¶ A Postill or Exposition of the Gospels that are vsually reâ— in the churches of God vpon the Sundayes and Feast dayes of Saiâ—â—s Written by Nicholas Hemingâ—â— Dane a 〈◊〉 the â—â—spell in the Vniuersitie of Haâ—nie And translated into English by Arthur Golding 〈…〉 of the same 〈…〉 the Ministers of 〈…〉 the continuall agrement of 〈…〉 the doctrine and true worshipping of God â–ª least any being offended at the varietie of opinion◠〈…〉 of sectes might either forsake their profession or do their duetie more slouthâ—â—â—ly ¶ Imprinted at London by Henry Bynneman for Lucas Harrison and George Byshop TO THE RIGHT honorable S r. Walter Myldmay Knight ChauÌ„celour of the Queenes Maiesties Courte of Eschequer one of hir highnesse most honorable priuie Counsell Arthur Golding wisheth helth prosperitie with ful perfection of all Chrystian knowledge and Godlinesse IT is and alwayes hath bin the custome of godly and well disposed Wryters too imploy theyr time and trauaile too the maintenaunce of vertue and Godlinesse and too the furtherance of suche as are willing for too learne Whiche thing appeereth by the manyfolde woorkes of suche as in tymes paste too theyr owne great paynes our ease haue searched out not onely the groundes of those things that naturall reason is able too reache vntoo but also the misteries of suche matters as haue neede of the light and secret woorking of a higher and more diuine power than reason is Whereby they haue lefte vntoo vs a plaine and pleasaunt pathway vntoo all knoweledge and vnderstanding and the neerer that euery of them approcheth vntoo the truthe the greater commendation doothe hee deserue too haue and the greater profit yeeldeth hee too his Reader But neyther is there any certeintie in mortall mennes woorkes so long as they speake but of their owne Neyther is there any assured truthe too bee founde elsewhere than in the woord of GOD. Wherefore like as Gods woorde is the fountayne of truthe the keye of knoweledge and the lanterne of lyghte or rather the very truthe knoweledge and light it selfe So is cheefe or rather only account too be made of their authoritie and doctrine whiche vnderstanding the same arighte doo sette it foorth purely and sincerely eyther by preaching or wryting too the behoofe and commoditie of others For the scripture accounted him a leude seruaunt that hidde his Talent in the grounde and occupyed it not And certeine it is that hee hathe the true vnderstanding and sense of the Scripture whose interpretation beeing alwayes one without varyablenesse agreeth with the groundes of our fayth wyth the meaning of the holye Ghoste vttered in the whole bodye of the Byble and with the vniforme iudgemente and opinion of the Primatiue Churche Of suche teachers hathe GOD at all times raysed vp some and in these dayes hathe giuen many too his Churche whiche labouring like good woorkemen in the Lordes Vineyarde endeuer for too cutte vp the Brambles and Bryers of Ignoraunce Errour Hypocrisie and Superstition nowe long time rooted in the hartes of Christians and in steade of them too plant ageine true knoweledge feare of GOD holynesse and religion vntoo the aduauncement of Gods glory and enlarging of Chrystes kingdome and too the vtter ouerthrowe of Antichryste and Sathans tyrannie Suche a one is the author of this presente woorke Nicholas Heminge a Mynister of Gods woorde in the Vniuersitie of Hafnia in Denmarke who wrate this Postill in Latine for the helpe and furtheraunce of his fellowe Mynisters Wherein hee opening the Gospelles after the maner of our Prophecyings setteth foorth a Confirmation of the Articles of oure beleefe and confuteth the cheefe errours heresies and abuses wherwith the Church is troubled Ageine he teacheth the ryght vse of Chrystes Gospell and Sacramentes and sheweth the frute of the miracles and examples of Chryst and of all holy men Moreouer he toucheth the dueties of all Estates from the Magistrate too the poore afflicted outcast among men and declareth the right vse of things indifferent Finally hee instructeth the minister and comprehendeth the whole summe of Christian lyfe and doctrine And these things doth he both breefly playnly distinctly and orderly which are great helpes of remembraunce And also aptly fully pithely and learnedly which are great furtherances too instruction As for the Doctrine that he teacheth it is sound and wholsome in which respecte he deserueth credit and estimation Besides this he applyeth himselfe too the capacitie and edifying of the simple and weaker sorte whome he rather dieteth with sweete milke than combereth with strong meates And in this respect he dooth as it were glaunce ouer certaine poyntes of deepe misterie leauing them too the consideration of suche as are more profounde in knowledge and vnderstanding and growne too more perfection and ripenesse in Christ. Yet wanteth he not whereby the wyser and stronger sort also may bee furthered For he hath diuers wordes that cary the effect of whole sentences and sentences that conteine large matters By bothe which he oftentimes giueth incling of more too be gathered than is openly expressed and so dooth he bothe sharpen the witte and open the vnderstanding Therfore at suche time as Lucas Harison and George Bishop Stacioners men well mynded towards godlynesse and true Religion taking vppon them too Imprint this woork at their proper charges requested mee too put the same intoo English I willingly agreed too their godly desire bothe for that I hoped it might bee a furtherance and helpe too the simple and vnlearned sorte of our ministers in England of whom would God the knowledge were as great as is their number And also for that I thought it a meete occasion whereby I might testifie my duetyfull good will towardes youre honoure for your great goodnesse extended vntoo mee at the commendation of your deere freende and my speciall well willer Sir Thomas Smith To whome I thinke my selfe in many respects greatly beholding and yet in no one respect more than for procuring mee an entraunce intoo your honorable fauour The continuance whereof God willing I shall not cease too seeke by all wayes and meanes of dutie of which I beseeche you too accepte this Booke as a first hansel and to suffer this my trauell so necessarie behooffull too passe foorth vnder your fauourable protectioÌ„ to the profit of our comon couÌ„trey and the glorie of GOD. Written at London the .xij. of October ANNO. 1569. ¶ Too all the seruaunts of God and Ministers of Iesu Chryst his deere beloued brethren in Chryste within the famous Realmes of Denmark and Norvvey Nicholas Heminge Minister of the Gospell in the vniuersitie of Hafnie wisheth grace mercie and peace from God the Father and from our Lorde Iesu Chryste IT is very behooueful right déere beloued brethren too marke the continuall consent of Chrystes Catholike Churche in the doctrine and true seruice of God specially in this moste great varietie of opinions which maketh many and those not of the woorst sort too bée troubled in
is the office of Chryst too sowe that is too say too teache rightuousnesse and eternall saluation Fourthly that no man can become good séede that is too say be iustified and renued too eternall life without Chryst the sower Secondly in as much as the world is called Christs féeld many things are offered vs too thinke vpon Firste that no any one kingdome of the worlde not Italie not Greece not Iewrie no nor any other nation vnder the sunne can claime too it self alone too bée the Lords féeld For all y e whole world is that féelde wherein Chryst the sower soweth this séede Wherfore like as no nation no nor any may iustly coÌ„plain that he is shut out of the kingdom of heauen so no people caÌ„ as I sayde chalenge this glorie too it selfe alone Secondly héere it is séene that Gods mercie is infinite whoo offereth Chrystes benefites that is too wit wisedome iustification sanctification and redemption too all men throughoute the wide world Thirdly It is to be obserued why the world is called a feld For vnder this Metaphor is signified that manuring is néedfull For as this féeld is too bée tilled by the preaching of repentance so is it also too bée watered with the blood spirit of Chryst otherwise the séede is choked and so perisheth The séede in this place signifieth both that which is sowen and that which groweth What is sowen Chrysts Gospell which as it offreth frée remission of sinnes so it requireth a continuall repentance This séed that is too say Christes Gospell the féeld receyueth by fayth But it is cherished and preserued by the holy Ghost that it bée not drowned by the stormes of the fleshe and of persecution and so die and come too naught Ageyne that which commeth of the séede is called séede also namely the Wheate it selfe that is too say the children of God For the woord of God or the Gospell is that incorruptible séede whereof wée growe ageyne the children of God This therfore is the description of the kingdome of Heauen that is too say of Gods Church in this world Wherby wée are taught first that the Church is not the woork of any other man than of the Sonne of God And therefore right fonde is the Pope when hée braggeth himself too bée the sower of this Church And secondly that this Church is not builded by mans doctrine but onely by the Gospell of Iesus Chryst which whosoeuer doo teach purely are the woorkfelowes of Chryst the sower ¶ Of the seconde THis Parable teacheth that Chrystes kingdome shall always haue enimies in like wise as the first promis also telleth in the third of Genesis The séede of the serpent shall lie in waite for the séede of the woman How true this is the storie of the Church from thenceforth that the séed was promised vntoo this present day teacheth vs. Whersoeuer is an Abell there is also some a Cain Wheresoeuer is an Isaac there is also an Ismaell Where as is a Iacob there is also some Esau or other Whereas is a Dauid there is also a Saule Whereas is a Christ there is also a Iudas Wheras is Paul there is also some Nero. And wée must not looke too haue it otherwise For Sathan lieth alwayes in waite for Christes churche whiche he endeuoreth eyther vtterly too abolishe or els too defile it with wicked doctrine and maners But when come the enimies When men sleep then commeth the enimie and soweth Darnell By this sléepe are noted both the ministers of the woord and also the héerers therof The ministers of the woord are sayde too sléepe when they doo not their dutie faithfully in teaching things that are holsome in admonishing those that séeme too bée slouthful in rebuking those whom they sée not too walke the right way too the truth of the Gospel in comforting the fearful consciences and in confuting erronious opinions whiche fight with the foundation that is too say the articles of our faith The hearers also are sayde â—oo sléepe when they eyther heare the woord negligently or else were colde and by little and little fallaway as wée sée many doo now a dayes When men sléepe so then commeth the enimy and that bicause hée is the enimy of Christe whose kingdome that is too say the Churche hée desireth too wast and too enlarge his owne kingdome by lying and murder What dooeth the ennimie Hée soweth in the Lordes féelde What First false and hereticall doctrine fighting ageinst the Articles of oure faithe And this practise hée béegan in Paradise continuing it on stil in all ages For whersoeuer the true and sincere doctrine of the gospel is preched there also is the enimie at hand too poyson the fountaines of our Sauiour with his owne venim least men should drawe saluation out of the pure fountaines of our Sauioure Secondly hée soweth contempt of the woord in many Of these séedes spring vp Darnel that is too say naughtie children as