnes Esay 43. He smote him for oure iniquities The seconde thing that is too be thought vpon is the ende of Chrystes sacrifice whiche is the redéemyng of vs from the bondage of sin and death 2. Corinth 5. For he hath made him too be sinne which knew no sinne that we by his meanes should bée that rightuousnesse whiche is allowed before God 1. Iohn 1. The blud of Iesus Chryste clenzeth vs from all iniquitie Iohn the first Chryst is the Lamb of God that taketh away the sinnes of the world Thirdly by the excellencie of this sacrifice we must consider how greate the wrath of GOD must néedes haue bin ageynst Synne which could not bée appeased by any other sacrifices than the one sacrifice of the only begotten sonne of God Fourthly the excéeding greate mercie of GOD is too bée thought vpon who would receiue vs wretched sinners intoo fauour for the satisfaction of his sonne Fifthly the great loue of the sonne of GOD is too bée thought vpon who taking mans nature vpon hym was cōtent to become a sacrifice for vs and too remoue gods wrath vntoo himselfe and satisfie Gods iustice with the punishmēt of the crosse All these things will the sonne of God haue vs too thinke vpon when he biddeth this supper too bée made in remembrance of hym When wée thus muse vpon these things beholdying Gods wrath there riseth vp a sorowfulnesse and by thinking vpvon Gods mercie and the propiciatorie sacrifice there springeth vp faith out of both which there issueth thankfulnesse confession pacience and other vertues of which this supper putteth vs in minde Too bée short as the Sonne of God maketh a couenaunt with vs too receiue vs mercifully so let vs on the other side make a couenaunt with him too beléeue him and to receiue his benefits thankfully Whiche thing that wée may vnfaynedly doo Iesus Chryst the maker of this supper graunt vntoo vs. And vntoo him with the father and the holy ghost bée honour and glorie for euer Amen The Passion of our Lord Iesus Christ according too the order of the storie compiled by laying the foure Euangelists toogither ANd vvhen they had sung an hymn Iesus going out vvēt as he vvas vvōt ouer the broke Cedron intoo mount Oliuet and his Disciples folovved him Then sayde hee vntoo them All you shall suffer offence by mee this night For it is vvritten I vvil strike the shepperd and the sheepe of the flock shall bee scattered But vvhen I am risen ageyn I vvil go before you Intoo Galilee And Peter ansvvering sayd vntoo him Though al be offended by thee yet vvill I neuer bee offended Iesus sayd vntoo him verely I say vntoo thee that this night before the Cocke crovve tvvice thou shalt denye mee thryce But he sayd more earnestly No though I should dye vvith thee yet vvill I not denie thee In likevvise also sayde all his other Disciples Then came Iesus vvith them intoo a tovvne that is called Gethsemany vvhere vvas a garden intoo vvhich he entred and his disciples with him And Iudas the traytor knew the place bycause Iesus had oftentimes resorted thyther with his Disciples Then Iesus sayde vnto them Syt yee here while I goe and pray yonder And taking with him Peter Iames and Iohn the two sonnes of Zebedee hee began too be abashed and too bee heauy and too bee greeuously vexed And hee sayde too them my soule is heauie euen vntoo deathe Tarry yee heere and watche with me and pray that yee fall not into temptation And he went from them as it were a stones cast and kneeling downe fell flat too the ground vppon his face and prayed that if it were possible that houre might passe from him saying Abba father All things are possible too thee Let this cup passe from mee Neuerthelesse not as I will but as thou wilt And he came to his Disciples and findyng them a sleepe sayd vnto Peter Simon art thou a slepe Couldest thou not do so much as watch one houre with mee Awake yee and praye that yee enter not intoo temptation Verely the spirit is ready but the fleshe is weake Ageine hee went away the second time and prayed saying Father if this cup can not passe from mee but that I must needes drinke of it thy will bee doone And returning hee found them ageine asleepe For their eyes were heauie and they wist not what to answere Then leauing them hee went his way ageine and prayed the thirde tyme the same woords saying If thou wilt thou canst remoue this cup from me Neuerthelesse thy will bee doone and not myne And there appeered to him an Angell from heauen that comforted hym And being striken wyth sorowe hee prayed very long and his swet was as droppes of blud tricklyng downe vppon the grounde And when hee was risen vp from his prayers and was come ageyne too his Disciples he found them a sleepe for very pensiuenesse And hee said vntoo the Sleepe yee from henceforth and take your rest VVhy sleepe yee it is ynough Beholde the houre is at hande and the Sonne of man is deliuered intoo the handes of sinners Vp let vs go he is at hand that betrayeth mee But pray yee least yee enter intoo temptation And by and by while he was yet speaking Beholde Iudas one of the twelue hauyng taken a band of men and officers of the high Preests and the Phariseys and the elders and the Scribes with a greate company folowing him came thither with lanternes and torches
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
héere promyseth so great things and sith that the heauenly Trinitie dwelleth in them that beléeue Let vs endeuer too bée cleane and pure as it be commeth Gods temples too bée Let vs bée spiritual things that wée may reigne ouer sinne and not serue it any more in the lustes thereof Let vs bée prests that may offer quicke sacrifices vntoo God and call vpon him by fayth in Chryst. Let vs bée saincts and segregated from the heathenish routes of the world that wée fall not intoo our former filthinesse agein ¶ Of the thirde ANd the comforter the holy Ghost vvhom the father shall sende in my name he shall teach you all things This is Chrysts promisse whereby he promiseth his Disciples the holy ghost Wée haue herd before what is the woorthinesse of the Chrystians Now let vs héer what is ioyned with this woorthinesse And bicause I am not able to vtter these things according too their woorthinesse I will after the manner of babes prattle of eche thing that is spoken in this royall promisse These few woords therfore doo conteine seuen poynts concerning the holy ghost the which I will reherse bréefly and apply them too our vse For these points contein the causes why the holy ghost is sent and giuen First he is called an Aduocate Although I haue spoken somewhat an eight dayes hence concerning this name Yet peraduenture it shal not bée amisse too repete it agein too day Therfore he is called an Aduocate that is too say a spokesman bicause hée is at hande too the afflicted and dooth teache them comfort them take their case vpon him as his owne and in conclusion compelleth vs too crye out and too say with all our hart Abba father haue mercy vpon vs for thy sonnes sake whom thou hast giuen too bée our Sauiour And this is the first cause why the holy ghost is giuen The second is that he may quicken vs and thervpon he is called a spirit Now there is a double life The one naturall wherethrough all liuing creatures liue and this endureth for a short time for it is swalowed vp by death and the other life is of God from which Paule sayeth that all those are estraungers which haue not knowne Chryste The author of this life is that spirit of Chryst which he promised too his disciples This is not of short continuance but euerlasting as which is proper too the euerlasting God And this life liue al they that beléeue in the sonne of God Gala. 2. The thirde cause of sending and géeuing the holy ghost is that he may make vs holy of which operation he is called holy and he maketh vs holy at what time he worketh faith in vs when he regenerateth vs when he reformeth our vnderstanding affections and will and too bée bréefe when he bringeth too passe that wée become newe creatures and liue according too the will of God The fourth cause of sending giuing the holy ghost vntoo vs is that he may stablish a certeyne louingnesse among vs and therfore he is said too bée sent from the father too his children For as the father embraceth his children with an inward kindnesse loue so he desireth nothing more than that the childrē folowing the nature of their father should mainteine brotherly loue among them selues Thus too doo it béecommeth them that acknowledge God too bée their common father As for those that refuse too doo so either they neuer were his children or else they are shamefully growen out of kind from the nature of their father The fifth cause of sending the holy ghost is that wée may lerne of him in what sort our heauenly father is mynded towards vs. Therfore the Lord sayth and he shal teach you al things What Shall he teach any other thing than y t which the Prophets and Moyses haue taught Or any other thing than is deliuered vs in the scripture No forsoth For he shal teach the self same things Doth not y e scripture suffise Yes it suffiseth as in respect of doctrine but not as in respect of our capacitie For although wée héere the woord a thousande times yet is it vneffectuall vnlesse he teache within For anoynting as sayth the Apostle teacheth all things The sixth cause of sending and giuing the holy ghost is shewed in this saying in my name By which saying is signified the vttermost ende or the final cause why the holy ghost is giuen which is that they which beléeue in Chryst may bée saued For in as much as Chryst is our saluation that the holy ghost is sent in his name there is no dout but he is sent for our saluation sake The seuenth cause is that he may confirme Christs woord in vs. He sayth Chryst shall teach you all things he shall put you in mynde of all thyngs that I haue spoken vntoo you These things ar signifyed bréefly concerning the holy ghost in our Gospel that is red this day in our Church mo things are noted yet more bréefly in our Créede which are that the holy ghost is very God that he is the thirde person in Trinitie that he quickeneth and sanctifyeth that wée must leane vntoo him by liuely fayth as vntoo the father and the sonne But as concerning these things wée shall héer more another time and haue herd more a while ago ¶ Of the fourth MY peace I leaue vntoo you my peace I giue vntoo you not as the vvorld giueth doo I giue you This promisse of Chryst is right great also and much greater than the world vnderstādeth Dooth not Christ say as we haue herd of late in the world ye shall haue trouble and they shal cast you out of their sinagoges It is so Therfore Chryst maketh a difference betwéene the two sortes of peace betwéene the peace of the world and his peace What maner of peace the peace of the world is there is no man but he vnderstandeth But what maner of peace Chrysts peace is onely the children of God vnderstande For it is that peace whereof the Gospell speaketh and of which I haue entreated abundantly the first Sunday after Easter Neuerthelesse too the intent I may bréefly repete the same things The peace of Christ is our reconcilemēt vntoo God the remission of our sinnes the giuing of the holy ghost and euerlasting life according too this prayer of the Church O God which by the lightning of the holy Ghost hast taught the hartes of the faythfull giue vntoo vs that peace which the world cannot giue and that our hartes may bée quiet This peace the sonne of God graunt vntoo vs too whom with the father and the holy Ghost bée honour and glory for euermore Amen Vpon Whitson Monday ¶ The Gospel Iohn iij. SO GOD loued the vvorld that he gaue his onely begotten Sonne that vvho so euer beleeueth in him should not perishe but haue euerlasting life For God sent not his sonne intoo the vvorld too condemne the vvorlde but that the vvorlde
