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
néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two
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
who being armed by Sathan at length slue his owne brother bicause hée was of an other religion than hée was of After him folowed many false Prophetes vntill the flud wherewith bothe the false teachers themselues and also their disciples were punished Anon after the floud Sathan sent false teachers ageine into the church which so wasted the Lordes vineyarde that the truthe of God remayned alonely with a few of the house of Sem. So also froÌ„ thencefoorth vntoo Chryste alwayes false teachers crepte intoo the Church most coÌ„monly they got intoo their hands the chéefe ordering of things as well in lay matters as matters of the Churche After Chrystes resurrection there came moe false Prophetes and at all times they were moste in number At length the Pope who is very Antichryste hathe sente out swarmes of heretickes and chéeflye Monkes whiche haue moste miserably torne Chrystes Church with false doctrine And at this day there bée false teachers euery where In conclusion where so euer Chryste layeth his good séede intoo the ground there by and by Sathan putteth too his séede of Darnel Therfore it is not for nothing that Chryste warneth vs too beware of false Prophets Wée know from whence false teachers come and whyther they goe Now that the greatenesse of the daunger may bée weyed I will reherse certeyne of their names First they are called by a general name false Prophets that is too say suche as séem too be teachers of the truthe hauing ordinarie succession authoritie and yet neuerthelesse are lyers as who in steade of true doctrine doo foyst in deuilishe lyes and mennes dreames of whiche sorte there were store in the papacie 2. Of Iohn the Apostle they bée called euill spirites as well for that they are sent by Sathan who is euill as also an occasion of euill of damnation vntoo many 3. Of Iude the Apostle they are termed Clouds without water like vntoo Caine Balaam and Chore. Woe be vntoo them sayth hée for they haue folowed the wayes of Cain are vtterly giuen too the error of Balaam for lukers sake and perishe in the treason of Chore. Fourthlye Paule calleth them Dogges bothe bicause they teare Gods woord and also bicause they scare Chrystes shéepe from his shéepefolde Fifthlye they bée called euill woorkemen bicause they woorke amisse and the ende of their laboure is bothe the destruction of them selues and the damnation of those that giue eare vntoo them Sixthly The Apostle Iohn calleth them Antichrystes not bicause they denie Chryste but bycause they peruert Chrystes doctrin and are ageinst Chryst in their life Seuenthly Paul calleth them enimies of Christes crosse bycause they impute not the begynning meane and ende of Saluation vntoo Chrystes merite alone In this Gospell they are called woolues but yet masking in shéepes clothing that is too say pretending themselues too bée made men where as that notwithstanding they lyke woolues leape priuâ—lie into Chrysts fold tearing and killing Chrysts shéepe with false doctrine and counterfeyt holynesse But what is the outwarde countenaunce of false teachers They come sayth Chryst in sheepes clothing The Lorde in this place speaketh not generally of all euill teachers but onely of one kinde For there bée some that teache well and liue amisse and some that teach amisse and liue amisse and other some that teache amisse and séeme too liue well Of this thirde kinde of Prophets the Lorde speaketh héere For by them is greatest danger What is their desire That dooth Chryste set foorthe in a trimme image When he termeth them Woolues For as the desire of the Woolfe is first too scare the shéepe from the folde then too harrie them intoo the wooddes and thirdlye too deuoure them and destroy them Euen so the false Prophets endeuer by their wile too withdraw the shéep that is too say the godly and weake persons from the true church and too driue them intoo the wyldernesse where is no foode of Gods woorde too the intent they may get the masterie of them and at the length murther not so muche their bodies as their soules Howe true this it Turkey beareth wytnesse whiche is deceyued by their false Prophet Mahomet So doothe the papacie plunged in errour by the Antichriste of Rome So do many nations whiche are ledde awaye in horrible outrages by the Libertines and Anabaptistes But thou sayst How can I that am a rude and ignorant person discerne in this varietie of opinions who bée the true techers who hée the false Too the intent wée may discerne and iudge the shepherd from the woolfe Chryst sheweth vs the marks of the woolf he draweth out the false teachers in their proper colors They come to you saith he in sheeps clothing If a man looke but vpon their outward visor he wold take them for most holy men or rather for angelles of God But if yée plucke off their visours yée shall fynde them woolues first for that their voyce is not lyke Chrysts voyce yea rather with a strange noyse they scare away Chrysts shéepe from their shéepfold intoo the wildernesse too the intent they may kil mens consciences and destroy their soules And this is one marke Besides this hée addeth an other when he sayeth Yee shal knovv them by their frutes Héere thou must bée well aduysed that thou take not the leaues for the frute An euill trée hath now and then beautiful leaues and ageinâ— A good trée oftentimes hath plentifull frute but leaues not altoogether so fayre too sée too But what are the true frutes of Prophets They are thrée worshipping doctrine and maners comformable too the doctrine The true Prophete hath his maner of worshipping his doctrine and his manners according too the prescript woord of God The false prophet hath a manner of worshipping deuised by men a doctrine of mens traditions and manners too outwarde shewe honest howbéeit sauouring altogither of hipocrisie ¶ Of the third NOt euery one that sayth too mee Lorde Lorde shall enter intoo the kingdome of heauen but he that dooth the vvil of my father vvhich is in heauen he shall enter intoo the kingdome of heauen This saying of the Lorde conteyneth two lessons One concerning them that shal bée damned and an other concerning them that shall bée saued And he speaketh of them that are in the outwarde felowship of the Churche for of the others there is no dout but they bée damned But who are they that be damned They are those that glorie of Chryst and do not the will of the heauenly father Who are those They that brag of Fayth which they haue not that is too wit which professe fayth without repentaunce and godly life These dooth Christ pronounce too bée daâ—â—ed and no maruell at all For such persons sinne horribly First they sinne in lying bycause they lie vntoo God Secondly in dooing reproche bicause they abuse Chrystes bloud whiche was shedde for vs. Therefore let vs not folow the outrages of lustes and tirannie but let vs
theyr mindes douting with what company they may ioyn themselues in felowship For while some boast of one maister and some of another glorying of his wisdom and godlynesse not without contempt of others whom they outface with their lofty lookes it coÌ„meth to passe that according as they perceiue any maÌ„ affectioned towards them to holde with them or ageinst them so they with blind iudgement commend or discommende his doctrine and Religion Héereuppon growe hartburnings froward suspicions hatred fallings out and desire of reuenge wherthrough all things are turned vpsidedowne And from hence to passe ouer other things with silence springeth a double pleasure For both the enemies of the Gospell are boldned in theyr stubbornesse and vngodlinesse and also the weaker and vnskilfuller sort which earst were more forward in imbracing of the truth are not a litle trobled wauering and vncertein too whether part they were best too ioyne themselues â–ª AmoÌ„g whom not a few as though nothing certein could be taught or determined of all the whole Religion begin too dout not only of al the partes of it but also of all maner of Religions In this case it is our duetie my déere brethren too succor the weake bothe with our Prayers and aduertisements that they stumble not at this huge heape and dunghill of opinions and so fall headlong intoo certeine destruction The best remedie for this mischéefe is to marke the continuall consent of the Catholike church in Doctrine and in