are first Hipocrites secondly Sophisters thirdly Tirants fourthly blasphemers and fifthly wicked men And all these knitting their powers toogither assault the church that is too say that little séelie flocke of Christes But what meaneth it that he sayth that the enuious man hauing cast his séede of Darnel in the Lords féelde went his way Dooth the Deuil depart from Hipocrites Sophiâ—ters â–ª and Tirants In no wise But he is therefore sayd too go his way for that he putteth on another face He wil not séeme an enimie but the spirite of God an Angel of light as it is 〈◊〉 be séene in the Anabaptists whoo make great boast of Gods spirit and of secret Reuelations when as notwithstanding they be deceyued by the sleights of Sathan And so this second place teacheth 〈◊〉 that the church hath hir enimies euen in the middes of the féelde that is too say in the outward societie of the church Secondly it admonisheth vs that wée consent not to our enimies Thirdely that wée may learne too descerne the enimies from the true Citizens of the Church Fourthly it warneth vs that after the example of many we should not eyther altoogither fal vtterly 〈◊〉 the Churche or bée offended at the calamitie of the Churche whiche in this life is set open too the iniuries of so many enimies ¶ Of the third THe seruants come too the master of the houshold and say Diddest thou not sovve good seede in thy 〈◊〉 By this 〈◊〉 of the seruants too the â—aister of the house 〈◊〉 the prayer of the godly for the Churche ageinst sects stumbling blocks in the Church For as the godly doo continually pray for the prosperitie and welfare of the Church so doo they prayâ— that no euill or hurteful things may befall it which thing is too â—panâ— euery where in Dauids Psalmes Aske those things saith hée which are for the 〈…〉 so mighte they prosper that peace of Hierusalem wise Let mine enimies 〈◊〉 confounded sayeth hée and let them bée destroyed that would mée euil Also
that we being instructed by Chrysts woord and miracle shoulde cast off the care of the belly and folowe Chryst intoo the desert leauing all care for our selues vntoo him according too his commaundement cast thy care vpon the Lorde and he shall nourishe thée The méening therefore of all this whole Gospell is too teache that they which héere loue and kéepe the woord shall not perish for want of foode bicause Christ taketh vpon him too care for them The places are these 1 That God hath care for them that folow him 2 The circumstances of this present miracle and the vse therof to vs wards 3 The déede of this people that wold haue made Christ king and of Chrysts fléeing ¶ Of the second IN this first Doctrine many things offer themselues too bée weyed of which euery one dooth minister some Doctrine and admonition As are Chrysts iourneying and woorking the earnestnesse of the people to héere him what moued the people so to do what profit redoundeth therby to the people and what wée ought too lerne by the example of the people and the déede of Chryst. Chryst iourneying is shewed in these woords Iesus vvent his vvay ouer the Sea of Galilee vvhich is the Sea of Tyberias This Tyberias was a Citie builded by Herode néere vntoo Iordan in the honor of the Emperor Tyberias In this iorney of Chrysts there is too bée marked the end and the example therof The end of it was to spred abrode his Gospell by teaching and miracles The example is that we woulde folow Chryst euery man in his vocation not sparing our selues but night and day by land and by sea endeuer to answer our calling And this example is not too bée folowed by the ministers of the woord only but of all men according too the maner of eche mans vocation What dooth Chryst in this iorney Mark in his .6 chapter sayth that Chryst had pitie vpon them bicause they were as shéepe that had no shepherd and that he began to teach them many things ▪ Mathew addeth that he was occupied al day in healing the diseased Héere do foure things offer themselues too bée weyed First Christs loue Secondly the cause of this loue Thirdly what wée be without the ministration of the woord Fourthly what is the end of the ministerie When Christe taketh pitie of the people we are admonished too think how like a father he is minded towards vs as who is sory for our miseries This is it that the Apostle saith too the Hebrues we haue a high préeste that can suffer with vs in our infirmities The cause why he pitied the people is shewed by Marke Bicause sayth hée they were as shéepe that haue no shepherd But what are shéepe without a shepherd Wretched redy too take harme by theeues woolues Now when the Lorde sayd these things the people was by false teachers led away from the true seruice of GOD vntoo sundrie superstitions the frute whereof is the losse of their soules like as wée erewhile tasted vnder y e Popedom wher in sted of the true seruice of GOD there were broughte intoo the churche moste horrible superstitions Praying vntoo Saincts heathenishe abusing of the Sacraments Purgatorie and other bables whiche would GOD did not stick stil in many mennes mindes at this day Héereby therefore wée may lern what men be without the ministerie of the woord namely y t they be as shéepe straying in a wildernesse where they are euery moment in very great danger of théeues and woolues or rather too tell all at one woorde wheras is not the woord of God there is no saluation Also wée may learne héer the end of the ministery of the woorde Men without the woord are as shéep that go astray without a shepheard Ergo the woord is too them as the shepherds staffe wherwith men are gathered toogither out of the wildernesse too their owne shepherd Also it is fodder wherewith they are refreshed and nourished And it is the salue wherewith our soules are healed Too be short it is the immortall séed by which we growe vp new ageine too eternall life when we beléeue the woorde that is preached It is easy then too vnderstand héereby how néedful a thing the woord of God is The earnestnesse of y e people too hear Chryst is also declared héer A great company sayth the Euangelist followed him yea that far intoo a desert place from the Cities wher was neyther meat nor drinke Beholde the excéeding greate earnestnesse where through the people were so ioyful to héer Chryst that they séemed too haue no care at all of their body The day was far spent sayth Mark. Why the people folowed Christ in this wise Iohn declareth in this dayes Gospel when hée sayth bicause they sawe the miracles that he wrought And his miracles were partly a witnesse of the power of the Godhed in Chryst and partly as it were certeine seales of his doctrine and tokens of his excéeding great good wil towards men For the people came too the thinking vpon these thrée things by the signes miracles whiche the Lord wrought The people then by this their folowing after Chryst reaped this profit that they came too the knowledge of their saluation For when he had by woonderful miracles confirmed the doctrine that he had taught them by mouth they gaue credit too his woord by which faith all those were saued that cōtinued in it vntoo their end Besides this many receyued corporall benefites at his hand For he healed suche as were diseased according as the other Euangelists make report How now is this example of the people too bée followed of vs First wée folow the example of this people if wée héer Gods word diligently and beléeue the same as ouercome by Chrystes miracles wherwith hée hath confirmed the truth of his doctrine Secondly wée shall followe the example of the people in this that they obey the rule which Christ giueth in the .6 of Math for thus saith Christ. First séek the kingdome of God his righteousnesse all the 〈◊〉 shall bée cast vntoo you This order is too be obserued diligently of all the godly The first care muste bée for the kingdome of God the righteousnesse of God And then also they must labour according too the state of their calling For thus sayeth the Scripture In the swet of thy browes shalt thou eat thy bread And in the Psalme it is sayd Thou shalt eate of the labours of thy handes Also Paule sayeth He that laboureth let him eate So is laboure appoynted to all men how be it according too euery mannes estate For the laboure of a shepherd is one of a plowman another of a king another and of a Chauncelor and Senator another But all men must beware that they woork not arsiuersie which thing they doo that care first for the belly and last of all for the soule Therefore let him that beareth an office thinke thus My Lord Chryst sayeth
First séeke the kingdome of God and the righteousnesse of God and afterward séeke the rest of things necessary too liue by I will obey this commaundement of my Lorde assuring my selfe that he wil verily performe that which he hath promised how much so euer reason the whole worlde grudge ageinst it and endeuer too ouerturne this order appointed by Chryst. God féedeth the birdes and why should he not féede mée that am obedient to him He giueth mée a body and why should he not giue me rayment He giueth mée life and why not foode He giueth euerlasting things and why not temporall things Whosoeuer therefore is godly must folowe this rule of Chryst First séeke Gods kingdom and his rightuousnesse and all things else shall bée cast vnto you But alas for sorrow many offende ageinst this rule For first they offende whiche not onely héere not the woorde of God them selues but also are a let vntoo others that they should not héere it Lyke as vngodly husbands doo whiche withholde their wyues from héering Gods woorde for couetousnesse of their owne gayne Thus by their rashe boldenesse they rush intoo Gods office maliciously despise Christes commaundement whereby it commeth too passe that whatsoeuer they go about hath ill successe First they méene too prouide for the body and afterward if they can finde any leysure they haue a little regarde too the soule I gather wyll some saye for my Wyfe and my Children Thou doost well and I allowe thy méening for Nature teacheth and reason perswadeth that the husband should care for his wife and children And Paule sayth He that neglecteth his owne is worse than an infidell But gather thou according too Chrysts rule and the example of this people First séeke the kingdome of God and next be diligent in thy vocation If thou doo otherwise thy children shall haue small ioy of thy labours For thy labour is cursed and cursed is the frute of thy labours and it shall not profite thy children For this is a most true saying The thirde descent enioyeth not the goodes that euill meanes haue got Experience teacheth that the goodes which are euill gotten by the parents are for the most part wastfully and shamefully spent by their children among harlottes in brothelhouses in tauerning in quarelling and brauling Wherfore if wée haue any liking of goodlinesse let vs folowe Chrysts rule and the example of this multitude Which thing if wée doo wée shal féele Gods hand too bée bountifull towards vs. ¶ Of the second NOw let vs looke vpon the circumstances of this present miracle which are many First the Lord sayth to Philip From whence might we buy bread that these may eate Why is this pâ—t 〈◊〉 by the Eâ—angelist And he sayd this too trie him that is too say to prooue what fayth he had who erewhyle hadde séene the water turned intoo wyne at Cana in Galilée But what answer maketh Philip Tvvoo hundreth penyvvoorth of bread vvold not suffise them that euery one might take a little Héere Philip béeing forgetfull of the miracles that he had séene before calleth his owne reason to counsell as if he should say It is a great company and it requireth a great summe of mony to suffise them and we haue in maner nothing For it is too no purpose to make questions