things then it is too bée vnderstād that Christ came for twoo causes The first is to destroy the works of the diuel and the other too bring the blissyng vpon the children of Abraham y t is too say vpon all that shall receiue Christ by fayth as Abraham did For when Adam had by his fall yéelded him selfe and all his ofspring bondslaues vnder the Tirannie of Sathan and cast them intoo deserued curse the rightuousnesse of God required that either wée should suffer due deserued punishmēt or else that some of mankinde should satisfie Gods iustice Now forasmuch as no meane power was able too vanquish the diuell and pacifie Gods wrath the sonne of God cōmeth foorth of his secret dwelling place he cōmeth intoo y e world he becomes man he taketh our case vpon him he ouerthroweth the kingdome of the deuill and pacifieth his Fathers wrath being made vntoo vs both our sacrifice and our préest This selfe same thing doo many types figurate as the sacrifices of the Fathers the pascall Lambe the sprinklyng of the red cowes blood vpon the people and moreouer the Arke of couenant and all the Aaronical sacrifice with all the rites and ceremonies thereof Innumerable sayings of the Prophetes doo declare these selfe same causes of the Lordes commyng with agréeable consent as Esay 53. He suffered our diseases and bare our sorowes in déede he was wounded for our transgressiōs and was torne for our iniquities The Lord did take vpon him the iniquities of vs al. Many such testimonies as these are in the Prophets which for bréefnesse sake I omit The woordes and woorkes of Chryst at his comming doo proue the same thing Come vntoo mée sayth he all yée that labour and are heauie loden and I will refresh you Also he that beléeueth in mée shall not perishe but haue life euerlasting Also For these do I sanctifie my self that is to say I offer my selfe a sacrifice too God the father for the purgyng of their sinnes Which thing not onely the great numbre of miracles that he did and by which he destroyed the woorkes of the diuell doo assuredly proue but also his very death and his glorious victorie ensuing the same The testimonies of the Apostles who is able to numbre Paule sayth He dyed for our sinnes and rose ageine for our iustification The same man wryteth thus Him that knewe no sinne hée made sinne too the intent that wée might bée made the rightuousnesse of god in him Iohn Baptist cryeth out Behold the Lamb of God that taketh away the sinnes of the worlde Iohn the Apostle Iesus Chryst clenseth vs from al our iniquitie The same apostle making a bréefe summe of Christes benefites writeth Christ appéered too destroy the diuels woorkes Finally the whole Churche of Christ ioyfully through Christes spirit confesseth these selfe same causes of Christes cōming singing thus Thou taking vpon thée to deliuer mā didst not abhorre the virgins wombe Thou when thou haddest ouercome the sharpnes of death didst set open the kingdome of heauen to all beléeuers Now if yée demaund the time of his cōming the Apostle Paul answereth After that the fulnesse of time was come God sent out his sonne borne of woman boūd vnder y e law too the intent he should redéeme them that were giltie of the law that wée might receiue the adoption of childrē He came therfore neither later nor slowlyer than hée ought too come Concerning this time of the Lords comming the Prophets Iacob and Daniell spake before Of which thing more shalbée spoken in the day of the Lordes birth One thing more is yet behind namely the way by which hée commeth This also is too bée sought out diligently that wée may méet him rightly Therfore like as too our saluatiō he came once in the flesh visible so too saue eche mans soule wheresoeuer his woord is thought vpon red or preached hée commeth daily in spirit and inuisible yea rather hée is there alwayes present according too his promise I will bée with you vntoo the end of the world And then againe shal hée appéere visible too iudge the quick the dead too the intent that they which héertofore held scorne too take him for their phisitian and sauyour shall then féele him a most iust iudge and punisher of their wickednesse Of which comming wée shall héere more the next Sunday And thus much bréefly concerning the comming of the Lord. ¶ Of the seconde THe second place which the text of the Gospel conteineth importeth the description of Christ our king and of his kingdom Which description is confirmed by the testimonie of Zacharie which the Euangelist alledgeth that wée may vnderstand how this pomp was not instituted rashly but foreshewed long before according too the wil of God and the secrete counsell of the Trinitie For this pomp teacheth vs many things of the state of Christ our king and of his kingdome First this pomp of Chrystes riding intoo Hierusalem maketh a difference betwéen Christ our king and the kings of the world and sheweth the diuersitie of their kingdomes For this base pompe dooth sufficiently argue that neyther Chryst is a worldly king nor the administration of his kingdom worldly For worldly kings to the intēt they may bée counted honorable of their people are gorgeously apparelled In likewyse the administration of worldly kingdomes requireth gorgeousnesse and sumptuous furniture Secondly this storie teacheth y t vnder this base pompe lieth hid a certeine almightinesse godhead For when hée sayeth loose yée and bring vnto mée and ageine the Lord hath néed of them and also he shall by and by let them go Christ our king giueth vs too vnderstand that by his heauenly power hée is able too bring too passe what hée listeth yea and that hée hath the hartes and willes of men in his hand Therefore although the kingdome of Christ séem dispisable in this world yet notwithstanding if a man look vpon y e power diuinitie of y e king nothing is more stately nothing is more mightie nothing finally is more glorious than it Moreouer the prophecy of the Prophete conteyneth thrée things First an exhortation too the churche at that time cast downe and vtterly vnder foot Be glad saith he and leap for ioy thou daughter of Sion Héereby wée are taught that the Gospel perteyneth too them that are cast down vnder foot and altoogither broken in spirit Secondly this prophecie coteyneth a cōmaundement from God that wée should doo homage too this king like as y e second Psalme exhorteth wher it sayeth kisse the sonne Thirdly this prophecy conteineth a description of the person of Christ namely that he is y e king that was promised too the church Beholde saith it thy king cōmeth As if he should haue said héer is at length that king that was promised thée of whom are written so many testimonies which shall restore the kingdome of God that the diuel hath inuaded destroyed through sinne He saieth that this king is
toogither with him did set foorthe Christe with some kinde of melody wherby the godly may lerne too encourage one another too set forth and too vtter the praise of God Another is that shée teacheth the people For when as the Scribes Pharisies ceased a holy woman commeth forth speaketh of him vnto all y e looked for redemptiō in Ierusalē The third is that shée openly acknowledgeth Christe too bée the Sauiour and redéemer For shée vnderstoode that this babe was the promised séed that should tread down the serpents head and so deliuer man that was lost out of the Deuils tiranny ¶ Of the third ANd the Childe did grovve and vvas strengthned in spirite and vvas filled vvith vvisdome and the grace of God vvas vvith him This is as much too say as according as the childe Iesus grew in age so the diuine nature vttered it selfe in him and he profited from day too day more and more in wisdome and toogither with his age encreased also the giftes of mind in him How bée it in as much as the Godhead can by no meanes bée increased it is manifest that these things perteine too his manhode For as he grew vp by little and little in his body so in respect of his soule the giftes of the mind encreased daily more and more Neither is this a straunge thing in Chryst whoo for our sakes tooke vppon him the shape of a seruant wherein he was also abased For like as he was abased for our sake so also grew he ageine by little and little vntill that by his resurrection he entered ageine intoo his glorye Neither was this doone without a lesson and warning vntoo vs. For wée are taught that the cause why he grew was for that we should out of his fulnesse receiue grace for grace Wée also are admonished by the example of the sonne of God too endeuer our selues continually too encrease that wée may daily more and more abound in the true knowledge of God and all vnderstanding and that wée should with an vpright iudgement and affection try what things are godly holy and honest and daily bring foorth the true fruites of faith and that in such wise that the day folowing may surmount the day that went before For he that goeth not still forward in the knowledge of GOD and vnderstanding of godlinesse goeth backeward For by little and little fayth is quenched in him and Chryst is buried ageine in his heart whereby it commeth too passe that he falleth againe intoo sinne against his conscience Héereof wée haue example in Dauid For he had profited in Ghostly wisdome aboue al the men of his time and the grace of God was w t him But what came too passe By sitting still in his Princely throne he became somewhat faint That glowing zeale of Gods glory which was in him when he fought ageinst Golias ouercame him which was in him when he was in perill through the daily persecution of Saule was by little and little alayed And what ensued theruppon There came in hys sight a faire and beautifull woman and his lustes were stirred vp without any let For the heate of the spirit was then become starke cold Wil giueth place too affection and by by he falleth into sinne ageinst conscience by committing aduoutrie wheruntoo within a while after he addeth the murder of one of his best subiects which wickednesses he afterward recouered with hipocrisie by y e space of a whole yéere although in the meane while he pretended godlinesse which notwithstanding was banished from him as long as Gods spirit was not with him There are many other suche examples which admonishe vs too folow herein the example of the childe Iesus that wée fall not from the state of grace Therfore like as he grew in wisdome and the grace of God was vpon him so let vs also grow in wholsome wisdome and let vs pray too Iesus the fountaine of wisdome that he will giue vnto vs abundantly of his fulnesse Which thing if wée doo it will come too passe that the grace of God which wée obteine by Chryst and for Chrystes sake shal abide vppon vs. For as the only grace of God is the cause of our daily procéeding and furtherance in spirituall giftes so grace is reteined and abideth when wée are not drowsie but worke lustely so as wée may not séeme too haue receiued grace in vaine Too this purpose maketh y e saying of y e Apostle Yée are made partakers of Christ if wée hold stedfast vntoo the end the faith that is begon in vs. Too this purpose also maketh this sentence of Paule Quenche not the spirit Gods gifts therfore must bée chéered vp with continuall exercise that wée may profit daily more and more too the glory of God the father the sonne and the holy Ghost Too which onely God bée honor and glory for euermore Amen The day of the Circumcision of the Lord commonly called Newyeeres day ¶ The Gospell Luke ij ANd after that eight dayes vvere finished that the childe should bee circumcised his name vvas called Iesus according as he vvas named by the Angel before he vvas conceiued in his moothets vvombe The exposition of the Text. THis feast of the Circumcision of the Lord is solemnized in the Churche for thrée causes Of which the first is that the storie may bée knowen The second is that the benefite of God toward mankinde which the storie setteth out may bée vnderstoode The third is y t we may vse the benefit of God aright both too the glory of god also too our owne saluation and the edifying of others The storie is that our Lord Chryste the eyghte day after his carnall birth was circumcised according too the Law of Moses that the name was giuen him which was foretolde by the Angell and he was called Iesus The benefit which the storie setteth out is that that was done for our sake according as Paule teacheth He was made subiect too the Lawe too the intent he might redéeme them that were vnder the Lawe Lastly the vse consisteth in these things that knowing the benefite wée may bée thanckfull too God confirming our fayth by this déede and after the example of God the father and his Sonne Iesus Chryst endeuer too deserue well towards al men And too the intent these things may serue the more effectually too informe vs of this benefite I will handle twoo places which are 1 Of the Circumcision 2 Of the most swéete name Iesus ¶ Of the first TOo the intent wée may the more distinctly vnderstande this doctrine of the circumcision these are the things that séeme méete too bée expounded in order Howe God is woont too instruct man of his will what maner a thing that Circūcision of the flesh was and what things are too bée marked in it whereupon shall bée grounded the order of the Sacramentes both of the old Testament and of the newe Why Christ was circumcised and which is