the true seruice of God For as there is but one God so is there also but one euerlasting stedfast and infallible truthe of God one true religion one faith one rule wherby to liue well and one Church of Chryst which only knoweth the true maner how too serue God aright He that is not a Citizen of this Churche is falne from grace and saluation though he boast himselfe too haue neuer so great maisters Contrarywise he that in this Church woorshippeth God in spirit and truthe â–ª is the heir of grace and saluation though he had but a Cow-herd too his maister or teacher For this matter hangeth not vpon the worthinesse or vnworthinesse of man but vppon the mastership of Chrystes spirit whose wil is that his pure and vncorrupt woord should be oure rule of life saluation In the which woord and woorshipping taught in the woorde there hath bin a most sound and perfect consent of all the holy Patriarkes before the flud and after the flud of the Prophets and Apostles yea and of al godly men Whâ—se doctrin and manner of worshipping if wée holde aright wée may lawfully glorie in Chryste that wée are Citizens of the Churche of Iesu Chryst althoughe the whole world hated vs and abhorred vs as Heretikes I méene therefore brethren too say somewhat concerning this contynuall agréement too the intent wée may bée assured in our selues whither wée bée in that consent of the Catholike Church or not or whither oure aduersaries bée in it who making greatâ— braggs of theyr maysters whom they call fathers endeuer with sword and fire too stop the course of the doctrine of the Prophets Apostles In the handling of this matter many things surely do méete which all ame as it were at this one marke For of necessitie it must come héere in question from whence true religion hathe his begynning and what assurance is therof how great hath bin the consent of the church in the same doctrine through all ages by what sleights Sathan is woont too assault the true religion and finally what aduisednesse the Godly ought too vse ageinst the treasons and crafts of Sathan least as oure first parents did wee suffer our selues too bée led with faire words from the fountains of saluation too the Diuels puddles that is too mens traditions and wilworshippings Wée should not néede to shew from whence true religion hath his beginning but that the rage of men and féends bothe hath bin in olde time and is at this day so greate that they durst set vp newe religions after the blynd imagination of their owne brayn maynteyning them with swoorde and fyre and persecuting that Religion whiche is onely of God that they may fulfil the prophecie whiche was spoken of the serpents séede that should byte the héele of the womaÌ„s séede But muche more rightly than these iudged that heathen man Socrates who being demaunded in Xenophon which was the true religion answered It was that whiche God himselfe had appointed â–ª For in as muche as the Lord sayth playnly by his Prophet that he abhorreth the doctrines and worshippings of men Let vs be out of all doute that the true and continuall abyding Religion hath his beginning from the euerlasting God himselfe Apollo Pithius béeing asked of the Atheniens what religions they shoulde chéefly folow answered those that their auncetors had vsed When they obiected ageyn that the custome of their auncetours had oftentimes bin chaunged hée sayde that the best was too bée folowed For as Hesiodus sayeth the auncient custome is euer best After the same maner our aduersaries in these dayes boast of antiquitie vtterly suppressyng the name of the author of true Religion where as they oughte rather too aunswere as Socrates did than as the wicked féend did For like as Sathan abused the authoritie of antiquitie to stablish errors so do they True it is in déede y t the auncientest religion is best so as it haue his beginning from God who is best and not from the olde serpent who froÌ„ the first beginning brought into the worlde his Religion fighting full but ageinst the religion of God Wherefore there is a distinction too bée made betwéene the twoo Antiquities For the one antiquitie is referred too God and the other too Sathan The first of these antiquities is the auncientest of all antiquities as which hath neither beginning nor shall haue ending Out of this most ancient antiquitie sprang the truth of God whereby is taught whiche is the true Religion for the confirmation whereof God hath added woonderfull recordes which should bee as it were certeyne euerlasting and authorised seales of his heauenly truthe The later antiquitie is such a one as both had beginning and shall haue ende out of which issued all superstition and vngodlynesse Either of these religions hath his furtherers and as it were certeine Patriarks whome the men of late yéeres haue termed fathers of whome they glorie not a litle The Papists haue alwayes in theyr mouthe the Fathers the Fathers And in all controuersies concerning the doctrine and seruice of GOD they flée to them as too theyr last Anchor-holde Wee also acknowledge the Fathers howebéeit farre after another manner than they doo For wee admitte those for Fathers who hauing receiued theyr Religion at Gods hande haue also deliuered the same faythfully too posteritie as are the Patriaks holy Kings Prophetes Chryst himselfe and the Apostles These onely doo wée reuerence as fathers and too vary from them in opinion wée iudge it a
sorts visibly and inuisibly Hée came visibly intoo the Apostles vppon Whitson-Sunday as wée shall hear when the time commeth He commeth inuisibly intoo mennes harts when the Gospel is preached and he sealeth vp the truthe of the Gospell in the hartes of the hearers Chryste speaketh of both the commings of the holy Ghoste For that whiche went before in the Apostles visibly the same followeth inuisibly wheresoeuer the Gospel is taught purely But too what end tendeth the doctrine of the holy Ghoste He shall not speake of him selfe but vvhatsoeuer he heereth that shall he speake That is the holy Ghoste shall teache you the same doctrine that I haue taughte you shall tel you whatsoeuer shall come too passe That is hée shall reuele vntoo you what maner of kingdome my kingdome shalbée bothe in this life and after the generall resurrection And he shall glorify mee bicause he shall take of mine and shevv vntoo you That is the holy Ghoste shall by his recorde and effectuall woorking stablishe the glory whiche the Father hath giuen mée so as the gates of Hel shall not bée able too preuail a whitte ageinste my kingdome for they can neuer darken my glory ¶ Of the third NOw remayneth too speake of this saying I haue yet many things too say vntoo you but you cannot beare them avvay as novv This place doo the Papists abuse as thoughe the Apostles had not deliuered a ful doctrine too the churche And this they vpholde too the end they may stablish their Masses prayings too Saincts Rosaries Pardons holy water and other deceits of Antichrist But Chryste speaketh according too the capacitie of his Disciples and of the weaknesse that was in them before his death of the gift that they should receiue after his resurrection vppon Whitson Sunday As if hée had sayd I would speak many things too vntoo you coÌ„cerning my kingdome and other misteries but as yet yée are not fully throughly taught by the holy Ghost whom I wil giue you in his time who shall lead you intoo all trueth that is too say intoo full knoweledge of my kingdome This full trueth did the Apostles obteine vpon the very day of Pentecoste or Whitson Sunday whiche afterward they did put in wryting We must séek the same trueth and holde our selues contiÌ„ted therwith if wée minde too be the Scholers of the holy Ghoste too whom with GOD the father and the euerlasting Sonne bée praise and glory for euer and euer Amen The .v. Sunday after Easter ¶ The Gospell Iohn xvj VErely verely I say vntoo you vvhat so euer yee aske the Father in my name he vvil giue it you Hithertoo haue yee asked nothing in my name Aske and yee shall receyue that your ioye may bee full These things haue I spoken vntoo you by Prouerbes The time vvill come vvhen I shall no more speake vntoo you by Prouerbes but I shall shevv you plainely from my Father At that day shal yee aske in my namâ— And I say not vntoo you that I vvill speake vntoo my Father for you For the Father him selfe loueth you bycause yee haue loued mee and haue beleeued that I came out from GOD. I vvent out from the Father and came