of bying bread it is to us purpose to staÌ„d debating this or that where impossibilitie letteth But there 〈◊〉 another Disciple named Andrew and sayth Héere is a boy that hath fiue barly loues twoo fishes But these are nothing for so great a company This disciple is past hope as well as his fellow But what sayth Chryste too this géere He sayth too them make the folke sit downe as if he had sayd for asmuch as it semeth a thing impossible too your iudgement that so great a company should héere be saued from perishing for hunger I whoo haue sayd vntoo them you séeke first the kingdome of God and his rightuousnesse and all things else shabe cast vnto you will shew by déede that my promis is not vain doo you no more but bid the people sit downe too eate Héere the disciples obey their maister and to the nuÌ„ber as it were of fiue thousand men do settle them selues to their repast looking too be fed by miracle When they were set downe Iesus tooke those fiue barly loues and two fishes and first blissing them and giuing thanks distributed as much as he listed to his guestes And after that they were suffised he said too his disciples Gather vp the broken meat that remaineth that nothing be lost And they obeying him gathered vp twelue baskets full of broken meat Ye sée the miracle wherby Chryst confirmeth his diuine power his promis and his office What must wée lerne héereby Many wholsome doctrines may bée gathered hereof First héere is confirmed that which we haue heard in the first place namely that they which folow Chryst shal not perish for waÌ„t of foode according as you haue herd alredy Secondly by this miracle is confirmed Chrystes loue towards them that folow him Of which thing also we haue herd in the first doctrine Furthermore by this miracle wée are assured that Chryste contrary too the iudgement of reason can helpe when he will For like as the kingdome of Christ and the kingdome of the worlde are diuers so maye other things bée doone in Chrystes kingdome than can be doone in the kingdome of the world For hée that is chéefe in Christs kingdome is almightie whose will is a déede For as Dauid sayth he hath done all things whatsoeuer hée woulde both in heauen and earth Therefore when the Gospell setteth before vs the woonderfull woorkes of God concerning the resurrection of the dead the lyfe euerlasting the eternall punishment of the wicked and such other things we must not call our owne reason too counsel to demaund of it what can be done but wée must aske the question at Gods woord only For if God say ought too vs by and by wée must call too mynde his mightynesse and his truth In as much as hée is mighty nothing is too him impossible And bycause he is true whatsoeuer he sayth is assured and stedy For he sayth Heauen and earth shall passe but my woordes shall not passe Wée are taught also by thys miracle and déede of Chrystes that God wil with his blissing encrease the smal thinges of the godly For suffisance consisteth not in the greate abundance of things but in the Lordes blissing whiche only maketh men rich Wherevpon Chryst in the .xij. of Luke sayeth Mans life consisteth not in the abundance of things that he possesseth And Dauid in the huÌ„dred and one twentith Psalme sayeth and there is abundance too them that loue thée Oftentimes it falleth out that some poore man fearyng God is better fed with bread and potage than a wicked rich man with his daintie dishes and sweete wines The poore Lazarus was better fed with the
Hierusalem and haste not knovvne vvhat hath bin done in these dayes Cleophas maruelleth that he alone knew not that which was knowen too the whole citie and to all the straungers that were resorted thither to the feast of Passeouer To whom he sayd vvhat things as concerning Iesus of Nazareth c. The answere of Cleophas hath .iiij. things in it First it is an acknowledging of Christ a witnessebearing of his innocencie vvho sayth he vvas a Prophet myghty in deede and in vvoord before God and all the people This discription conteines thrée things touching Chryst. First and formoste that Chryst is a Prophete that is too say a teacher of Gods will sente from God Secondely that he is not a Prophet of the baser sorte but mighty in woork woord that is to say excellent in holynesse of life and ablenesse of teaching Thirdly is added before GOD and men wherby is ment that Chryste in suche wise executed the office of a Prophete that hée behaued himselfe holyly in all things as in the eyesight of God This acknowledgyng of Chryst was great although it were not ful and perfect The Phariseys the high Préestes Pilate and Herode did put Chryst to death as a blasphemer These disciples beare witnesse that he was sent of God Wherevpon we may deriue thys doctrine that in religion not the iudgemēt of the great men but the rule of Gods word is to be folowed They wer offended at the outward appéerance of Chryst and these following the truth of God did as much as they could set thēselues against these blasphemers The second thing that is the in answer of Cleophas is the publishing of the Lords passion wherin he declareth both by whom he was condemned and of what kynd of death hée suffred Our high Preestes and Elders sayeth he condemned him and deliuered him to death He openly auoucheth that the high préests and elders are the enimies of Christ. Wherby wée also are admonished to accuse them openly that persecute the Gospell as the Pope doth and many tyrantes in the world Also he sheweth what kind of death he was put vntoo when he sayth And they crucifyed him Thā the which kind of death although there was none more reprochefull in the world yet was not Cleophas therfore afrayd to count him a holy man The third thing that is in the aunswer of Cleophas is the confession of his beléefe in Chryst VVe hoped sayth he that he should haue redeemed Israel Cleophas confesseth openly that he beléeueth vppon Chryst whom the hygh Préests had put to death And this is the nature of true Fayth ▪ For hée that beléeueth vntoo rightuousnesse cōfesseth with his mouth too saluation The fourth thing that is in the aunswere of Cleophas is the strengthning of his weak fayth by the promise of Christ and the witnesse of the women by the vision of the Angels and the recorde bearing of certein of the Apostles For when Cleophas nameth the third day he dooth it for that the Lorde had promised too rise ageyn the thirde day This promise beléeueth hée too bée fulfilled notwithstanding that hée bée tossed betwéene hope and feare But against feare hée taketh vntoo him the nourishment of Faith lest it should bée vtterly quenched And where as he telleth that the body was not founde by the women and that there appéered vntoo them a vision of Angels and that the report which the women had made of the emptie Tumbe was auouched by the witnesse of men these things tende all too this ende too persuade hym selfe fully that Chryst was risen againe So the godly man being doutfull betwéene faith and feare vnderproppeth his faith and to the vttermost of his power wrestleth ageynst feare But what sayth the Lord too thys geare O fooles sayth hée and slovve of harte too beleeue the things that are spoken by the Prophetes Héere first hath our Faith somewhat too learne at Chrystes hande Chryste verely findeth faulte wyth those disciples for their slownesse as well in lerning as in beléeuing yet doth he not cast them off for theyr weakenesse But rather according too his owne custome hée chastiseth them after a fatherly sort and helpeth their weaknesse least being ouercome wyth feare they should quench y e litle fyre of theyr fayth For hée came too bée a physitian of the weake and not to fordoo the weake with feare Héerby wee may lerne that Chryste will not cast off any man that hath a small and weake fayth so he suffer it too bée strengthned and encreased by the woord of God But what thing findeth he fault with in these twoo Disciples with twoo things Ignoraunce or dulnesse in lerning and slownesse in beléeuyng the Prophetes Dulnesse hyndered their vnerstanding and slownesse hyndred their Faith For although they had a very little Fayth yet ought they too haue made greater furtherance in it for that they had not onely herd from their childhod the foresayings of the Prophetes concernyng Chryste but also Chryste hymselfe foretellyng them what kinde of death hée should bée put too and that he shoulde the thirde day after come out of his graue ageyne alyue Héere is our dulnesse also reproued who haue herd the Gospell so many yéeres togither and yet many are too bée found amongest vs that haue not yet learned the Apostles Créede of whom I am sore afrayd vnlesse they amend betimes After that Chryste hath founde faulte with them hée béeginneth to teach Whyche is the poynt of a good schoolemaster And therfore he sayth Ought not Chryst too haue suffered these thyngs and so too enter intoo his glorie Thys is the ground that the Lord teacheth vpon the méenyng wherof is this Chryst according too the foresaying of the prophetes ought too suffer death vpon the Crosse and afterwarde too rise from death and to enter intoo his glorie He oughte to suffer veryly for our sinnes and to rise ageyne for oure iustification Rom. 4. Then séeing yée confesse mée too bée Chryst yée must also know out of the Prophets that it béehooued mée too dye and ryse ageyne from the dead This thing sheweth he also out of Moyses and the Prophetes but the Euangelist telleth not by what places of Scripture he did it Notwithstanding it is not too be douted but that he first of all expounded the promis concerning Chryst set foorth vntoo Adam which is this The séede of the womā shal tread down the serpents head and many such other as you haue herd yesterday Moyses by the commandement of God did set vp a brazen serpent in y e wildernesse as many as looked theron were healed of theyr woundes Whiche figure Chryste expounding in the third of Iohn sayeth Like as Moyses lifted vp the serpent in the wildernesse so it behoueth the sonne of man to be lift vp to the intent that all that beléeue in hym should not perish but haue life euerlasting Howbeit as hée was recityng these things out of Moyses and the prophets they drew néere