olde For like as in Circūcision there méete foure things viz. promis commaundement of the signe the vse of the signe and the beléefe of the promis So in the méening of euery sacramēt the same things must of necessitie méete namely that a godly Sacrament bée a visible signe commaunded and ordained by God wherby like as God heareth recorde of his promis vnto men so man accepting the signe doth on the other side professe his faith towardes GOD and confirmeth the same with the vse of the signe and by thinking vpon it How bée it in euery signe the singular likelinesse of the signes vnto the thing signified by them is too bée considered For example the likelinesse of water in Baptim vntoo the thing signifyed therby is this Like as water washeth a mā outwardly frō outward filth so the blood of Christ washeth our consciences inwardly frō deadly woorks And so of all other sacraments But why was Chryste circumcised séeing he is exempted from the number of sinners This doth Paule expound too the Galathians when he sayth when the fulnesse of time was come God sent his sonne borne of a woman made subiect too the Lawe that he might redéeme those that were vnder the Lawe Wherefore as he was borne for vs so also was he circumcised for vs. Neither was it his wil too abolish circumcision before he had made his perfect sacrifice vpō the altare of the Crosse by which doing he bare witnesse that Circumcision was a sacrament ordeyned by God Now are a few things too bée added concerning spirituall Circumcision which in the scripture is called the Circumcision of the hart made in spirit and not by hand which is signified by the outward Circumcision as a thing inuisible by a thing visible Of this the Lord giueth commaundement in the tenth of Deuteronomy Cut of the forskin of your harts and harden not your necks any more But in the third to the Phillippians Paule most plainly of al defineth this spirituall Circumcision where he sayeth wée are the Circumcision which woorship God in spirit and bost of Christ and put not our trust in flesh In these woordes of Paule twoo things are too bée considered The cause and the effect or the actiue Circumcision and the passiue Circumcision The cause is Christ himselfe and consequently the actiue Circumcision is that whereby the sonne of God cutteth of whatsoeuer sinne and cursednesse is in vs which Circumcision is felt in all the godly sort of all ages The effect or passiue circūcision is that whereby the regenerate sorte doo daily more and more cutte of the relikes of sinne and giue themselues too newnesse of life shredding of all vices as much as may bée But Paule in most goodly order distributeth the effectes maketh thrée sortes of them One is that wée worship God in spirite another is that wée boast in Chryst The third is that wée cast away the trust in fleshe by denying our selues The effect that is set last in place is the first in order of consequence next which foloweth the second and lastly that which was set in the first place Therefore wée must circumcise all our members as wel inward as outward Inward as the mind the hart the will The mind is too bée circumcised by casting away of erroure and by getting the true knowledge of God From the heart must all sinful thoughts bée cut of The wil must bée circumcised by conuerting vnto God The outward such as are the eares the eyes the lippes the nose c. So as now they may no more yéelde obedience vntoo corrupted nature but obey the spirit of regeneration ¶ Of the second CHildren were woont to haue their names giuen them in their Circumcision as they haue them now giuen them in their baptism Then too the entent they might bee witnesses of their circumcision and now too the intent they may bée signes of the baptism bestowed vpon them And therfore as often as wée hear our selues named wée must call too minde the couenant that wée haue made with God in our baptism And so after the maner of other children Christs name was giuen him in his baptism and hée was called Iesus Names were woont to bée giuen too children either at the pleasure of men and that was sometimes by meanes of kinred and aliance sometime for the vertue of noble men sometime vpon chaunce sometime vpon affection or at the commaundement of God and that not without some representation of a thing eyther past or too come For God whoo cannot bée deceyued dooth not giue names too things without cause why Why then was the Sonne of the virgin named Iesus For the office sake which he should haue in the worlde For thus sayth the Angel by the commaundement of God in the firste of Mathew Thou shalt call his name Iesus bycause hée shall delyuer his people from their sinnes For Iesus is as much too say as Sauiour The Angel added the kinde of saluation namely from sinne and so consequentlye from death damnation Gods wrath and hel Wherevpon it must néedes folowe that hée pacifieth the Father restoreth the Image of God and rewardeth the beléeuers with eternal life For all these things are ioyned with forgiuenesse of sinne How bée it too the intent wée may more certainlye kéepe in minde the vse of this name Iesus I wil reduce it intoo foure respectes The first is that it putteth vs in minde that wée are forlorne if it were not for this Iesus that is too say this Sauiour And therfore it putteth vs in minde of our sinne and of repentance The second is that it pointeth vs too the fountaine of saluation For hée that wil bée saued must néedes draw out of this wel And so wée are admonished therby too beléeue vpon this Sauiour The third is that it is our comfort ageinst dispair ageinst the greatnesse of sinne ageinst repining ageinst particularitie and ageinst the power strength of the Deuil And herevpon groweth the ground or establishment of faith The fourth is that it putteth vs in mind of obedience and thankfulnesse that throughe our owne default wée fall not from the saluation purchased for vs by Christ too whom bée glory for euer and euer Amen The Gospell on the day of Epiphanie commonly called Twelfth day ¶ The Gospell Math. ij WHen Iesus vvas borne in Bethleem a Cittie of Ievvrye in the time of Herode the King Beholde there came vvise men from the East too Hierusalem saying vvhere is hee that is borne King of the Ievves For vve haue seene his Starre in the East and are come too vvoorship him VVhen Herode the King had heard these things hee vvas troubled and all the Citie of Hierusalem vvith him And vvhen hee had gathered all the cheefe Preests and Scribes of the people toogether hee demaunded of them vvhere Christe shoulde bee borne And they sayed vntoo him at Bethleem in Ievvrie ▪ For thus it is vvritten by the Prophete And thou Bethleem in the
the commaundementes and doctrines of men And Esay 29. It is named one of the wickednesses for whiche the Lord threatneth euils vntoo his people that they worshipped him with the coÌ„maundements of men wherfore Paule Col. 2. dooth manifestly condemn all wilworshipping Héereby therefore it is euident that too the ratifying of a good work the commaundement of God is requisite Therefore let the woorde of God bée our lampe too shine before vs in all our dooings Secondly vntoo the ratifying of a good worke is required Chrystes spirit For whosoeuer bée led by the spirit of God they be the sonnes of GOD. The spirit of the fleshe defileth the worke in so muche that they which are in the fleshe cannot please God Then haue wée néed of the spirite that regenerateth vs intoo new men without the which neyther wée nor our woorks doo please Thirdly is faith required For by faith the person is recoÌ„ciled too God and made rightuous Through faith then are our woorks also acceptable For without faith it is impossible too please God For whatsoeuer is not of faith is sinne Fourthly is required a right ende too the goodnesse of the work according as these words of Augustine testifie Knowe thou sayth hée that vertues are too be discerned from vices not in working but in end The working is that which is to bée doon and the end is that for which it is too bée doon Therfore when a man dooth any thing wherein he séemeth not too sinne if he doo it not too that end for which he ought too doo it he is conuinced too sinne And it is méete that the vttermoste end of all our dooings bée the glory of God vnder which many other are often times ordeyned Fifthly too the accomplishment of a good woork is required grace wherebâ— the default is taken in good worthe For although he that is iustified by faith dooth not fulfil the law of God but rather findeth many blemishes in all his woorkes yet doo his woorks please God in déed and what fault so euer is in them that dooth grace couer These are the fiue things therefore that are requisite too the ratifying of a good woork without whiche the woork can in no wise be called good before God Now whiche I promised in the secoÌ„d place I wil recite the causes that may moue throughly too do good and they are in all thrée necessitie dignitie and rewarde Necessitie is of fiue sortes that is too wit of commaundement of det of keping faith of eschuing punishement and of conuersion The first necessitie is Gods commaundement wheruntoo al reasonable creatures ought too obey And Paule sayth This is Gods wil that you should be made holy The second necessitie is dette whereof Rom. 8. wée are detters too GOD and not too the fleshe For we are not masters of our selues but we are his who hathe redéemed vs with his precious bloud The thirde necessitie is faith whiche cannot bée kept as long as wée folowe sinne ageinst conscience Whervppon Paule sayth If any man haue not a care of those that are his and chéefly of those that are of his owne houshold hée hathe renounced the fayth and is worse than an Infidel Fight thou an honeste fighte hauing faith and a good conscience The fourthe necessitie is the eschuing of punishement For their iniquities saith Dauid thou punishest the childreÌ„ of men The fifth necessitie is conuersion As truely as I liue saith the Lord I wil not the death of a sinner but that hée shuld conuert and liue For when a man turneth too amendment hée is quickened ageine and regenerated intoo a newe man that he may from thenceforthe mortifie the déeds of the fleshe by the spirite Rom. 8. The second cause of good works is dignitie For those that be iustified are the children of God they are gods holy temple they are kings and préests annointed of the holy Ghost Who béeing endued with rightuousnesse ought too set forthe God with minde voice confession and conuersation The third cause is rewarde that is too say the recompensing of the patience and obedience of the beléeuers towardes God For God promiseth rewarde whiche wee must looke for by faith not hauing any respecte too the woorks that wée haue doone but too the frée promises So in the eleuenth too the Hebrues Moyses is read to haue had respect to the recoÌ„pensing Therfore when GOD promiseth recompence wée must doo twoo things First we must acknoweledge the vnworthinesse and imperfection of our own work And secondly we must stedfastly beléeue that God the promiser is true of his promises trusting wholy too the goodnesse of him that promiseth and not too the woorthinesse of the work In the thirde place I propounded it as a thing to be thoroughly weyed why God added promises too good workes why he vouchsaueth too rewarde them The causes of this matter are chéefly fiue The first is that they might be testimonies of Gods prouidence For GOD wil haue it knowne bothe that bodily goodes are things by him created and also that they are not scattered by chance but that they are giuen by him and preserued by him for the churche according too this saying Hée filled the hungry with good things and the rich he sent emptie away The second is that they should be witnessings that God wil preserue his churche euen in this life Whereupon 1. Tim. 4. Godlinesse hath promises both of this present life and of the life too come The third is that God wil that both bodily necessitie shall be a putting of vs in minde of Fayth Prayer Hope and thankesgiuing and also that these good things should bée craued by Faithe and wayted for by patience The fourth is that they might put vs in remembrance of the promise of grace For corporall benefites are vnto the faithful a sealing vp of grace The fifth is that God wil haue bothe these things done namely his Churche too bée subiecte too the crosse and also too be preserued euen in the middes of peril in this life Bothe these things are shewed in the .37 of Esay O Lord our GOD saue vs from the hande of Sennacherib that all kingdomes of the earth may know that thou onely art the Lord. ¶ Of the third THis sentence wherewith the Lorde closeth vp this parable is too bée marked with héed So shall the last be first the first be last Why so For many are called and fewe bée chosen The proposition of this sentence which is an aâ—ke thing too reason as it rayseth vp the weake harted that acknoweledge their infirmitie So it casteth downe the proude Hypocrites swelling in opinion of their owne rightuousnesse and holynesse and beateth them flat vntoo the grounde as it were a thunderbolte from Heauen But who are those first and who are the last Those that are first with them selues in their owne opinion and in the estimation of their owne woorkes shall bée last with God that is too say of no value yea rather