intoo the vvorlde Againe I leaue the vvorlde and go vntoo the Father His Disciples sayde vntoo him Loe novv thou talkest plainly and speakest no Prouerbe Novv are vve sure that thou knovvest all things and needest not that any man should aske thee any question Therfore beleeue vve that thou cammest from GOD. Iesus ansvvered them novv yee doe beleeue Beholde the houre dravveth me and is already come that yee shall bee scattered euery man too his ovvne and shall leaue me alone And yet am I not alone for the Father is vvith mee These vvoords haue I spoken vntoo you that in mee yee might haue peace for in the vvorlde shall yee haue tribulation but bee of good cheere I haue ouercome the vvorld The exposition of the text FOr a good consideration is this Gospel read in the church as vpon this day For it conteyneth the chéefest woork of Christians and the woork that is peculier to them For onely Christen folks can performe this seruice of Inuocation vntoo God For after that vpon last Sunday was declared what is true Faith what is righteousnesse what is iudgement and too bée bréef what is the kingdom of Christ and in whom it consisteth In very good time order is mention made this day of the chéefe seruice that the Citizens of Chrystes kingdome can performe which is the true calling vpoÌ„ god And bicause no exercise of the godly is more néedful than prayer and that no woork is more hard than too pray aright I wil in this sermon entreat of praier only And too the intent wée may the eassier vnderstand this doctrine I wil say two things concerning prayer which are these 1 What Christian prayer is and how many sorts there bée of it 2 What are the conditions that must goe with euery prayer For when I haue discussed these two places I hope there shal bée no man so he yéeld himself easie to bée taught which shal not clerely and plainely vnderstande what thing Christian prayer is and how néedefully the seruice of prayer is required at our hands ¶ Of the firste WHat thing is Christian prayer It is a lowly lifting vp of the minde vntoo God in desiring ought at Gods hand or yéelding thanks for benefites receiued Now y t there bée two sorts of lifting vp the mind vntoo God first it is confirmed by y e record of Dauid who going about too pray saith in the .25 Psalme Unto thée O Lord haue I lift vp my soule and secondly by the forme of praying appointed too vs by the Lord Our father which art in heauen Moreouer by the gesture of them that pray whoo as they are praying are woont too lift vp their eyes vnto heauen This therfore it behooueth vs to know that prayer is not a pratling of the spéech only but that it is an humble lifting vp of the hart vntoo God with which humble lifting vp of the hart woords also procéede out of the mouth But of how many sorts is Chrysten prayer It is of foure sortes Deprecation Adoration Intreatance and thanks geuing These foure kinds of prayer will I declare bréefly Deprecation is an humble lifting vp of a mannes minde vntoo God wherby is desired deliueraunce from such things as trouble or veâ—e him As when wée desire too bée deliuered from Tirannie violence diseases famine and other things that séeme sharpe vntoo vs. Adoration is a lowly lifting vp of mans soule vntoo God wherby wée desire some benefite at his hande as when wée desire encreasements of faith loue patience chastitie and when wée craue those things that wée haue néede of toward the maintenance of this life Intretance is an humble lifting vp of a mannes mind vntoo God wherby one maketh sute for an other as when wée pray for
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
might haue life and that they might haue it more abundantly The exposition of the text WE herd yesterday of the euerlasting life whiche wée atteine by faith in Christe this day is shewed vntoo vs the true door and the true doore kéeper least any man might stray from the righte gate of eternall life and séeke an other way or door by whiche he cannot come too eternall life Now too the intente wée may the better vnderstand the texte of this Gospel wée must marke the occasion and purpose or drifte therof wherby the effect of the meaning may bée gathered The occasion was this Chryste healed a blinde man that had bin blind from his birth by which déede hée shewed his Godheade and that hée was the Messias whiche had bin promised long agoe But the Pharisies and Scribes who at that time were counted the shepheardes of Gods people were offended as they that enuyed Chryst the honor of the Messias and true shephearde that was promised Ageynst the vngodlynesse of whome Chryste maynteyneth and vpholdeth him selfe too bée the true shepeheard His drift therfore is too shewe the true shéepfolde that is too define the true Churche wherof hée alone is the true shepeherd Thus haue wée the occasion drift of this sermon And the summe of it is that he bothe confuteth the Scribes whiche vaunted them selues too bée the true shepeherds and auoucheth himself too bée the true shepherd in whose shéepfolde bée as many as héere his voice and folow him and depart from strangers that is too say from false shepherds The places are twoo 1 Of false shepeherds 2 Of the true shepeherd and shéepfolde ¶ Of the firste VErely verely I say vntoo you hee that entreth not intoo the sheepefolde at the doore but climbeth in another vvay hee is a theefe and a murtherer This is the description of a false Prophet And by setting foorthe the example of one hée signifieth all false Prophets Hée is a false Prophete that entreth not in at the doore What is it not too enter in at the doore It is too appoint another way too saluation than Chryste onely Then whosoeuer strayeth from Chryste strayeth from the doore is a false shepeherde Arrius denyed Chrystes Godhead therfore did hée stray from the doore for Chryst is very God Photinus denyed Chrystes manhood therefore hée strayed from the doore for Chryste is verye man Sabellius made twoo persons in Chryst therfore strayed hée from the doore for Iesus is both God and man one Lorde and one Chryste The Papistes say wée are not saued by the onely merite of Chryste therefore they straye from the doore for Chryste alone is the Sauioure of the worlde The Pharisies and Papists thrust vpon vs mennes traditions in stéede of the Gospell wherefore they stray from the doore and enter intoo the shéepfolde that is intoo the Church by another doctrine than the doctrine of Moyses the Prophetes the Psalmes and the Apostles for this is too climbe in another waye Wée maye therfore note héerby the true mark of false Prophets which is too climbe intoo the shéepefolde some other way than by the very gospel of Chryst or than by Chryst himself and to take vpon them the office of teching These false techers are théeues and murtherers They are murtherers after a double manner First in that they thought their owne doctrine too bée sufficient too saluation the only doctrine that fed when neuerthelesse there is no vnderstanding of the woorde but if Christ open and as it were vnbolt the doore Secondly for that they deuised also new traditions of their owne brayne which they thought too bée auaylable too saluation according as wée manyfestly sée it to haue bin customably doone by the Papists which haue taught that this work this Masse this Rosarie this praying vnto Saincts and this order deserued saluation They are théeues moreouer first bicause by their craftinesse they take away the true doctrine 2. Cor. 11. lyke as the serpent deceyued Eue by his wilinesse Secondly for that whē they haue stolne away the true doctrine they foyst in a wycked doctrine wherethrough they strengthen the handes of the vngodly and discourage the hart of the rightuous Ezech. 