this present life shall in the end enioy ful glory with Christ so shée continue stedfast in his faith vntoo the end The places are thrée 1 Chrysts forewarning concerning his owne death and Resurrection 2 The weaknesse of the apostles and so consequently of all mortall men 3 The Crosse of the Church in this world and the glorious and ioyfull deliuerance of the same ¶ Of the firste COncerning the death and resurrection of Chryst I will speake somwhat bréefly bicause wée haue herd all thinges alate more plenteously After a vvhyle yee shall not see mee and ageine after a vvhile yee shall see mee for I goe too the father Héere doth Chryst somwhat darkly foreshew them his death and resurrection But his méening is this After a vvhile sayth he yee shall not see mee that is too say I shall lye dead a thrée days in my graue so that you shall not sée mée And againe after a vvhile yee shall see mee that is too say I shall be raised ageine from death and you shall sée mée fortie days before I ascende visibly into heauen and be taken away out of your sight by a cloude And this is it that he sayeth bicause I go to the Father that is too say after my death I shall passe from persecution to the glorie of heauen What is he not present with his churche after his ascension Yes he is present according too his promise euen vntoo the end of the worlde Howbéeit not after a bodyly maner but after a diuine and spiritual maner For Gods woord and the holy Ghost are the glasse â–ª wherin Chryst will be holden and this beholding is sufficient wherwith wée must be contented vntill he himselfe come to iudgement for afterward wée shall enioy the sight of him for euermore But why did hée put his Disciples in minde of his death and resurrection Surely there be many causes of which the chéefe is this which he alleageth in these woords I haue told you of these things before hand that vvhen they bee come to passe you may beleeue For mens minds are gretly strengthned when they sée things fall out â–ª according too that whiche was tolde them before Neither dyd any thing more raise the Apostles than that they saw all things aunswerable too Chrystes foresayings wherby they might bothe vnderstand his Godhead and throughly perceiue his office Moreouer the Lordes will was by the often forewarnings too prouide for the infirmitie of his disciples For this is the poynt of a faythfull maister to haue a consideration of their capacitie whome he taketh vppon him to teache and too remedie theyr rawnesse by often beating the selfe same things intoo their heads Besides this also he therfore foretold his death and resurrection too the intent his disciples shoulde knowe that he knew before of his owne death and resurrection and that he willingly obeyed the father euen vntoo death too the intent he might deliuer vs froÌ„ death This sermon of Chrystes is too bée applyed vnto vs also for not muche vnlike happeneth vntoo vs. Hée sêemeth too bée a whyle from vs when he leaueth vs comfortlesse wrestling vnder the crosse And afterwarde ageyne hée is séene of vs when hée comforteth vs by the Gospell and manifesteth the presence of his spirite in our prayers ¶ Of the second THe rawnesse of Christes disciples in matters of saluation is described in these woords VVhat is it say they that he sayth After a vvhile yee shall not see mee and ageyne after a vvhile yee shall see mee and that I go to the father vve knovv not vvhat he speaketh It is a greater wonder that they being so often warned of the Lordes death and Resurrection not only by types figures and riddles but also by expresse woordes coulde neuer the more vnderstande him What is the cause héerof Surely there are twoo causes One is for that an opinion once conceiued in the mynde is not easly pulled out specially if it haue taken déepe roote The Iewes yea and the Lords Disciples themselues dreamed that Chrysts gouernement should haue bin ciuill so as Chryste himselfe béeing made chéefe Emperor should subdue the whole world and reign ouer it and that his disciples should haue bin next about him whiche thing the moother of Zebedies children declared sufficiently when she made request that the one of hir sonnes might sit at Chrystes right hande and the other at his left An other cause is the dimnesse that is in all mankynd wherby it commeth to passe that no man is able too perceiue the things that pertein too God vnlesse he haue the holy Ghost too bée his teacher Héerby we may leene first too bewaile this our blindnesse Secondly too héere Gods woord more often wherby we may bée deliuered fâ—rom this dimnesse of ignorance and thirdly to craue of God that he him selfe will teache vs according too that place of the .xxv. Psalme Leade me foorth in thy truth and teach mée bycause thou art the God of my saluation Good and rightfull is the Lord therfore shall he teach sinners in the way But wée must take héede that when the Lorde teacheth we shut not the eares of our hert against his voyce lyke as all they doo that héere Gods woorde without frute As for those that so stop their eares against Gods voyce they may at length deserue too be left vp in their blindnesse and ignoraunce for euer God preserue vs that we incurre not this penaltie of vnthankefulnesse wherewith wée sée many to be horribly punished For there are many too bée found that if a man aske them after the héering of a Sermon what they haue brought away haue not a woord to aunswer But if yée question with them of talke had at a feast or in game they can reherse you euery thing so as they will not misse ye a woord What is the reason In some folke the cause of it is mannes naturall dulnesse in matters of Saluation In other some the cause of it is the punishment of sinne also that héering they héere not and vnderstanding they vnderstande not Wherfore right déere beloued let vs fall too amendement of lyfe let vs call vpon God for help and when wée féele in our selues a wéerinesse of héering and learning the woord of God Let vs by and by think that the diuel layeth a snare for vs and let vs forthwith flée vntoo Praier beséeching GOD that he will both teach vs and also by his spirit make roome for his woord in vs. ¶ Of the third VErely verely I say vntoo you that you shall moorne and vveepe but the vvorld shall reioyce And you shall be sadde but your sadnesse shall bee turned intoo ioy He repeteth the same thing that he had spoken a litle before concerning his death and Resurrection For by thrée signes which were set foorth he gaue an inklyng what should come after although somwhat darkly By the moorning of his Disciples is signified the death and buriall of Chryste By the gladnesse of
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
clensing héerof hath he giuen his sonne willeth that those which wil be partakers of his mercy should mortifie it in thēselues by continual repentāce But how doth God loue the world So as he hath giuen his sonne for it that is to wit that he should take vpon him the sinne of the world die for it vpon the crosse Surely it is a great loue than which there can be none greter But reason is héer offēded which vnderstandeth not Gods purpose and obiecteth in this wise Is not God almighty Yes surely Can he not doo what hée listeth Yes vndoubtedly can he Had it not bin better then if he had shewed his loue towards men by some other meane Austin answereth If hée had doone otherwise neyther would y t haue liked thée It pleased him saith Paul too saue the vnbeléeuers by the foolishe preaching of the Gospel Wherefore setting aside the iudgemente of reason let vs saye with Dauid Thy woorde is a lanterne too my feete Also this is too bée knowne that God is not only almighty but also most iust most merciful and most wise Mankinde was falne intoo sinne What did Iustice require in this case Surely that mankind should bée punished according too the greatnesse of his sinne Nowe as his sinne was infinite for the infinite goodnesse was defaced therby so Gods iustice required that eyther mankinde should suffer endlesse punishmēt or else that rightfull amēds should bée made in stead of the punishemente This amends could none make but God But forasmuch as God ought not too bée punished the sonne of God tooke mannes nature vpon him and in it made satisfaction for the sinnes of the worlde And so God shewed himself not only almighty but also most iust most merciful and most wise For he alone foūd out the way which reason could not find He gaue his sonne whoo by his heauenly power ouercame sinne death the Deuil Hel who of his mercy hath receyued vs who with his rightuousnesse hathe satisfied the iustice of God who through his wisdome hath found out the way of saluation ¶ Of the second THat all that beleeue in him shoulde not perishe but haue euerlasting life Héere is the instrument set foorth whereby the benefites of our Mediatour Chryst are applyed vntoo vs. Howbéeit for asmuch as these are the woordes of the sonne of God and the chéef floure or pith of the whole scripture I wil sift them one by one and shew what doctrine is too bée gathered of euery word First hée sayth All. This woord all remedieth two moste gréeuous temptations whereof the one is of particularitie and the other of vnwoorthinesse for the multitude of sinnes There are diuers that confesse God too bée merciful too many for Christes sake but they dout whither so great a good turne perteine too them selues or no. This is a sore temptation the whiche the sonne of God remedyeth with this one woord all For if Chrystes benefite extended not it self too all he would in no wise haue sayd all but many or some Let vs then giue the praise of truth vntoo Chryste and let euery man throughly persuade him self that Christes benefits belong to him also Ageine another temptation riseth of the thinking vppon the greatnesse of sinnes whiche temptation the miseries of this present life encrease This dooth Chryste remedy also by this woord all For hée sayth not euery iust man or that committeth the lesser sinnes but all that is to wit euery one that is found within this wide worlde This also confirmeth the price of our redemptiō The blud of Christ saith Iohn clenseth vs from all iniquitie that is too say from all that whiche wée doo amisse contrary too the law of God Therefore let no man despaire by reason of the greatnesse of his disease Oure Phisicion Chryste is wise and hath an effectuall remedye ageinst all diseases namely his owne death and obedience Then foloweth the second woord that beleeueth by whiche woord mākind is disseuered intoo twoo sorts of men of whom the one beléeue the other beléeue not They beléeue whiche persuade them selues that Christ is fauorable to them according too his promisse and they beléeue not whiche despise the gospel and wil not credit Christ these perish through their owne default Uerely the benefit extendeth it self too al men is offred too all according too Christs commaundement but it is receiued of the beléeuers only according too Chrysts cōmaundement and promisse Go yee intoo the vvhole vvorld preach the gospel to al creatures He that beleueth shal be saued Behold the benefit is offred vntoo all but only the beléeuers take hold of it the rest perish through their own default For althoughe that God of his mercy is willing too haue all men saued yet wil hée of his iust iudgement that the vnbeléeuers perish whom hée would haue saued if they had not refused to embrace their saluation by faith The third woord is on him For hée is saued that beléeueth on him that is on the sonne of God very man the sauyoure of the world Iesus Chryst. What is it too beléeue on him It is too despaire of thy self and too hope for all good at his hand The fourth woord is should not perish In this saying are shewed twoo things Firste that all whiche beléeue not on Christ are subiect too the sentence of damnation And secondly that men bée acquit from this sentence of dānation by the merites of only Chryst through fayth only This therfore is the greatest benefite of the Gospel too bée set frée from deserued destruction and endlesse damnation The fifthe saying is but haue life euerlasting This is the chéefest benefit of the Gospel Endlesse death is due to vs by oure owne desert eternall life is due too vs by the deserte of Christ so that wée leane vntoo him by stedfast fayth vntoo the end By these things now is too be gathered a firme differēce betwixt the law and the Gospel and betwéene woorkes and fayth The law promiseth eternall life but it is too them that doo the lawe But bicause no man is able too fulfil the lawe it foloweth that no man can atteine life by the law The Gospel promiseth eternal life fréely too all that beléeue in Christ bicause Chryste hath for all suche satisfied the rightuousnesse of the lawe Fayth therefore receyueth that benefite fréely whiche the lawe offereth without condicion of fulfilling the law Notwithstanding when wée haue obteyned this benefite by faith we must doo works not too the intent too deserue Heauen and euerlasting life by them but as Gods Children too performe true obedience too our Father and to shew oure fayth by our frutes in all godlynesse and honestie ¶ Of the third FOr God hathe not sent his sonne intoo the vvorlde too comdemne the vvorlde but that the vvorlde mighte bee saued by him Hee that beleeueth in him is not condemned but he that beleeueth not is iudged already bycause hee beleeueth not on