saide before yet will I repete certeine poyntes héere First therfore let vs knowe that our Baptim is héere halowed and that the water of Baptim is made holy by Christ who vouchsaued too bée baptized with water Agein the whole sight of the thing that was don peinteth out Christes church before our eyes as it were in a table Héere is to bée séene Iohn a teacher in the Churche For whereas is not the word of God and wheras the voyce of the teacher is not herde there the Church cannot be shewed Moreouer Christ is baptized For the Church that is well ordered cannot be without the vse of Sacramentes Thirdly Christ being baptized prayeth whose example his members folowe and exhibite true worship vnto God through faith Fourthly the sonne standes in the middes the fathers voice soundeth from heauen and the holy ghost resteth vpon him that was baptized The same thing is doone in very déede at this day in our churche For the father the sonne and the holy ghost is present with his churche and by the voyce of the preachers witnesseth his good will towards Christes churche By the presence of his sonne he testifieth that he hath adopted vs too bée his children and by the holy ghost he witnesseth that he gouerneth his church Whervpon we may conceiue this assured confidence that hel gates shall not preuaile ageinst it ¶ Of the thirde THe more part of those thinges that perteine to our Baptim are declared in the places aboue mentioned Wherfore I will bréefly touche certeine things whiche it is excéeding néedefull to knowe The things that I wil tel are two What maner of signe baptim is and whiche is the true consideration of the same What maner a signe then is Baptisme First it is a testimonie of grace as wel exhibited as also applyed too the party that is baptized Namely that God is pacified towards him through Chryste which testimonie verely requireth too bée apprehended by faith Agein this Sacrament is a signe that teacheth by a certein comparison For it is a sign of Christes spirituall vertue namely that Chryst by his owne death buriall and resurrection is the deliuerance of vs from death buriall and the giuer of euerlasting life Moreouer it is a representation of our newe life before God as Paule teacheth Rom. 6. by these woords As many of vs as are baptized in Iesus Chryst are baptized intoo his death We are therfore buryed together with him vntoo death that like as Chryst is raised frō the dead so we also shuld walk in newnesse of life Furthermore before men it is a certein badge of our profession wherby wée testifie our selues too bée Christes members and the Diuels enimies The godly consideration of baptisme consisteth in these things First wée must bée fully resolued that our baptisme is a certeine moste sure ensealement and Sacrament of our attonement with God Secondly baptism must bée a certein continuall warning vntoo vs that this attonement is made by the bloud deathe buriall and resurrection of Chryst. Thirdly it must put vs in minde of the mortifying of the flesh of the quickning of the spirit and so consequently of a continuall repentance in this worlde and of the glorifying that shall bée héerafter by Chryst. Fourthly it must put vs in minde that the benefite of regeneration is the gifte and woorke of the whole Trinitie in whose name wée are baptized too the intent we should stick thereuntoo and woorship it all our life long too whom be honor and glory for euermore So bée it The first Sunday in Lent ¶ The Gospel Math. iiij THen vvas Iesus led avvay of the spirit into vvildernesse too be tempted of the Deuill And vvhē he had fasted fortie dayes fortie nights he vvas at the last an hungred And vvhen the tempter came too him he sayde if thou be the sonne of God commaund that these stones bee made bread But he ansvvered and said it is vvritten man shall not liue by bread only but by euery vvoord that procedeth out of the mouth of God Then the Deuil taketh him vp intoo the holy Citie and setteth him on a pinacle of the temple and saith vntoo him if thou be the sonne of GOD cast thy selfe dovvne hedlong For it is vvritten he shall giue his Angels charge ouer thee and vvith their hands they shall holde thee vp least at any time thou dashe thy foote against a stone And Iesus said vntoo him it is vvritten again Thou shalt not tēpt the Lord thy God Ageine the Deuil taketh him vp intoo an exceding high moūtain shevved him all the kingdomes of the vvorld the glory of them and sayth vntoo him all these vvil I giue thee if thou vvilt fal dovvn and vvorship me Then saith Iesus vntoo him Auoyd Sathan for it is vvrittē Thou shalt vvorship the Lord thy GOD and him only shalt thou serue Then the Deuil leaueth him and beholde the Angels came and ministred vntoo him The exposition of the text LIke as the last Sunday we héerd the story of Chrystes baptim wherein very great things are cōteyned So this Gospel also conteyneth parte of Christes dooings that is too wit his fasting and temrtation by which things God of his singular wisdome wold his sonne should be humbled and also would shew how true it was that he had forespokē long ago namely that like as the serpent should lie in waite for the héele of the womans séede that is too say that Sathan should practize mischéefe ageinst the person and kingdome of Chryst which thing this story sheweth too bée most true so also would the same séede crush the head of the serpent with his héele wherof wée sée a certeine proof in this story Al these things are to be applied in suche wise that wée may bothe lerne Christes obedience vnder the crosse and knowe what shéeld it béehoueth vs to set before vs ageinst the temptatiōs and dartes of the diuel The places are two 1 Of Fasting 2 Of Temptation ¶ Of the firste IN this place are two things to bée considered First what is the maner of fasting in generall and secondly what is too bée thought of Christes fast in speciall Fasting is an vtter forbearing of meate and drinke for a time wherby the body is kept low and as it were mortified And it is of three sortes Indifferent Godly and vngodly Indifferent fast is whē a man absteineth from meate and drinke either for pouertie or for healthes sake or for some great sorowe of minde This of it selfe neither pleaseth nor displeaseth God but is too bée thought to please or displease according as fayth and pacience go with it The fast that is godly Christian and acceptable too God is an abstinence not only from meate and drinke whereby the body is pinched and mortified but also from all other things that may in any wise delight the flesh tending too this purpose that the spirite may haue full souereintie through true pacience godly prayer and
throughout Therefore they sayd among them selues Let vs not cut it but let vs cast lots for it whose it shal be that the scripture might bee fulfilled whiche was written by the Prophete saying They parted my raymente among thē and vpon my cote did they cast lots And they sate down and watched him there And the souldiers verelye did these things and the people stood looking on Also neer vntoo the Crosse stood the mother of Iesus and his mothers sister Mary the wife of Cleophas Mary Magdalene Therefore when Iesus saw his mother and the disciple whom he loued standing by he sayde to his mother woman heholde thy sonne And afterward he sayd to his disciple beholde thy mother And from that houre the disciple took hir for his owne And those that passed by rayled vpon him wagging their heades and saying VVo bee to thee that destroyest the temple and buyldest it vp again in three dayes Saue thy selfe If thou be the sonne of God come down from the crosse Likewise the highe Preestes iesting among them selues with the Scribes the elders and the people sayd he hath saued others but him selfe hee cannot saue If this be Christe King of Israell the beloued of God let him saue him selfe and let him come downe from the crosse out of hand that wee may see and beleeue him Hee trusted in GOD let him deliuer him now if he wil haue him for he sayd I am the sonne of God The same thing also did the theeues that were crucified with him cast him in the teeth with rayling vpon him The Souldiers also cōming vnto him mocked him and offering him vineger sayd vntoo him If thou be that King of the Iewes saue thy self And one of the offēders that hung by him railed vpon him saying If thou bee Christe saue thy selfe and vs. The other aunswering rebuked him saying Doost not thou feare God neither seeing that thou art condemned as wel as wee And wee surely are condemned iustly for wee receiue according too our deedes but this man hath doone none euill And he sayd too Iesus Lord remember me when thou comest intoo thy kingdome And Iesus sayd to him Verely I say vntoo thee this day shalt thou bee with mee in Paradise From the sixth houre there fel darknesse vpon the whole earth vntoo the ninthe houre and the Sunne was darkened And about the ninthe houre Iesus cryed with a loud voyce saying Eli Eli Lamazabathani which if a man interpret it is O God my God why hast thou forsaken me Some of the standers by when they hard him say so sayd Beholde he calleth for Elias And Iesus knowing that as thē all things were finished too the intent the scripture might be fulfilled said I thirst There was set by a vessel ful of vineger and by and by one of them running too it took a spundge and filling it with vineger and Hysope put it vpon a Reed and put it to his mouth that he should drinke and with the rest sayd Let him alone let vs see if Helias wil come and take him downe Therefore when Iesus had taken the vineger he sayd it is finished And he cryed ageine with a loude voyce saying Father intoo thy handes I commit my spirite And assoone as he had spoken these woords hee bowed downe his head and gaue vp the ghoste And behold the veile of the Temple rent a sunder in the middes from the top too the ground and the earth shooke and the stones claue a sunder the graues opened and many bodies of the Saincts that had slept arose and going out of their graues after his resurrection came into the holy Citie and appeered vntoo many And the Capteine that stood ouer ageinst him and those that were with him watching Iesus seeing that he had giuen vp the ghost with suche a cry seeing the earthquake and the things that had bin done were sore afraid and glorifyed God saying Of a truthe this was a righteous man and the sonne of God And all the company of thē that were come toogither too behold these things and had seene what happened returned knocking them selues on the brestes There stoode all his acquaintance a farre of many women that had folowed him from Galilee beholding these things Among whom was Mary Magdalene Mary the moother of Iames the lesse and of Ioses and Salome the mother of Zebedies sonnes whiche women had folowed him al the while he was in Galilee and had ministred vntoo him many other moe that had come vp with him from Galilee too Hierusalem The Iewes therefore bicause it was the preparation of the passeouer too the intent the bodies should not remaine vpon the crosse on the Saboth day for that Saboth was a hie day desired Pilate that their legges might bee broken and they taken downe The Souldiers therefore came and brake the legs of the first and of the other that was crucified with him But when they came to Iesus saw him already dead they brake not his legs but one of the Souldiers thrust him intoo the side with a speare and by and by issued out bloud and water And he that saw it bare witnesse of it and his witnesse is true And he knoweth that he sayth truthe to the intent that you also may beleeue For these things were doone that the Scripture might bee fulfilled yee shall not breake a bone of him And ageine another Scripture sayth They shal see him whom they haue perced After this when euening came bicause it was the Easter euen which goeth before the Saboth there came one Ioseph of Arimathaea borne in Arimathaea a Cittie of the Iewes a riche man and a Counselloure and a good and iust man who had not consented to the deuise and deed of them For he also was one of them that loked for the kingdome of god For he was also a disciple of Iesus but priuily for feare of the Iewes He taking courage to him went in vnto Pylate and be sought him that he might take down the body of Iesus And Pylate wondered that hee was already deade and sending for the Captain enquired of him whither he were already deade or no. And when he knewe the matter by the Centurion he gaue the body of Iesus vnto Ioseph commaunding it to bee deliuered vnto him And Ioseph bought a sheete Thyther came also Nichodemus that had come before vntoo Iesus by night bringing with him of Myrrhe and Aloes mingled togither about an hundred pound weight So they took downe the bodye of Iesus and lapped it in a cleane sheete and wrapped him in linnen with spices as the maner of the Iewes is to bury There was in the same place where hee was crucified a gardine and in the gardine a newe Tumbe of Iosephs which he had hewen out of a stone wherin as yet had neuer mā bin layd Therefore bicause it was the Easter euen of the Iewes that the saboth day drew nere they laid Iesus in it