13. But what méeneth it that it foloweth in the text As many as came before mee are theeues and murtherers Came not Moyses Elias Esay Heliseus Ieremie Daniel many others before Chryst If they came before him they wer théeues robbers according as y e lord in this place auoucheth openly They are said too come before Christ y t come without Christ y t come without his doctrine and spirit But the holy prophets of God came with Chrysts spirit and doctrine therfore they came not before Chryst neyther were they théeues murtherers but true shepherds of Chrysts shéepfold Héervpō Austin saith wel They come w t him y t come with gods word I saith he am the way y e truth the life If he bée the truth they come with him y t be true As many then as come w tout him ar théeues murtherers y t is too say they come of their owne heads to y e intent to steale kil They ar théeues bicause they say that that is theirs which is an other mans and they are murtherers bicause they also kill that whiche they haue stolne Soo then how great daunger there is in false teachers They clayme Chrysts flocke to them selues like théeues and they kill them like murtherers Upon good cause therfore dooth Chryst in the Gospel warne all men too beware of false prophets that is of false teachers that bring not with them Gods truth ¶ Of the second BVt hee that entreth at the doore is the shepeherde of the sheepe Héere he entreateth of the good shepherd and defineth him too bée the good shepeherd that entreth in at y e doore There are foure sorts of good shepeherds For first God himselfe is called the shepeherd of his shéepe according too that which is written Hierem. 22. Behold I wil gather the remnant of my flock out of al lands intoo which I had cast them out and will bring them ageine intoo their owne grounds and they shall encrease and bée multiplied Also Psalme 23. The Lorde is my shepeherde I shall want nothing he shall put me in a place of pasture Secondly Chryst God man is also a true shepherd as he himselfe witnesseth in this gospell and as wée haue herd euen nowe I am the good shepeherd whiche thing hée proued by that that hée redéemed his shéepe with his owne life The thirde kinde of shepeherdes are the godly teachers of whom the Lorde speaketh in Hieremie I will rayse vp shepeheardes among them and they shall féede And Chryst maketh Peter a shepeherd when hée sayeth Féede my shéepe The fourth kinde of Shepherds is the ciuill magistrate Wherevpon king Dauid is called the shepeherd of the people and in olde time kings were called shepherds of people Howbeit the Lord in
deale in suche wise as sin may bée wiped out and we made holy vntoo GOD. Thirdly they sinne in thefte bycause they robbe GOD of hys honor Fourthly In murther bicause they kil first themselues through false persuasion and then their neighbor by euill example Fifthly they vnhalow the temple of the holy Ghost Who are saued They that doo the will of the heauenly Father But héere manye stumble and ouershoote themselues First those that say the heathen are saued which liue honestly in this worlde whose opinion this saying confuteth Hée that beléeueth not the wrathe of GOD abideth vppon hym Secondly those that mainteine their own rule too be the wil of God Ageinst whom Chryst sayth They woorship mée in vaine teaching the commaundemēts of men Thirdly those that say the lawe is Gods wil which thing is true in déede But if saluation depended vpon the dooing of this wil then should no man be saued What is the wil then the fulfillers whereof are saued Chryste answereth in Iohn the .vj. This is the wil of the Father that they should beléeue in him whō hée hath sent For thus sayeth the Lorde Hée that beléeueth on the sonne hath life euerlasting This fayth caryeth with it godlynesse and charitie his naturall frutes which the godly bring foorth throughe Iesus Chryste too whome bée glorie world without end Amen Vpon the .ix. Sunday after Trinitie ¶ The Gospell Luke xvj IEsus sayde too his Disciples There vvas a certein riche man vvhyche hadde a Stevvarde and the same vvas accused vntoo him that hee had vvasted hys goods And hee called hym and sayde vntoo him hovve is it that I heate this of thee Gyue accoumpts of thy stevvardshippe for thou mayest bee no longer Stevvarde The Stevvarde sayde vvithin himselfe VVhat shall I doo For my mayster taketh avvay from mee the stevvardship I cannot digge and too begge I am ashamed I vvote vvhat too do that vvhē I am put out of the stevvardship they may receiue mee intoo their houses So vvhen hee hadde called all his maysters debters toogither hee sayde vntoo the firste hovv muche ovvest thou vntoo my mayster And hee sayd an hundred runnes of Oyle And hee sayde vntoo him take thy bill and sitte dovvne quickly and vvryte fiftie Then sayde hee too another hovv muche ovvest thou And hee sayde one hundred quarters of VVheat Hee sayde vntoo him take thy bil and vvrite foure skore And the Lorde commended the vniust Stevvarde bicause hee had doone vvisely For the children of this vvorlde are in their nation vviser than the children of lyght And I saye vntoo you Make you freends of the vnrightuous Mammon that vvhē yee shall haue neede they may receiue you intoo euerlasting habitations The exposition of the Text. CHrist in this Gospel exhorteth his Disciples too doo good too their neighbours and hée dooth it by example of a parable the effect of which is this The stewarde of a certeine very riche man is carefull what shall béecome of hymselfe when hée is put from his office Muche more therefore must Chrysten folke whiche are Gods stewards in sundry giftes bée carefull what shall befall them when they haue made their account that is too witte when they shall bée departed oute of this life But as the stewarde purchaseth hym selfe fréendes with the Mammon of vnrightuousnesse that may receiue him when he is remoued from his office So let Chrysten folke with their goods and with their giftes make the poore beholding too them that they by their recorde maye receiue them intoo euerlasting habitations This is the sūme of this present Gospel Howbéeit too the intent it may turne to our more plentifull instruction I will intreate of foure poyntes Which are these 1 A reproofe of the abuse of Gods giftes 2 Causes of dooing good too the poore 3 A complaynt that the children of this woorld are wiser than the children of light 4 The vse of riches and the desert of good déedes ¶ Of the third WHen as this text setteth before vs a steward that had wasted his maisters goodes in generall the abuse of Gods giftes is blamed For who is he that for the most part abuseth not the giftes that God hath bestowed vppon him After what sort this is I will declare by a fewe examples Wisdome is giuen too some man too help the vnskilful with his counsell and too rule the rude with his discretion but now it is made an instrument of craftinesse to beguile men Riches are giuen too cherish the members of the church with all but now they are spent about vnprofitable shewes and charges The toong is giuen too man that he should vse it in teaching things godly and honest and too beare witnesse too the truthe but what is doone nowe a dayes It serues too slaunder rayle forsweare backbyte blaspheme Strength and power are giuen for the defence of Iustice and of good matters But now they are a maintenāce of y e tyrants who vse them too ouerthrow the truth and too subuert common weales After the same maner other gifts of God are greatly abused which abuses surely issue from these springs folowing and not from else where First the sinne that dwelleth in vs bringeth foorth suche buddes and the lesse it is at commaundement of the spirit so much y e mo euils dooth it bring foorth For it is a moste déepe sink of al euils which can not bée wholly purged in this life Agein our aduersarie the deuill thirsting our damnation lyeth in wayt for men and practiseth a thousande fetches too destroy vs too the intent that either vtterly abolishing Christes kingdome or pestering it vp intoo a streight roome hée may stablish his owne kingdome Besides that the worlde yéeldeth moste lewde examples wherby wée are allured too do the lyke For as one sayeth euill custome is the foode of naughtynesse And Paule sayth A little leuen sowreth a whole lumpe of dough Moreouer this euill is increased by the negligence of gouerners which compel not mē by streighter awe to do their duetie aright Howbéeit wée that glorie too bée called Christians ought too bée kept in our dueties by the remēbrance of these things ensuing First the commaundement of God sticking continually in our mindes ought too put vs in remembraunce of our dutie Secondly honestie it selfe and the renoume of vertue ought too spurre vs forward that wée abuse not shamefully the gifts of GOD. Thirdly the woorthinesse of the thing oughte too bée a spurre vntoo vs. For what is more séemely for the children of God than too make them selues conformable too y e example of their most louing father and fourthly our owne calling For wée bée called too holynesse that wée also might bée holy and that the vse of those things that God hath graunted vntoo vs might bée holy These things must wée thinke vpon earnestly ¶ Of the second FOr as much as all this whole gospell is set foorth too stirre vs vp too do good too our neighboure I will speake these