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
should bring vp a worshipping of God contrary too his commaundement Fourthly that wée should wallowe in al filth and wickednesse Which so euer of these four things our enimie shal compasse he holdeth men as prisoners For he that denyeth Gods prouidence is condemned for one of Epicures sect He that executeth his vocatiō deceitfully is woorse than an Infidel He that setteth vp a woorshipping contrary too Gods commaundement despiseth God and is rather the Diuels seruaunt than the seruaunt of God He that liueth an vnhonest lyfe is the bondslaue of sinne and the hyreling of Deathe and of Sathan But what remedie is there ageinst these mischéeues Purenesse of Doctrine and absteyning from false prophets For the purenesse of doctrine teacheth vs that God regardeth vs in suche wise that the Lord kéepeth reckening of all the heares of our head The same pure doctrine holdeth vs in our vocation and teacheth vs the true manner of worshipping God Besides that it conteyneth the rule of true holynesse and of leading a blamelesse life The second thing which I admonished folke too consider in this first place is Bond. Now it may be demaunded whither this Bond perteyne too all men or but only too the gouernoures of the Churche For many thinke themselues excused if they obey those that haue the ordinary calling Untoo whom the prophet Ezechiell in his thirde Chapter or rather the spirite of Chryste speaking in Ezechiell answered in these woordes I haue made thee watche man ouer the house of Israell and thou shalt héere the woord at my mouthe and shalt giue them warning from me If I say too the vngodlye thou shalt dye the death and thou tell it him not nor speake vntoo him that he may turne from his wicked way and liue The vngodlye persone shall dye in his owne sinne and I will require his blud at thy hand But if thou giue the wicked man warning and he tourne not from his wickednesse and from his vngodly waye Hée verely shall die in his owne wickednesse but thou haste deliuered thine owne soule This saying of the Prophete sheweth sufficiently that they are farre wide whiche surmise it too bée inoughe for them if they obey their paryshe Curates whyther they teache well or ill If it were so the Turkes and Ethnikes should bée saued of whom many haue obeyed their teachers It is too bée knowne therefore that all men are bounde too flée false Prophetes as pestilent Plagues of their Saluation For Chrystes commaundemente is manyfest whiche héere is giuen too all men for he speaketh too the multitude And Iohn in his firste Epistle fourth Chapter sayeth Beléeue not euery spirite but trie the spirites whyther they bée of GOD for many false Prophetes are gone out intoo the world And Chryst sayeth My shéepe héere my voice But what dooth that tirant the Pope in this case Hée sayeth that the discussing of the doctrine belongeth too him his shauelings I pray you what can be spoken or imagined more shamelesse Is not this as muche as too ouermayster Chrystes spouse and too vsurp Lordship ouer the Lordes inheritance notwithstanding that Peter the Apostle whose successoure hée bosteth him selfe too bée were forbidden too doo it Iohn Baptist professeth him selfe too bée a seruaunt too the spouse but the Pope will bée mayster of the spouse Chryst coueteth too haue his spouse kept chast vntoo him self but the Pope defileth hir with horrible aduoutrie Hée teacheth the doctrines of Deuilles whereby shée may learne too play the strumpet Paule sayeth I haue betrothed you too one man that I may bestowe you a chaste virgin vppon Chryst. This betrothing is made by fayth of the moste pure and moste chaste woorde of GOD. But the Pope who bosteth himselfe too bée Peters successoure bestayneth this virgine with a thousand adulteries when hée leadeth hir away from embracing of hir husband Chryste too sundry Idolatries and woorshipping of Sainctes The third thing that I set out too be considered in this first place is the vse of this prohibition or forbidding Bevvare of false Prophets Whiche vse surely is manifolde For first this prohibition warneth vs that there shall bée false teachers in the Churche Which thing the Lord signified also by the Parable of the man that sowed good séede in his féelde and of the enimie that came and sowed Darnel in the same féelde For the woodnesse of the Deuill is so greate that hée neuer ceaseth woorking too corrupte Gods woorde whiche thing hée began too doo assoone as euer oure firste Parents were created in Paradise And at this daye the more is the pitie he woorketh his feats through the whole world Séeing that wée knowe this wée must bée the more diligent and looke better about vs. Secondly this prohibition Bevvare of false Prophets must stirre vs vp too giue our mindes more earnestly vntoo Gods woorde Wherevppon Paule wisheth that the Philippians may increase in all knowledge And Chryst saith Serch the scriptures and learn of mée If yée abide in my woord yée are my Disciples in déed and yée shall knowe the truthe and the truthe shall deliuer you Thirdly this prohibition proueth that the Churche maye bothe put downe false teachers and set vp true teachers in their steade For it were in vayne too bidde vs shunne false Prophetes vnlesse it were lawfull too displace them from the Office and charge of teaching and too appoynt true ministers in their roumes Praise woorthie therefore are those godly Kings and Princes that are careful for the reformation of the Churches and the maintenance of the ministery of Gods woord Fourthly also this prohibitiō sheweth how the woordes of those y t teach are too bée receiued If they teach the truth they are too be heard no lesse than God himselfe For so sayeth the Lord Hée that héereth you héereth mée and he that despiseth you despiseth mée If they teache amisse they are too bée eschued no lesse than Sathan him selfe For as Sathan seduced Eue with euill doctrine so they that teache lies disappoynt men of the grace of God or rather thrust them oute of the heauenly kingdome according as euery man knoweth too bée doone in the papacie ¶ Of the second WHich come vntoo you in Sheepes clothing but invvardelye are rauening VVolues In the declaration of thys place wée will looke vppon fiue things in order First from whence false prophets come and whither they go Secondly By what names they bée called in the scripture wherby the greatnesse of the perill may bée vnderstoode Thirdly What is the outwarde countenaunce of false teachers Fourthlye What is their desire and intent Fiftly What markes they haue wherby they may bée discerned from true Prophets If yée aske from whence they come and whither they go I answere in fewe woordes they come from Sathan as stirred vp by him and they goe intoo the Lords vineyarde that is intoo the Churche Héereof are many examples Into that little Churche of Adam Eue and Abell there came the false teacher Caine
It may bée gathered by the Scripture that it was ordeined too fiue endes First that it was done of purpose too blisse and pray as in Mat. 19. and Mark 7. is declared Secondely for offering for the Préests were woont too lay their handes vpon the heads of the beasts that were slaine for sacrifice 3. For healing lyke as Chryste did oftentimes lay on his hands when he went about too heale suche as were brought vntoo him 4. That by praying the holy ghost might be bestowed vpon them as wée réede in the Acts of the Apostles Fiftly in giuing orders too the ministers of the woord handes were woont too bée layde vppon those that were receiued intoo the ministerie Nowe will wée adde somwhat concerning the mysticall méening of handes They that blissed folke by laying on of their hands dyd supplie the roome of God The hands signified Gods helpe and fauoure The laying on of hands signified that he on whom the handes were layd was vnder the fauor and protection of God and that hée was blissed of god In their blissings Gods fauour and help were wished for and in sacrifices the hosts were dedicated vntoo God In healyngs Gods hand stretched out it selfe whyle by his power he restored the sicke vntoo helth Likewise in the giuing of the holy ghost the handes signified Gods presence In consecrating the Préests this was ment by laying on of handes that those whiche tooke orders were dedicated vntoo God as sacrifices and wer allowed and appoynted too the seruice of God Thus muche concerning the firste place namely concerning the laying on of handes Now let vs bréefly consider what this place confirmeth what it confuteth and whereof it admonisheth vs. It confirmeth that the children of God are led by the spirite of God and should exercise themselues in godlinesse and charitie It confuteth those that boaste of their emptie fayth voyde of the true feare of God and charitie too their neighbour And it admonisheth vs too performe the woorkes of faith as well inward as outward if wée will bée accounted among the children of God ¶ Of the second THe seconde doctrine that I purposed is concerning the déede and miracle of Chryst. Now too the intent wée may vnderstand this déede certein things are too be noted concerning Chrystes miracles The Prophets Chryst and the Apostles wroughte miracles too assure men that the doctrine which they taught was of God and too the intent that men béeing conuicted of Gods truth by miracles mighte beléeue and by beleeuing bée saued That these are the chéef endes of miracles Iohn the Euangelist beareth witnesse in his seconde chapter where he sayth thus This beginning of miracles did Iesus in Cana of Galilée and manifested his own glorie and his Disciples beléeued on him Héere are twoo endes signified Chrystes glorie and the fayth of the Apostles The glorie of Chryst comprehendeth the power of his Godhead his affection towardes mankinde and his office and the certeintie of his doctrine Howbéeit there is a difference too bée made betwene the Prophets and Apostles and Chryst. The Prophets and Apostles wrought not miracles by their owne power but by the diuine power of Chryste whose spirite spake by the mouth of them But Chryste wrought miracles by his owne power Wherefore lyke as the Prophets and Apostles by their miracles declared them selues too bée the seruantes of Chryst so Chryst by his miracles shewed himself too bée the Lord and God of them And if any man demaund why miracles are not wrought now a dayes by the ministers of Gods woord Thou shalt vnderstand that assoon as miracles had confirmed Christes glory the truthe of God they had discharged their dutie And therefore we must no more looke for miracles but we must holde our selues content with the doctrine of the Prophets and Apostles which God hath confirmed with many miracles lōg ago Thus much cōcerning miracles in generall Now let vs come too the miracle of this day in whiche are many circumstances too be obserued wherof eche one conteyneth a singuler doctrine and admonishement The first Chryst took him aside from the people And why did he so For twoo considerations that is too wit for y e time for the meaning For the time bicause he wold not as yet haue his kingdome published vntoo the whole world For he had not yet accomplished his sacrifice he had not yet broken downe the wall that was betwéene the Iewes and the Gentiles whiche thing was doone afterwarde when hée armed his disciples with this cōmission Go intoo the whole world and preache the Gospel too all nations And for the meaning bicause he that desireth too haue Chryste too bée his Phisitian must departe out of the preace of the malicious persons and repiners For there is no agréement betwéene Chryste and Beliall The second He thrust his fingers