betwéene man and man but betwéene God man Howbeit too y e intent wée may vnderstand how great a good thing this peace is whiche Chryste offreth to those that bée his I will expounde more at large the things that come too hand in consideration of this peace wherby wée may gather a full description of this peace Bicause peace is stablished betwéene such as were at ods first we must consider who are the parties that are at ods These are two God and man God is happie blissed without man Man is miserable and damned without God Thē had God no néede to séeke peace with man but man without peace with God is in extréeme miserie therfore hath néed◠of nothing somuch as of peace with God Secondely when parties are at variance it must néedes be that there went some offence before This offence taketh his beginning not of God but of man What is this offence Sinne. This sinne was a certaine falling awaye from God to the diuell vnto whome Man made himselfe subiect Now how sore an offence this was it is easie to déeme by y e greatnesse by the manyfoldnesse by the shamefulnesse and by the penaltie therof The greatnesse of it is that the Creature offended and despised his Creator who was the soueraigne goodnesse of man The manyfoldnesse therof is too bée séene by the frutes The shāfulnesse appéereth by the horrible defilement of all mankynd which followed his offence The penaltie was curse and damnation besides innumerable calamities and miseries wherewith mankind lyeth ouerwhelmed in this life The offence being known which hath made vs gods enimies in the third place is too bée considered the mediatour who verily ought to be suche a one as bothe coulde appease Gods displeasure and also make full amends for the wrong that was done Too pacifie the displeasure of GOD no creature was able and too make amends for the wrong God ought not Therfore such a mediator was too bée sought as both coulde by reason of his power and oughte by reason of nature ▪ When such a one was not to be had the second person in trinitie came intoo the world and tooke mans nature vpon him became man Iesus Chryst. This Iesus Chryst is ioyned too God the father in Godhead and too man by his manhoode Wherefore he both coulde as God and ought as man bicause he tooke our case vppon him The mediator hath made amends for the wrong For he hath taken vppon him our gyltinesse for which he hath suffered punishment vpon the alter of the crosse and hath satisfied Gods Iustice. Howbeit forasmuch as wée abide yet still defyled with sinne Chryst during all his whole lyfe in this worlde did continually obey Gods law fully and perfectly whiche Ryghteousnesse of his he imputeth too all beléeuers that they may bée righteous in Gods sighte And so with his oblation he pacifieth Gods wrath and clotheth vs with obedience that wée may appéere righteous in Gods sight Amendes béeing made attonement is begonne betwéene God and man For the father is appeased through the obedience of his sonne Howbeit forasmuche as in all attonements there must néedes passe some couenant betwéene those that are reconciled the same thing is séene also in this place stablished betwéene vs and God For as on the behalfe of GOD there is a franke and fatherly promise of mercy according too this text I will bée thy God and the God of thy séede after thée Also This is my beloued sonne in whom I am well pleased and agein As truely as I liue I will not the death of a sinner but that he should turne and liue so on mans behalfe there is faith wherby the fatherly promise is taken wherby wée are adopted too bée the children of God through his only begotten sonne Iesus Chryst. And forasmuche as in couenaunts seales are wont too bée set too these also are not omitted in this most high couenant For there bée thrée seales The first is Chrysts othe Uerely verely I say vnto you hée that beléeueth in mée hath life euerlasting The second sealing is by the Sacramēts of Baptim and the Lordes supper which are the most assured seales of the couenaunt betwéene God and man and shal neuer bée cancelled vnlesse man through his owne default doo cast away Fayth The third◠seale is the earnestpeny of the holy ghost who beareth witnesse too our spirite that wée are the sonnes of God Héerevnto also perteyneth that saying 2. Cor. 1. He hath sealed vs vp and hath giuen vs the earnest of the spirite in our hartes These are the signes and seales wherewith the peace that is agréed vpon betwéene God and man is sealed and confirmed that it may stand stedfast Furthermore least any man may surmise that this peace perteyneth but too a certeyne fewe the publishing thereof is too bée marked which is vniuersall For Chryste at his going vp intoo heauen gaue commaundement too his Disciples that they should proclayme this peace ouer al the woorld For thus sayth he Goo intoo the whole worlde and preache the Gospell too all creatures This peace therefore belongeth too all that receiue the voyce of the Gospel and beléeue in Chryst continuing so too the ende For thus sayeth the Lord Blissed is he that continueth too the ende For it is not ynough for a man too haue begoon wel vnlesse he procéed forward from day too day If yée enquire after the frutes of this most amiable peace yée shall finde them too bée many both in this life and after the resurrection In this lyfe by the benefite of this peace thou hast accesse too God as too a most méeke father through Iesus Christ. For thus sayth Paule Wée being iustified by fayth haue peace with God through Iesus Chryst by whom also wée haue accesse too this grace in which wée stande The second frute of this peace is a good conscience For before the conscience of sinne vexeth vs but after wée féele this peace our conscience is made good and chereful as was the théeues vpon the crosse when he herd This day shalt thou bée with mée in Paradise After the same maner when wée héere in the Gospell that remission of sinnes is denounced too them that beléeue the conscience of the beléeuers becōmeth quiet With this good conscience is ioyned the ioye of the Spirite whereby it cometh too passe that wée glorie euen in the mids of afflictions as Paul saith Howbeit this glorying and this ioy of Spirite is increased by thinking vppon the woorde by prayer by vse of the Sacramentes and by other godly exercises After this frute followeth also a fourthe namely brotherly loue For when wée perceiue and féele by fayth that God our common father is reconciled too vs by our common mediator wée begin too loue one another as coparteners of this common treasure With this fourth frute there goeth also a fifth whiche is a glad departure oute of this life according as Simeon when he had
their vndooing vnlesse they amende The thirde difference is taken of the effects For the godly doo blisse God and call vpon him in their crosse as Iob dyd But the vngodly freat at God and are angry with him The godly are nurtured the vngodly are confounded The godly are tried the vngodly are distroubled The godly vnder the crosse doo hope the vngodly do despaire The fourth difference is taken of the time The godly are afflicted for a shorte time that afterwarde they may bée glorified with Christ their head but the vngodly are wrapped in mischéefe for euer Whose present affliction is as it were a handfull of their endlesse paines in hell The fifth difference is taken of the place The godly are chastized in this world only but the fire of the vngodly shal neuer bée quenched For héere they are tormented with an euill conscience and in the woorld too come they shal bée ouerwhelmed with Gods euerlasting wrath and suffer punishement that neuer shall haue ende So haue wée the differences of the crosses of the godly and the punishments of the vngodly Now wil I adde a few things concerning the comforte wherewith the godly muste raise vp them selues vnder the Crosse. From whence then is comforte too bée sought First the godly that is pressed vnder the crosse shall consider two thinges in his affliction namely iudgement and mercie Iudgemente that hée is punished for his sinnes Therefore sayeth Chryste Sinne not leaste some woorser thing happen vntoo thée And mercie that hée is punished too the intent hée shoulde turne and repent according too this text 1. Cor. 11. When wée are iudged of the Lorde wée are chastized that wée bée not damned with this worlde Therfore when the faythful is exercised with the crosse let him séeke comforte at the fatherly mercy of God Secondly the godly in his crosse shall take comforte by examples whereof many are recited in the .xj. too the Hebrues And Paule dooth oftentimes lay before vs the example of Chryst too which it behoueth vs too become conformable vnder the Crosse that wée may be gloryfied with him in time too come For the godly suffereth with Chryste as it were a meÌ„ber of his For like as Chryst suffered first that hée might obey the Father and secondly that hée mighte vanquishe and condemne our sinne so must wée also obey GOD vnder the crosse bothe too vanquishe and too condemn our owne sinne not by making satisfaction for it as hée didde but by mortifying it Thirdly the godly shall fetche comfort at the endes of the Crosse. For the godly is not chastized with the Crosse too the end hée should perrish but too the end hée may bée holden in and as it were reyned with a certeine brydle from falling away from God Fourthly the godly shal coÌ„fort him self with the presence of God for thus saith God I am with thée in tribulation For if God defeÌ„ded vs not with his presence in our crosse our harts would vtterly faile and wée should renounce our profession Fiftly the godly shall take comforte at the promise of deliuerance asuagement of paines and at Gods helpe Our fathers cryed vntoo thée sayeth the Psalme and thou heardest them Sixtly the godly shall séeke comfort by comparing the present affliction with the glory too come The one lasteth but a moment the other is eternall Let this suffise concerning the crosse of the godly GOD graunt vs grace too glorifie him with true patience vnder the Crosse through our Lord Iesus Chryste too whom bée honour and glorie world without end Amen The iiij Sunday after Easter ¶ The Gospell Iohn xvj IEsus â—ayed vntoo his Disciples Novv I go my vvaye vntoo him that sent mee and none of you asketh mee vvhyther I go But bycause I haue sayed suche things vntoo you your harts are ful of sorovv Neuerthelesse I tel you the trueth it is expedient for you that I go avvay For if I go not avvay that comforter vvill not come vntoo you But if I depart I vvil send him vntoo you And vvhen he is come he vvill rebuke the vvorld of sinne and of ryghtuousnesse and of iudgement Of sinne bycause they beleeue not on mee Of rightuousnesse bicause I go too my Father and yee shall see me no more Of iudgement bicause the Prince of this vvorld is iudged alreadie I haue yet manye things too say vntoo you but yee cannot beare them avvay novv hovv be it vvhen he is come vvhiche is the spirite of truthe he vvil lead you intoo all trueth Hee shall not speake of him selfe but vvhatsoeuer he shall heare that shall he speak and he vvil shevv you things too come He shall glorifie mee for hee shall receiue of mine and shall shevv vntoo you All things that the Father hathe are mine therefore sayde I vntoo you that he shall take of mine and shevv vntoo you The exposition of the text THis gospel is a péece of that sermon that Christ made after Supper the night before he suffred wherin as I tolde you this day seuennight he warned his Disciples aforehande of his Passion Death and Resurrection and disputed of the persecution and comfort of the Churche and the state of his kingdome of what sorte it shoulde bée vntoo the ende of the world and that too this end that his Disciples should be confirmed in the faith and not renounce their profession for the crosse and stumbling blockes thervpon risen among many This also was the cause of this Sermon that I haue rehearsed the effect wherof is that Chryst promiseth to his church an aduocate teacher and gouerner the holy Ghost Wherby is shewed the difference betwéene the administration of the ciuill gouernement and the kingdome of Chryst. For that hath néede of outwarde sinues as lawes decrées of magistrates open punishmentes c. But this is gouerned by the woord by the spirite by fatherly discipline and by sacraments The places are thrée 1 The profite and néedefulnesse of Chrysts departure too the Father wherein the kingdome of Chryste is described 2 What the holy Ghost dooth in the world 3 Of the saying I haue many things too say vntoo you but you are not able too beare them away at this time ¶ Of the first I Go too him that sente mee and none of you asketh mee vvhither goest thou that is too say Nowe is my death at hande and my victorie ouer death which when I haue obteyned I will ascende too my father That the Lorde speaketh so darklye hée dooth it too this purpose too stirre vp his Disciples too make more diligent enquirie of his Death and resurrection But they for all that thought nothing lesse than that he whom they had acknowledged too bée the Messias should bée deliuered too so reprochful a death so blinde is reason in matters perteyning to God It créepeth héer vpon ground it can not déeme aright of heauenly things and of Chrysts kingdome Bicause sayth he I haue tolde you these things your hartes are filled