was not arayed like one of them Séeing then that God dooth so much for the Lilies which wither away within a while and shalbée burned why should hée not clothe vs whom hée hath created too eternall life The fifth After all these things doo the Heathen seeke As if hée should say You in times past after the maner of Heathen folke were ignorant of Gods prouidence and voyde of Faith But now yée knowe that GOD hathe a care of you Why then séek yée things néedful for your life with heathenish carefulnesse The sixth Your Father knovveth that you haue neede of all these things Mark these things aduisedly Hée sayeth not the dreadful GOD the iealous God the maker of Heauen and earth hée that visiteth the sins of the fathers vpon their children knoweth but hée sayth your father knoweth whose father your father What maner a father your heauenly father Bicause he is heauenly he is also most good most mightie and moste wise Bicause hée is moste good hée wil giue those things that bée good Bicause hée is moste mightie hée can giue what he wil. And bicause hée is most wise he knoweth how what and when it is méet too giue ¶ Of the third SEeke yee firste the kingdome of God his rightuousnesse all things else shal bee cast vntoo you In this shorte saying of Christ are two things cōmaūdement promise The commaundement is Seek first the kingdome of God and the rightuousnesse of God And the promise is And all things else shall bee cast vntoo you First and formost therefore let vs sée the commaundement and then the promise The commaundement is that wée should séeke the kingdome of God and the rightuousnesse of God Héere it is demaunded what maner of things Gods kingdome and rightuousnesse are And ageine after what meanes they are too bée sought The kingdom of God is of three sorts in the scripture that is too wit of power of grace and of glorie He biddeth vs not séeke the kingdom of his power but of his grace from whence is the passage too the kingdom of glory What is the kingdome of grace It is that kingdom wherinto wée are receiued of méere grace whyle wée beléeue the Gospell For the Gospell is as it were the voyce of a cryer whereby they are called too this Kyngdome Of this speaketh Chryst in an other place The kingdom of God is among you Then is this kingdome the grace of God which Christes Gospell offereth The promise is the gate The bringer in is the holy Ghoste which sanctifyeth and regenerateth vs a newe in the Laue of Baptime by the woorde Bréefly this kingdome of grace is mercy forgyuenesse of synnes ioyfulnesse of conscience and deliueraunce from the kingdome of Sathan What is that rightuousnesse of God whiche he biddeth vs séeke Out of all doute it is the newe life and obedience which God requireth of his children And it is called the rightuousnesse of God bicause it pleaseth god that is too wit for the faithes sake wherby wée are reconciled too God in the blud of Chryst. The promise is And all things else shal bee cast vnto you That is too say the things that perteine too the sustenaunce of this life shall bée giuen you But Paule wherof no man doubteth did busily séeke the kingdom of God and yet notwithstanding in the .xj. chapter of the seconde Epistle too the Corinthians he cōplaineth that he was distressed with hunger and thirst Agein holy Iacob suffered scarcenesse of corne and other victuals in so muche that he was constreyned too go with his housholde intoo Egypt least he and his shoulde haue perished for hunger Therfore this promise of Chrysts séemeth vayne I answer Chrysts promise fayleth not for the truthe can not lye For Chryst who is our Phisitian is not ignorant when remedies are too bée ministred and when they are too bée withdrawne He regardeth not so muche our vnskilfulnesse as his owne wisedome Therfore let vs take this for a certeintie that he forsaketh not those that are his As for that wée now and then want things necessarie there bée many causes Firste that wée may bée exercise in pacience 2. That nowe and then our sinnes may bée punished with these plagues 3. Forasmuch as wée oftentimes séeke things superfluous wée iustly and rightfully want things necessarie 4. Bicause wée abuse things when wée haue thē 5. Bicause wée yéeld not thanks vntoo God 6. Bicause wée distrust God 7. Bicause wée dyuers times ascribe the good things y t wée receiue rather too our owne endeuer peinfulnesse than too God the giuer of them Wherfore if wée couet Gods blissing let vs confesse and doo as the Prophete dooth which sayth All things are thyne Lorde and wée render vntoo thée the things y e wée haue receyued at thy hand Héer◠as the prophet confesseth al things too bée Gods giftes so he turneth all things too Gods prayse Whiche thing that wée also may do our heauenly father graunt vs through Iesus Chryst too whom bée glory world without end Amen Vpon the .xvj. Sunday after Trinitie ¶ The Gospell Luke vij AND it fortuned that Iesus vvent intoo a Citie called Naim and many of his disciples vvent vvith him and much people VVhen he came nygh too the gates of the Citie Behold there vvas a dead man caried out vvhich vvas the onlie Sonne of his Moother and shee vvas a vvidovve and muche people of the Citie vvas vvith hir And vvhen the Lord savv hir hee had compassion on hir and sayd vntoo hir vveep not And hee came nighe and touched the Coffin and they that bare him stood stil. And hee sayd Yong man I say vntoo thee arise and hee that vvas dead sate vp and began too speake And hee deliuered him too his Moother And there came a fear on them all And they gaue the glory vntoo God saying A great Prophet is rysen vp among vs and God hath visited his people And this rumour of him vvent foorth through out all levvry through out all the regions vvhiche lie rounde about The exposition of the text PAule the Apostle wryting too the Romaynes sayth What things so euer are written they are written for our instruction that through pacience and comforte of the Scriptures wée might haue hope Wherefore when wée read the moste swéete Gospell of this daye let vs knowe that it perteyneth not only too that widow of Naim but also too all mankinde For Chryste in this Gospell beareth witnesse of the power of his owne Godhead of his pitifulnesse towardes them that bée in distresse and of his office For first the Lord proueth himselfe too bée almightie in that hée ouermaistereth Death which is the sting of sinne Agein hée vttreth his pitifulnesse towards vs in hauing compassion vppon this womans miseries And hée sheweth that it is his office too destroy the woorkes of the Deuill for vntoo that purpose came hée intoo the world as Moyses the Prophetes hée himselfe and the
in the wedding garment ¶ Of the third MAny are called and fevv chosen This saying of Chryste conteyneth twoo things that is too witte a setting foorth of the mercy and goodnesse of GOD who calleth all men too his sonnes mariage Neither is it too bée thought that hée calleth any whoÌ„ hée would not haue too bée at his sonnes wedding and a complaint ageinste the vnthankfulnesse of the greatest part of tâ—â— world Many sayth hée are called For the Bridegroom commaunded his Apostles too go foorth intoo all the whole world and too call men too this mariage as hée sayd afore Cal too the mariage whosoeuer yée finde But fevv are chosen That is few haue the wedding garmeÌ„t For such are chosen as are sorted out from others and are excellente aboue others Therfore Peter saith that Christians are chosen too sanctification of spirit that is too wit that they should bée holy in spirit Uerely GOD will haue all men saued as Paule teacheth and this parable sheweth yea and Chrystes owne woords witnesse Math. xj Come vntoo mée all yée that labour and are loden and I wil refreshe you Let vs set this saying ageinst all the enimies of Gods grace Therefore if thou looke too Godwarde Gods will is that all men shoulde bée saued and come too the knoweledge of the truthe and hée calleth all men without exception too the mariage of hys Sonne But if thou looke vntoo menwarde fewe are chosen that is too saye fewe when they heare the Gospell doo receiue it by fayth and become holy in spirite Wherefore the cause of damnation is not in GOD but it is too bée sought for in our selues How often sayth Chryste would I haue gathered thy Children toogither and thou wouldest not Beholde thou hast