intoo his eares Surely this was not doon but for some purpose For by that signe he bothe shewed the preciousnesse of his fleshe which he had taken vpon him that by offring it in sacrifice mankinde might be restored too his former helthfulnesse whiche he had lost by sinne and also giueth vs too vnderstand that his woorde can neither be heard nor vnderstood vnlesse our eares be opened by Chrystes finger that is too say vnlesse the holy Ghoste doo open the eares of our hart The thirde And hee spit and touched his toong By this mysticall maner of dealing hée dooth vs too wit that the abilitie too speake procéedeth of him and that hée will woorke effectually in his churche by meanes The fourth He looked vp intoo Heauen By this gesture hée signifieth that his minde is lifted vp too his heauenly father whom hée prayed vntoo not onely for this man but for all others that are afflicted For prayer is not so muche the sound of the mouth as the humble lifting vp of the hart vnto God which lifting vp of the hart is signified by the outward sign of the eyes looking vp too heauenward Whervpon Dauid sayth I haue lift vp mine eyes vntoo thée that dwellest in the Heauens Of which thing wée also are put in minde when wée say Our father which art in heauen The fifth Hee sighed Surely it must néedes bée a great matter that caused so great a personage too sighe Therefore had he not an eye al only too this dumb man whom he could haue deliuered from his disease with one becke but hée had an eye too these fiue things First too sin which is the cause of all miseries in mankinde 2. Too the tirannie of the Deuil who had so sore oppressed mankinde with whiche tirannie he knew he had too encounter 3. Too the curse of the lawe whiche he should take vpon him self too the intent we might bée cléered of oure giltinesse 4. Too his owne moste bitter death which he should suffer for all mankinde 5. Too the vnthankfulnesse of the greatest part of the world For hée foresaw that many should vtterly holde skorn of his
bycause Chryst sayth that the whole Lawe and Prophetes do rest in these two commaundementes which is for that in them is conteyned whatsoeuer Moyses the Prophets haue taught concerning the true seruice and woorshipping of God I wil speake a litle of the true woorshipping of God that wée may stand vpon a sure ground in that behalfe As touching the first point it is too bée knowne that the second cōmaundement of louing a mans neybour is not said too bée like the first either in order or in obiect or in degrée of louing For in order the first commaundement is the former The obiect or thing wheron the first commaundement resteth is God according as the obiect of the seconde commaundement of man our neybour The degrées of loue require that the chéefest good thing should bée loued most and then all other things eche in their order according too the degrees of their woorthinesse Therfore is not the secōd commaundement like the first in order in obiect or in degrée of loue How then is it like it First in the affection of louing bicause either of them bothe demaundeth vnfayned loue Secondly in bande for both of them binde vs either to obedience or too punishment And lastly in attaynement of obedience for he that sayth he loueth God and hateth his neighbour is a lyer saith Iohn the Apostle And thus much bréefly concerning that the second commaundement is like the first of louing God Nowe will I speake of the true woorshipping and seruice of God bycause the commaundements of louing God and our neighbour conteine the grounde and substance of woorshipping God Therefore too the intent wée may the better vnderstande the doctrin of worshipping God aright I wil speake of foure things in order whiche make too the opening of the matter First I will giue a rule wherby the woorshipping of God is too bée exacted and tryed Secondly I will shew a substancial foundation wherevpon too ground the worshipping and seruice of God Thirdly I wil declare what woorke may rightly he called Gods seruice Fourthly I will shewe what maner of men are able too yeelde rightfull seruice vntoo God These foure poyntes béeing throughly knowne it will appéere vntoo vs manifestly which is the right fashion of woorshipping God Then as concerning the first rule of seruing God let this bée set for a general and vnmouable rule That no worshipping pleaseth God but such as is of his owne appoyntment This rule is not admitted of all men and therefore wée must fortifie it with strong foundations First therfore God in the prophet Esay Chryst in his Gospel confirmeth this rule with these woordes They woorship me in vayne teaching doctrines that are the deuises of men And the holy Ghost by the mouth of Paule Coloss. 2. condemneth al woorshipping that men deuise of their owne braynes And the Lord in Ieremie sayth walke in my preceptes Ageine it is vnpossible too please God without faith But seruice is done too the intent it may please Wherefore it must néedes bée doone by fayth but of fayth it can not bée doone vnlesse it bée warranted by the commaundement and manyfest woorde of God For fayth dependeth of the woorde of God By these moste certeins reasons the seruice of God is in suche wyse confirmed that he that will stande too the deniall of it may bée thought more foole than he that denieth the Sunne too bée vp when it is hygh noone and that the day is at his full lyght Therfore let vs holde this rule fast and not suffer it too bée wrested from vs by any sophistrie The vse of this rule is manyfold First by this rule is stablished the aucthoritie of the lawe maker For in a common wealth where euery man may make lawes at his pleasure the aucthoritie of the soueraine Lord falleth intoo contempt This aucthoritie chalengeth the Lorde too him selfe in the first commaundement when he sayth I am the Lorde thy God c. The seconde vse of this rule is that this rule delyuereth from errour that wée should not erre in woorshippyng God The thirde is that it hindereth the superstitions and malapertnesse of men in deuysing new woorshippings Thus farre concerning the rule of woorshipping GOD namely that no worship pleaseth God but such as is of his owne appoyntment and concerning the confirmation and vse of this rule Nowe will I bréefly speake of the foundation of Gods seruice which is the thing that I purposed in the second place Now this foundation consisteth partly in the true knowledge of God partly in the knowledge of our selues Wée attayn too the knowledge of God by the woord and by the recorde added too the word For both of them teache vs firste that God is the fountayne of all power wisdome rightuousnesse and truth Secondly that all glory is too bée giuen vntoo him Thirdly that he is moste ready too helpe And fourthly that he will haue all men too flée vntoo him in any daunger Wée attayne too the knowledge of our selues by two things that is by considering the Image of God too whiche man was created and by weying our own strength and power as they are now The thinking vpō Gods image directeth vs too the cōsideration of the end for which wée mē were made reasonable creatures and it poynteth vs too the dutie wherin it becommeth vs too be continually occupied namely that we should expresse the Image of God in all holinesse and puritie The weying of our strength and power as they bée nowe enforceth vs too confesse our selues vtterly vnable too perform our dutie as we ought too doo These twoo knowledges therfore tend too this purpose that we should giue all the glorye vntoo God and take from our selues all matter of boasting and this knoweledge sheweth vntoo vs our owne filthinesse and infirmities These things béeing thus opened concerning the rules of Gods seruice and the foundation thereof I wil now come vntoo that whiche I purposed in the third place and I wil cléerely define what the true seruice or woorshipping of God is The seruice of God therefore is a woork commaunded by God done of faith chéefly too the setting foorth of Gods glory Héere first is shewed what woorks are Gods seruice that is too wit those only which God hath commaunded in his law as it euidently appéereth by the rule before giuē Secōdly is added faith out of which y e woork must procéed For faith is y e compasser of all good woorks that is bicause no woork can please God vnlesse the person y t dooth it please him before y t person pleaseth by faith Cain maketh sacrifice Abel maketh sacrifice Both of thē had Gods cōmaundement yet was not Caines sacrifice a woorshipping of GOD as Abels was Why so bicause Caine had no faith but Abel had Cornelius in y e .ix. of the Acts the Pharisie giue almesse Both of them had commaundement so too doo And the woorke of Cornelius was Gods seruice bicause
the examples and thinke that God is no accepter of persons but that he will haue mercie on all men in Chryst Iesu. With this confidence fall vppon Chryst and persuade thy selfe that he will héere thée and graunt thée thy requeste if thou aske not poyson that is too say if thou aske not that which will do thée no good or which may hinder Gods glorie And apply vntoo thy selfe this saying Come vntoo me al. c. which thing when thou hast doone thou shalt féele comfort But this woman had Chryst present and sawe him with hir eyes but he is farre from me This a temptation of the fleshe ageynst which set thou first Chrysts promisse I am with you too the ende of the world And secondly that which the Lord said too Thomas Blissed are they that beléeue and sée not And moreouer that Chryste is no accepter of persones and howe by certeine examples when he was héere in the fleshe he shewed howe he would deale with the rest that should call vpon him But I am a great sinner I beléeue thée But Chryst came intoo the world too saue sinners So sayth he first him selfe I came not too call the rightuous but the sinners too repentance Paule repeting this sayeth It is a sure saying and woorthy too bée embraced of all men that Chryst Iesus came intoo this world too saue sinners Also healthfull grace appéered vntoo all men Then let vs behold the examples of Gods mercie Adam had cast him selfe and all the whole worlde into damnation Neuerthelesse he repenteth and is receiued Paule persecuted Chrystes Churche Peter denyed Chryst and Manasses hadde defyled him selfe with horrible Idolatries and with plentiful bloudshed of the saincts and yet all these vppon their repentance were receyued into fauor Wherby is shewed how true this saying is in the Prophet As truely as I liue sayeth the Lorde I will not the death of the sinner but that hée should turne and liue Héereuntoo make also these earneste assurances of Chryste Uerely verely I say vnto you hée that beléeueth in mée shall not perishe but haue life euerlasting Set thou these sentences and these examples ageinst the thoughte of the greatnesse of thy sinnes and knowe thou that Gods mercye excéedeth the hugenesse of sinne and that grace aboundeth aboue misdéede But I know not whither I am predestinate This is the sorest temptation and commeth euen from Sathan himself Who is falne Adam his posteritie For wée were in him as in y e generall lump of all mankind Who receyued y e promisse was it not Adam Then euen as thou arte falne in Adam so art thou partaker with him of the promisse so that thou wilt giue credite too the woord of promisse Ageine it is a cléer saying of Paule God would that all men should bée saued and come too the knoweledge of his truthe Héereuntoo also maketh it that Chryste giueth a generall commaundement too his Disciples Go yée intoo the whole worlde and preache the Gospel hée that beléeueth and is baptized shalbée saued and hée that beléeueth not shalbée damned But fayth is the gift of God whiche hée giueth too whome hée will Sée howe manye