ascension And thirdly the frute of Chrystes ascension In the comming downe of Chryste from heauen intoo the earth there are twoo things too bée considered the gifte and the Example The gift for that Chryst descended from Heauen and took mannes nature vpon him that by offering him selfe in sacrifice hée might ridde vs of oure sinnes For by the sacrifice of Chryst the father is pacified and for Chryste our mediatours sake so abased all beléeuers are receiued and are the children and heires of God For therefore did the Lorde come downe from heauen therefore did he humble and abase him selfe that wée might ascende from the earth too Heauen and that wée might bée exalted too euerlasting life and glory And the example That wée also should come downe and be humbled 1. Peter 2. Chryst suffered for vs leauing vs an example that wée should folow his steps Of what maner Chrystes ascension intoo heauen was the scripture sheweth He ascended visibly with a bodily and naturall mouing and a cloude tooke him vp intoo heauen Whervpon is saide he ascended aboue all heauens Eph. 4. Neuerthelesse he did not by ascending chaunge his humayne nature intoo his godhead or so shed it out that it shuld bée euerywher with his godhead although the vnion of them bée inseparable The frute of Chrysts ascension is manifolde according as it is easy too gather by diuers places of scripture The first frute therfore is that Chryst is a triumpher ouer his enimies which are sinne death the deuill and hell For these enimies hath he vanquished and triumphed ouer them by his glorious ascension Hée wyped out sinne when he was made a sacrifice for sinne Assoone as sinne was wyped away death was disarmed for sinne is the sting of death When death was once destroyed the deuil lost his force and weapons Lastly for as much as hell deuoureth onely them that are vnder sinne death and the deuill it foloweth that Chryst beyng the conqueror of sinne death and the deuill did also ouercome hell Secondly he ascended too bée our head which ascended into heauen first that he may shew the way vntoo vs whervppon Iohn 14. I go my way to prepare you a place and I will take you vp vntoo mée Thirdly he ascended that hée might from heauen spred the beames of his power ouer all the world Eph. 4. Hée ascended aboue all the heauens that hée might fill all things Then is hée not ascended too bée vtterly away from vs but that with his present power hée may rule heauen and earth and bée present with his Church vnto the ende of the world Fourthly he ascended that he might giue giftes too men Eph. 4. And he hath giuen some Apostles some Prophets some Euangelistes and some teachers That is too say hée ascended that he might bée effectuall in the ministerie confirming it by wonderfull miracles and sealing it in the hartes of men Fifthly he ascended that wée might haue an aduocate in heauen 1. Iohn 1. If any man sinne wée haue an aduocate with God the father Iesus Chryst the rightuous and hée is the propitiation for our sinnes Sixthly he ascended that he might draw our harts vntoo himself Math. 6. Where as is thy treasure there is also thy hart Coll. 3. If yée bée risen agein with Christ séeke the thinges that are aboue where Chryst sitteth at the right hand of the father Our conuersation then must bée in heauen where our Sauiour sitteth in glorie too whom with the Father and the holy Ghoste bée honour prayse and glorie world◠without ende Amen The .vj. Sunday after Easter ¶ The Gospell Iohn xv WHen the comforter is come vvhom I vvill send vntoo you from the father euen the spirite of truth vvhich proceedeth from the father hee shall testifie of mee And yee are vvitnesses also bicause yee haue bin vvith mee from the beginning These things haue I saide vntoo you bicause yee should not bee offended They shall excommunicate you yea the time shall come that vvho soeuer killeth you shall thinke he doth God high seruice And such thinges vvill they doo vntoo you bicause they haue not knovvne the father neither yet mee But these things haue I tolde you that vvhen that houre is come yee might remember then that I tolde you These things saide I not vntoo you at the beginning bicause I vvas vvith you The exposition of the text THis Gospel also is a part of that sermon that Chryste made too his Disciples the night before he suffred the summe wherof wée haue herd a whyle ago This text conteyneth the promis of the Aduocate the holy Ghost whoo shall bée present in the Churche when it suffereth persecution by the wicked worlde For Chryst telleth vs it will come to passe that wicked men and specially the Iewes shall bée caryed with so great woodnesse ageynst the Church that vnder the pretence of Religion they shal rūne with might and mayn vpon the godly yea and persuade the world that it is a certeyne seruice of God too kill the godly and too cast them out of their congregations And he sayeth that the cause of this outrage is ignoraunce and blindnesse that is too wit that they neither acknowledge the wrath of God ageinst sinne nor vnderstande the benefites of Chryst. The places are thrée 1 The office of the holy ghost and of the ministers of the woord in the Church 2 A warning least the godly being offended at the stumbling block shuld renounce that profession faith 3 Of the crosse of y e godly of their glorious deliuerance ¶ Of the firste ANd vvhen the comforter shall bee come vvhom I vvill send you from my father he shal beare vvitnesse of mee yea and you also shall beare vvitnesse These woords contein the first doctrine of this Gospell namely that the holy Ghost and Apostles and their successours must beare witnesse of Chryst. Concerning the holy ghost these things are gathered out of the text First that he is one God with the father and the sonne Secondly that he is a distinct person from the father and the sonne Thirdly that he procéedeth from the father the son And fourthly y t he is giuen too the church by Chryst. And why he is giuen to the church it is héer declared namely that he may bée a comforter that he may bée a teacher of the truth and that he may beare witnes of Christ. Of which offices I will therefore speake the more bréefly bicause the same things are too bée repeted vpon Whitson Sunday Why is he called a comforter or Aduocate Lyke as by this terming of him is giuen an inkling of the persecution and accusing or condemning of the churche by the heathenish world so is it also expresly ment therby that it shall not bée forsaken of Chryst in the time of persecution but that Christ sendeth it an aduocate namely the holy Ghost The properties of this aduocate are foure First that hée bée at hande too his Clyant that is
too him that suffreth violence or wrong or is accused by the wicked world Secondly that he take vppon him the case of eche man yea and of the whole Churche as his owne case Thirdly that he teach and admonishe him that erreth and instruct him that hée bée not ouerthrowne in his case Fourthly that he comfort him in his trouble Therfore when the holy ghost is called an aduocate it is ment therby that he is the defender of the Church that he taketh the case therof vpon himselfe and that he teacheth and comforteth the church Agein the text saith that the holy Ghost shal bée the teacher of truth By which name is shewed first that men can not obteyn healthful truth of their owne disposition and nature Secondly y t the doctrine of truth is not of the lawe but of the Gospell For reason of his owne inclination dooth after a sort vnderstande the doctrine of the law And thirdly y t the holy ghost woorketh mightily both in the teachers and in the learners For he maketh the teachers too vnderstande the truth and the learners too receiue it And therefore wée are admonished too call vppon the teacher of truth that hée may giue vs the key of knowledge and too beware that wée driue not away from vs that same most pure spirite through our vnclennesse For in asmuch as he is holy that is cleane chast and a maker of others holy hée dwelleth not in an vnpure harte that is too wit in suche a hart as tumbleth it selfe in his owne filthines and defileth it selfe as a swine by wallowing in the myre Besides this hée sayth This holy Ghoste shall beare witnesse of mée Of whiche office the ministers of Gods woorde also shalbée partakers But what dooth the holy Ghoste witnesse of Chryste and what shall the ministers of the woord witnesse of him First the holy Ghost and the ministers of Gods woorde beare witnesse of Chryst that he is very God according too the Scripture one in Godhead with the father and the holy Ghoste as wée professe in our Créed Secondly the holy Ghoste witnesseth that Chryst is very man according too oure Créede who was conceyued by the holye Ghoste and borne of the virgin Mary Thirdly y e holy Ghost witnesseth that Christe though hée be bothe God and man yet is but one Lord one Chryste one person according as our Créed beareth record Chryst also of himself when he sayth No man goeth vp intoo heauē but he that came downe from heauen the sonne of man that is in heauen Fourthly the holy Ghoste beareth witnesse of Chrystes office that he is a bishop and a king A bishop verely whiche with his owne sacrifice pacifieth the wrath of the father and by his intercession bringeth vs vntoo GOD. And a King in that he hath vanquished our enimies death sinne the Deuil and hel and shall come too iudge the quicke and the dead These foure things dooth the spirit witnesse of Chryst. These foure things are deliuered vs cōcerning Christ in our Créede These foure things shall all godly ministers of Gods woord witnesse of Chryst til hée come too iudgement Of the second THese things haue I spoken to you that yee shold not be offēded Christ dooth thē to vnderstād to what end he spake so much of the church of the holy ghost of his death resurrectiō y t is to wit y t being cōfirmed by these things they shold not bée offended with the rest of the world This admonishment is necessarie at all times for the world is full of stumbling blocks Woe sayth Chryst bée vntoo the world for offence méening that they are like too buy it déer that fal from the Gospel bycause of offences Now too the intent euery one of vs may iudge a right concerning an offence I wil set forth a ful doctrine concerning offences An offence in general is whatsoeuer kéepeth a man backe from the righte course of the Gospell that is too saye eyther woorde déede or outwarde appéerance if I may so terme it whiche is too any man a cause or occasion of stumbling or of béeing offended so as eyther he bée hindred or else step aside from the right course of saluation Of this stumbling blocke there are moe kindes than one For there is one offence or stumbling block whiche is called giuen and another that is called taken Which what maner of ones they bée I wil declare by definitions and examples An offence giuen is that which riseth eyther of som woord or déede that is euill in it selfe or else of some woorde or déed that is indifferent that is too wit neyther good nor euill but cast foorth out of season Both of these is streightly forbidden by Gods woord and Chryste him self auoucheth it too bée better for a man too bée drowned in the middes of the Sea than too giue occasion of offence too any bodye The examples are these Arrius denyed Chryst too bée God whereby he caused manye too stumble and was a cause of endlesse damnation bothe too him selfe and too many others Dauid by his aduoutrie was a stumbling blocke too all the inhabiters of his Realme and had pearished for euer if hée had not repented Ageinst this stūbling block prayeth Salomon when he sayth Kéep me frō the snare that they haue layd for me from the stūbling block of thē that work wickednesse The most part of the world stūbling at this block stick in damnation dayly many fall headlong intoo destruction by dasshing ageynste this stūbling block bothe priuately publikly Priuatly are offended children seruants and maryed couples Children sée their parents absteyne from Gods seruice and they absteine likewise They héere their parentes sweare and they sweare as well as they They héere them talke of ribaudry and by and by they folow their example For wicked things sticke fastest in minde They sée them bibbing deceyuing and dealing vniustly with their neibours and they like good scholers lerne the same trades But wo bée too them by whō such stumbling blockes are made For they with the whirle winde and tempest of their stumbling blockes doo throwe downe and beate out the crop of Chrysts church This houshold stumbling block is the séede of all euils in the world For such things as childrē lerne of their fathers moothers they kéepe stil when they bée old and also teach the same too their children Wherfore the parents that fear god must take excéeding great héede that they bée not stumbling blocks too their owne children Therfore let them talk godlily let them doo all things rightly Let them serue God and stirre vp their children too do the like and let them bring thē vp in correction and nurture of the Lord according as Paul admonisheth and let them always bear in mind this saying of Chryst which is written in the ninth of Mark whoosoeuer offendeth one of these little ones that beléeueth in mée it were better for him that he had a milstone hanged
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