héere twoo things Chryste would and Ierusalem would not Therfore by this saying wée are warned that it is not inough too hear the Gospel but wée must also obey the Gospell For as Peter sayeth it is therefore preached that wée should bée mortified as towarde the fleshe and too liue after the spirite Thus muche concerning this dayes Gospel wherby wée may lerne that God hathe not created vs too damnation but too blisfulnesse and that hée hathe fréely prepared all things that perteine vntoo true blissednesse And ageine that those which are damned are damned through their owne fault as which would not obey the Gospel Wherfore if we haue regarde of our soulehelth let vs put on the wedding garment and let vs minde true holinesse through Iesus Chryste oure Lord Too whom with the Father and the holie Ghoste bée honour for euermore Amen Vpon the .xxj. Sunday after Trinitie ¶ The Gospell Iohn iiij THere vvas a certein ruler vvhose sonne vvas sicke at Capernaum Assoone as the same hearde that Iesus vvas come out of Ievvrie intoo Galilee hee vvent vntoo him and besought him that hee vvoulde come dovvne and heale his Sonne For hee vvas euen at the point of death Then sayde Iesus vntoo him except yee see signes and vvonders yee vvill not beleeue The ruler sayde vntoo him Sir come dovvne or euer that my Sonne die Iesus sayeth vntoo him Go thy vvay thy Sonne lyueth The man beleeued the vvoorde that Iesus hadde spoken vntoo him And hee vvente his vvaye And as hee vvas goyng dovvne the seruauntes mette him and tolde him saying Thy Sonne liueth Then enquyred hee of them the houre vvhen hee beganne too amende And they sayde vntoo him Yesterdaye at the seuenth houre the Feuer lefte him So the Father knevve that it vvas the same houre in the vvhich Iesus sayd vntoo him Thy Sonne liueth and hee beleeued all his housholde This is ageine the second miracle that Iesus did vvhen he vvas come out of Ievvry intoo Galilee The exposition of the Text. THis Gospell teacheth vs whither wée ought too flée for succour in all the troubles of this lyfe that is too wit too the fountayne of all welfare and felicitie Iesus Chryst. Which thing Esay also putteth vs in minde of when he sayâ—h Yée shall drawe water out of the welles of the Sauioure Too this well wée must come not with féete but with minde not with reason but with Fayth Furthermore this Gospell sheweth howe forwarde Chryste is too helpe who sendeth away none that commeth too him without comforte For he is not otherwise affectioned towards any man than towarde this noble man this Courtyer of Herodes court whom hée not only comforted by worde but also helped by miracle The summe of this Gospell therefore is included in this saying of Ioel Euery one that calleth vpon the name of the Lord shalbée saued The places are thrée 2 Of mens miseries and of the cause and remedie of the same 2 Of the rebuke wherewith Chryst rebuketh this seruant of the kings 3 The true nature and inclination of Faith ¶ Of the firste THere vvas a certeine Ruler vvhose sonne vvas sicke This sad father and his sicke sonne doo set before our eyes the miseries of this worlde which as they are the punishments of sinne so are they also as it were certein sermons of Gods iudgement whereby wée are allured too repentance like as this Courtier béeing sad for the sicknesse of his sonne féeleth his owne sinne bewayleth it Héervntoo maketh also that saying of Esay Their distresse shall bée a lerning vntoo thée Howbéeit too the intent wée may the better consider Gods goodnesse towards vs I will declare by what meanes God is woont too call vs chéefly too repentance These wayes are chéefly sixe The first He setteth foorth the doctrine of the law wherin he paynteth out our sins as in a table sheweth the blindnesse of our minde be wrayeth our douting of Gods prouidence promises and threats vttereth the vnclennesse of our affections and sheweth the stinche of the stomacke the turning away our will from God and the horrible atteinting of all our powers Agein in the second table of the law he paynteth our vnfaythfulnesse towards men and the vncleanenesse of our thoughtes so that yf there appéere any vprightnesse in our whole life before wée bée conuerted vntoo Chryste the same is no better than a cloth stayned with matter and most vnpure blud which thing Esay complayneth of in these woordes All our rightuous dooing are as a moste filthie cloute The cause why the lawe setteth this our filthinesse before vs is that wée béeing warned of their stinche should repent and departe from our moste wicked wayes The second The excesse of inward miseries which no maÌ„ is able too describe and bewayle sufficiently was neuer yet so great neither was any mannes calamitie yet so extreme but that any of vs might fall intoo the same as Ambrose godlyly admonisheth vs saying Wee eyther are now presently or heeretofore haue bin or may be in the selfe same ease that this same man was in In how great miserie was Adam who not only sawe the one of his sonnes murther his brother but also behilde the moste sorowfull fallings of
say Graunt mée now that I may die in peace and happily Héereof may wée gather bothe instruction and comfort Instruction that the spirituall beholding of Chryst whiche is by Faith maketh a man too depart ioyfullye oute of this life bicause hée that before his death séeth Chryst in this wise hath a light too guyde â—â—m vntoo lyfe He that foloweth me sayth the Lorde walketh not in darknesse Contrarywise he that séeth not Chryste passeth from the death of this present lyfe vntoo euerlasting darknesse And wée may gather comforte bycause they that sée Chryst at the instant of death haue wherewith too comforte themselues They know they are at the point too bée dismissed in peace They know they shall not goo too darknesse but too euerlasting ioy Bicause the théefe vppon the Crosse not only saw Chryst with his bodily eyes piteously tormented but also saw him conqueror of death with eyes of his faith he herd the Lord say This day shalt thou bée with me in Paradyse So Steuen at his death saw Chryst and with excéeding pleasure and ioyfulnesse of mynde sayde vntoo him Intoo thy hands O Lorde I commit my spirit After this maner thou also when sickenesse brings thée too the pittes brinke looke too Chryst thy Sauiour by Faith and desire of him that he will let thée departe in peace that is too say that he will giue thée leaue too depart out of this lyfe and too enter intoo the rest that is promised too al the faithfull This thought will make vs manfully despise this world and the miseries of this present lyfe and comfort our minde with hope of saluation the whiche he that can not lye hath promised vs. Now ensueth the other part of this song VVhich thou hast prepared before the face of all people to bee a light to lighten the Gentyles and to bee the glory of thy people Israel Héere are bréefly shewed two things The one what are Chrysts benefites the other to whoÌ„ these benefits are appoynted The benefits are saluation light and glorie Without Chryst then the world sticketh stil in damnation darkenesse and shame and that is for sin For Christ taketh away damnation and restoreth saluation he driueth away darknesse sheadeth foorth light he remoueth shame and giueth glorie How great things are these I pray you Surely no man is able too value them sufficiently But 〈◊〉 whom are these benefites appoynted Too all people Iewes and Gentiles howbéeit they must bée receyued by faith For they are offered vniuersally too all suche is the vnserchable goodnesse of God Howbéeit with condition he that beléeueth shal bée saued and he that beléeueth not shall bée damned Wherfore if wée couet these good things let vs with Simeon receiue this our Lord and Sauior Iesus intoo the armes of our hart leane vntoo him with stedy faith To this our sauior be honor glory for euer euer So be it Vpon the Annuntiation of our Lady Sainct Mary the Virgin The Gospel Luke j. AND in the sixth moneth the Angell Gabriell vvas sent from God intoo a citie of Galilee named Nazareth too a virgin spoused too a man vvhose name vvas Ioseph of the house of Dauid and the virgins name vvas Mary And the Angell vvent in vntoo hir and sayde Hayle full of grace the Lorde is vvith thee Blissed art thou among vvomen VVhen she savv him she vvas abashed at his saying and cast in hir minde vvhat manner of Salutation that shoulde bee And the Angell saide vntoo hir feare not Mary for thou hast founde grace vvith