things the fleshe deuiseth too shut himselfe out of the way of Saluation Fayth is Gods gifte but it is bestowed in this wise Hee setteth his woorde foorthe vntoo thée and biddeth thée beléeue it and in thy thought will â—â—e woorke effectuallye But take than héede that wyth the Iewes thou resist not the holy Ghost which thing Stephen chargeth his owne Nation wythall When Chryste looked vppon the Citie of Hierusalem and thought vppon the desolation therof hée wept and sayde How often would I haue gathered thée toogither as the Hen gathereth hir Chickens and thou wouldest not Beholde Chryst wil and hée willeth none other thing than the Father willeth What would hée Gather the children of Hierusalem too his shéepeholde But Hierusalem béeing deceyued by hir owne seducers and false Prophetes woulde not Hierusalem béeing caught with the bayte of riches power pleasures and cares of this worlde would not obey Chryst hir shéepeherd Wherfore as shée perished by y e iust iudgement of god so perished shée by hir own default Wherfore trusting too Gods promises specially being vniuersall and confirming our selues with examples Let vs with this woman flée vntoo Chryste in oure sorowes and afflictions so wil it come too passe that we shal find help in time conuenient Wée haue séene the faith of this womaÌ„ â–ª Now let vs look vpon that which I sayd was too bée considered in the third place concerning this woman namely what maner of prayer or supplication this woman made Shée holdes hir peace shée speakes too hir selfe shée dooth no more but touche the hem of Iesus garmente Héere is no prayer too bée herd of vs. True it is in déed héere are recited no woordes of praying howbéeit héere bée signes of one that prayeth and the effectes of prayer The tokens or signes are that shée commeth too him toucheth the hem of his garment and within hir selfe thinketh of his gentlenesse and from the bottome of hir hart wisheth too obteine mercie Chryst heard this wishe no lesse than if it had bin a moste earnest prayer The effects that ensued it were comforte and healing Wée reade also of Moyses that though hée moued not his lippes yet the Lord sayd vntoo him wherfore cryest thou vntoo mée Wherby we are taught that the prayer whiche perceth the clouds is not a wagging of the lips nor a babling of woords much talke but rather an humble lifting vp of the minde too God in which any thing is desired of God through fayth in Chryste This thing is confirmed by the witnesse of Dauid who saith Too thée O Lord haue I lift vp my soule Moreouer for as muche as there is no greater seruice of God than too call vppon him aright and that it behoueth the godly too bée occupied continually therin I will bréefly say somewhat concerning right inuocation I told a little before what true prayer is nowe will I shewe what conditions praying ought too haue continually There be fiue continual conditions as it were properties of a godly prayer which are these First after what sort our mind must be framed too pray Secondly what shoulde moue vs and prouoke vs too pray Thirdly whom wée ought too cal vpon Fourthly vpon what foundation wée should ground our selues when wée preace intoo Gods sight too pray And fifthly what is too bée sought and when with condition wheÌ„ without condition The first Our mind must bée framed in this wise First wée must put of all thought of glorying in our selues like as this woman acknowledged nothing but filthinesse in hir selfe Secondly wée must féele our néedinesse whiche this afflicted woman felt very great in hir selfe Then lette a man with true repentance cast him selfe down before God that rather in minde than in bodye That this woman did so it appered in that she
our senses by outward signs which are the seales of his woord So in these dayes he had disclosed his wil vntoo vs by his Gospel the which he sealeth vp with the outward signes of Baptim and the Lordes supper Howbéeit in this coÌ„munication of the Angel with the virgin this spéech is too be noted wher he saith â—or vvith God no vvord shal be impossible This woord this saying of the Angel conteineth two things First it sealeth vp the truth and certentie of Gods promises And secondly it admonisheth vs to set gods power ageinst al sense iudgement of the flesh to assure our selues y t God is true although the whole frame of things shuld go about to persuade vs otherwise and to say with the virgin do according to thy woord thou reuelest thy wil by thy woord fulfil thy wil by thy power that thou alone may be glorified Thou art a sinner bewailest thy misery But herken what Gods woord saith of his wil. I wil not the death of a sinner Also all that cal vpon the name of the Lord shal be saued Include thou within this woord both Gods wil his power ageinst which nothing is able too staÌ„d When y u art sorowful bicause thou art at deaths doore flée vnto Christ héer his woord Blissed are they that die in the Lord. In this word ioyne togither Gods wil his power then assure thy self y t death shal be vntoo thée the way to blisfulnesse through Chryst Iesus our Lord too whom with the father the holy Ghost be honor praise glory world without end Amen Vpon the Natiuitie of Iohn Baptist. The Gospel Luke j. ELizabeths time came that she should be deliuered and she brought forth a son And hir neibors and hir cousins herde hovv the lord had shevved gret mercy vpon hir reioiced And it fortuned that in the eight day they came too Circumcise the childe and called his name Zacharie after the name of his father And his mother ansvvered and said not so but his name shal be called Iohn And they said vnto hir There is none in thy kinred that is named vvith this name And they made signes to his father hovv he vvould haue him called And he asked for vvriting tables and vvrote saying his name is Iohn And they marueiled al. And his mouth vvas opened immediatly and his toung also and he spake and praysed God And feare came on all them that dvvelt nie vntoo him And all these sayings vver noised abrode throughout al the hie countrie of Ievvrie and they that herd them laid them vp in their harts saying â–ª vvhat maner of childe shal this bee And the hand of the Lorde vvas vvith him And his father Zacharias vvas filled vvith the holy Ghost and prophecied saying Praysed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vntoo vs in the house of his seruant Dauid Euen as he promised by the mouth of his holy Prophets vvhich vvere since the vvorld began That vve should bee saued from our enimies and from the hand of all that hate vs. That he vvould deale mercifully vvith our fathers and remember his holy couenaunt And he vvould performe the othe vvhich he svvare too our father Abraham for too forgiue vs. That vvee being deliuered out of the handes of our enimies might serue him vvithout feare all the dayes of our life in such holynesse and rightuousnesse as are acceptable for him And thou childe shalt bee called the Prophet of the hyest for thou shalt go before the face of the Lord too prepare his vvays Too giue knovvledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God vvherby the day spring from an hye hath visited vs. To giue light too them that sate in darknesse and in the shadovv of death and to guide our feete into the vvay of peace And the child grevv vvexed strong in spirit and vvay in vvildernesse til the day came vvhen he should shevv himselfe vntoo the Israelites The exposition of the Text. ALthough it bée a heathenish Idolatrie too call vppon Sainctes which thing is doone by the Papistes in the feastes of Sainctes yet it is very behoofefull and that for many causes too kéepe still the feasts of some Saincts The first cause is for that it is very profitable that the storie of the Church should bée known For from thence wée may fetche instruction confirmation and comfort The second is for that it is a swéete thing too thinke vppon Gods benefites towards his Church whereby commeth singuler frute too the godly hartes The third is that thanks may bée giuen to God for his benefites towards the members of his Churche The fourth is that by weying throughly the variable chaunces of the Sainctes wée may arme and strengthen our minds ageinst chaunces present and too come which we must needes taste of The fifth is that the Sainctes maye bée as it were samplers vntoo vs of repentance conuersatioÌ„ woorshipping confession constancie patience and other vertues according to which wée may frame our liues The sixth is that wée with godly gronings should desire too come too the felowship of the Saincts These and other weightie causes there bée why wée reteine feastes of Sainctes in the Church Would God that many men abused not the feasts of Saincts and other things too their owne pleasures and madde deuises like as many in the papacie abused chéefly this feast when they halowed it with dauÌ„cing and reueling with méetings of louers with bibbing and tippling al night long and with other more shamfull things which I will not speake of wherin they pleased not God nor the Angels and Saincts but they serued Sathan too the reproch of God and of the Angels and Saincts Thus much bréefly concerning the feasts of Saincts and the right vse of them In this feast I wil entreat of one point only that is too wit the story of Iohn out of which I will build certeine admonishments ¶ Of the Storie of Iohn Baptist. IN the Storie of Iohn Baptist let these circumstances bée weyed His parents his conception his birth his bringing vp his calling his office Chrysts recorde concerning Iohn his death and the things that hapned about his death and after his death Iohn Baptists parents wer Zacharie a préest a holy maÌ„ and of blamelesse life and his moother was Elizabeth a woman far striken in yéeres and of singuler godlinesse Of both these Luke the Euangelist beareth this witnesse in his first chapter They were both perfect before God and walked in al the lawes and ordinances of the Lord that no man could find fault with theÌ„ And they had no child bicause Elizabeth was barren both were well striken in age This description sheweth of what yéeres the parents of Iohn were with what innocentnesse they liued that being now growne in yéeres they were destitute of