What should I make many woordes He hath doone nothing according too the appoyntment of the lawe Is it not a great matter too bée no extortioner too bée no vniust man too bée no aduoutrer too faste and too giue almesse Surely these things are not too bée disalowed But this Pharasie did wretchedly defile the good déedes he had doone with selfe loue and pride What wanted he then The well spring of good woorkes fayth in Chryst which woorketh by charitie Whereas this is not bée the woorke neuer so sightly and faire yet can it not bée acceptable vntoo God yea rather it is an abhomination before GOD specially when there goeth an opinion of ryghtuousnesse with it like as wée sée in this Pharisie Wée haue séene from whence the woorkes of this Pharisie procéeded and howe farre they are voyde from the rightuousnesse of the lawe and what he wanted Nowe let vs sée how gréeuously he sinned and how vnrightuous he was First he durst preace vntoo God and boldly speake vntoo him being without feare of God without fayth without repentaunce without the mediator Chryst by whom only the enteraunce too the father is set open Is this so great a wickednesse Yea In this acte he breaketh all the commaundementes of the first table and as it were trampleth it vnder his féete Ageine ▪ hée béeing but dust and ashes durste boast before GOD when notwithstanding it is written The giltlesse is not giltlesse before thée Howe great a pride was this I beséeche yée Thoughe hée despise bothe God and men doothe hée not feyne himselfe neuerthelesse too bée ryghtuous Thirdlye hée abused the Temple of GOD whiche was ordeyned too praye for forgiuenesse of sinnes bothe publike and priuate But what maketh hée of the Temple A Court barre too accuse others at Fourthly hée layeth violent handes vppon all the whole seconde Table and breaketh it contrary too the nature of Charitie whiche is woont eyther too salue the sinnes of oure neighboure or else too conceale them What dooth hée I am not sayeth hée as other men extortioners vniust aduouterers Yea all this séemed but a little too him Wherefore béeing in the vpper ende of the Temple hée looked behinde him and saw the silie Publicane praying and hée had no sooner espyed him but hée accuseth him by and by at the iudgement seate of GOD. Neyther am I sayth hée as this Publicane If hée had bin a godly man in déede hée would haue bin glad for the Publicane as the Angelles of GOD were whiche reioyce in Heauen vppon a sinner that repenteth But when as hée accuseth the repentaunte hée sheweth sufficiently of what spirite hée spake Hée oughte too haue remembred the saying of Iesus the sonne of Sirach Despise not a man that turneth from his sinne For wée are all of vs in corruption that is too say subiecte too sundry miseries Let him that standeth sée y t hée fall not sayth the Apostle Paule As touching the fasting and Tything of this Hipocrite I say no more but this Fasting whereby the stoutenesse of the fleshe is subdued is a thing not euill But if thou faste too merite any thing at Gods hande then thy fasting becommeth an abhomination For God will not bée woorshipped with mennes traditions but according too the rule of his own law Concerning Tything I say this That God so ordeyned it in his common weale that the Préestes of the Tribe of Leuie should haue whereon too liue And Chryste sayth The labourer is woorthie of his hire and thou shalt not moozel the Oxe that treadeth out the Corne. ¶ Of the second LIke as in the Pharisey wée haue séene what manner of ryghtuousnesse the Pharisaicall ryghtuousnesse is and haue shewed the fondnesse of it by comparing it wyth the ryghtuousnesse of the Lawe So nowe foloweth the second doctrine concerning Chrysten ryghtuousnesse whiche is represēted vntoo vs in this Publicane as it were in some liuely image Howbéeit bicause the scripture teacheth of vertues by twoo wayes that is too wit by rule and by example I wil first sée what the scripture sayth of Chrysten rightuousnesse And afterward I will shewe the same in the example of the Publicane that in so dooing the rule may be confirmed by example Now as concerning the rule of Christen rightuousnesse these are cléere sayings Paule in the third too the Romains sayeth All haue sinned and are destitute of the glorye of God and they are iustified fréely by his grace throughe the redemption that is in Christ Iesu whom God hath set forth too bée the mercy seat through fayth in his bloud And anone after in the same chapter Wée vpholde that a man is iustified by fayth without the woorkes of the lawe 2. Corrinth 5. Him that knew no sinne hée made sinne that wée might bée made the ryghtuousnesse of GOD in him Romaynes ◠Like as by the disobedience of one man manye become sinners So ageine by the obedyence of one man manye are made ryghtuous And of Abraham Abraham beléeued GOD and it was imputed vntoo him for ryghtuousnesse And Dauid Blissed are they whose iniquities are forgiuen and whose sinnes are couered Such sayings as these there are without number in the Scripture concerning Chrysten rightuousnesse but I haue alledged these fewe that I might therby gather a general doctrine concerning Chrysten rightuousnesse First therfore is gathered of these Textes that Chrysten ryghtuousnesse is not of woorkes albéeit that hée whyche is iustified beginneth henceforth too doo good woorks This therfore is too bée borne in minde that woorkes are in suche wise excluded as that they are not the cause of this rightuousnesse but the effects and frutes as I wil shew héereafter Secondly is gathered of these sayings that Christen rightuousnesse is not the obedience of men themselues but of Chryste for them Thirdlye that this obedience of Chrystes is bestowed vppon man too the intent hée may bée rightuous by it and not by his owne rightuousnesse Fourthly That whosoeuer beléeueth is made partaker of this rightuousnesse of Chrystes so that it is imputed too hym as his owne For Chryste is the ende of the Lawe too iustifie euery one that beléeueth Fifthly that bicause wée are sinners wée bée reconciled vnto the Father by Chryst whom GOD hath set foorth too be the mercy seate Sixthly That Chrystes bloud was shed for the sinnes of them that beléeue so as the Iustice of God or of the Lawe is satisfied Seuenthly By all the things gathered it falleth out that christian rightuousnesse consisteth of acquytall from sinne imputation of Chrystes ryghtuousnesse and acceptation vntoo euerlasting lyfe fréely for Chrystes sake This is the summe of the doctrine of the churche concerning Chrysten rightuousnesse wherby it commeth too passe that Chrysten iustification is an acquital from sinne an imputacion of Chrystes rightuousnesse and an acceptation vntoo eternall life fréely for Chrystes sake How bée it thys is further too bée borne in minde that by fayth onely wherby wée are iustified this ryghtuousnesse
onely Carnally only Chryste was séene of the greatest parte of the Iewish nation which neuerthelesse was damned Therfore the séeing of Chryst in the flesh onely dooth not of it selfe profit too saluation but rather furthereth too greater damnation Herode saw Chryste so did Pilate likewise so did Iudas Cayphas and many other vngodly persons whose damnation teacheth vs that too sée Chryst outwardly in the flesh auayleth not too saluation if there go not true faith in Christ with it Chryst was séen in the flesh and in the spirit at once toogither of the wise men of Marie of Simeon Zacharie Zacheus the Apostles and many others whose séeing turned too their soule helth bicause they not only beheld Chryste with their outwarde eyes but also with the eyes of their harte Whiche thing is manifestly séen in that woman whiche for washing Chrystes féete with hir teares wiping them with the hear of hir head heard Chryst say vntoo hir that hir sinnes were forgiuen hir for the faiths sake whiche shée had in him Of this séeing chéefly speaketh our Lord in this place when he sayth Many Prophets and Kinges haue longed too see that you see and haue not seene In spirite onely doo all they sée Chryste whiche beléeue in him for so dooth Chryst him self interprete it when he saith As Moyses lift vp the Serpent in the wildernesse So must the sonne of man bée exalted that all whiche beléeue in him may not perishe but haue life euerâ—asting After this sort did Abel sée Chryste in his sacrifice so did Abraham of whome Chryst beareth recorde saying Abraham sawe my day and was glad So sée we Chryst at this day as many of vs as beléeue in him Now that they whiche sée Chryst in this wise are blissed this saying of our Lord vntoo Thomas testifieth Blissed are they that beléeue and sée not For we sée him in the Gospel where he appéereth face too face vntoo vs that we should be transformed intoo the likenesse of him Hithertoo concerning the first maner of séeing Chryst and the partes of the same after which maner hée is séene in this world Now foloweth the other maner of séeing which is in the glory too come where we shall sée him moste perfectlie bée delighted with euerlasting gladnesse enioying the moste pleasant and comfortable beholding of him But wherfore dooth hée auouch those too bée happy that sée Chryst First for that Chryste is the woorde of life without which there is no saluation too bée looked for For this woord of life deliuereth the beléeuers from eternall death For like as he that séeth not Chryste and specially with the eyes of faith abideth in prison and vnder the power of the Diuell euen so he that séeth Chryst ouercommeth the world and all euils according too this of Iohn This is the victorie that ouercommeth the world euen your faith But doo we not sée many godly men too be in yl case in this life and too be put too moste gréeuous punishement I answere Yet are they blissed for the sequele of the matter For there shall be a moste ioyfull deliueraunce from all euils wherewith the godly are oppressed in this life And therefore Christe saythe in Mathew Blissed are those that mourne for they shal receiue comfort ¶ Of the second A Certeine Lavvyer stood vp tempting him and saying Master vvhat shall I doo too haue euerlasting life Iesus ansvvered Thou shalt loue the Lord thy GOD. And as it is written in Mathew if thou wilte enter intoo life kéepe the commaundements Too the intent we may vnderstande this answere of Chryste aright it is too bée noted that there are two kindes of men with whom Chryst hath too doo For some are Hipocrites and some repent in good earnest The Hipocrites béeing proude and swelling throughe opinion of their owne rightuousnesse think them selues too haue no néed of Chryst and therfore they persecute him one while by tempting him another while by slaundering his doctrine and sometime by open violence When suche as these bée doo séeke the way of saluation he poynteth them too the lawe and saythe If thou wilt enter intoo life kéepe the commaundementes But those that fall vntoo repentaunce and séeke the way of saluation at Chrystes hand are not sent by Chryste vntoo the law and too Moyses but he taketh them too him self and biddeth them beléeue on him Which thing wheÌ„ they do he grauÌ„teth ouer his owne rightuousnesse vntoo them that they should not be subiect too the curse of the law Wée wil make this more apparant by examples The Pharisie of whom wée heard a late séemed rightuous vntoo him self but he was pronounced vnrightuous by Chryste bicause he had not the rightuousnesse of the law whiche he made his bragges of Contrariwise the Publicane that broughte his sinnes intoo the Temple with him whiche hée there bewayled fléeing too the mercy of God went his way home iustified And in as much as he was iustified and made rightuous he was also made an heir of eternal life In Mathew the lawyer asketh Christe the question saying what shall I doo too get eternall life and Chryste answereth If thou wilt enter intoo life kéepe the commaundements Contrariwise the wretched théefe being a sinner repenteth vpon the Crosse and calleth vpon Chryste by faith too whom Chryst sayth This day shalt thou bée with mée in Paradise that is too wit in euerlasting lyfe In this Gospel coÌ„meth also a Doctor of the law too tempt the Lord sayth what shall I doo too possesse eternal life Too whom our Lord answereth Thou shalt loue the Lorde thy God thy neighbor as thy self which is all one as if hée sayd if thou wilt enter intoo life kéep the commaundements But too the sinfull womaÌ„ Luk. 7. he saith Thy faith hath made thée whole And so Chryst dealeth with twoo kindes of men according too the diuersitie of whom hée sheweth the right way vntoo heauen Why sheweth he the way by y e law sith no man was euer able too come too heauen by y e way Bicause it is the straightest way too heauen according too this The man that doth these things shall liue by them This way therfore doth Chryst shew too them that hold scorn of him For whosoeuer despiseth Chryst eyther hée shall die for euer or else fulfill the lawe which is impossible for him too doo Agein there is another way to heauen which is open too those only that beléeue in Chryst who is the way intoo heauen ¶ Of the thirde THou shalt loue the Lord thy God vvith all thy vvhole hart vvith all thy vvhole soule vvith all thy vvhole povver and vvith all thy vvhole thoughte and thy neighboure as thy selfe This is a summe of Gods lawe and an abridgement of the ten commaundements In both of these commaundementes there are foure things too bée considered First the affection that is required too bée in man towardes God and his neighbour 2. The obiect namely God and