God Beholde thou shalt conceyue in thy vvombe and beare a sonne and shalt call his name Iesus Hee shall bee greate and shall bee called the sonne of the hyghest And the Lord God shal giue vntoo him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdome there shall bee none ende Then sayde Mary too the Angell hovv shall this bee seeing I knovv not a man And the Angell aunsvvered and saide vntoo hir the holy Ghost shal come vppon thee and the povver of the highest shall ouershadovv thee Therfore also that holy thing vvhiche shal be borne shal be called the sonne of God And beholde thy cousin Elizabeth shee hathe also conceyued a Sonne in hir age and this is the sixth Moneth vvhiche vvas called barrein for vvith God nothing shall bee vnpossible And Mary sayde Beholde the handmayde of the Lord be it vntoo mee according too thy vvoord And the Angel departed from hir The exposition of the text THis feaste conteyneth the story of the conception of Iesu Chryst which is told vntoo the virgin by the Angel of God For long agoe the thrée thousande nine hundred sixtith yéere before his conception God promised the séede of the woman that shoulde tread downe the Serpents head that is too say which shuld destroy the Deuils woorks sin and death God béeing mindful of this promise sends his Angel too the most chast virgin too whome hée bringeth tidings that shée shoulde conceiue by the holy Ghoste without the séede of man and bring foorth a Sonne that should bée the sauiour of the worlde This is the summe of the story whereof there be fiue principall points and these are they 1 A description of the message 2 The Salutation of the Angel 3 The comforting of the troubled Uirgin 4 An exposition of the Message 5 The maner of the conception ¶ Of the firste IN the description of this Message many circumstances are too bée obserued of whiche wée wil consider euery one seuerally by it selfe too the intente wée may drawe out of it some doctrine too confirme our selues The first is time In the sixth moneth sayeth hée that is too wit after the conception of Iohn Baptist who according too the sayings of the Prophets should bée the forerunner of the Lorde that men myghte prepare the waye ageinste the comming of their King And it was the twentith yéere since the Scepter was taken from Iuda For thus was it Prophecied before by the Patriarke Iacob The scepter shall not bée taken from Iuda â–ª vntill Silo come that is till the séede of the woman come whiche was promised too our firste Parentes Therfore this circumstance of time conuinceth that this son of the virgin is the true Messias For hée was borne the selfe same time that y e holy Ghost had spoken of before by the prophets And as concerning y e day this is woorthy too bée remeÌ„bred that the killing of the paschal Lambe the conception of Chryst the passion of him fel all vpoÌ„ one day of the yéer on which day the holy Fathers supposed that AdaÌ„ was created These things set oute vntoo vs the truthe of Gods promises God delayed too sende his Sonne a great while after the promise was made but yet hée continued true in his promises The Sonne hath promised that hée wil come too iudgement but he maketh delay yet wil hée come when he
true blissednesse whiche he is in Chryste Iesu the moste plentyfull welspring of all blissednesse Thirdly it sheweth what is the frute of faith when she sayth For those things shal bée perfourmed whiche the Lorde hath spoken too thée As if she should say Although the experience of all men crye ageinst it although Nature say nay too it although reason determine flat ageinst it Yet shall the thing bée performed that the Lord hath spoken too thée namely that thou being a maid shalt beare a Sonne according too Gods woord Héereby may wée also lerne what is the true inclination of Fayth and after the example of the virgin too giue credite too Gods woord though all the whole nature of things should séeme too warrant the contrary The fourth circumstance At the virgins gréeting the childe sprang in his moothers wombe and by a certeine gesture gaue knoweledge that the Messias was at hād in the virgins wombe Surely this was a greate miracle that a Babe as yet vnborne intoo the worlde acknowledged the repayrer of nature By whiche miracle bothe the fayth of Elizabeth and Mary was confirmed and the goodnesse of God towardes infantes declared who promised Abraham long agoe that hée would bée the GOD of him and of his séede for euermore In assurance of which promise hée established a law that euery male childe of eyght dayes olde should bée circumcised In as much therfore as this promise perteyneth vntoo vs the Anabaptists doo wickedly and shamelesly who will not haue the infants of Christians baptized that is too wit wil not haue them enioy their ensealement whiche are heires of the heauenly grace according too the promise The Anabaptists saye thus Hée that heareth and beléeueth is too bée baptized but an Infant heareth not nor can beléeue and therefore hée is not in any wise too bée baptized But the wretches are deceiued They ought too reason thus rather The Infāts of Christen folkes haue the promise Therefore this promise is too bée sealed vp vntoo them by Baptime as it was sealed vp too the Children of the Iewes by Circumcision The woorde of promise offreth grace and the Sacramente of the promisse sealeth vp the grace and teacheth by outwarde token according as is sayd vppon the day of our Lords supper Therfore let vs set Iohn before vs whoo in his moothers womb béeing full of the holy Ghoste is heire of the grace common too all Infants that haue the promise But they say this was a miracle I confesse it was a miracle and surely a great miracle like as all Gods woorkes in his Churche are miracles Notwithstanding I put too thus muche that this selfe same miracle teacheth vs that Babes are able too receiue the holye Ghoste If they bée able too receiue the holy Ghoste if they bée the Children of Abraham if they bée heires according too the promise If Chryste commaunde them too bée receyued why are they not too bée baptized specially séeing that Baptime is a certeine sealing vp of these things ¶ Of the second WHen Mary had herd Elizabeth talk of the benefit doon too hir by God namely that shée should bée the moother of the Messias shée vttereth the thankfulnesse of hir harte towards God whome shée prayseth in this Psalme partly for that excéeding great benefite whiche happened vntoo hir and also for the mercye might and truthe whiche hée extendeth towardes men while through his mercy hée receyueth them that fear him intoo his fauour iustly punisheth the stubborn and now at length performeth that hée had promised so long ago too the fathers The vse of this Psalme is that knowing Gods mercifulnesse wée shoulde beléeue that knowing his myght wée shoulde feare and that knowing his truthe wée should hope and with pacience wait for the things that God of his grace hath promised setting his mercy ageinst sinne his might ageinst the Deuils tirannie and his truth ageinst all the temptations that the fleshe or the Deuill ministreth And for these causes the auncient Churche hathe ordeyned that euery daye in the congregation of the godly this song of the Uirgins should bée soong Nowe let vs bréefly expound euery verse 1 My soule dooth magnifie the Lord. 2 And my spirite reioyseth in God my Sauyour 3 For he hath regarded the lovvlynesse of his handmayd For beholde from henceforth all generations shal cal mee blissed This is too say I prayse God highly and am altogither set vppon gladnesse and that for God my sauiours sake For he is my ioy bicause he hath bestowed so great fauour vppon me He hath regarded and with frée fauor embraced me his lowly and base handmayde who haue liued hithertoo despysed in base estate and euen after the manner of vyle bondslaues yea and so regarded me that all ages shal frō henceforth accompt me not base and despised as before but blissed to whom so great grace is extended that I shall bée the moother of the Messias who is the sauiour of me of all that beléeue in him By Maryes exāple we may lerne first too acknowledge our own vilenesse to cast our selues down before God in true repentance Secōdly to acknowledge Gods benefits towards vs. Thirdly to praise god for his benefits fourthly too prouoke other too thankfulnesse by our exāple 4 For he that is mightie hath magnified me and holy is his name The chaste virgin maketh héere no boast of merites She attributeth