the comfort of their old age bicause Elizabeth was barren not only by nature when she was yet young but also by reason of age for y t she was now become an old woman Notwithstanding contrary too the course of nature the discommoditie of barrēnesse at length they obteine that which they had sought at gods hands with great earnestnesse Therfore this circumstance of Iohns parents techeth many things First y t the prayers of the godly shalbée herd at length Secondly that wée must not cease frō praying bicause our requests séeme too bée delaied somewhat long For wée must knocke stil til y t doore of grace be opened vnto vs. Thirdly that the afflicted continuing in faith kéeping themselues blamelesse shal at length atteine comfort Fourthly that those whiche are coupled in mariage must liue in the feare of God bée vnrebukeable And fifthly that the ministers of Gods woord their wiues ought too shine before others in al kind of vertues For like as Zacharie the husbād beautified the dignitie of his office with the holinesse of his life So his wife Elizabeth led a holy and blamelesse life For they knewe themselues too bée promoted too a place of suche woorship that their life was more lookt vppon than others were Wold God there were not many that are Zacharies in talke but no Zacharies in life But they shal one day finde their iudgement The second circumstance is of Iohns conception wherin many things are too bée considered For firste his conception was fortold by an Angel to Zacharias his father as he was dooing his dutie in the temple which thing when the forspēt old mā beléeued not hée was striken dumb in punishment of his vnbeléefe Héer first offreth it self the duetifulnesse of the holy angels which are gods messengers ministers to gods church to defend it serue it according to gods wil. But concerning Angels more is too bée spokē vpon S. Michaels day Secondly it is to be obserued héer y t God is wōt to héer those which executing their office accordingly doo cal vpon him w t faith For he y t executeth not aright as much as in him lieth the office y t is committed vntoo him is voyd of faith and cannot pray Wherfore folowing the exāple of Zacharie let vs both execute our charge as we ought to do also cal earnestly vpon God y t he may reléeue our necessities for he is mind full of his promises Furthermore wée are taught héere that Gods dooing determinatiō is not hindred by y e impedimēts of nature For although Zacharie were forspent that Elizabeth were barren both by nature yéeres yet Gods purpose goeth forwarde and Elizabeth cōceyueth according too Gods determination Héeruppon wée maye build a generall rule namely that nothing can disappoint Gods determination purpose He hath decréed too raise agein the dead but vntoo nature this séemeth vnpossible Which is most too bée beléeued in this case Nature or Gods woord Let the praise of truthe bée giuen too God let vs beléeue it for a certeintie y e he which is y e almighty truth the most true almightinesse both wil and can performe whatsoeuer he hath determined Therfore a barren woman conceiueth a forspent old man becommeth a Father ageinst natures will how bée it at the commaundement of him that is the author of nature whom the Child acknowledged in his moothers womb when at the cōming of Mary after hir conceyuing at the voyce of the Angel hée sprang in his moothers wombe in witnesse that God receiueth infants wil be woorshipped of them according to the Psalme out of the mouthes of infantes sucking babes hast y e made perfecte thy praise But more is too bée spoken of this matter on the day of the visitation of the blissed Uirgin The third circumstance is of his birth wherof Luke speaketh in this wise Thou shalt sayth the Angel cal his name Iohn and thou shalt haue ioy gladnesse and many shall reioyce at his birth And when Iohn was borne the neighbors héering what had hapned too Elizabeth did set out the mercy of God and reioysed with Elizabeth This circumstance puts vs in minde of thankfulnesse towards God for his benefites receyued it putteth vs in mind too reioice with thē to whom God dooth good it puts vs in mind of the duetie of godly parents namely that we shuld betake our children vntoo God it puts vs in mind of the gladnesse which we receiue of the blissing of God that wée should refer it too Gods glory The fourth circumstance is of Iohns bringing vp wherof the Euangelist speaketh thus The Childe grew and wexed strong in spirit and was in wildernesse vntil the day that he should shew himself too the Israelites And while hée was in wildernesse as Mathew telleth hée had a garment of Camels hair a Lether girdle about his loynes And his meate was Locusts and wild Honie This is a description of méetly hard bringing vp For in as muche as it was a highe office that hée should take vpon him hée was not too bée brought vp in pleasures but rather hée was too bée enured too paines taking from the Cradle For as one sayth it is a great matter too bée enured from a Childe But what shall wée learne héereby Munckerie In no wise What then Wée must learne thrée things héereby Sobernesse obedience towards God and enurance too hardnesse For sobernesse and restraint of life ar by this example of Iohns commended not onely too those that shal bée ministers of Gods woord but also too al Christians Secondly obedience too Godward in our vocation is commended vntoo vs. For it is not too bée thought that Iohn chose this woorke and this kind of liuing as though it were a holyer thing too liue in wildernesse than in the open assembly of men but he thought it behoued him to follow his calling Moreouer enurance is commended vntoo vs by this example too the intent that béeing acquaynted with hardnesse wée may not bée discouraged with the burthen of troubles if at any time wée bée put too the bearing of hardnesse Those that bée brought vp deintely become womanish so as they bée méete for the dooing of no notable thing according as experience teacheth in many The Lether girdle that was about his loynes was a token of the contention which he should haue in his office ageinst the Scribes Pharisies Herod other the enemies of Chrysts kingdome The fifth circumstance of Iohns calling Of this circumstance Luke writeth thus The woord of the Lord came vntoo Iohn the sonne of Zacharie This was the woord of calling whereby he was called of God too the ministerie Héere is modestie commended vntoo vs that wée should after the example of Iohn wayt for the voyce of the caller whither it bée of God without meanes which hapned oft in olde time after which sort the Prophets Apostles and others now then were called
rightuousnesse If they reuile you sayth he wrongfully If they persecute you for hatred of the Gospell If they reporte all euill of you falsly for if they say truth you shall not bée blissed If yée suffer persecution for your sinnes yée shal not therevppon bée happie For as one sayth it is the cause and not the blud that maketh a martyr Reioyce and bee glad for great is your revvarde in heauen Reward is a recompence of obedience yéelded too GOD in persecution The Lorde méeneth not by this saying that wée merit heauen by persecution for heauen is the inheritance of his children But rather he spurreth vs forward to the sufferance of persecution by setting before vs his Fathers clemencie who promiseth a recompence for the troubles that wée endure in this life whiche recompence is founded vppon the crosse of our Lorde Iesus Chryste too whom with the Father and the holy Ghost bée honoure power and glorie for euer world without end AMEN All glorie honour thanks and prayse bee giuen too God alone The Father Sonne and holy Ghost three seuerally in one FINIS ¶ A Table too finde the Gospels conteyned in this vvoorke 1 THe firste Sunday in Aduent fol. 1. a 2 The second Sunday in Aduent 5. a 3 The third Sunday in Aduent 8. b 4 The fourthe Sundaye in Aduent 12. a 5 Christmasse day 16. a 6 Saint Stephens day 21. b 7 Sainte Iohn Euangelistes day 26. a 8 Sundaye in Christmasse weeke 29. a 9 New yeeres day 32. b 10 The Twelfth day 36. b 11 The firste Sundaye after the Epiphanie 41. a 13 The second Sunday after Epiphanie 45. b 14 The thirde Sundaye after Epiphanie 51. b 15 The fourth Sunday after Epiphanie 56. b 16 The fifthe Sundaye after Epiphanie 61. a 17 The Sunday called Septuagesima 65. a 18 The Sunday called Sexagesima 70. a 19 The Sunday called Quin quagesima or Shroue-sunday 75. a 20 The firste Sundaye in Lent 79. b 21 The seconde Sundaye in Lent 84. b 22 The thirde Sundaye in Lent 88. b 23 The fourthe Sundaye in Lent 93. b 24 The fifth Sunday in Lent commonly called passion Sunday 98. b 25 Palme Sunday 103. b 26 Maundy Thursday 106. a 27 Good Fryday 111. a 28 Easter day 124. a 29 The seconde holy daye in Easter weeke 130. a 30 The thirde holy daye in Easter weeke 135. b 31 The firste Sundaye after Easter 140. a 33 The second Sundaye after Easter 144. b 34 The thirde Sundaye after Easter 149. b 35 The fourth Sundaye after Easter 154. b 36 The fifthe Sundaye after Easter 159. b 37 The Ascention day 164. a 38 The sixth Sundaye after Easter 168. b 39 VVhitsunday or Pentecost 173. a 40 VVhitson Monday 178. a 41 VVhitson Tuesday 182. b 42 Trinitie Sunday 186. a 43 The firste Sundaye after Trinitie 191 b 44 The second Sunday after Trinitie 196. a 45 The thirde Sundaye after Trinitie 201. a 46 The fourth Sunday after Trinitie 206. a 47 The fifthe Sundaye after Trinitie 210. b 48 The sixthe Sundaye after Trinitie 215. b 49 The seuenth Sunday after Trinitie 221. b 50 The eyght Sundaye after Trinitie 226. b 51 The ninth Sundaye after Trinitie 231. a 52 The tenthe Sundaye after Trinitie 236. a 53 The eleuenth Sunday after Trinitie 241. a 54 The twelfth Sunday after Trinitie 246. b 55 The thirtenth Sunday after Trinitie 251. b 56 The fourteenth Sundaye after Trinitie 257. a 57 The fifteenth Sunday after Trinitie 262. b 58 The sixteenth Sunday after Trinitie 267. b 59 The seuenteenth Sunday after Trinitie 272. b 60 The eyghteenth Sundaye after Trinitie 278. a 61 The ninteenthe Sundaye after Trinitie 283. a 62 The twentith Sunday after Trinitie 288. a 63 The .xxj. Sundaye after Trinitie 293. b 64 The .xxij. Sundaye after Trinitie 299. a 65 The .xxiij. Sundaye after Trinitie 304. a 66 The xxiiij Sundaye after Trinitie 309. a 67 The .xxv. Sundaye after Trinitie 314. a 68 The Purification of oure Lady 318. b 69 The Annūciation of oure Lady 323. b 70 The Natiuitie of S. Iohn Baptist. 328. a 71 The Visitation of our Lady 332. b 72 Sainct Michaell the Archangel 337. a 73 The feaste of all Sainctes 341. b To the Reader FOrasmuche as this present woorke shall come too the hands of all men as well of the rudest vnskilfullest and vnlearnedst sorte that are vtterly ignorant of the Latin tong and of the right vnderstanding of such wordes as are taken out of the Latin intoo English for the more beautifying of our spéeche better expressing of our myndes as too the handes of the skilfull and learned sort I haue added a bréefe declaration or exposition of certein of those woordes vsed in this my Translation Wherein as I séeke and wish the furtherance of the one sort for too read and not vnderstand would doo them small pleasure so I desire the fauorable acceptation of the other sort whose helpe and ayde I gladly craue too the amendement and gentle interpreting of such faults as haue escaped either me in translating or the Stacioner in printing A ABandon too giue ouer too yéelde vp too leaue or cast vp too forsake too put intoo the hand or power of an other man too submit too an other mans will or vse Absurditie a thing clean contrary or at least wise irksom too reason suche a thing as it gréeueth a man too héere it irksomnesse fondnesse Accessorie that which commeth from elsewhere an appurtenance that is not properly or peculiarly belonging too a thing that which naturally is no parte or member of a thing and yet goeth with it in such wise as it may at all times bée separated from it without impayring the former condition estate and nature of it An accident or extraordinarie Administration the manner of disposing and ordering of things as well in small matters as in gouernement and great affaires Admiration woonderment or maruelling at a thing high commendation and prayse giuen too any thing reioycement or delight in a thing Admonition admonishment warning inkling foretelling of any thing Aduocate a spokesman a counseller such a one as by his aduise and trauell aydeth and comforteth a man in his néede Affected mynded disposed inclined affectioned Aggrauate too make heynous too set out too the vttermoste too burthen a man with a thing too lay sore too ones charge Allegorie is a Sentence or Oration importing in it a méening diuers or straunge from the common sense of the woords and it is as it were a continuall Metaphor Loke Metaphor Aliaunce kinred that commeth in by mariage and by a Metaphor it is the linking knitting or ioyning of folkes willes and consents toogither in any thing Apprehended too lay holde vppon a thing too take holde of a thing too catch a thing too attein too a thing Ardent feruent burning glowing hotte earnest vnfeyned Authenticall that which is of authoritie that whiche caryeth a weight estimation or maiestie substanciall effectuall aucthorized allowed B BArbarous