the causes according as I promised in the thirde place whiche surely are many The first is Gods commaundement For the first table requireth humilitie too Godward and all the seconde table requireth humblenesse to manward The second is the example of Chryst. Wherupon Paule in the second chapter too the Philippiās Let the same minde bée in you which was in Iesus Chryst who béeing God tooke the shape of a seruant vpon him The thirde is the consideration of thy selfe what thou warte before thy birth what thou arte from thy birth too thy deathe and what thou shalt bée after this life Thou warte séed and bloud in thy mothers wombe now thou art in a wildernesse of miseries during this life and in the ende thou shalte bée woormes meate The fourth is that thy goodes and good giftes if thou haue any are not thine own but Gods bestowed vpon thée too doo good with vntoo others Therfore if thou bée eyther proude of them or abuse them thou muste stande in feare of horrible punishement The fifth is too think that God is able too take away what giftes soeuer thou haste if thou abuse them and yéeld not the praise too him alone The sixt is that many which séeme too haue lesse gifts than thou doo oftentimes imploye their laboure more too the profite of the common weale and the Churche than thou doost For as God is the strength of bread so is he the power wherby any thing is made acceptable too himselfe And these are the sixe causes which béeing knit toogither make true humilitie the which is hindered by twoo mischéeues strife and vainglory Wherfore Paule in the second too the Philippians sayeth Doo nothing of strife or vaineglorie but through humilitie let euery man estéeme other better than himself For as for those whiche haue a delighte in striuing like as they bée destitute of charitie so are they also voyde of true humilitie and vaineglorie fighteth ful butte ageinste humilitie Thus haue wée what humilitie is of howe manye sortes it is and what causes it hath Now foloweth that whiche I promised too speake of in the fourth place of the rewarde and naturall fruites of the same Hée that is humble shall receiue thrée fruites the first before God the seconde before men the third in himselfe Firste before God the frute is that hée whiche is rightly humble hath God dwelling in him Whereuppon Esay 57. I dwell highe aboue and in the Sanctuarie with him also that is of a contrite humble spirite And in the .66 Whome shall I regarde Euen him that is poore and of a lowly troubled spirite and standeth in awe of my woords Luke the second GOD exalteth the lowly 1. Peter 5. God resisteth the proude and giueth grace too the lowly Before men the lowlye person receyueth this frute Euen as the proude body is disdeyned of al men euen so he that is lowly in déede is honored of all men and an honeste name and report foloweth him In himselfe the lowly person findeth these moste swéete frutes First humilitie or lowlinesse is the mother of chastitie pacience Secondly it is the way vntoo wisdome Prouerbs 11. Where as is lowlinesse there is wisdome Thirdly it is the kéeper of fayth and of the feare of God Fourthly it is the furtherance of inuocation and after a sorte procureth too bée hearde of the Lorde Psalme 101. The Lord looked down vpon the prayer of the lowly Fifthly glorie accompanieth lowlynesse Math. v. Blissed are the poore in spirit for theirs is the kingdome of heauen Mat. 24. He that humbleth himselfe shal be exalted Prouerbes 29. The lowly person shall come too woorship not for that lowlynesse deserueth these things but bycause these things fall vntoo the lowly through the lowlynesse of Christ. To whom bée glory for euer and euer Amen Vpon the .xviij. Sunday after Trinitie ¶ The Gospell Math. xxij WHEN the Pharisies had heard that Iesus did put the Saducees too sylence they came toogither and one of them vvhich vvas a doctor of lavv asked him a question tempting him and saying Maister vvhiche is the greatest commaundement in the lavv Iesus said vntoo him Thou shalt loue the Lord thy God vvith all thy hart and vvith all thy soule and vvith all thy minde This is the first and greatest commaundement And the seconde is like vntoo it Thou shalt loue thy neighbour as thy selfe In these tvvo commaundementes hang all the lavv and the Prophets VVhyle the Pharisies vvere gathered toogyther Iesus asked them saying VVhat thinke yee of Chryst vvhose sonne is he They saide vntoo him The sonne of Dauid He said vnto them Hovv then dooth Dauid in spirite call him Lord saying The Lord sayde vntoo my Lord sit thou on my right hande tyll I make thine enimies thy footstoole If Dauid then call him Lord hovv is he then his sonne And no man vvas able too ansvvere him any thing neither durst any man from that day foorth aske him any mo questions The exposition of the text THis Gospel conteineth a summe of the christen doctrine that is too wit the doctrine of the lawe and of the Gospel A Pharisie propoundeth a question concerning the lawe and Chryst ageine an other concerning the Gospell but for a sundrie purpose For the Pharisie asketh a question concerning the lawe too the intent too tempt Chryst and too picke a quarell too him But Chryst demaunded of him concerning the Gospell too the intent too bring the miswéening Iewes and Pharisies vntoo the true knowledge of the law the gospel For they bicause they thought y t men wer iustified by the déedes of y e law despised the Gospell supposing there was no néede of any other doctrine too the attaynment too saluation than the doctrine of the law whose error Chryst confuteth Sée héer the goodnesse of Chryst. Although the Pharisies aske the question vppon malice yet notwithstanding Christ answereth them according too his owne office and teacheth an absolute doctrine concerning the lawe and the Gospell Therfore the summe of this Gospell is that Christe contriueth all the lawe and the Prophets intoo these two poyntes which are the loue of God and the loue of our neybour Afterward he enquireth of the Messias that is too wit of himselfe too the intent he might shew what one he was namely God and man who was too this end promised too the fathers that he should destroy the woorkes of the diuell and that all kinreds of the earth myght bée blissed in him who becomming our préest should pacifie Gods wrath by paying our raunsome for vs. The places are thrée 1 Of the Saducées whose mouthes our Lord stopped 2 The question concerning the summe of the Law and a rule how too serue God 3 The question concerning the Messias ¶ Of the firste THe Pharisies hearing that hee had put the Saducees too silence assembled toogither c. Albéeit that the Pharisies and Saducées were of a sundry religion one from another and defended contrary
Hierusalem testifie Thirdly he punisheth spiritually in this life with darknesse and ignorance and after death with euerlasting paynes Greece Turkie and Italie and the greatest most flourishing parte of the whole world are examples of this punishment This dooth the riche glutton testifie who repenting too late and in vayne in Hell is tormented there with endlesse paynes The ninthe Dooth the king for mens vnthankfulnesse breake of the mariage which he had determined vpon No But he sayth too the seruants The vvedding is redy but those that vvere bidden are not vvorthy Although this may bée vnderstood of the vnthankfulnesse of the whole world yet doth Chryst in this place entreat chéefly of the vnthankfulnesse of the Iewes whom in these woords he threatneth too shut out from the mariage of the kings sonne Go yee therefore out intoo the high vvayes and as many as yee finde bid them to the mariage Behold the bountifulnesse of this king He willeth all men too bée bidden too his sonnes mariage without respect of nation or persons For he speaketh of the calling of the Gentiles too the gospel And it is too bée marked aduisedly that he sayth whom so euer you find bid them too the mariage But when was this spoken too the Bridegroomes seruaunts Euen then when Chryst said Go yée intoo the whole world and preach the gospell too all creatures He that beléeueth and is baptised shal be saued and he that beléeueth not is condemned already The tenth And the seruaunts vvent foorth intoo the high vvayes and gathered togither all as many as they could finde both good and hadde and the vvedding vvas furnished vvith guests This came too passe after Whitsonday after that the Apostles were armed with the holy Ghost and from thencefoorth vntoo this day by the ministers of the gospell ¶ Of the second ANd the king came too see his guests and vvhen he spyed a man there vvhich had not on a vvedding garment he said vntoo him Freend hovve camest thou hyther hauing not a vvedding garment This place teacheth first that in the visible congregation of the Churche the euill are mingled with the good vntill the last day which thing the Parable of the Darnell declareth also Neither is any such Church to bée hoped for in this lyfe as the Anabaptistes dreame of For the Church is in all poynts like a féeld wherin wheat and Darnell grewe both toogither For like as wheat abideth wheat still although neuer so much Darnel spring vp from time to time So the Church continueth holy though it haue diuers rotten members As many as professe christen religion are members of the Church howbéeit some be quicke and some dead Those bée quicke that haue a liuely fayth and those bée dead which professe the religion without liuely confidence in Chryst. As for those that are out of the visible congregation of the Churche they are enimies of the doctrine and neyther quicke nor dead members of the Churche It foloweth that the King comming in saw a man without his wedding garment What is this wedding garment This is néedful too be known that we may enioy the swéetnesse of Chrystes mariage perpetually At the last day there shall stand in this kings sight twoo kindes of men of whom the one refused too come too this wedding as the Turks and the vngodly Iewes many heathen nations at this daye It is manifest that none of these hath a wedding garment Of whom notwithstāding many doo loue ciuil honestie Wherfore this outwarde ciuilnesse of Aristides Fabritius Fabius Maximus and Cato is not that wedding garment whiche hée requireth And the other sort came too the mariage that is too say they conueyed themselues intoo the outward congregetion of the Churche at the preaching of the Gospell Howbéeit these are not all of one hewe For some trust too their owne woorks and thinke their shamefulnesse too bée couered with the garment of their woorkes Is this the wedding garment No in good sooth For they are thrust out from the mariage but none are thrust out from the mariage that bring a wedding garment with them Others some haue no woorkes but euil woorks howbéeit they bragge of fayth and boast themselues too bée faithfull and they suppose that this their fonde craking is the wedding garment but they are deceyued For of such hipocrits the Lord saith Not euery one that saith vntoo me Lord Lord shal enter intoo the kingdome of Heauen but he that dooth the wil of my father which is in heauē And other some beléeue a right and these mortifie the fleshe and liue in the spirit repent set their mind too liue blamelesse These only haue y e wedding garment Therfore whither yée call liuely faith or holinesse of life the wedding garment yée shall not take your marke amisse For as the calling too this mariage requireth faith so requireth it also true holynesse And that this is the true wedding garmente it appéereth in Abel Abraham Maudelin and many other Sainctes And it is no maruaile that suche a liuely fayth shoulde bée the wedding garmente For whosoeuer beléeueth his sinnes are released Gods wrath is taken from him and hée becommeth the sonne of God For it is written hée gaue them power too become the sonnes of God as many as beleued in his name Hée that beléeueth on him hathe euerlasting life Moreouer Chrystes rightuousnesse is imputed too the beléeuer wherewith the man béeing apparayled appéereth rightuous in the sight of God But héere thou must beware that thou put not on a visor in stede of the true garment that is too say y t thou boste not of vaine presumption in stede of true liuely faith If thou couet too know the marks of it these they bée Whersoeuer is true fayth there is also repentance with it there is hate of sinne there is true feare and ageine there is comfortablenesse of hart kindled by the holy Ghoste a desire too further Gods glory among men the duties of charitie or too cōprehend all in one woord true holinesse which is none other thing than a sequestring of our selues from the wickednesse of the world by mortifying the fleshe a clinging vntoo God by quickening of the spirit Wheresoeuer this holynesse is it is at continuall strife For the fleshe fighteth ageinst the spirite This holynesse is not made perfect at an instante but groweth all the time of a mannes life which thing the liues of the sainctes may easly teache vs. And thus muche concerning the wedding garment But I pray you what shal be doone too them that haue not this wedding garmente That dooth the Texte tell in these woords Binde him hand fote and cast him intoo vtter darknesse there shall bee vveeping and gnashing of teeth The outer darknesse betokeneth punishment and sorow which are out of the kingdome of God namely in Hel. Intoo this darknesse was the rich glutton cast and so shall all those bée caste that are not found clothed
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