nothing too hir owne power but imputeth all things vntoo God who only is mightie whose only name is holy and therfore deserueth most highly too bée reuerēced For as oft as God is named he ought too bée praysed for his holinesse which shineth foorth in all his woorks with excéeding mercy iust iudgement myghtinesse and truth according as the virgin declareth particularly in hir psalme 5 And his mercy is on them that feare him through all generations This verse teacheth thrée things First that God is mercifull Secondly how largely Gods mercy spredeth it selfe And thirdly too what persons that mercy befalleth Concerning Gods mercy there bée many notable sayinges and exāples I sayth he will bée thy God and the God of thy séede for euer Also I am the God that sheweth mercy And in Esay I am with thée bicause I am thy mercifull Lorde God And the son of Syrach Gentle merciful is God will release sinnes in the day of trouble Héerevpon Paule calleth God the father of mercies saying Blissed bée God the Father of our Lorde Iesus Chryst the father of mercies which comforteth vs in all our troubles The exāples of this mercy that hath bin shewed are many Of which the chéefest is that he hath giuen his only begotten sonne that the worlde might bée saued by him Héervntoo maketh this saying So God loued the world that he gaue his only begotten sonne too the intent that all that beléeue in him should not perish but haue life euerlasting Images of this mercy are the prodigal child the Samaritane and the
is proâ—â—rly he that is not a Greeke or a Roman which name is now applyed too any that is in conditions and manners rude féerce cruell vnciuill vnnurtured or in spéeche grosse vnlearned harshe vneloquent Also it signifieth an Alient Forreyner or Straunger borne Benefactour any body that bestoweth a good turne pleasure benefite or frendship vpon vs. C CAlamitie proprelye a laying of Corne by excesse of winde and soule weather and by a Metaphore also it signifieth any manner of greate trouble affliction aduersitie or miserie that ouerthroweth a man or bringeth him vnder foote Celebrate too set foorth too publishe too solemnize too vtter too declare or too doo a thing with praise deuotion reuerence pompe or ioyfulnesse Centurion a Captaine of a hundred men Circumstance a farre fetche or windlasse in a matter a thing that comprehendeth matters in it Also the large setting out of a thing by his seuerall membres and particulars A going about the bushe Circumstant things that are about vs things that beset or be séege vs things that enuyron and hem vs in on all sides things alwayes conuersaunt and at hand with vs things that accompanie vs. Ciuilitie curtesie good behauiour honest conuersation comely and gentle behauiour Communion felloweship partaking partnership companie vse or enioying of a thing in common Also the vniting or knitting toogither of diuers persones as it were in one league and bond of aliance as well by inseperable consent of wil and affection of minde as by outward conuersation and trade of life Consecrated halowed made holy put or appoynted too a holye vse assigned too the seruice of God Constancie a stedfast and continuall sticking too the truthe an vnmouable abiding in all goodnesse It is contrary too wauering Contrite broosed or broken as things are brayed in a morfer Therof commeth Contrition which is an inward remorse with an earneste sorrowe and gréefe of minde for sinne or for offending God Conuince too prooue a thing substancially euidently plainly too ouercome by manifest and apparant reason too shew a thing by suche effectual and open arguments that the very aduersarie may not bée able too gainsay it Crosse is put for any persecution affliction trouble losse hinderance disease of body or disquyetnesse of minde Curiositie an ouermuche carefulnesse or inquisitiuenesse in other mennes matters Hée that is infected with this vice Paule termeth a Busybody Curiousnesse is an ouermuche precisenesse in a mannes own dooings D DElusion or Illusion Mockerie mockage a deceitfull thing and whatsoeuer bleareth mens eyes that they cannot discerne the truthe Demonstration a pointing too a thing with the finger a setting foorth of a thing too the eye an open plaine and manifest shewing of a thing Depraue too marre too corrupt too infect too staine too defile Distinguishe too put a difference betwéene things too seperate intoo partes or membres too disseuer too diuide Durable longlasting of long continuance that which endureth wel that whiche is able too holde out E EXclude too shutte out putte out thruste out or kéepe out F FElicitie happinesse blissednesse blisfulnesse the full and perfect state of béeing well the full fruition or enioying of God and all good things Figurate too signifie or pretend a thing after a couert darke manner too shadowe or represent too méene or betoken too imploy or purporte too beare the Image or likenesse of a thing too counterfet G GLorie is a renowmed and vniuersall reporte of woorthynesse purchased by deserts of many great benefites and good turnes Glorifie too giue glorie honoure praise or commendation too any body or too mainteine the good name honour and estimation of a bodye Also too bring too euerlasting blisse and heauenly felicitie H HAbitation a dwelling place Hypocrite is suche a one as in outwarde apparel countenance or behauioure pretendeth too bée another man than hée is in déed suche a one as counterfetteth himselfe too bée holy or rightuous and is not Honour is the estimation that is giuen by agréeable iudgement and consent of good men too any body in commendation and rewarde of his singular vertues I IMpediments lets hinderances stoppes Incest vnlawful copulation of man and woman within the degrées of kinred or aliance forbidden by Gods law whyther it bée in mariage or otherwise Incorporate too grafte one thing intoo the body of an other too make one body or substance of twoo or mo too mixt or put toogither Incurre too runne intoo Infallible vndeceyuable that whiche wil not deceiue nor can bée beguyled vnguileful vndeceitful deceitlesse sure certeine assured soothfast Institute too begin too go in hande with a thing too ordeine too purpose too appoint too make too found too stablishe too decrée too set vp a new too bring in a new Interprete expounde open make plaine and manifest too an other mans vnderstanding too shew the sence or méening of a thing Also too accepte or take the meaning of a thing in good or ill parte Iunocation is a calling vpoÌ„ any thing with trust in the same It consisteth of twoo partes that is too witte of prayer and thanksgiuing Iustisied found rightuous made rightuous accounted or accepted for rightuous that is too say frée and cléere from sin or set frée from sinne and the penalties therof M MAgistrates are all Princes Rulers Gouernours or Officers placed in authoritie by God or by the souerein of any common weale Maiestie the stately porte and honorable renowme of any Prince people superior or souereine and the comely beautifull grace of any thing that is excellent Matrone an auncient sober and discréete woman that eyther hath or hath had children such a one as for hir sad behauiour deserueth too bee called a mootherly woman Mediation the earnest minding or thinking vpon a thing the often coÌ„sideration and musing vpon a thing mindfulnesse studie Metaphor is the putting ouer of a woorde from his proper and naturall signification to a forreine or vnproper signification As Fol. 62. where the worlde is termed a fielde Chryste a séedman and his woord the séed in whiche spéeches the woords field séedman séed importe other things than their proper signification yéeldeth Minister a seruant that is alwayes at hand or that is redy too put his hande too all things It is a name sitly giuen too the Clergie as whiche putteth them or ought too put them continually in mind of their dutie and calling which is too bée seruants of God and his Congregation and not Lords ne seruants of the fleshe the world and the Diuel Morall perteyning too manners behauiour conuersation and life among men Misterie a secret or hid thing y e vnderstaÌ„ding knowledge wherof passeth the capacitie of common reason too teache vntoo O ORacle an aunswere or saying of God or of a Prophet in Gods name such as is certein and infallible P PArable is an applying of some thing that hath no life or no body too our matter fitly alledged for some likelynesse or vnlikelinesse which it hath